THE DOCTRINE OF REPENTANCE


                                 Thomas Watson

Table of Contents

The Epistle to the Reader

1. A Preliminary Discourse
2. Counterfeit Repentance
3. The Nature of True Repentance (1)
4. The Nature of True Repentance (2)
5. The Reasons Enforcing Repentance, With a Warning to the Impenitent
6. A Serious Exhortation to Repentance
7. Powerful Motives to Repentance
8. Exhortations to Speedy Repentance
9. The Trial of Our Repentance, and Comfort for the Penitent
10. The Removing of the Impediments to Repentance
11. Prescribing Some Means for Repentance (1): Serious Consideration
12. Prescribing Some Means for Repentance (2): Compare Penitent and Impenitent
Conditions
                           The Epistle to the Reader

Christian Reader,

The two great graces essential to a saint in this life, are faith and
repentance. These are the two wings by which he flies to heaven. Faith and
repentance preserve the spiritual life—as heat and water preserve the physical
life. The grace which I am going to discuss is repentance. Chrysostom thought
that repentance was the fittest subject for him to preach upon before the
Emperor. Augustine kept the penitential psalms with him as he lay upon his bed, 
and he often perused them with tears. Repentance is never out of season; it is
of as frequent use as the artificer’s tool or the soldier’s weapon. If I am not 
mistaken, practical points are more needful in this age than controversial and
disputable matters.

Repentance is purgative—do not fear the working of this pill. “Smite your soul,”
said Chrysostom, “smite it; it will escape death by that stroke!” How happy it 
would be, if we were more deeply affected with sin, and our eyes did swim in
tears of repentance. We may clearly see the Spirit of God moving in the waters
of repentance, which though troubled, are yet pure. Moist tears of repentance
dry up sin—and quench the wrath of God. Repentance is the nourisher of piety,
the procurer of mercy. The more regret and trouble of spirit we have first at
our conversion, the less we shall feel afterwards.

Christians, do you have a sad regret of other things—and not of sin? Worldly
tears fall to the earth—but godly tears of repentance are kept in a bottle. “You
keep track of all my sorrows. You have collected all my tears in your bottle.
You have recorded each one in your book.” (Psalm 56:8). Do not judge holy
weeping to be wasted. Tertullian thought he was born for no other end—but to
repent. Either sin must drown in the tears of repentance—or the soul must burn
in hell.

Let it not be said that repentance is difficult. Things that are excellent
deserve labor. Will not a man dig for gold—though it makes him sweat? It is
better to go with difficulty to heaven—than with ease to hell! What would the
damned give, that they might have a herald sent to them from God, to proclaim
forgiveness upon their repentance? What volleys of sighs and groans of
repentance, would they send up to heaven? What floods of tears would their eyes 
pour forth? But it is now too late! They may keep their tears to lament their
folly—sooner than to procure God’s pity. O that we would therefore, while we are
on this side of the grave, make our peace with God! Tomorrow may be our dying
day; let this be our repenting day. How we should imitate the saints of old, who
embittered their souls and sacrificed their lusts, and put on sackcloth in the 
hope of white robes. Peter baptized himself with tears; and that devout lady
Paula, like a bird of paradise, bemoaned herself and humbled herself to the dust
for sin.

Besides our own personal sins, the deplorable condition of the land calls for a 
contribution of tears. Have we not lost much of our pristine fame and renown?
The time was when we sat as princes among the provinces (Lam. 1:1), and God made
the sheaves of other nations do obeisance to our sheaf (Gen. 37:7) But has not 
our glory fled away as a bird (Hos. 9:11)? And what severe dispensations are yet
ahead, we cannot tell. Our black and hideous vapors having ascended, we may
fear loud thunder-claps should follow. And will not all this bring us to our
senses and excite in us a spirit of humiliation? Shall we sleep on the top of
the mast when the winds are blowing from all the quarters of heaven? “Cry aloud 
before the Lord! Let your tears flow like a river. Give yourselves no rest from 
weeping day or night!” (Lam. 2:18)

I will not launch forth any further in a prefatory discourse—but that God would 
add a blessing to this work and so direct this arrow, that though shot at
random—it may hit the mark, and that some sin may be shot to death—shall be the 
ardent prayer of him who is the well-wisher of your soul’s happiness,

THOMAS WATSON
May 25, 1668.

                                  Chapter One

                            A PRELIMINARY DISCOURSE

Paul, having been falsely accused of sedition by Tertullus—“we have him to be a 
troublemaker, a man who is constantly inciting the Jews throughout the world to 
riots and rebellions against the Roman government” (Acts 24:5) —makes an apology
for himself before Festus and King Agrippa in Chapter 26 of the Book of Acts.
Paul treats of three things with such conviction, as almost to have converted
King Agrippa:

(1.) He speaks of the manner of his life before his conversion. “I have been a
member of the Pharisees, the strictest sect of our religion.” During the time of
his unregeneracy he was zealous for religious traditions, and his false fire of
zeal was so hot, that it scorched all who stood in his way; “I did everything I
could to oppose the followers of Jesus of Nazareth. I caused many of the
believers in Jerusalem to be sent to prison!”

(2.) He speaks of the manner of his conversion. “About noon, Your Majesty, a
light from heaven brighter than the sun shone down on me.” This light was no
other than what shone from Christ’s glorified body. “And I heard a voice
speaking unto me, Saul, Saul, why are you persecuting me?” The body being hurt, 
the head in heaven cried out. At this light and voice—Paul was amazed and fell
to the earth: “Then I asked, ”Who are you, Lord?” “I am Jesus, whom you are
persecuting,” the Lord replied.” All opinion of self-righteousness now vanished,
and Paul grafted his hope of heaven upon the stock of Christ’s righteousness.

(3) He speaks of the manner of his life after his conversion. He who had been a 
persecutor before—now became a preacher: “Now get up and stand on your feet. I
have appeared to you to appoint you as a servant and as a witness of what you
have seen of me and what I will show you.” When Paul, this “elect vessel”, was
savingly wrought upon, he labored to do as much good—as previously he had done
hurt. He had persecuted saints to death before, now he preached sinners to life.
God first sent him to the Jews at Damascus and afterwards enlarged his
commission to preach to the Gentiles. And the message he preached was this, “I
preached that they should repent and turn to God and prove their repentance by
their deeds” (verse 20). A weighty and excellent subject!

I shall not dispute whether faith or repentance comes first into the soul.
Doubtless repentance shows itself first in a Christian’s life. Yet I am apt to
think that the seeds of faith are first wrought in the heart. As when a burning 
candle is brought into a room—the light shows itself first—but the candle was
before the light. Just so, we see the fruits of repentance first—but the
beginnings of faith were there before. That which inclines me to think that
faith is in the heart before repentance—is because repentance, being a grace,
must be exercised by one who is living. Now, how does the soul live—but by
faith? “The just shall live by his faith” (Heb. 10:38). Therefore there must be 
first, some seeds of faith in the heart of a penitent, otherwise it is a dead
repentance and so of no value. Whether faith or repentance goes first—I am sure 
that repentance is of such importance, that there is no being saved without it.

After Paul’s shipwreck he swam to shore on planks and broken pieces of the ship 
(Acts 27:44). In Adam we all suffered shipwreck, and repentance is the only
plank left us after shipwreck—to swim to heaven. It is a great duty incumbent
upon Christians solemnly to repent and turn unto God: “Repent! for the kingdom
of heaven is at hand!” (Matt. 3:2). “Repent therefore, and be converted that
your sins may be blotted out!” (Acts 3:19). “Repent of this your wickedness”
(Acts 8:22). In the mouths of three witnesses this truth is confirmed.

Repentance is a foundation grace: “Not laying again the foundation of
repentance” (Heb. 6:1). That religion which is not built upon this foundation
must needs fall to the ground. Repentance is a grace required under the gospel. 
Some think it legal; but the first sermon that Christ preached, indeed, the
first word of his sermon, was “Repent!” (Matt. 4:17). And his farewell that he
left when he was going to ascend was that “repentance should be preached in his 
name” (Luke 24:47).

The apostles plucked upon this same string: “They went out and preached that men
should repent” (Mark 6:12). Repentance is a pure gospel grace. The covenant of 
works admitted no repentance; there it was, sin and die! Repentance came in by
the gospel. Christ has purchased in his death—that repenting sinners shall be
saved. The Law required personal, perfect, and perpetual obedience. It cursed
all who could not come up to this: “Cursed is everyone who does not continue to 
do everything written in the Book of the Law” (Gal. 3:10). It does not say, “he 
who obeys not all things, let him repent” —but, “let him be cursed.” Thus
repentance is a doctrine that has been brought to light, only by the gospel.

How is repentance wrought? The manner in which repentance is wrought is:

1. Partly by the Word. “When they heard this, they were pierced to the heart!”
(Acts 23:7). The Word preached, is the engine God uses to effect repentance. It 
is compared to a hammer and to a fire (Jer. 23:29), the one to break, the other 
to melt the heart. “Does not my word burn like fire? Is it not like a mighty
hammer that smashes rock to pieces?” How great a blessing it is to have the
Word, which is of such virtue, when dispensed by the Holy Spirit! Those who will
not be melted into repentance by the fire of the Word, will never escape hell!

2. By the Spirit. Ministers are but the pipes and organs. It is the Holy Spirit 
breathing in them—which makes their words effectual: “While Peter yet spoke
these words, the Holy Spirit fell on all those who heard the Word” (Acts 10:44).
The Spirit in the Word illuminates and converts. When the Spirit touches a
heart—it dissolves with tears: “I will pour upon the inhabitants of Jerusalem
the spirit of grace—and they shall look upon me whom they have pierced, and they
shall mourn” (Zech. 12:10).

It is astonishing to consider what different effects the Word has upon men. Some
at a sermon are like Jonah: their heart is tender and they let tears fall.
Others are no more affected with it than a deaf man with music. Some grow better
by the Word—others grow worse. The same earth which causes sweetness in the
grape—causes bitterness in the wormwood. What is the reason the Word works so
differently? It is because the Spirit of God carries the Word to the conscience 
of one—and not another. One has received the divine annointing—and not the other
(1 John 2:20). I pray that the dew may fall with the manna—that the Spirit may 
go along with the Word. The chariot of ordinances will not carry us to heaven
unless the Spirit of God joins himself to this chariot (Acts 8:29).

                                  Chapter Two

                             COUNTERFEIT REPENTANCE

To discover what true repentance is, I shall first show what it is not. There
are several counterfeits of repentance, which might occasion that saying of
Augustine that “repentance damns many”. He meant a false repentance; a person
may delude himself with counterfeit repentance:

1. The first counterfeit of repentance is legal terror. A man has gone on long
in sin. At last God arrests him, shows him what desperate hazard he has run—and 
he is filled with anguish. But after a while, the tempest of conscience is blown
over, and he is quiet. Then he concludes that he is a true penitent because he 
has felt some bitterness in sin. Do not be deceived! This is not true
repentance! Both Ahab and Judas had great trouble of mind. It is one thing to be
a terrified sinner—and another to be a repenting sinner. Sense of guilt is
enough to breed terror in the conscience. Only infusion of divine grace, breeds 
true repentance. If pain and trouble were sufficient to repentance, then the
damned in hell should be most penitent, for they are most in anguish. “Men
gnawed their tongues in agony and cursed the God of heaven because of their
pains and their sores, but they refused to repent of what they had done!”
Revelation 16:10-11. Repentance depends upon a change of heart. There may be
terror—yet with no change of heart. “I preached that they should repent and turn
to God and prove their repentance by their deeds.” Acts 26:20

2. Another counterfeit about repentance is resolution against sin.A person may
purpose and make vows—yet be no penitent. “You said, I will not transgress”
(Jer. 2:20). Here was a good resolution. But see what follows: “but still you
would not obey me. On every hill and under every green tree, you have
prostituted yourselves by bowing down to idols!” Notwithstanding her solemn
engagements, they played fast and loose with God—and ran after their idols!

We see by experience what protestations against sin, a person will make when he 
is on his sick-bed, if God should recover him again. Yet if that person does
recover—he is as bad as ever. He shows his old heart in a new temptation.

Resolutions against sin may arise:

(1) From present extremity; not because sin is sinful—but because it is painful.
This kind of resolution will vanish.

(2) From fear of future evil, an apprehension of death and hell. “I looked, and 
there before me was a pale horse! Its rider was named Death, and Hell was
following close behind him!” (Rev. 6:8). What will a sinner not do—what vows
will he not make—when he knows he must die and stand before the God in judgment?
Self-love raises a sickbed repentance. But if he recovers—the love of sin will 
prevail against it. Trust not to a such passionate resolution; it is raised in a
storm—and will die in a calm!

3. The third counterfeit about repentance is the leaving of many sinful ways. It
is a great matter, I confess, to leave sin. So dear is sin to a man—that he
will rather part with a child than with a lust! “Shall I give the fruit of my
body—for the sin of my soul?” (Micah 6:7). Sin may be parted with—yet without
repentance.

(1) A man may part with some sins and keep others. Herod reformed many things
which were amiss—but could not leave his beloved Herodias.

(2) An old sin may be left in order to entertain a new sin—as you get rid an old
servant to take another. This is to exchange a sin. Sin may be exchanged—and
the heart remained unchanged. He who was a profligate in his youth, turns to be 
a miser in his old age. A slave is sold to a Jew; the Jew sells him to a Turk.
Here the master is changed—but he is a slave still. So a man moves from one vice
to another—but remains an unrepentant sinner still.

(3) A sin may be left not so much from strength of grace—as from reasons of
prudence. A man sees that though such a sin is for his pleasure—yet it is not
for his best interest. It will eclipse his credit, harm his health, or impair
his estate. Therefore, for prudential reasons, he dismisses it. But true leaving
of sin, is when the acts of sin cease from a principle of grace infused into
the soul—as the air ceases to be dark from the infusion of light.

                                 Chapter Three

                       THE NATURE OF TRUE REPENTANCE (1)

I shall next show what gospel repentance is. Repentance is a grace of God’s
Spirit, whereby a sinner is inwardly humbled and outwardly reformed. For a
further amplification, know that repentance is a spiritual medicine made up of
six special ingredients:

    1. Sight of sin,
    2. Sorrow for sin,
    3. Confession of sin,
    4. Shame for sin,
    5. Hatred for sin, and
    6. Turning from sin.

If any one ingredient is left out, it loses its virtue.

                           Ingredient 1: Sight of Sin
The first ingredient of Christ’s gospel-medicine is eye-salve. “I am sending you
to them to open their eyes and turn them from darkness to light” (Acts
26:17-18). It is the great thing noted in the prodigal’s repentance: “he came to
himself” (Luke 15:17). He saw himself a sinner—and nothing but a sinner. Before
a man can come to Christ—he must first come to himself. A man must first
recognize and consider what his sin is, and know the plague of his heart—before 
he can be duly humbled for it.

The first thing God made was light. So the first thing in a penitent, is
illumination: “For you were once darkness, but now you are light in the Lord”
(Eph. 5:8). The eye is made both for seeing and weeping. Sin must first be
seen—before it can be wept for. Hence I infer that where there is no sight of
sin—there can be no repentance.

Many who can spy faults in others—see none in themselves. They cry that they
have good hearts. Is it not strange that two should live together, and eat and
drink together—yet not know each other? Such is the case of a sinner. His body
and soul live together, work together—yet he is unacquainted with himself. He
knows not his own heart, nor what a hell he carries about him. Under a veil—a
deformed face is hidden. People are veiled over with ignorance and self-love;
therefore they see not what deformed souls they have! The devil does with them
as the trainer with the hawk. He covers their eyes, and carries them hooded to
hell! “The sword will pierce his right eye!” (Zechariah 11:17) Men have insight 
enough into worldly matters—but the right eye of their mind is blind. They do
not see any evil in sin; the sword has pierced their right eye!

                          Ingredient 2: Sorrow for Sin
                  “I will be sorry for my sin.” (Psalm 38:18)

Ambrose calls sorrow the embittering of the soul. The Hebrew word “to be
sorrowful” signifies “to have the soul, as it were, crucified”. This must be in 
true repentance: “They shall look upon me whom they have pierced—and they shall 
mourn” (Zech. 12:10), as if they did feel the nails of the cross sticking in
their sides. A woman may as well expect to have a child without pangs—as one can
have repentance without sorrow! He who can repent without sorrowing, suspect
his repentance. Martyrs shed blood for Christ, and penitents shed tears for sin:
“she stood at Jesus’ feet weeping” (Luke 7:38). See how this tear dropped from 
her heart. The sorrow of her heart—ran out at her eye!

The brazen laver for the priests to wash in (Exod. 30:18) typified a double
laver: the laver of Christ’s blood we must wash in by faith—and the laver of
tears we must wash in by repentance. A true penitent labors to work his heart
into a sorrowing frame. He blesses God when he can weep. He is glad of a rainy
day, for he knows that it is a repentance he will have no cause to repent of.
Though the bread of sorrow is bitter to the taste—yet it strengthens the heart
(Psalm 104:15; 2 Cor. 7:10).

This sorrow for sin is not superficial: it is a holy agony. It is called in
scripture a breaking of the heart: “The sacrifices of God are a broken and a
contrite heart” (Psalm 51:17); and a rending of the heart: “Rend your heart”
(Joel 2:13). The expressions of smiting on the thigh (Jer. 31:19), beating on
the breast (Luke 18:13), putting on of sackcloth (Isaiah 22:12), plucking off
the hair (Ezra 9:3), all these are but outward signs of inward sorrow. This
sorrow is:

(1) To make Christ precious. O how desirable is a Savior to a troubled soul! Now
Christ is Christ indeed—and mercy is mercy indeed. Until the heart is full of
sorrow for sin—it is not fit for Christ. How welcome is a surgeon—to a man who
is bleeding from his wounds!

(2) To drive out sin. Sin breeds sorrow—and sorrow kills sin! Holy sorrow purges
out the evil humours of the soul. It is said that the tears of vine-branches
are good to cure the leprosy. However that may be, it is certain that the tears 
which drop from the penitential eye, will cure the leprosy of sin. The saltwater
of tears—kills the worm of conscience.

(3) To make way for solid comfort. “Those who sow in tears shall reap in joy”
(Psalm 126:5). The penitent has a wet sowing-time—but a delicious harvest.
Repentance breaks the abscess of sin—and then the soul is at ease! Hannah, after
weeping, went away and was no longer sad (1 Sam. 1:18). God’s troubling of the 
soul for sin, is like the angel’s troubling of the pool (John 5:4), which made
way for healing.

But not all sorrow evidences true repentance. There is as much difference
between true and false sorrow—as between water in the spring, which is sweet—and
water in the sea, which is briny. The apostle speaks of “godly sorrow” (2 Cor. 
7:9). What is this godly sorrowing? There are six qualifications of it:

1. True godly sorrow is internal. It is inward in two ways:

(1) It is a sorrow of the heart. The sorrow of hypocrites lies in their faces:
“they disfigure their faces” (Matt. 6:16). They make a sour face—but their
sorrow goes no further. It is like the dew which wets the leaf, but does not
soak to the root. Ahab’s repentance was in outward show. His garments were
rent—but not his heart (1 Kings 21:27). Godly sorrow goes deep, like a vein
which bleeds inwardly. The heart bleeds for sin: “they were pricked in their
heart” (Acts 2:37). As the heart bears a chief part in sinning—so it must in
sorrowing.

(2) It is a sorrow for heart-sins, the first outbreaks and risings of sin. Paul 
grieved for the law of sin in his members (Romans 7:23). The true mourner weeps 
for the stirrings of pride and lust. He grieves for the “root of bitterness”
even though it never blossoms into overt act. A wicked man may be troubled for
scandalous sins; a real convert laments heart sins.

2. Godly sorrow is sincere. It is sorrow for the offence—rather than for the
punishment. God’s law has been infringed—and his love abused. This melts the
soul in tears. A man may be sorry—yet not repent. A thief is sorry when he is
caught, not because he stole—but because he has to pay the penalty! Hypocrites
grieve only for the bitter consequence of sin. Their eyes never pour out
tears—except when God’s judgments are approaching. Pharaoh was more troubled for
the frogs—than for his sin.

Godly sorrow, however, is chiefly for the trespass against God—so that even if
there were no conscience to smite, no devil to accuse, no hell to punish—yet the
soul would still be grieved because of the offense done to God. “My sin is ever
before me” (Psalm 51:3); David does not say, The sword is ever before me—but
“my sin”. “O that I should offend so good a God, that I should grieve my
Comforter! This breaks my heart!” Godly sorrow shows itself to be sincere,
because when a Christian knows that he is out of the gun-shot of hell and shall 
never be damned—yet he still grieves for sinning against that free grace which
has pardoned him!

3. Godly sorrow is always intermixed with faith. Sorrow for sin, is chequered
with faith, as we have seen a bright rainbow appear in a watery cloud. Spiritual
sorrow will sink the heart—if the pulley of faith does not raise it. As our sin
is ever before us, so God’s promise must be ever before us. As we much feel our
sting, so we must look up to Christ our brazen serpent. Some have faces so
swollen with worldly grief, that they can hardly look out of their eyes. That
weeping is not good—which blinds the eye of faith. If there are not some
dawnings of faith in the soul—it is not the sorrow of humiliation, but of
despair.

4. Godly sorrow is a great sorrow. “In that day shall there be a great mourning”
(Zech. 12:11). Two suns did set that day when Josiah died, and there was a
great funeral mourning. To such a height must sorrow for sin be boiled up.

Question 1. Do all have the same degree of sorrow?

Answer. No, there may be greater or lesser sorrow. In the new birth all have
pangs—but some have sharper pangs than others.

(1) Some are naturally of a more rugged disposition, of higher spirits—and are
not easily brought to stoop. These must have greater humiliation, as a knotty
piece of timber must have sharper wedges driven into it.

(2) Some have been more heinous offenders—and their sorrow must be suitable to
their sin. Some patients have their abscess let out with a needle, others with a
lance. Heinous sinners must be more bruised with the hammer of the law.

(3) Some are designed and cut out for higher service, to be eminently
instrumental for God—and these must have a mightier work of humiliation pass
upon them. Those whom God intends to be pillars in his church—must be more hewn.
Paul, the prince of the apostles, who was to be God’s ensign-bearer to carry
his name before the Gentiles and kings, was to have his heart more deeply lanced
by repentance.

Question 2. But how great must sorrow for sin be in all?

Answer. It must be as great as for any worldly loss. “They shall look upon me
whom they have pierced—and they shall mourn as for an only son” (Zech. 12:10).
Sorrow for sin must surpass worldly sorrow. We must grieve more for offending
God—than for the loss of dear relations. “The Lord, the Lord Almighty, called
you on that day to weep and to wail, to tear out your hair and put on sackcloth”
(Isaiah 22:12). This repentance was for sin. But in the case of the burial of
the dead, we find God prohibiting tears (Jer. 22:10; 16:6), to intimate that
sorrow for sin must exceed sorrow at the grave. And with good reason, for in the
burial of the dead it is only a friend who departs—but in sin God departs!

Sorrow for sin should be so great as to swallow up all other sorrow, as when the
pain of the kidney-stone and gout meet—the pain of the kidney-stone swallows up
the pain of the gout. We are to find as much bitterness in weeping for sin—as
ever we found sweetness in committing it. Surely David found more bitterness in 
repentance—than ever he found comfort in Bathsheba.

Our sorrow for sin must be such as makes us willing to let go of those sins
which brought in the greatest income of profit or delight. The medicine shows
itself strong enough—when it has purged out our disease. Just so, the Christian 
has arrived at a sufficient measure of sorrow—when the love of sin is purged
out.

5. Godly sorrow in some cases is joined with restitution. Whoever has wronged
others by unjust fraudulent dealing, ought to make them recompense. There is an 
express law for this: “He must make full restitution for his wrong, add one
fifth to it and give it all to the person he has wronged.” (Num. 5:7). Thus
Zaccheus made restitution: “if I have cheated anybody out of anything, I will
pay back four times the amount” (Luke 19:8). When Selymus the great Turk, lay
upon his death-bed, being urged to put to charitable use that wealth he had
wronged the Persian merchants of—he commanded that it should be sent back to the
right owners. Shall not a Christian’s creed be better than a Turk’s Koran? It
is a bad sign when a man on his death-bed bequeaths his soul to God, and his
ill-gotten goods to his friends. I can hardly think God will receive his soul.
Augustine said, “Without restitution, no remission”.

Question 1. Suppose a person has wronged another—and the wronged man is dead.
What should he do?

Answer. Let him restore his ill-gotten goods to that man’s heirs and family. If 
none of them are living, let him restore to God—that is, let him put his unjust 
gain into God’s treasury by relieving the poor.

Question 2. What if the party who did the wrong is dead?

Answer. Then those who are his heirs ought to make restitution. Mark what I
say—if there are any who has an estate left to them, and he knows that the one
who left his estate had defrauded others and died with that guilt upon him—then 
the heir who now possesses the estate, is bound to make restitution, otherwise
he entails the curse of God upon his family.

Question 3. If a man has wronged another and is not able to restore, what should
he do?

Answer: Let him deeply humble himself before God, promising to the wronged party
full satisfaction, if the Lord makes him able, and God will accept the will for
the deed.

6. Godly sorrow is abiding. It is not a few tears shed in a passion, which will 
serve the turn. Some will fall a-weeping at a sermon—but it is like an April
shower, it is soon over—or like a vein opened and presently stopped again. True 
sorrow must be habitual. O Christian, the disease of your soul is chronic and
frequently returns upon you; therefore you must be continually medicating
yourself by repentance. This is “godly sorrow.”

Application. How far are they from repentance, who never had any of this godly
sorrow! Such are:

(1) Deluded Papists, who leave out the very soul of repentance, making all
penitential work consist in external fasting, penance, pilgrimages, in which
there is nothing of spiritual sorrow. They torture their bodies—but their hearts
are not torn. What is this, but the carcass of repentance?

(2) Carnal Protestants, who are strangers to godly sorrow. They cannot endure a 
serious thought, nor do they trouble their heads about sin. One physician spoke 
of a frenzy some have—which will make them die dancing. Likewise, sinners spend 
their days in mirth—they fling away sorrow—and go dancing to damnation! Some
have lived many years—yet never put a drop of repentant tears in God’s bottle,
nor do they know what a broken heart means. They weep and wring their hands as
if they were undone, when their estates are gone—but have no agony of soul for
sin!

There is a two-fold sorrow: Firstly, there is a rational sorrow, which is an act
of the soul whereby it has an animosity against sin, and chooses any torture
rather than to admit sin. Secondly, there is a sensitive sorrow, which is
expressed by many tears. The first of these is to be found in every child of
God—but the second, which is a sorrow running out at the eye, all have not.

Yet it is very commendable to see a weeping penitent. Christ counts as great
beauties—those who are tender-eyed; and well may sin make us weep. We usually
weep for the loss of some great good; by sin we have lost the favor of God. If
Micah did so weep for the loss of his idols, saying, “You’ve taken away all my
gods, and I have nothing left!” (Judges 18:24). Then well may we weep for our
sins, which have taken away the true God from us!

Some may ask the question—whether our repentance and sorrow must always be at
the same level. Although repentance must be always kept alive in the soul—yet
there are two special times when we must renew our repentance in an
extraordinary manner:

(1) Before the receiving of the Lord’s Supper. This spiritual Passover is to be 
eaten with bitter herbs. Now our eyes should be fresh broached with tears, and
the stream of sorrow overflow. A repenting frame is a sacramental frame. A
broken heart and a broken Christ do well agree. The more bitterness we taste in 
sin—the more sweetness we shall taste in Christ! When Jacob wept—he found God:
“Jacob named the place Peniel—face of God—for I have seen God face to face!”
(Gen. 32:30). The way to find Christ comfortably in the sacrament, is to go
weeping there. Christ will say to a humble penitent, as to Thomas: “Put your
hand into the wound in my side” (John 20:27), and let those bleeding wounds of
mine heal you.

(2) Another time of extraordinary repentance is at the hour of death. This
should be a weeping season. Now is our last work to be done for heaven, and our 
best wine of tears should be kept until such a time. We should repent now—that
we have sinned so much—and wept so little; that God’s bag of our sins has been
so full—and his bottle of our repenting tears has been so empty (Job 14:17). We 
should repent now—that we repented no sooner; that the garrisons of our hearts
held out so long against God before they were leveled by repentance. We should
repent now—that we have loved Christ no more—that we have fetched no more virtue
from him and brought no more glory to him. It should be our grief on our
death-bed that our lives have had so many blanks and blots in them—that our
duties have been so tainted with sin, that our obedience has been so
imperfect—and we have gone so lame in the ways of God. When the soul is going
out of the body—it should swim to heaven in a sea of tears!

                        Ingredient 3: Confession of Sin
Sorrow is such a vehement passion—that it will have vent. It vents itself at the
eyes by weeping, and at the tongue by confession. “The children of Israel stood
and confessed their sins (Neh. 9:2). ”I will go and return to my place, until
they acknowledge their offence” (Hos. 5:15). This is a metaphor alluding to a
mother who, when she is angry, goes away from the child and hides her face until
the child acknowledges its fault and begs pardon. Gregory Nazianzen calls
confession “a salve for a wounded soul.”

Confession is self-accusing: “I have sinned!” (2 Sam. 24:17). When we come
before God, we must accuse ourselves. The truth is—that by this self-accusing we
prevent Satan’s accusing. In our confessions we accuse ourselves of pride,
infidelity, passion, so that when Satan, who is called “the accuser of the
brethren”, shall lay these things to our charge, God will say, “They have
accused themselves already; therefore, Satan, you have no suit; your accusations
come too late.”

The humble sinner does more than accuse himself; he, as it were, sits in
judgment and passes sentence upon himself. He confesses that he has deserved to 
be bound over to the wrath of God. Hear what the apostle Paul says: “if we
judged ourselves, we would not come under judgment” (1 Cor. 11:31). But have not
wicked men, like Judas and Saul, confessed sin? Yes! but theirs was not a true 
confession. That confession of sin may be right and genuine, these eight
qualifications are requisite:

1. Confession must be voluntary. It must come as water out of a spring—freely.
The confession of the wicked is extorted, like the confession of a man upon a
rack. When a spark of God’s wrath flies into their conscience, or they are in
fear of death—then they will fall to their confessions! Balaam, when he saw the 
angel’s naked sword, could say, “I have sinned!” (Num. 22:34). But true
confession drops from the lips—as myrrh from the tree, or honey from the
comb—freely. “I have sinned against heaven, and before you” (Luke 15:18). The
prodigal charged himself with sin, before his father charged him with it.

2. Confession must be with remorse. The heart must deeply resent it. A natural
man’s confessions run through him as water through a pipe. They do not affect
him at all. But true confession leaves heart-wounding impressions on a man.
David’s soul was burdened in the confession of his sins: “as a heavy burden,
they are too heavy for me” (Psalm 38:4). It is one thing to confess sin—and
another thing to feel sin’s wounds.

3. Confession must be sincere. Our hearts must go along with our confessions.
The hypocrite confesses sin—but loves it; like a thief who confesses to stolen
goods—yet loves stealing. How many confess pride and covetousness with their
lips—but roll them as honey under their tongue. Augustine said that before his
conversion he confessed sin and begged power against it—but his heart whispered 
within him, “not yet, Lord”. He really did not want to leave his sin. A good
Christian is more honest. His heart keeps pace with his tongue. He is convinced 
of the sins he confesses, and abhors the sins he is convinced of.

4. In true confession a man particularizes sin. A wicked man acknowledges he is 
a sinner in general. He confesses sin by wholesale. A wicked man says, “Lord, I 
have sinned”—but does not know what the sin is; whereas a true convert
acknowledges his particular sins. As it is with a wounded man, who comes to the 
surgeon and shows him all his wounds—here I was cut in the head, there I was
shot in the arm; so a mournful sinner confesses the various sins of his soul.
Israel drew up a particular charge against themselves: “we have served Baal”
(Judg. 10:10). The prophet recites the very sin which brought a curse with it:
“Neither have we hearkened unto your servants the prophets, which spoke in your 
name” (Dan. 9:6). By a diligent inspection into our hearts, we may find some
particular sin indulged—point to that sin with a repentant tear!

5. A true penitent confesses sin in the fountain. He acknowledges the pollution 
of his nature. The sin of our nature is not only a privation of good—but an
infusion of evil. It is like rust to iron or stain to scarlet. David
acknowledges his birth-sin: “I was shaped in iniquity; and in sin did my mother 
conceive me” (Psalm 51:5). We are ready to charge many of our sins to Satan’s
temptations—but this sin of our nature is wholly from ourselves; we cannot shift
it off to Satan. We have a root within, which bears gall and wormwood (Deut.
29:18). Our nature is an abyss and seed of all sin, from whence come those evils
which infest the world. It is this depravity of nature which poisons our holy
things; it is this which brings on God’s judgments. Oh confess sin in the
fountain!

6. Sin is to be confessed with all its circumstances and aggravations. Those
sins which are committed under the gospel horizon, are aggravated sins. Confess 
sins against knowledge, against grace, against vows, against experiences,
against judgments. “The wrath of God came upon them and slew the fattest of
them. For all this they sinned still” (Psalm 78:31-2). Those are killing
aggravations, which enhance our sins.

7. In confession, we must so charge ourselves as to clear God. Should the Lord
be severe in his providences and unsheathe his bloody sword—yet we must acquit
him and acknowledge he has done us no wrong. Nehemiah in his confessing of sin
vindicates God’s righteousness: “Every time you punished us you were being just.
We have sinned greatly, and you gave us only what we deserved” (Neh. 9:33).
Mauritius the emperor, when he saw his wife slain before his eyes by Phocas,
cried out, “Righteous are you, O Lord, in all your ways”.

8. We must confess our sins with a resolution not to commit them over again.
Some run from the confessing of sin—to the committing of sin, like the Persians 
who have one day in the year when they kill serpents; and after that day allow
them to swarm again. Likewise, many seem to kill their sins in their
confessions, and afterwards let them grow as fast as ever. “Cease to do evil”
(Isaiah 1:16). It is vain to confess, “We have done those things we ought not to
have done”, and continue still in doing so. Pharaoh confessed he had sinned
(Exod. 9:27)—but when the thunder ceased he fell to his sin again: “he sinned
yet more, and hardened his heart” (Exod. 9:34). Origen calls confession “the
vomit of the soul whereby the conscience is eased of that burden which did lie
upon it.” Now, when we have vomited up sin by confession—we must not return to
this vomit! What king will pardon that man who, after he has confessed his
treason, practices new treason? Thus we see how confession must be qualified.

Use 1. Is confession a necessary ingredient in repentance? Here is a bill of
indictment against four kinds of people:

(1) It reproves those who hide their sins, as Rachel hid her father’s idols
under her saddle (Gen. 31:34). Many had rather have their sins covered—than
cured. They do with their sins as with their pictures: they draw a curtain over 
them. But though men will have no tongue to confess—God has an eye to see! He
will unmask their treason: “But I will rebuke you and accuse you to your face!” 
(Psalm 50:21). Those iniquities which men hide in their hearts—shall be written 
one day on their foreheads as with the point of a diamond! They who will not
confess their sin as David did—that they may be pardoned; shall confess their
sin as Achan did—that they may be punished. It is dangerous to keep the devil’s 
counsel—to hide our sins. “He who covers his sins shall not prosper” (Proverbs
28:13).

(2) It reproves those who do indeed confess sin, but only by halves. They do not
confess all; they confess the pence—but not the pounds. They confess vain
thoughts or badness of memory—but not the sins they are most guilty of, such as 
rash anger, extortion, immorality. They are like one who complains that his head
aches—when his lungs are full of cancer! But if we do not confess all, how
should we expect that God will pardon all? It is true that we cannot know the
exact catalogue of our sins—but the sins which come within our view and
cognizance, and which our hearts accuse us of, must be confessed as ever we hope
for mercy.

(3) It reproves those who in their confessions, mince and mitigate their sins. A
gracious soul labors to make the worst of his sins—but hypocrites make the best
of them. They do not deny they are sinners—but they do what they can to lessen 
their sins. They indeed offend sometimes—but it is their nature. These are
excuses rather than confessions. “I have sinned: for I have transgressed the
commandment of the Lord: because I feared the people” (1 Sam. 15:24). Saul lays 
his sin upon the people: they would have him spare the sheep and oxen. It was an
excuse, not a self-indictment. This runs in the blood. Adam acknowledged that
he had tasted the forbidden fruit—but instead of aggravating his sin he
transferred it from himself to God: “The woman you gave me, she gave me the
fruit—and I ate” (Gen. 3:12), that is, if I had not had this woman to be a
tempter, I would not have transgressed. How apt we are to pare and curtail sin, 
and look upon it through the small end of the telescope, that it appears but as 
“a little cloud, like a man’s hand” (1 Kings 18:44).

(4) It reproves those who are so far from confessing sin, that they boldly plead
for it. Instead of having tears to lament it, they use arguments to defend it. 
If their sin is anger, they will justify it: “I do well to be angry!” (Jon.
4:9). If it be covetousness, they will vindicate it. When men commit sin they
are the devil’s servants; when they plead for it they are the devil’s attorneys,
and he will give them a fee.

Use 2. Let us show ourselves penitents by sincere confession of sin. The thief
on the cross made a confession of his sin: “we indeed are condemned justly”
(Luke 23:41). And Christ said to him, “Today shall you be with me in paradise!” 
(Luke 23:43), which might have occasioned that speech of Augustine’s, that
“confession of sin shuts the mouth of hell and opens the gate of paradise” That 
we may make a free and sincere confession of sin, let us consider:

(1) Holy confession gives glory to God. “Give glory to the Lord, the God of
Israel—and make a confession to Him” (Josh. 7:19). A humble confession exalts
God. When we confess sin, God’s patience is magnified in sparing, and his free
grace in saving such sinners.

(2) Confession is a means to humble the soul. He who subscribes himself a
hell-deserving sinner, will have little heart to be proud. Like the violet, he
will hang down his head in humility. A true penitent confesses that he mingles
sin with all he does—and therefore has nothing to boast of. Uzziah, though a
king—yet had a leprosy in his forehead; he had enough to abase him (2 Chron.
26:19). So a child of God, even when he does good—yet acknowledges much evil to 
be in that good. This lays all his plumes of pride in the dust.

(3) Confession gives vent to a troubled heart. When guilt lies boiling in the
conscience, confession gives ease. It is like the lancing of an abscess, which
gives ease to the patient.

(4) Confession purges out sin. Augustine called it “the expeller of vice”. Sin
is bad blood; confession is like the opening of a vein to let it out. Confession
is like the dung-gate, through which all the filth of the city was carried
forth (Neh. 3:13). Confession is like pumping at the leak; it lets out that sin 
which would otherwise drown. Confession is the sponge which wipes the spots from
off the soul.

(5) Confession of sin endears Christ to the soul. If I say I am a sinner—how
precious will Christ’s blood be to me! After Paul has confessed a body of sin,
he breaks forth into a thankful triumph for Christ: “I thank God through Jesus
Christ” (Romans 7:25). If a debtor confesses a judgment but the creditor will
not exact the debt, instead appointing his own son to pay it, will not the
debtor be very thankful? So when we confess the debt, and that even though we
should forever lie in hell we cannot pay it—but that God should appoint his own 
Son to lay down his blood for the payment of our debt—how is free grace
magnified and Jesus Christ eternally loved and admired!

(6) Confession of sin makes way for pardon. No sooner did the prodigal come with
a confession in his mouth, “I have sinned against heaven”, than his father’s
heart did melt towards him, “Filled with love and compassion, he ran to his son,
embraced him, and kissed him” (Luke 15:20). When David said, “I have sinned”,
the prophet brought him a box with a pardon, “The Lord has put away your sin” (2
Sam. 12:13). He who sincerely confesses sin, has God’s bond for a pardon: “If
we confess our sins, he is faithful and just to forgive us our sins” (1 John
1:9). Why does not the apostle say that if we confess, God is merciful to
forgive our sins? He says that God is just, because he has bound himself by
promise to forgive such. God’s truth and justice are engaged for the pardoning
of that man who confesses sin and comes with a penitent heart by faith in
Christ.

(7) How reasonable and easy is this command that we should confess sin!

(a) It is a reasonable command, for if one has wronged another, what is more
rational than to confess he has wronged him? We, having wronged God by sin, how 
equal and consonant to reason is it that we should confess the offence.

(b) It is an easy command. What a vast difference is there between the first
covenant and the second! In the first covenant it was, if you commit sin you
die! In the second covenant it is, if you confess sin you shall have mercy! In
the first covenant no surety was allowed; under the covenant of grace, if we do 
but confess the debt, Christ will be our surety. What way could be thought of as
more ready and facile for the salvation of man, than a humble confession? “Only
acknowledge your iniquity” ( Jer. 3:13). God says to us, I do not ask for
sacrifices of rams to expiate your guilt; I do not bid you part with the fruit
of your body for the sin of your soul, “only acknowledge your iniquity.” Do but 
draw up an indictment against yourself and plead guilty—and you shall be sure of
mercy. All this should render this duty amiable. Throw out the poison of sin by
confession, and “this day is salvation come to your house”.

There remains one case of conscience: are we bound to confess our sins to men?
The papists insist much upon auricular confession; that is—one must confess his 
sins in the ear of the priest or he cannot be absolved. They urge, “Confess your
sins one to another” (James 5:16)—but this scripture is little to their
purpose. It may as well mean that the priest should confess to the people as
well as the people to the priest. Auricular confession is one of the Pope’s
golden doctrines. Like the fish in the Gospel, it has money in its mouth: “when 
you have opened its mouth, you shall find a piece of money” (Matt. 17:27). But
though I am not for confession to men in a popish sense—yet I think in three
cases there ought to be confession to men:

(1) Firstly, where a person has fallen into scandalous sin and by it has been an
occasion of offence to some and of falling to others, he ought to make a solemn
and open acknowledgment of his sin, that his repentance may be as visible as
his scandal (2 Cor. 2:6-7).

(2) Secondly, where a man has confessed his sin to God—yet still his conscience 
is burdened, and he can have no ease in his mind—it is very requisite that he
should confess his sins to some prudent, pious friend, who may advise him and
speak a word in due season (James 5:16). It is a sinful modesty in Christians,
that they are not more free with their ministers and other spiritual friends in 
unburdening themselves and opening the sores and troubles of their souls to
them. If there is a thorn sticking in the conscience, it is good to make use of 
those who may help to pluck it out.

(3) Thirdly, where any man has slandered another and by clipping his good name
has made it weigh lighter, he is bound to make confession. The scorpion carries 
its poison in its tail—the slanderer in carries its poison in his tongue! His
words pierce deep like swords. That person who has murdered another in his good 
name or, by bearing false witness, or has damaged him in his estate, ought to
confess his sin and ask forgiveness: “if you are standing before the altar in
the Temple, offering a sacrifice to God, and you suddenly remember that someone 
has something against you, leave your sacrifice there beside the altar. Go and
be reconciled to that person. Then come and offer your sacrifice to God” (Matt. 
5:23-24). How can this reconciliation be effected but by confessing the injury? 
Until this is done, God will accept none of your services. Do not think the
holiness of the altar will privilege you; your praying and hearing are in vain, 
until you have appeased your brother’s anger by confessing your fault to him.

                                  Chapter Four

                       THE NATURE OF TRUE REPENTANCE (2)

                          Ingredient 4: Shame for Sin
The fourth ingredient in repentance is shame: “that they may be ashamed of their
iniquities” (Ezek. 43:10). Blushing is the color of virtue. When the heart has 
been made black with sin, grace makes the face red with blushing: “I am ashamed 
and blush to lift up my face” (Ezra 9:6). The repenting prodigal was so ashamed 
of his sinfulness, that he thought himself not worthy to be called a son any
more (Luke 15:21). Repentance causes a holy bashfulness. If Christ’s blood were 
not at the sinner’s heart, there would not so much blood come in the face. There
are nine considerations about sin which may cause shame:

(1) Every sin makes us guilty, and guilt usually breeds shame. Adam never
blushed in the time of innocency. While he kept the whiteness of the lily, he
had not the blushing of the rose. But when he had deflowered his soul by
sin—then he was ashamed. Sin has tainted our blood. We are guilty of high
treason against the Crown of heaven. This may cause a holy modesty and blushing.

(2) In every sin there is much unthankfulness, and that is a matter of shame. He
who is upbraided with ingratitude will blush. We have sinned against God when
he has given us no cause: “What iniquity have your fathers found in me?” (Jer.
2:5). Wherein has God wearied us, unless his mercies have wearied us? Oh the
silver drops which have fallen on us! We have had the finest of the wheat; we
have been fed with angels’ food. The golden oil of divine blessing has run down 
on us from the head of our heavenly Aaron. And to abuse the kindness of so good 
a God—how may this make us ashamed!

Julius Caesar took it unkindly at the hands of Brutus, on whom he had bestowed
so many favors, when he came to stab him: “What, you, my son Brutus?” O
ungrateful—to be the worse for mercy! One reports of the vulture, that it draws 
sickness from perfumes. To contract the disease of pride and luxury, from the
perfume of God’s mercy—how unworthy is that! It is to requite evil for good, to 
kick against our feeder, “He nourished him with honey from the rock, and with
oil from the flinty crag, with curds and milk from herd and flock and with
fattened lambs and goats, with choice rams of Bashan and the finest kernels of
wheat. You drank the foaming blood of the grape. Jeshurun grew fat, and kicked. 
He abandoned the God who made him and scorned the Rock of his salvation” (Deut. 
32:13-15). This is to make an arrow of God’s mercies—and shoot at him! This is
to wound him with his own blessing! O horrid ingratitude! Will not this dye our 
faces a deep scarlet? Unthankfulness is a sin so great, that God himself stands 
amazed at it: “Hear, O heavens, and give ear, O earth: I have nourished and
brought up children—and they have rebelled against me!” (Isaiah 1:2).

(3) Sin has made us naked, and that may breed shame. Sin has stripped us of our 
white linen of holiness. It has made us naked and deformed in God’s eye—which
may cause blushing. When Hanun had abused David’s servants and cut off their
garments so that their nakedness appeared, the text says, “the men were greatly 
ashamed” (2 Sam. 10:5).

(4) Our sins have put Christ to shame, and should not we be ashamed? The Jews
arrayed him in purple; they put a reed in his hand, spit in his face, and in his
greatest agonies reviled him. Here was “the shame of the cross”. And that which
aggravated the shame, was to consider the eminency of his person—as he was the 
Lamb of God. Did our sins put Christ to shame—and shall they not put us to
shame? Did he wear the purple—and shall not our cheeks wear crimson? Who can
behold the sun as it were blushing at Christ’s passion, and hiding itself in an 
eclipse—and his face not blush?

(5) Many sins which we commit are by the special instigation of the devil—and
should not this cause shame? The devil put it into the heart of Judas to betray 
Christ (John 13:2). He filled Ananias’ heart to lie (Acts 5:3). He often stirs
up our passions (James 3:6). Now, as it is a shame to bring forth a child
illegitimately, so too is it to bring forth such sins as may call the devil
father. It is said that the virgin Mary conceived by the power of the Holy
Spirit (Luke 1:35)—but we often conceive by the power of Satan. When the heart
conceives pride, lust, and malice—it is very often by the power of the devil.
May not this make us ashamed to think that many of our sins are committed in
copulation with the old serpent?

(6) Sin turns men into beasts (2 Peter 2:12), and is not that matter for shame? 
Sinners are compared to foxes (Luke 13:32), to wolves (Matt. 7:15), to donkeys
(Job 28 11:12), to swine (2 Pet. 2:22). A sinner is a swine with a man’s head.
He who was once little less than the angels in dignity—has now become like the
beasts. Grace in this life does not wholly obliterate this brutish temper. Agur,
that good man, cried out, “surely I am more brutish than any!” (Proverbs 30:2).
But common sinners are in a manner wholly brutified; they do not act
rationally, but are carried away by the violence of their lusts and passions.
How may this make us ashamed, who are thus degenerated below our own species?
Our sins have taken away that noble, holy spirit which once we had. The crown
has fallen from our head. God’s image is defaced, reason is eclipsed, conscience
stupified! We have more in us of the brute, than of the angel.

(7) In every sin there is folly (Jer. 4:22). A man will be ashamed of his folly.
Is not he a fool who labors more for the bread which perishes—than for the
bread of life! Is not he a fool who for a lust or a trifle—will lose heaven!
They are like Tiberius, who for a drink of water forfeited his kingdom? Is not
he a fool who, to safeguard his body, will injure his soul? As if one should let
his head be cut, to save his shirt! Is not he a fool who will believe a
temptation of Satan—before a promise of God? Is not he a fool who minds his
recreation more than his salvation? How may this make men ashamed—to think that 
they inherit not land—but folly (Proverbs 14:18).

(8) That which may make us blush, is that the sins we commit are far worse than 
the sins of the heathen. We act against more light. To us have been committed
the oracles of God. The sin committed by a Christian is worse than the same sin 
committed by an heathen, because the Christian sins against clearer conviction, 
which is like weight put into the scale, which makes it weigh heavier.

(9) Our sins are worse than the sins of the devils. The fallen angels never
sinned against Christ’s blood. Christ did not die for them. The medicine of his 
merit was never intended to heal them. But we have affronted his blood by
unbelief. The devils never sinned against God’s patience. As soon as they
apostatized, they were damned. God never waited for the angels—but we have spent
upon the stock of God’s patience. He has pitied our weakness, borne with our
rebelliousness. His Spirit has been repulsed—yet has still importuned us and
will take no denial. Our conduct has been so provoking as to have tired not only
the patience of a Job, but of all the angels. The devils never sinned against
example. They were the first that sinned and were made the first example. We
have seen the angels, those morning stars, fall from their glorious orb; we have
seen the old world drowned, Sodom burned—yet have ventured upon sin. How
desperate is that thief who robs in the very place where his fellow hangs in
chains. And surely, if we have out-sinned the devils, it may well put us to the 
blush.

Use 1. Is shame an ingredient of repentance? If so, how far are they from being 
penitents who have no shame? Many have sinned away shame: “the wicked know no
shame” (Zeph. 3:5). It is a great shame not to be ashamed. The Lord sets it as a
brand upon the Jews: “Are they ashamed of their loathsome conduct? No, they
have no shame at all; they do not even know how to blush!” (Jer. 6:15). The
devil has stolen shame from men. When one of the persecutors in Queen Mary’s
time was upbraided for murdering the martyrs, he replied, “I see nothing to be
ashamed of!” When men have hearts of stone and foreheads of brass—it is a sign
that the devil has taken full possession of them.

There is no creature capable of shame but man. The brute beasts are capable of
fear and pain—but not of shame. You cannot make a beast blush. Those who cannot 
blush for sin, do too much resemble the beasts. There are some so far from this 
holy blushing that they are proudof their sins. They are so far from being
ashamed of sin, that they glory in their sins: “whose glory is in their shame”
(Phil. 3:19). Some are ashamed of that which is their glory: they are ashamed to
be seen with a good book in their hand. Others glory in that which is their
shame: they look on sin as a piece of gallantry. The swearer thinks his speech
most graceful when it is interlarded with oaths. The drunkard counts it a glory 
that he is mighty to drink (Isaiah 5:22). But when men shall be cast into the
fiery furnace, heated seven times hotter by the breath of the Almighty—then let 
them boast of sin!

Use 2. Let us show our penitence by a modest blushing: “O my God, I blush to
lift up my face” (Ezra 9:6). “My God”—there was faith; “I blush”—there was
repentance. Hypocrites will confidently avouch God to be their God—but they know
not how to blush. O let us take holy shame to ourselves for sin. Be assured,
the more we are ashamed of sin now—the less we shall be ashamed at Christ’s
coming. If the sins of the godly are mentioned at the day of judgment, it will
not be to shame them—but to magnify the riches of God’s grace in pardoning them.
Indeed, the wicked shall be ashamed at the last day. They shall sneak and hang 
down their heads—but the saints shall then be as without spot (Eph. 5:27), so
without shame; therefore they are bid to lift up their heads (Luke 21:28).

                          Ingredient 5: Hatred of Sin
The fifth ingredient in repentance is hatred of sin. The Schoolmen distinguished
a two-fold hatred: hatred of abominations, and hatred of enmity.

Firstly, there is a hatred or loathing of abominations: “Then you will remember 
your evil ways and wicked deeds, and you will loathe yourselves for your sins
and detestable practices!” (Ezek. 36:31). A true penitent is a sin-loather. If a
man loathes that which makes his stomach sick, much more will he loathe that
which makes his soul sick! It is greater to loathe sin—than to leave it. One may
leave sin for fear, as in a storm the jewels are cast overboard—but the
nauseating and loathing of sin argues a detestation of it. Christ is never
loved—until sin is loathed. Heaven is never longed for—until sin is loathed.
When the soul sees its filthiness, he cries out, “Lord, when shall I be freed
from this body of death! When shall I put off these filthy garments of sin—and
be arrayed in the robe of Your perfect righteousness! Let all my self-love be
turned into self-loathing!” (Zech. 3:4-5). We are never more precious in God’s
eyes—than when we are lepers in our own eyes!

Secondly, there is a hatred of enmity. There is no better way to discover
life—than by motion. The eye moves, the pulse beats. So to discover repentance
there is no better sign than by a holy antipathy against sin. Sound repentance
begins in love to God—and ends in the hatred of sin. How may true hatred of sin 
be known?

1. When a man’s heart is set against sin. Not only does the tongue protest
against sin—but the heart abhors it. However lovely sin is painted—we find it
odious—just as we abhor the picture of one whom we mortally hate, even though it
may be well drawn. Suppose a dish be finely cooked and the sauce good—yet if a 
man has an antipathy against the meat—he will not eat it. So let the devil cook 
and dress sin with pleasure and profit—yet a true penitent has a secret
abhorrence of it, is disgusted by it, and will not meddle with it.

2. True hatred of sin is universal. True hatred of sin is universal in two ways:
in respect of the faculties, and of the object.

(1) Hatred is universal in respect of the faculties. That is, there is a dislike
of sin not only in the judgment—but in the will and affections. Many a one is
convinced that sin is a vile thing, and in his judgment has an aversion to
it—yet he tastes sweetness in it—and has a secret delight in it. Here is a
disliking of sin in the judgment and an embracing of it in the affections!
Whereas in true repentance, the hatred of sin is in all the faculties, not only 
in the intellectual part—but chiefly in the will: “I do the very thing I hate!” 
(Romans 7:15). Paul was not free from sin—yet his will was against it.

(2) Hatred is universal in respect of the object. He who truly hates one
sin—hates all sins. He who hates a serpent—hates all serpents. “I hate every
false way!” (Psalm 119:104). Hypocrites will hate some sins which mar their
credit. But a true convert hates all sins—gainful sins, complexion sins, the
very stirrings of corruption. Paul hated the motions of sin within him (Romans
7:23).

3. True hatred against sin is against sin in all forms. A holy heart detests sin
for its intrinsic pollution. Sin leaves a stain upon the soul. A regenerate
person abhors sin not only for the curse—but for the contagion. He hates this
serpent not only for its sting but for its poison. He hates sin not only for
hell—but as hell.

4. True hatred is implacable. It will never be reconciled to sin any more. Anger
may be reconciled—but hatred cannot. Sin is that Amalek which is never to be
taken into favor again. The war between a child of God and sin is like the war
between those two princes: “there was war between Rehoboam and Jeroboam all
their days” (1 Kings 14:30).

5. Where there is a real hatred, we not only oppose sin in ourselves but in
others too. The church at Ephesus could not bear with those who were evil (Rev. 
2:2). Paul sharply censured Peter for his deception, although he was an apostle.
Christ in a holy anger, whipped the money-changers out of the temple (John
2:15). He would not allow the temple to be made an exchange. Nehemiah rebuked
the nobles for their usury (Neh. 5:7) and their Sabbath profanation (Neb.
13:17). A sin-hater will not endure wickedness in his family: “He who works
deceit shall not dwell within my house” (Psalm 101:7). What a shame it is when
magistrates can show height of spirit in their passions—but no heroic spirit in 
suppressing vice. Those who have no antipathy against sin, are strangers to
repentance. Sin is in them—as poison in a serpent, which, being natural to it,
affords delight.

How far are they from repentance who, instead of hating sin, love sin! To the
godly—sin is as a thorn in the eye; to the wicked sin is as a crown on the head!
“They actually rejoice in doing evil!” (Jer. 11:15). Loving of sin is worse
than committing it. A good man may run into a sinful action unawares—but to love
sin is desperate. What is it, which makes a swine love to tumble in the mire?
Its love of filth. To love sin shows that the will is in sin, and the more of
the will there is in a sin, the greater the sin. Wilfulness makes it a sin not
to be purged by sacrifice (Heb. 10:26).

O how many there are—who love the forbidden fruit! They love their oaths and
adulteries; they love the sin and hate the reproof. Solomon speaks of a
generation of men: “madness is in their heart while they live” (Eccles. 9:3). So
for men to love sin, to hug that which will be their death, to sport with
damnation, “madness is in their heart”.

It persuades us to show our repentance, by a bitter hatred of sin. There is a
deadly antipathy between the scorpion and the crocodile; such should there be
between the heart and sin.

Question. What is there in sin, which may make a penitent hate it?

Answer. Sin is the accursed thing, the most deformed monster. The apostle Paul
uses a very emphatic word to express it: “that sin might become exceedingly
sinful” (Romans 7:13), or as it is in the Greek, “exaggeratedly sinful”. That
sin is an exaggerated mischief, and deserves hatred will appear if we look upon 
sin as a fourfold conceit:

(1) Look upon the origin of sin, from whence it comes. It fetches its pedigree
from hell: “He who commits sin is of the devil!” (1 John 3:8). Sin is the
devil’s special work. God has a hand in ordering sin, it is true—but Satan has a
hand in acting it out. How hateful is it to be doing that which is the special 
work of the devil, indeed, that which makes men into devils!

(2) Look upon sin in its nature, and it will appear very hateful. See how
scripture has pencilled sin out: it is a dishonoring of God (Romans 2:23); a
despising of God (1 Sam. 2:30); a fretting of God (Ezek. 16:43); a wearying of
God (Isaiah 7:13); a grieving the heart of God, as a loving husband is with the 
unchaste conduct of his wife: “I have been grieved by their adulterous hearts,
which have turned away from me, and by their eyes, which have lusted after their
idols” (Ezek. 6:9). Sin, when acted to the height, is a crucifying Christ
afresh and putting him to open shame (Heb. 6:6), that is, impudent sinners
pierce Christ in his saints, and were he now upon earth they would crucify him
again in his person. Behold the odious nature of sin.

(3) Look upon sin in its comparison, and it appears ghastly. Compare sin with
afflication and hell, and it is worse than both. It is worse than affliction,
sickness, poverty, or death. There is more malignity in a drop of sin than in a 
sea of affliction—for sin is the cause of affliction, and the cause is more than
the effect. The sword of God’s justice lies quiet in the scabbard—until sin
draws it out! Affliction is good for us: “It is good for me that I have been
afflicted” (Psalm 119:71). Affliction causes repentance (2 Chron. 33:12). The
viper, being stricken, casts up its poison. Just so, when God’s rod strikes us
with affliction, we spit away the poison of sin! Affliction betters our grace.
Gold is purest, and juniper sweetest—when in the fire. Affliction prevents
damnation. “We are being disciplined—so that we will not be condemned with the
world.” (1 Cor. 11:32). Therefore, Maurice the emperor prayed to God to punish
him in this life—that he might not be punished hereafter.

Thus, affliction is in many ways for our good—but there is no good in sin.
Manasseh’s affliction brought him to humiliation and repentance—but Judas’ sin
brought him to desperation and damnation. Affliction only reaches the body—but
sin goes further: it poisons the mind, disorders the affections. Affliction is
but corrective; sin is destructive. Affliction can but take away the life; sin
takes away the soul (Luke 12:20).

A man who is afflicted may have his conscience quiet. When the ark was tossed on
the flood waves, Noah could sing in the ark. When the body is afflicted and
tossed, a Christian can “make melody in his heart to the Lord” (Eph. 5:19). But 
when a man commits sin, conscience is terrified. Witness Spira, who upon his
abjuring the faith, said that he thought the damned spirits did not feel those
torments which he inwardly endured. In affliction, one may have the love of God 
(Rev. 3:19). If a man should throw a bag of money at another, and in throwing it
should hurt him a little—he will not take it unkindly—but will look upon it as 
a fruit of love. Just so, when God bruises us with affliction—it is to enrich us
with the golden graces and comforts of his Spirit. All is in love. But when we 
commit sin, God withdraws his love. When David sinned, he felt nothing but
displeasure from God: “Clouds and thick darkness surround him” (Psalm 97:2).
David found it so. He could see no rainbow, no sunbeam, nothing but clouds and
darkness about God’s face.

That sin is worse than affliction is evident, because the greatest judgment God 
lays upon a man in this life is to let him sin without control. When the Lord’s 
displeasure is most severely kindled against a person, he does not say, I will
bring the sword and the plague on this man—but, I will let him sin on: “I gave
them up unto their own hearts lust, living according to their own desires”
(Psalm 81:12). Now, if the giving up of a man to his sins (in the account of God
himself) is the most dreadful evil, then sin is far worse than affliction. And 
if it is so, then how should it be hated by us!

Compare sin with hell, and you shall see that sin is worse. Torment has its
epitome in hell—yet nothing in hell is as bad as sin. Hell is of God’s
making—but sin is not of God’s making. Sin is the devil’s creature. The torments
of hell are a burden only to the sinner—but sin is a burden to God. In the
torments of hell, there is something that is good, namely, the execution of
divine justice. There is justice to be found in hell—but sin is a piece of the
highest injustice. It would rob God of his glory, Christ of his purchase, the
soul of its happiness. Judge then if sin is not a most hateful thing—which is
worse than affliction, or the torments of hell.

(4) Look upon sin in the issue and consequence, and it will appear hateful. Sin 
reaches the body. It has exposed it to a variety of miseries. We come into the
world with a cry—and go out with a groan! It made the Thracians weep on their
children’s birthday—to consider the calamities they were to undergo in the
world. Sin is the Trojan horse out of which comes a whole army of troubles. I
need not name them because almost everyone feels them. While we suck the
honey—we are pricked with the briar. Sin puts a dreg in the wine of all our
comforts. Sin digs our grave (Romans 5:12).

Sin reaches the soul. By sin we have lost the image of God, wherein did consist 
both our sanctity and our majesty. Adam in his pristine glory, was like a herald
who has his king’s coat of arms upon him. All reverence him because he carries 
the king’s coat of arms—but pull this coat off, and no man regards him. Sin has 
done this disgrace to us. It has plucked off our coat of innocency. But that is 
not all. This virulent arrow of sin would strike yet deeper. It would forever
separate us from the beautiful vision of God, in whose presence is fullness of
joy. If sin be so foully sinful, it should stir up our implacable indignation
against it. As Ammon’s hatred of Tamar was greater than the love with which he
had loved her (2 Sam. 13:15), so we should hate sin infinitely more, than ever
we loved it.

                         Ingredient 6: Turning from Sin
The sixth ingredient in repentance, is a turning from sin. Reformation is left
last, to bring up the rear of repentance. What though one could, with Niobe,
weep himself into a stone—if he did not weep out sin? True repentance, like
acid, eats asunder the iron chain of sin! Therefore weeping fro sin, and turning
from sin—are put together, “return to me with all your heart, with fasting and 
weeping and mourning!” (Joel 2:12). After the cloud of sorrow has dropped in
tears, the sky of the soul is clearer: “Repent, and turn from your idols; and
turn away your faces from all your abominations” (Ezek. 14:6).

This turning from sin is called a forsaking of sin (Isaiah 55:7), as a man
forsakes the company of a thief or sorcerer. It is called “a putting of sin far 
away” (Job 11:14), as Paul put away the viper and shook it into the fire (Acts
28:5). Dying to sin—is the life of repentance. The very day a Christian turns
from sin—he must enjoin himself a perpetual fast. The eye must fast from impure 
glances. The ear must fast from hearing slanders. The tongue must fast from
unwholesome speech. The hands must fast from bribes. The feet must fast from the
path of the harlot. And the soul must fast from the love of wickedness.

This turning from sin implies a great change. There is a change wrought in the
heart. The flinty heart has become fleshly. Satan would have Christ prove his
deity—by turning stones into bread. Christ has wrought a far greater miracle—in 
making stones become flesh. In repentance Christ turns a heart of stone—into a
heart of flesh.

There is a change wrought in the life. Turning from sin is so visible, that
others may discern it. Therefore it is called a change from darkness to light
(Eph. 5:8). Paul, after he had seen the heavenly vision, was so different—that
all men wondered at the change (Acts 9:21). Repentance changed the jailer into a
nurse and a servant (Acts 16:33). He took the apostles and washed their wounds 
and set food before them. A ship is going eastward; there comes a wind which
turns it westward. Likewise, a man was turning hell-ward before the contrary
wind of the Spirit blew, turned his course, and caused him to sail heaven-ward.

Chrysostom, speaking of the Ninevites’ repentance, said that if a stranger who
had seen Nineveh’s excess had gone into the city after they repented, he would
scarcely have believed it was the same city—because it was so transformed and
reformed. Such a visible change does repentance make in a person—it is as if
another soul lodged in the same body!

That the turning from sin be rightly qualified, these few things are requisite:

1. It must be a turning from sin with the heart. The heart is the first thing
which lives—and it must be the first thing which turns. The heart is that which 
the devil strives hardest for. Never did he so strive for the body of Moses—as
he does for the heart of man. In true religion—the heart is all. If the heart is
not turned from sin—it is no better than a pretense: “her unfaithful sister
Judah did not return to me with all her heart, but only in pretense” (Jer.
3:10). Judah did make a show of reformation; she was not so grossly idolatrous
as the ten tribes. Yet Judah was worse than Israel: she is called “unfaithful”
Judah—that is, “treacherous”. She pretended to a reformation—but it was not in
truth. Her heart was not for God—she did not turn with the whole heart. It is
odious to make a show of turning from sin—while the heart is yet in league with 
sin! I have read of one of our Saxon kings who was baptized, who in the same
church had one altar for the Christian religion and another for an idol. God
will have the whole heart turned from sin. True repentance must have no reserves
or idols.

2. It must be a turning from all sin. “Let the wicked forsake his way” (Isaiah
55:7). A real penitent turns out of the road of sin. Every sin is abandoned. As 
Jehu would have all the priests of Baal slain (2 Kings 10:24)—not one must
escape—so a true convert seeks the destruction of every lust—not one must
escape. He knows how dangerous it is to entertain any one sin. He who hides one 
rebel in his house, is a traitor to the King. Just so, he who indulges one sin, 
is a traitorous hypocrite!

3. It must be a turning from sin upon a spiritual ground. A man may restrain the
open acts of sin—yet not turn from sin in a right manner. Acts of sin may be
restrained out of fear or design—but a true penitent turns from sin out of a
pious principle, namely, out of love to God. Even if sin did not bear such
bitter fruit—if death did not grow on this tree—a gracious soul would forsake
sin, out of love to God.

This is the most easy turning from sin. When things are frozen and congealed,
the best way to separate them is by fire. When men and their sins are congealed 
together, the best way to separate them is by the fire of love. Three men,
asking one another what made them leave sin: one said, “I think of the joys of
heaven!” Said the second, “I think of the torments of hell!” But the third said,
“I think of the love of God, and that makes me forsake sin!” How shall I offend
the God of love?

4. It must be such a turning from sin—and turning unto God. This is in the text,
“that they should repent and turn to God” (Acts 26:20). Turning from sin is
like pulling the arrow out of the wound; turning to God is like pouring in the
balm. We read in scripture of a repentance from dead works (Heb. 6:1), and a
repentance toward God (Acts 20:21). Unsound hearts pretend to leave old sins—but
they do not turn to God or embrace his service. It is not enough to forsake the
devil’s quarters—but we must get under Christ’s banner and wear his colors. The
repenting prodigal did not only leave his harlots—but he arose and went to his 
father! It was God’s complaint, “They do not turn to the Most High God” (Hos.
7:16). In true repentance the heart points directly to God—as the compass needle
to the North Pole.

5. True turning from sin is such a turn—as has no return. “What have I to do any
more with idols?” (Hos. 14:8). Forsaking sin must be like forsaking one’s
native soil—never more to return to it. Some have seemed to be converts and to
have turned from sin—but they have returned to their sins again. This is a
returning to folly (Psalm 85:8). It is a fearful sin, for it is against clear
light. It is to be supposed that he who did once leave his sin, felt it bitterly
in the pangs of conscience. Yet he returned to it again; he therefore sins
against the illuminations of the Spirit. Such a return to sin reproaches God:
“What evil did your fathers find in me, that they strayed so far from me? They
followed worthless idols and became worthless themselves!” (Jer. 2:5). He who
returns to sin, by implication charges God with some evil. If a man divorces his
wife, it implies he knows some fault by her. To leave God and return to sin—is 
tacitly to asperse the Deity. God, who “hates divorce” (Mal. 2:16), hates that
he himself should be divorced.

To return to sin gives the devil more power over a man than ever. When a man
turns from sin, the devil seems to be cast out of him—but when he returns to
sin, the devil enters into his house again and takes possession, and “the last
state of that man is worse than the first!” (Matt. 12:45). When a prisoner has
broken prison, and the jailer gets him again, he will lay stronger irons upon
him. He who leaves off a course of sinning, as it were, breaks the devil’s
prison—if Satan takes him returning to sin, he will hold him faster and take
fuller possession of him than ever! Oh take heed of this! A true turning from
sin is a divorcing it, so as never to come near it any more. Whoever is thus
turned from sin is a blessed person: “When God raised up his servant, he sent
him to bless you—by turning each of you back from your sinful ways” (Acts 3:26).

Use 1. Is turning from sin a necessary ingredient in repentance? If so, then
there is little true repentance to be found. People are not turned from their
sins; they are still the same as they ever were! They were proud—and so they are
still. They are like the beasts in Noah’s ark, they went into the ark
unclean—and came out unclean. Men come to gospel ordinances impure—and go away
impure. Though men have seen so many changes on the outside—yet there is no
change wrought within: “after all this punishment, the people will still not
repent and turn to the Lord Almighty” (Isaiah 9:13).

How can they say they repent—who do not turn? Are they washed in Jordan—who
still have their leprosy upon their forehead? May not God say to the unreformed,
as once to Ephraim, “Ephraim is joined to idols—let him alone!” (Hos. 4:17)?
Likewise, here is a man joined to his drunkenness and uncleanness—let him alone!
Let him go on in sin! If there is either justice in heaven, or vengeance in
hell—he shall not go unpunished!

Use 2. It reproves those who are but half-turned. And who are these? Such as
turn in their judgment, but not in their practice. They cannot but acknowledge
that sin is a dreadful evil, and will weep for sin—yet they are so bewitched
with it that they have no power to leave it! Their corruptions are stronger than
their convictions. These are half-turned, “almost Christians” (Acts 26:28).
They are like Ephraim, “as worthless as a half-baked cake!” (Hos. 7:8).

They are but half-turned, who turn only from gross sin—but have no intrinsic
work of grace. They do not prize Christ—or love holiness. It is with mere moral 
people as with Jonah; he got a gourd to shield the heat of the sun, and thought 
that he was safe—but a worm presently arose and devoured the gourd. So men, when
they are turned from gross sin, think that their morality will be a gourd to
defend them from the wrath of God—but at death there arises the worm of
conscience, which smites this gourd, and then their hearts fail, and they are in
a dreadful condtion!

They are but half-turned, who turn from many sins—but are unturned from some
special sin. There is a harlot in the bosom which they will not let go! This is 
as if a man should be cured of several diseases—but has a cancer in his breast, 
which kills him. It reproves those whose turning is as good as no turning, who
expel one devil and welcome another. They turn from swearing—to slandering, from
extravagance—to covetousness. Such turning will turn men to hell!

Use 3. Let us show ourselves penitents, in turning from sin to God. There are
some people I have little hope to prevail with. Let the trumpet of the Word
sound ever so shrill, let threatenings be thundered out against them, let some
flashes of hell-fire be thrown in their faces—yet they will keep their beloved
sin. These people seem to be like the swine in the Gospel, carried down by the
devil violently into the sea. They will rather be damned—than turn from their
sin! “these people keep going along their self-destructive path, refusing to
turn back, even though I have warned them!” (Jer. 8:5).

But if there is any sincerity in us, if conscience is not cast into a deep
sleep, let us listen to the voice of the charmer, and turn to God as our supreme
good. How often does God call upon us to turn to him? He swears, “As surely as 
I live, says the Sovereign Lord, I take no pleasure in the death of wicked
people. I only want them to turn from their wicked ways so they can live. Turn! 
Turn from your wickedness! Why should you die?” (Ezek. 33:11). God would rather 
have our repenting tears—than our blood.

Turning to God is for our benefit. Our repentance is of no benefit to God—but to
ourselves. If a man drinks of a fountain—he benefits himself, not the fountain.
If he beholds the light of the sun—he himself is refreshed by it, not the sun. 
If we turn from our sins to God, God is not advantaged by it. It is only we
ourselves who reap the benefit. In this case self-love should prevail with us:
“If you become wise, you will be the one to benefit. If you scorn wisdom, you
will be the one to suffer.” (Proverbs 9:12).

If we turn to God—he will turn to us. He will turn his anger from us—and his
face to us. It was David’s prayer, “O turn unto me, and have mercy upon me”
(Psalm 86:16). Our turning will make God turn: “Turn unto me, says the Lord—and 
I will turn unto you” (Zech. 1:3). He who was our enemy—will turn to be our
friend. If God turns to us—the angels are turned to us. We shall have their
tutelage and guardianship (Psalm 91:11). If God turns to us—all things shall
turn to our good, both mercies and afflictions. We shall taste honey at the end 
of the afflicting rod.

Thus we have seen the several ingredients of repentance:

    1. Sight of sin,
    2. Sorrow for sin,
    3. Confession of sin,
    4. Shame for sin,
    5. Hatred for sin, and
    6. Turning from sin.
                                  Chapter Five

       THE REASONS ENFORCING REPENTANCE, WITH A WARNING TO THE IMPENITENT

I proceed next to the reasons which enforce repentance.

1. God’s sovereign command. “He commands all men everywhere to repent” (Acts
17:30). Repentance is not optional. It is not left to our choice, whether or not
we will repent—but it is an indispensable command. God has enacted a law in the
High Court of heaven—that no sinner shall be saved, except the repenting
sinner—and he will not break his own law. Though all the angels should stand
before God and beg for the salvation of an unrepenting person—God would not
grant it. “The Lord God, the compassionate and gracious God, slow to anger,
abounding in love and faithfulness, maintaining love to thousands, and forgiving
wickedness, rebellion and sin. Yet he does not leave the guilty unpunished” (Ex
34:6-37). Though God is more full of mercy than the sun is of light—yet he will
not forgive a sinner while he goes on in his guilt! “He will not leave the
guilty unpunished!”

2. The pure nature of God denies communion with an impenitent creature. Until
the sinner repents, God and he cannot be friends: “Wash yourselves and be clean!
Let me no longer see your evil deeds. Give up your wicked ways.” (Isa 1:16).
“Go, steep yourselves in the brinish waters of repentance! Then,” says God, “I
will parley with you!” “Come now, and let us reason together” (Isa 1:18). But
otherwise, do not come near me! “What communion has light with darkness?” (2 Cor
6:14). How can the righteous God befriend him who goes on still in his
trespasses? “I will not justify the wicked” (Ex 23:7). If God should be at peace
with a sinner before he repents—God would seem to accept and approve all that
evil he has done. He would go against his own holiness. It is inconsistent with 
the sanctity of God’s nature, to pardon a sinner while he is in the act of
rebellion.

3. Sinners continuing in impenitence are out of Christ’s commission. See his
commission: “The Spirit of the Lord God is upon me; he has sent me to bind up
the brokenhearted” (Isa 61:1). Christ is a Prince and Savior—but not to save men
in an capricious way, whether or not they repent. If ever Christ brings men to 
heaven, it shall be through the gate of repentance. “Him has God exalted to be a
Prince and a Savior—to give repentance” (Acts 5:31). A king pardons rebels if
they repent and yield themselves to the mercy of their prince—but not if they
persist in open defiance.

4. We have by sin wronged God. There is a great deal of equity in it that we
should repent. We have by sin wronged God. We have eclipsed his honor. We have
infringed his law, and we should, reasonably, make him some reparation. By
repentance we humble and judge ourselves for sin. We set to our seal that God is
righteous if he should destroy us, and thus we give glory to God and do what
lies in us to repair his honor.

5. If God should save men without repentance, making no discrimination, then by 
this rule he must save all, not only all men—but all devils. And so consequently
the decrees of election and reprobation must fall to the ground. How
diametrically opposed this is to sacred writ—let all judge.

There are two kinds of people who will find it harder to repent than others:

(1) Those who have sat a great while under the ministry of God’s ordinances—but 
grow no better. The ground soaks up the rain that falls on it—yet “bears
thistles and thorns, it is useless. The farmer will condemn that field and burn 
it.” (Heb 6:8). There is little hope of the metal which has lain long in the
fire—but is not melted and refined. When God has sent his ministers one after
another, exhorting and persuading men to leave their sins—but they settle upon
the lees of external formality and can sit and sleep under a sermon—it will be
hard for these ever to be brought to repentance. They may fear lest Christ
should say to them as once he said to the fig-tree, “May you never bear fruit
again!” (Matt 21:19).

(2) Those who have sinned frequently against the convictions of the Word, the
checks of conscience, and the motions of the Spirit.Conscience has stood as the 
angel, with a flaming sword in its hand. It has said, “Do not this great evil!” 
But sinners regard not the voice of conscience—but march on resolvedly under the
devil’s colors. These will not find it easy to repent: “They are those who
rebel against the light” (Job 24:13). It is one thing to sin for lack of
light—and another thing to sin against light. Men begin by sinning against the
light of conscience, and proceed gradually to despising the Spirit of grace.

                        A Reprehension to the Impenitent
This serves sharply to reprove all unrepenting sinners whose hearts seem to be
hewn out of a rock, and are like the stony ground which lacked moisture. This
disease, I fear, is epidemic: “Is anyone sorry for sin? Does anyone say, ‘What a
terrible thing I have done?’ No! All are running down the path of sin as
swiftly as a horse rushing into battle!” (Jer 8:6). Men’s hearts are marbled
into hardness: “They made their hearts as hard as stone, so they could not hear 
the law or the messages that the Lord Almighty had sent them by his Spirit
through the earlier prophets. That is why the Lord Almighty was so angry with
them.” (Zech 7:12). They are not at all dissolved into a penitential frame.

It is fabled that witches never weep. I am sure of this—that those who have no
grief for sin are spiritually bewitched by Satan! We read that Christ “denounced
the cities where he had done most of his miracles, because they hadn’t turned
from their sins and turned to God” (Matt 11:20). And may he not denounce many
now for their impenitence? Though God’s heart is broken with their sins—yet
their hearts are not broken. They say, as Israel did, “I love foreign gods, and 
I must go after them!” (Jer 2:25).

The justice of God, like the angel, stands with a drawn sword in its hand, ready
to strike—but sinners have not eyes as good as those of Balaam’s donkey to see 
the sword! God smites on men’s backs—but they do not, as Ephraim did, smite upon
their thigh (Jer 31:19). It was a sad complaint the prophet took up: “you have 
stricken them—but they have not grieved” (Jer 5:3). That is surely reprobate
silver which becomes harder in the furnace. “When trouble came to King Ahaz, he 
became even more unfaithful to the Lord” (2 Chron 28:22).

A hard heart is a dwelling for Satan. As God has two places he dwells in—heaven 
and a humble heart; so the devil has two places he dwells in—hell and a hard
heart. It is not falling into water which drowns—but lying in it. It is not
falling into sin which damns—but lying in it without repentance: “having their
conscience seared with a hot iron” (1 Tim 4:2). Hardness of heart results at
last in the conscience being seared. Men have silenced their consciences, and
God has seared them. And now he lets them sin and does not punish them, “Why
should you be beaten any more?” (Isa 1:5) —as a father stops correcting a child 
whom he intends to disinherit.

                                  Chapter Six

                      A SERIOUS EXHORTATION TO REPENTANCE

Let me in the next place persuade you to this great duty of repentance. Sorrow
is not good for anything—except for sin. If you shed tears for outward losses,
it will not advantage you. Water for the garden, if poured in the sink—does no
good. Medicine for the eye, if applied to the arm, is of no benefit. Sorrow is
medicinal for the sinful soul—but if you apply it to worldly things it does no
good. Oh that our tears may run in the right channel—and our hearts burst with
sorrow for sin! That I may the more successfully press this exhortation, I shall
show you that repentance is necessary, and that it is necessary for all people 
and for all sins.

1. Repentance is necessary. Repentance is necessary: “except you repent—you
shall all likewise perish!” (Luke 13:5). There is no rowing to paradise—except
upon the stream of repenting tears. Repentance is required as a qualification.
It is not so much to endear us to Christ—as to endear Christ to us. Until sin be
bitter—Christ will not be sweet.

2. Repentance is necessary for all people. Thus God commands all men: “now God
commands all men everywhere to repent” (Acts 17:30).

(1) Repentance is necessary for great people: “Say unto the king and to the
queen, Humble yourselves” (Jer. 13:18). The king of Nineveh and his nobles
changed their robes for sackcloth ( Jon. 3:6). Great men’s sins do more hurt
than the sins of others. The sins of leaders are leading sins, therefore they of
all others have need to repent. If such as hold the scepter repent not, God has
appointed a day to judge them—and a fire to burn them! (Isaiah 30:33).

(2) Repentance is necessary for the flagitious sinners in the nation. England
needs to put itself in mourning and be humbled by solemn repentance. What
horrible impieties are chargeable upon the nation! We see people daily listing
themselves under Satan. Not only the banks of religion—but those of civility,
are broken down. Men seem to contend, as the Jews of old, who should be most
wicked. “It is the filth and corruption of your lewdness and idolatry. And now, 
because I tried to cleanse you but you refused, you will remain filthy until my 
fury against you has been satisfied” (Ezek. 24:13). If oaths and drunkenness, if
perjury and luxury will make a people guilty, then it is to be feared that
England is in God’s black book. Men have cancelled their vow in baptism and made
a private contract with the devil! Instead of crying to mercy to save them,
they cry, “God damn us!” Never was there such riding posthaste to hell—as if men
despaired of getting there in time. They have boasted how many they have
debauched and made drunk. Thus “they declare their sin as Sodom” (Isaiah 3:9).
Indeed, men’s sins are grown daring, as if they would hang out their flag of
defiance against God—like the Thracians who, when it thunders, gather together
in a body and shoot their arrows against heaven. “For they have clenched their
fists against God, defying the Almighty. Holding their strong shields, they
defiantly charge against him.” (Job 15:25-26). They are desperate in sin—and run
furiously against God.

Oh to what a height is sin boiled up! Men count it a shame not to be impudent.
May it not be said of us, as Josephus speaks of the Jews. Such was the excessive
wickedness of those times, that if the Romans had not come and sacked their
city, Jerusalem would have been swallowed up with some earthquake, or drowned
with a flood, or consumed with fire from heaven. And is it not high time then
for England to enter into a course of remedy, and take this pill of repentance, 
which has so many vile sins spreading in her? England is an island encompassed
by two oceans, an ocean of water—and an ocean of wickedness. O that it might be 
encompassed with a third ocean—that of repenting tears!

If the book of the law chances to fall upon the ground, the Jews have a custom
presently to proclaim a fast. England has let both law and gospel fall to the
ground, therefore needs to fast and mourn before the Lord. The ephah of
wickedness seems to be full. There is good reason for tears to fall apace, when 
sin fills so fast! Why then, are the wells of repentance stopped up? Do not the 
sinners of the land know that they should repent? Have they no warning? Have not
God’s faithful messengers lifted up their voice as a trumpet—and cried to them 
to repent? But many of these tools in the ministry have been spent and worn out 
upon rocky hearts. Has not God blessed us with many preachers to call men to
repentance—but still they are settled on their lees (Zeph. 1:12)? Do we think
that God will always put up with our affronts? Will he endure thus to have his
name and glory trampled upon? The Lord has usually been more swift in the
process of his justice, against the sins of a professing people. I say therefore
with Bradford, “Repent, O England!” You have belepered yourself with sin, and
must needs go and wash in the spiritual Jordan. You have kindled God’s anger
against you. Throw away your weapons, and bring your holy tears of repentance,
that God may be appeased in the blood of Christ. Let your tears run—or God’s
scroll of curses will fly (Zech. 5:2). Either men must turn—or God will
overturn. Either the fallow ground of their hearts must be broken up—or the land
broken down. If no words will prevail with sinners, it is because God has a
purpose to slay them (1 Sam. 2:25). Those who, by their prodigious sins have so 
far incensed the God of heaven that he denies them the tears of repentance, may 
look upon themselves as condemned people.

(3) Repentance is necessary for the cheating crew. “They are wise to do evil”
(Jer. 4:22), making use of their invention only for circumvention. Instead of
living by their faith, they live by their shifts. These are those who make
themselves poor so that by this artifice they may grow rich. I would not be
misunderstood. I do not mean such as the providence of God has brought low,
whose estates have failed, but not their honesty—but rather such as feign a
break, that they may cheat their creditors. There are some who get more by
breaking than others can by trading. These are like beggars that discolor and
blister their arms—that they may move others to charity. As they live by their
sores, so these live by their breaking. When the frost breaks, the streets are
more full of water. Likewise, many tradesmen, when they break, are fuller of
money. These make as if they had nothing—but out of this nothing great estates
are created. Remember, the kingdom of heaven is taken by force, not by fraud.

Let men know that after this golden sop, the devil enters. They squeeze a curse 
into their estates. They must repent quickly. Though the bread of falsehood is
sweet (Proverbs 20:17)—yet many vomit up their sweet morsels in hell!

(4) Repentance is necessary for moral people. These have no visible spots on
them. They are free from gross sin, and one would think they had nothing to do
with the business of repentance. They are so good, that they scorn God’s offer
of mercy. Indeed these are often in the worst condition: these are they who
think they need no repentance (Luke 15:7). Their morality undoes them. They make
a “savior” of it, and so on this rock they suffer shipwreck. Morality shoots
short of heaven. It is only nature refined. A moral man is but old Adam dressed 
in fine clothes. The king’s image counterfeited and stamped upon brass will not 
go current. The moral person seems to have the image of God—but he is only brass
metal, which will never pass for current. Morality is insufficient for
salvation. Though the life is moralized, the lust may be unmortified. The heart 
may be full of pride and atheism. Under the fair leaves of a tree, there may be 
a worm.

I am not saying, repent that you are moral—but that you are no more than moral. 
Satan entered into the house that had just been swept and garnished (Luke
11:26). This is the emblem of a moral man, who is swept by civility and
garnished with common gifts—but is not washed by true repentance. The unclean
spirit enters into such a one. If morality were sufficient to salvation, Christ 
need not have died. The moral man has a fair lamp—but it lacks the oil of grace.

(5) Repentance is needful for hypocrites. I mean such as allow themselves in the
sin. Hypocrisy is the counterfeiting of sanctity. The hypocrite or stage-player
has gone a step beyond the moralist, and dressed himself in the garb of
religion. He pretends to a form of godliness, but denies the power (2 Tim. 3:5).
The hypocrite is a saint in disquise. He makes a magnificent show, like an ape 
clothed in fine purple. The hypocrite is like a house with a beautiful
facade—but every room within is dark. He is a rotten post, which is beautifully 
pointed over. Under his mask of profession, he hides his plague-sores.

The hypocrite is against painting of faces—but he has but painted holiness. He
is seemingly good—so that he may be really bad. In Samuel’s mantle, he plays the
devil. Therefore the same word in the original signifies to use hypocrisy—and
to be profane. The hypocrite appears to have his eyes lifted to heaven—but his
heart is full of impure lustings. He lives in secret sin against his conscience.
He can be as his company is, and act both the dove and the vulture. He hears
the word—but is all ear. He is for temple-devotion, where others may look upon
him and admire him—but he neglects family and closet prayer. Indeed, if prayer
does not make a man leave sin—sin will make him leave prayer. The hypocrite
feigns humility—but it is that he may rise in the world. He is a pretender to
faith—but he makes use of it rather for a cloak than a shield. He carries his
Bible under his arm—but not in his heart! His whole religion is a sly lie (Hos
11:12).

But is there such a generation of men to be found? The Lord forgive them their
painted holiness! Hypocrites are “in the gall of bitterness” (Acts 8:23). O how 
they need to humble themselves in the dust! They are far gone with their
disease, and if anything can cure them, it must be feeding upon the salt marshes
of repentance. Let me speak my mind freely. None will find it more difficult to
repent—than hypocrites. They have so juggled in religion, that their
treacherous hearts know not how to repent. Hypocrisy is harder to cure than
insanity. The hypocrite’s abscess in his heart, seldom breaks.

Such as are guilty of prevailing hypocrisy, let them fear and tremble. Their
condition is sinful and sad. It is sinful because they do not embrace religion
out of choice but design; they do not love it, only pretend it. It is sad upon a
double account.

Firstly, because this art of deceit cannot hold long; he who hangs out a sign of
holiness—but has not the commodity of grace in his heart—must needs break at
last!

Secondly, because God’s anger will fall heavier upon hypocrites. They dishonor
God more and take away the gospel’s good name. Therefore the Lord reserves the
most deadly arrows in his quiver to shoot at them. If heathen are damned,
hypocrites shall be double-damned. Hell is called the place of hypocrites (Matt.
24:51), as if it were chiefly prepared for them.

(6) Repentance is necessary for God’s own people, who have a real work of grace.
They must offer up a daily sacrifice of tears. The Antinomians hold that when
any come to be believers, they have a writ of ease, and there remains nothing
for them now to do but to rejoice. Yes, they have something else to do, and that
is to repent. Repentance is a continuous act. The outlet of godly sorrow, must 
not be quite stopped until death. Jerome, writing in a letter to Laeta, tells
her that her life must be a life of repentance. Repentance is called crucifying 
the flesh (Gal. 5:24), which is not done on all at once—but continuously, all
our life. And are there not many reasons why God’s own people should go into the
weeping bath? “Are there not with you, even with you—sins against the Lord?” (2
Chron. 28:10). Have not you sins of daily living? Though you are diamonds, you 
still have flaws. Do we not read of the ‘spot of God’s children” (Deut. 32:5).
Search with the candle of the Word into your hearts—and see if you can find no
matter for repentance there!

(a) Repent of your rash censuring. Instead of praying for others, you are ready 
to pass a verdict upon them. It is true that the saints snail judge the world (1
Cor. 6:2)—but wait your time; remember the apostle’s caution in 1 Corinthians
4:5: “judge nothing before the time, wait until the Lord comes”.

(b) Repent of your vain thoughts. These swarm in your minds as the flies did in 
Pharaoh’s court (Exod. 8:24). What bewilderings there are in the imagination! If
Satan does not possess your bodies, he does your imaginations. “How long shall 
your vain thoughts lodge within you?” (Jer. 4:14). A man may think himself into 
hell. O you saints, be humbled for this lightness in your head.

(c) Repent of your vain fashions. It is strange that the garments which God has 
given to cover shame—should reveal pride! The godly are bid not to be conformed 
to this world (Romans 12:2). People of the world are garish and mirthful in
their dresses. It is in fashion nowadays—to go to hell. But whatever others
do—yet let not Judah offend (Hos. 4:15). The apostle Paul has set down what
outer garment Christians must wear: “modest apparel” (1 Tim. 2:9); and what
undergarment: “be clothed with humility” (1 Pet. 5:5).

(d) Repent of your decays in grace. “You have left your first love” (Rev. 2:4). 
Christians, how often is it low water in your souls! How often does coldness of 
heart come upon you! Where are those flames of affection, those sweet meltings
of spirit—which you once had? I fear they are melted away. Oh repent for leaving
your first love!

(e) Repent of your non-improvement of talents. Health is a talent; estate is a
talent; wit and abilities are talents; and these God has entrusted you with, to 
improve for his glory. He has sent you into the world as a merchant sends his
steward beyond the seas to trade for his advantage—but you have not done the
good you might. Can you say, “Master, your talent has earned five more talents” 
(Luke 19:18)? O mourn at the burial of your talents! Let it grieve you that so
much of your life has not been time lived but time lost; that you have filled up
your golden hours more with froth than with devotion.

(f) Repent of your forgetfulness of sacred vows. A vow is a binding one’s soul
to God (Num. 30:2). Christians, have you not served for common uses after you
have been the Lord’s by solemn dedication? Thus, by breach of vows, you have
made a breach in your peace. Surely this calls for a fresh laver of tears.

(g) Repent of your unanswerableness to blessings received. You have lived all
your life upon free grace. You have been bemiracled with mercy. But where are
your returns of love to God? The Athenians would have ungrateful people sued at 
law. Christians, may not God sue you at law—for your unthankfulness? “I will
recover my wool and my flax” (Hos. 2:9); I will recover them by law.

(h) Repent of your worldliness. By your profession you seem to resemble the
birds of paradise—which soar aloft and live upon the dew of heaven. Yet as
serpents you lick the dust! Baruch, a good man, was taxed with this: “do you
seek great things for yourself?” (Jer. 45:5).

(i) Repent of your divisions. These are a blot in your coat of armor, and make
others stand aloof from true religion. Indeed, to separate from the wicked,
resembles Christ, who was “separate from sinners” (Heb. 63 7:26). But for the
godly to divide among themselves, and look askew one upon another—had we as many
eyes as there are stars, they were few enough to weep for this! Divisions
eclipse the church’s beauty and weaken her strength. God’s Spirit brought in
cloven tongues among the saints (Acts 2:3)—but the devil has brought in cloven
hearts. Surely this deserves a shower of tears!

(j) Repent for the iniquity of your holy things. How often have the services of 
God’s worship been frozen with formality and soured with pride? There have been 
more of the peacock’s plumes—than the moans of the dove. It is sad that pious
duties should be made a stage for vainglory to act upon. O Christians, there is 
such a thick crust upon your duties, that it is to be feared there is but little
substance left in them for God to feed upon. Behold here repenting work, cut
out for the best. And that which may make the tide of grief swell higher, is to 
think that the sins of God’s people do more provoke God, than do the sins of
others (Deut. 32:19). The sins of the wicked pierce Christ’s side. The sins of
the godly go to his heart! Peter’s sin, being against so much love, was most
unkind, which made his cheeks to be furrowed with tears: “When he thought about 
it, he began to weep” (Mark 14:72).

3. Repentance is necessary for all sins. Let us be deeply humbled and mourn
before the Lord for original sin. We have lost that pure frame of soul that once
we had. Our nature is vitiated with corruption. Original sin has diffused
itself as a poison into the whole man, like the Jerusalem artichoke which,
wherever it is planted, soon overruns the ground. There are not worse natures in
hell, than we have! The hearts of the best are like Peter’s sheet, in which
there were a number of unclean creeping things (Acts 10:12). This primitive
corruption is bitterly to be bewailed because we are never free from it. It is
like a spring underground, which though it is not seen—yet it still runs. We may
as well stop the beating of the pulse—as stop the motions to sin! This inbred
depravity retards and hinders us in that which is spiritual: “I do not do the
good that I want to do” (Romans 7:19).

Original sin may be compared to that fish Pliny speaks of, which cleaves to the 
keel of the ship and hinders it when it is under sail. Sin hangs weights upon
us—so that we move but slowly to heaven. O this adherence of sin! Paul shook the
viper which was on his hand into the fire (Acts 28:5)—but we cannot shake off
original corruption in this life. Sin does not come as a lodger for a night—but 
as an indweller: “sin which dwells in me” (Romans 7:17). It is with us as with
one who has a cancer in him; though he changes the air—yet still he carries his 
disease with him. Original sin is inexhaustible. This ocean cannot be emptied.
Though we sin much—yet the stock of sin is not at all diminished. The more we
sin—the fuller we are of sin. Original corruption is like the widow’s oil—which 
increased by pouring out.

Another wedge to break our hearts, is that original sin mixes with the very
habits of grace. Hence it is that our actings towards heaven are so dull and
languid. Why does faith act no stronger—but because it is clogged by sin? Why
does love to God burn no purer—but because it is hindered with lust? Original
sin mixes with our graces. As bad lungs cause shortness of breath—so original
sin having infected our heart, our graces breathe now very faintly. Thus we see 
much in original sin, which may draw forth our tears.

In particular, let us lament the corruption of our will and our affections. Let 
us mourn for the corruption of our will. The will, not following the dictates of
right reason, is biased to evil. The will has a distaste for God, not as he is 
good—but as he is holy. It contumaciously affronts him: “We will do whatever we 
want. We will burn incense to the Queen of Heaven and sacrifice to her just as
much as we like!” (Jer. 44:17). The greatest wound has fallen upon our will.

Let us grieve for the corruption of our affections. They are taken off from
their proper object. The affections, like faulty arrows, shoot beside the mark. 
At the beginning, our affections were wings to fly to God; now they are weights 
to pull us away from him. Let us grieve for the sinful inclination of our
affections. Our love is set on sin—our joy on the creature. Our affections, like
the lapwing, feed on dung. How justly may the corruption of our affections bear
a part in the scene of our grief? We of ourselves are falling into hell, and
our affections would thrust us there.

Let us lay to heart actual sins. Of these I may say, “Who can understand his
errors?” (Psalm 19:12). They are like sparks of a furnace. We have sinned in our
eyes; they have been conduits to let in vanity. We have sinned in our tongues; 
they have been fired with passion. What action proceeds from us—wherein we do
not betray some sin? To compute all these, would outnumber the drops in the
ocean. Let actual sins be solemnly repented of, before the Lord.

                                 Chapter Seven

                         POWERFUL MOTIVES TO REPENTANCE

That the exhortation to repentance may be more quickened, I shall lay down some 
powerful motives to excite repentance.

1. Sorrow and melting of heart fits us for every holy duty. A piece of lead,
while it is in the lump, can be put to no use—but melt it, and you may then cast
it into any mold, and it is made useful. So a heart that is hardened into a
lump of sin is good for nothing—but when it is dissolved by repentance, it is
useful. A melting heart is fit to pray. When Paul’s heart was humbled and
melted, then “behold, he prays” (Acts 9:11). It is fit to hear the Word. Now the
Word works kindly. When Josiah’s heart was tender, he humbled himself and rent 
his clothes at the hearing of the words of the law (2 Chron. 34:19). His heart, 
like melting wax, was ready to take any seal of the Word. A melting heart is fit
to obey. When the heart is like metal in the furnace, it is facile and
malleable to anything: “Lord, what will you have me to do?” (Acts 9:6). A
repenting soul subscribes to God’s will and answers to his call—as the echo
answers to the voice.

2. Repentance is highly acceptable to God. When a spiritual river runs to water 
this garden, then our hearts are a garden of Eden, delightful to God. I have
read that doves delight to be about the waters. And surely God’s Spirit, who
descended in the likeness of a dove, takes great delight in the waters of
repentance. The Lord esteems no heart sound, but the broken heart: “The
sacrifices of God are a broken spirit” (Psalm 51:17). Mary stood at Jesus’ feet 
weeping (Luke 7:38). She brought two things to Christ, ointment and tears. Her
tears were better than her ointment. Tears are powerful orators for mercy. They 
are silent—yet they have a voice: “the Lord has heard the voice of my weeping”
(Psalm 6:8).

3. Repentance commends all our services to God. That which is seasoned with the 
bitter herbs of godly sorrow, is God’s savory meat. Hearing of the Word is then 
good, when we are pricked at the heart (Acts 2:37). Prayer is delightful to God 
when it ascends from the altar of a broken heart. The publican smote upon his
breast saying, “God be merciful to me a sinner”. This prayer pierced heaven: “he
went away justified rather than the other” (Luke 18:14). No prayer touches
God’s ear—but what comes from a heart touched with the sense of sin.

4. Without repentance nothing will avail us. Some bless themselves that they
have a stock of knowledge—but what is knowledge good for, without repentance? It
is better to mortify one sin, than to understand all mysteries. Impure
notionalists do but resemble Satan transformed into an angel of light. Learning 
and a bad heart—is like a fair face with a cancer in the breast. Knowledge
without repentance, will be but a torch to light men to hell.

5. Repenting tears are delicious. They may be compared to myrrh, which though it
is bitter in taste, has a sweet smell and refreshes the spirits. So repentance,
though it is bitter in itself—yet it is sweet in the effects. It brings inward 
peace. The soul is never more enlarged and inwardly delighted—than when it can
kindly melt. How oft do the saints fall aweeping for joy! The Hebrew word for
“repent” signifies “to take comfort”. None so joyful as the penitent!

They say that tears have four qualities: they are hot, moist, salty, and bitter.
It is true of repenting tears. They are hot, to warm a frozen conscience;
moist, to soften a hard heart; salty, to season a soul putrefying in sin;
bitter, to wean us from the love of the world. And I will add a fifth. They are 
sweet, in that they make the heart inwardly rejoice “Your sorrow shall be turned
into joy!” (John 16:20). “Sorrowful, yet always rejoicing.” (2 Corinthians
6:10)

“Let a man,” said Augustine, “grieve for his sin and rejoice for his grief.”
Tears are the best sweetmeats. David, who was the great weeper in Israel, was
the sweet singer of Israel. The sorrows of the penitent are like the sorrows of 
a woman giving birth: “A woman giving birth to a child has pain because her time
has come; but when her baby is born she forgets the anguish because of her joy 
that a child is born into the world” (John 16:21). So the sorrows of humbled
sinners bring forth grace, and what joy there is when this child is born!

6. Great sins repented of, shall find mercy. Mary Magdalene, a great sinner,
obtained pardon when she washed Christ’s feet with her tears. For some of the
Jews who had a hand in crucifying Christ, upon their repentance, the very blood 
they shed was a sovereign balm to heal them! “Though your sins be as scarlet,
they shall be as white as snow” (Isaiah 1:18). Scarlet in the Greek is called
“dibasson”, because it is “twice dipped”, and the arts of man cannot wash out
the dye again. But though our sins are of a scarlet color, God’s mercy can wash 
them away. This may comfort those whom the heinousness of their sin discourages,
as if there were no hope for them. Yes, upon their serious turning to God,
their sins shall be expunged and done away with!

“Oh—but my sins are sinful beyond measure!” Do not make them greater, by not
repenting. Repentance unravels sin and makes it as if it had never been. “Oh—but
I have relapsed into sin after pardon, and surely there is no mercy for me!”
The children of God have relapsed into the same sin: Abraham did twice
equivocate; Lot committed incest twice; Asa, a good king—yet sinned twice by
creature-confidence, and Peter twice by carnal fear (Matt. 26:70; Gal. 2:12).
But for the comfort of such as have relapsed into sin more than once, if they
solemnly repent, a white flag of mercy shall be held forth to them.

Christ commands us to forgive our trespassing brother seventy times seven in one
day, if he repents (Matt. 18:22). If the Lord bids us do it, will not he be
much more ready to forgive upon our repentance? What is our forgiving mercy,
compared to his? This I speak not to encourage any impenitent sinner—but to
comfort a despondent sinner that thinks it is in vain for him to repent and that
he is excluded from mercy.

7. Repentance is the inlet to spiritual blessings. It helps to enrich us with
grace. It causes the desert to blossom as the rose. It makes the soul as the
Egyptian fields after the overflowing of the Nile, flourishing and fruitful.
Never do the flowers of grace grow more, than after a shower of repentant tears!
Repentance causes knowledge: “When their heart shall turn to the Lord, the veil
shall be taken away” (2 Cor. 3:16). The veil of ignorance which was drawn over 
the Jews” eyes shall by repentance be taken away. Repentance inflames love.
Weeping Mary Magdalene loved much (Luke 7:47). God preserves these springs of
sorrow in the soul—to water the fruit of the Spirit (Gal. 5:22).

8. Repentance ushers in temporal blessings. The prophet Joel, persuading the
people to repentance, brings in the promise of secular good things: “rend your
heart, and not your garments, and turn unto the Lord […] the Lord will answer
and say to his people, Behold, I will send you corn, and wine, and oil” (Joel
2:13,19). When we put water into the pump, it fetches up only water—but when we 
put the water of tears into God’s bottle, this fetches up wine: “I will send you
wine, and oil”. Sin blasts the fruits of the earth: “You have sown much, and
bring in little” (Hag. 1:6). But repentance makes the pomegranate bud and the
vine flourish with full clusters. Fill God’s bottle—and he will fill your
basket! “If you return to the Almighty, you shall lay up gold as dust” (Job
22:23-24). Repenting is a returning to God, and this brings a golden harvest.

9. Repentance staves off judgments from a land. When God is going to destroy a
nation, the penitent sinner stays his hand, as the angel did Abraham’s (Gen.
22:12). The Ninevites repentance caused God to repent: “God saw that they turned
from their evil way; and God repented of the evil, that he had said that he
would do unto them; and he did it not” (Jonah 3:10). An outward repentance has
adjourned and kept off wrath. Ahab sold himself to work wickedness; yet upon his
fasting and rending his garments, God said to Elijah, “I will not bring the
evil in his days” (1 Kings 21:29). If the rending of the clothes kept off
judgment from the nation, what will the rending of the heart do!

10. Repentance makes joy in heaven. The angels do, as it were, keep festive day:
“There is joy in the presence of the angels of God over one sinner that
repents” (Luke 15:10). As praise is the music of heaven, so repentance is the
joy of heaven. When men neglect the offer of salvation and freeze in sin, this
delights the devils—but when a soul is brought home to Christ by repentance,
this makes joy among the angels.

11. Consider how dearly our sins cost Christ. To consider how dearly our sins
cost Christ, may cause tears to distill from our eyes. Christ is called the Rock
(1 Cor. 10:4). When his hands were pierced with nails, and the spear thrust in 
his side, then was this Rock smitten, and there came out water and blood. And
all this Christ endured for us: “the Messiah shall be cut off—but not for
himself” (Dan. 9:26). We tasted the apple—and he drank the vinegar and gall. We 
sinned in every faculty—and he bled in every vein! Can we look upon a suffering 
Savior with dry eyes? Shall we not be sorry for those sins—which made Christ a
man of sorrow? Shall not our enormities, which drew blood from Christ—draw tears
from us? Shall we sport any more with sin and so rake in Christ’s wounds? Oh
that by repentance we could crucify our sins afresh! The Jews said to Pilate,
“If you let this man go, you are not Caesar’s friend” (John 19:12). Likewise, if
we let our sins go and do not crucify them—we are not Christ’s friends.

12. This is the end of all afflictions which God sends, whether it is sickness
in our bodies or losses in our estates—that he may awaken us out of our sins and
make the waters of repentance flow. Why did God lead Israel in that march in
the wilderness among fiery serpents, but that he might humble them (Deut:8:2)?
Why did he bring Manasseh so low, changing his crown of gold into fetters of
iron—but that he might learn repentance? “He humbled himself greatly before the 
God of his fathers. Then Manasseh knew that the Lord he was God” (2 Chron.
33:12-13). One of the best ways to cure a man of his lethargy—is to cast him
into a fever. Likewise when a person is stupified and his conscience grown
lethargic—God, to cure him of this distemper, puts him to extremity and brings
one burning calamity or another, that he may startle him out of his security and
make him return to him by repentance.

13. The days of our mourning will soon be ended. After a few showers that fall
from our eyes—we shall have perpetual sunshine! Christ will provide a
handkerchief to wipe off his people’s tears: “God shall wipe away all tears”
(Rev. 7:17). Christians, you will shortly put on your garments of praise. You
will exchange your sackcloth for white robes. Instead of sighs—you will have
triumphs; instead of groans—anthems; instead of the water of tears—the water of 
life! The mourning of the dove will be past—and the time of the singing of birds
will come. This brings me to the next point.

14. The happy and glorious reward which follows upon repentance. “But now that
you have been set free from sin and have become slaves to God, the benefit you
reap leads to holiness, and the result is eternal life!” (Romans 6:22). The
leaves and root of the fig-tree are bitter—but the fruit is sweet. Repentance to
the fleshy part seems bitter—but behold sweet fruit—everlasting life. The Turks
imagine that after this life is a paradise of pleasure, where dainty dishes
will be served in, and they will have gold in abundance, silken and purple
apparel, and angels will bring them red wine in silver cups, and golden plates. 
Here is an epicure’s heaven. But in the true paradise of God there are
astonishing delights and rare viands served in. “No eye has seen, no ear has
heard, and no mind has imagined what God has prepared for those who love him.”
(1 Cor. 2:9). God will lead his penitents from the house of mourning—to the
banqueting house. There will be no sight there—but of glory; no sound there—but 
of music; no sickness—unless of love. There shall be unspotted holiness—and
unspeakable joy. Then the saints shall forget their solitary hours and be
sweetly solacing themselves in God—and bathing in the rivers of divine pleasure!

O Christian, what are your duties—compared to the recompense of reward? What an 
infinite disproportion is there between repentance enjoined—and glory prepared? 
There was a feast-day at Rome, when they used to crown their fountains. God will
crown those heads which have been fountains of tears. Who would not be willing 
to be a while in the house of mourning—who shall be possessed of such glory as
put Peter and John into an ecstasy to see it even darkly shadowed and portrayed 
in the transfiguration! (Matt. 17) This reward which free grace gives, is so
transcendently great that could we have but a glimpse of glory revealed to us
here, we would need patience to be content to live any longer. O blessed
repentance, that has such a great light side—with the small dark side; and has
so much sugar—at the bottom of the bitter cup!

15. The next motive to repentance is to consider the evil of impenitence. A hard
heart is the worst heart. It is called a heart of stone (Ezek. 36:26). If it
were iron—it might be mollified in the furnace—but a stone put in the fire will 
not melt; it will sooner fly in your face. Impenitence is a sin which grieves
Christ: “being grieved for the hardness of their hearts” (Mark 3:5). It is not
so much the disease which offends the physician—as the contempt of his remedy.
It is not so much the sins we have committed which so provoke and grieve
Christ—as that we refuse the remedy of repentance which he prescribes. This
aggravated Jezebel’s sin: “I gave her space to repent, and she repented not”
(Rev. 2:21).

A hard heart receives no impression. Oh the plague of an obdurate heart!
Pharaoh’s heart turned into stone—was worse than his waters turned into blood.
David had his choice of three judgments plague, sword, and famine—but he would
have chosen them all rather than a hard heart. An impenitent sinner is neither
allured by entreaties nor affrighted by menaces. Such as will not weep with
Peter—shall weep like Judas! A hard heart is the anvil—on which the hammer of
God’s justice will be striking to all eternity!

16. The last motive to repentance, is that the day of judgment is coming. This
is the apostle’s own argument: “God commands all men everywhere to repent;
because he has appointed a day, in the which he will judge the world” (Acts
17:3031). There is that in the day of judgment, which may make a stony heart
bleed. Will a man go on thieving—when the the Judge is looking upon him! Will
the sinner go on sinning—when the day of judgment is so near? You can no more
conceal your sin—than you can defend it. And what will you do when all your sins
shall be written in God’s book—and engraved on your forehead! O direful day,
when Jesus Christ clothed in his judge’s robe shall say to the sinner, “Stand
forth; answer to the indictment brought against you. What can you say for all
your oaths, adulteries, and your desperate impenitence?” O how amazed and
stricken with terror will the sinner be! And after his conviction he must hear
the sad sentence, “Depart from Me, you who are cursed, into the eternal fire
prepared for the Devil and his angels!” Then, he who would not repent of his
sins—shall repent of his folly! If there is such a time coming, wherein God will
judge men for their impieties—what a spur should this be to repentance! The
penitent soul shall at the last day lift up his head with comfort and have a
discharge to show—written by the Judge’s own hand!

                                 Chapter Eight

                       EXHORTATIONS TO SPEEDY REPENTANCE

The second branch of the exhortation is to press people to speedy repentance:
“God now commands all men everywhere to repent” (Acts 17:30). The Lord would not
have any of the late autumn fruits offered to him. God loves early penitents,
who consecrate the spring and flower of their age to him. Early tears, like
pearls bred of the morning dew, are more orient and beautiful. O do not reserve 
the dregs of your old age for God, lest he reserve the dregs of his cup of wrath
for you! Be as speedy in your repentance as you would have God speedy in his
mercies: “the King’s business required haste” (1 Sam. 21:8). Therefore
repentance requires haste.

It is natural to us to procrastinate and put off repentance. We say, as Haggai
did, “The time is not yet come” (Hag. 1:2). No man is so bad, but he purposes
and intends to repent—but he procrastinates so long, until at last all his
purposes and intentions prove abortive. Many are now in hell—who purposed and
intended to repent!

Satan does what he can to keep men from repentance. When he sees that they begin
to take up serious thoughts of repentance, he bids them “wait a little longer.”
“If this traitor, sin, must die” (says Satan), “let it not die yet.” So the
devil gets a reprieve for sin; it shall not die at present. At last men put off 
repentance so long—that death seizes on them, and their work is not done! Let me
therefore lay down some effective arguments to persuade to speedy repentance:

1. Now is the season of repentance—and everything is best done in its season.
“Now is the accepted time” (2 Cor. 6:2); now God has a mind to show mercy to the
penitent. He is on the giving hand. Kings set apart days for healing. Now is
the healing day for our souls. Now God hangs forth the white flag and is willing
to parley with sinners. A prince at his coronation, as an act of royalty—gives 
money, proclaims pardons, fills the conduits with wine. Now God promises pardons
to penitent sinners. Now the conduit of the gospel runs wine. Now is the
accepted time. Therefore come in now and make your peace with God. Break off
your iniquities now by repentance. It is wisdom to take the season. The farmer
takes the season for sowing his seed. Now is the seedtime for our souls.

2. The sooner you repent—the fewer sins you will have to answer for. At the
deathbed of an old sinner, where conscience begins to be awakened, you will hear
him crying out: “Here are all my old sins come about me, haunting my deathbed
as so many evil spirits—and I have no forgiveness! Here is Satan, who was once
my tempter, now become an accuser—and I have no advocate; I am now going to be
dragged before God’s judgment seat where I must receive my final doom!” O how
dismal is the case of this man. He is in hell—before his time! But you who
repent early of your sinful courses, this is your privilege—you will have the
less to answer for. Indeed, let me tell you, you will have nothing to answer
for. Christ will answer for you. Your judge will be your advocate (1 John 2:1). 
“Father,” Christ will say, “here is one that has been a great sinner—yet a
broken-hearted sinner; if he owes anything to your justice, charge it to my
account!”

3. The sooner we repent, the more glory we may bring to God. It is the purpose
of our living—to be useful in our generation. Better lose our lives—than the
purpose of our living. Late converts who have for many years taken pay on the
devil’s side, are not in a capacity of doing so much work in the vineyard. The
thief on the cross could not do that service for God—as Paul did. But when we
turn early from sin, then we give God the first fruits of our lives. We spend
and are spent for Christ. The more work we do for God—the more willing we shall 
be to die—and the sweeter death will be. He who has wrought hard at his labor is
willing to go to rest at night. Such as have been honoring God all their lives,
how sweetly will they sleep in the grave! The more work we do for God—the
greater will our reward be. He whose pound had gained ten pounds, Christ did not
only commend him—but advance him: “you will be governor of ten cities as your
reward” (Luke 19:17). By late repentance, though we do not lose our crown—yet we
make it lighter.

4. It is of dangerous consequence to put off repentance longer. It is dangerous,
if we consider what sin is. Sin is a poison—it is dangerous to let poison lie
long in the body. Sin is a bruise. If a bruise is not soon cured, it gangrenes
and kills. Just so, if sin is not soon cured by repentance, it festers the
conscience and damns! Why should any love to dwell in the tents of wickedness?
They are under the power of Satan (Acts 26:18), and it is dangerous to stay long
in the enemy’s quarters.

It is dangerous to procrastinate repentance because the longer any go on in sin 
the harder they will find the work of repentance. Delay strengthens sin—and
hardens the heart—and gives the devil fuller possession. A tree at first may be 
easily plucked up—but when it has spread its roots deep in the earth, a whole
team cannot remove it. It is hard to remove sin when once it comes to be rooted.
The longer the ice freezes—the harder it is to be broken. The longer a man
freezes in sin—the harder it will be to have his heart broken. The longer any
travail with iniquity—the sharper pangs they must expect in the new birth. When 
sin has long been fastened in the heart—it is not easily shaken off. Sin comes
to a sinner as the elder brother came to his father: “I have been slaving many
years for you, and I have never disobeyed your orders” (Luke 15:29), and will
you cast me off now? What, in my old age, after you have had so much pleasure by
me? See how sin pleads custom, and that is a leopard’s spot (Jer. 13:23 ). It
is dangerous to procrastinate and delay repentance because there are three days 
which may soon expire:

(1) The day of the gospel may expire. This is a sunshiny day. It is sweet, but
swift. Jerusalem had a day but lost it: “but now they are hidden from your eyes”
(Luke 19:42). The Asian churches had a gospel day—but at last the golden
candlestick was removed. It would be a sad time in England to see the glory
departed. With what hearts could we follow the gospel to the grave? To lose the 
gospel were far worse than to have our freedom taken from us. “Gray hairs are
here and there” (Hos. 7:9). I will not say the sun of the gospel has set in
England—but I am sure it is under a cloud. That was a sad speech, “The kingdom
of God shall be taken from you” (Matt. 21:43). Therefore it is dangerous to
delay repentance, lest the market of the gospel should depart, and the vision
cease.

(2) A man’s personal day of grace may expire. What if that time should come,
when God should say the means of grace shall do no good: that ordinances shall
have “a miscarrying womb and dry breasts” (Hos. 9:14)? Were it not sad to
adjourn repentance until such a decree came forth? It is true, no man can justly
tell that his day of grace is past—but there are two helpful signs by which he 
may fear it:

(a) When conscience has done preaching. Conscience is a bosom-preacher.
Sometimes it convinces, sometimes it reproves. It says, as Nathan to David, “You
are the man!” (2 Sam. 12:7). But men imprison this preacher, and God says to
conscience, “Preach no more! He who is filthy, let him be filthy still!” (Rev.
22:11). This is a fatal sign that a man’s day of grace is past.

(b) When a person is in such a spiritual lethargy that nothing will work upon
him or make him sensible. There is “the spirit of deep sleep poured out upon
you” (Isaiah 29:10). This is a sad presage that his day of grace is past. How
dangerous then is it to delay repentance when the day of grace may so soon
expire!

(3) The day of life may expire. What security have we—that we shall live another
day? We are marching rapidly out of the world. We are going off the stage. Our 
life is a candle, which is soon blown out. Man’s life is compared to the flower 
of the field, which withers sooner than the grass (Psalm 103:15). “Show me, O
Lord, my life’s end and the number of my days; let me know how fleeting is my
life. You have made my days a mere handbreadth; the span of my years is as
nothing before you. Each man’s life is but a breath. Man is a mere phantom as he
goes to and fro.” (Psalm 39:4-6). Life is but a flying shadow. The body is like
a vessel filled with a little breath. Sickness broaches this vessel; death
draws it out. O how soon may the scene alter! Many a virgin has been dressed the
same day in her bride-apparel, and her winding-sheet! How dangerous then is it 
to adjourn repenting when death may so suddenly make a thrust at us.

Say not that you will repent tomorrow. Remember that speech of Aquinas: “God who
pardons him who repents—has not promised to give him tomorrow to repent in.” I 
have read of Archias, who was feasting among his cups, when one delivered him a 
letter and desired him to read the letter immediately, for it was of serious
business. He replied, “I will mind serious things tomorrow”; and that day he was
slain. Thus while men think to spin out their silver thread, death cuts it.
Olaus Magnus observes of the birds of Norway, that they fly faster than the
birds of any other country. Not that their wings are swifter than others—but by 
an instinct of nature they, knowing the days in that climate to be very short,
not above three hours long, do therefore make the more haste to their nests. So 
we, knowing the shortness of our lives and how quickly we may be called away by 
death—should fly so much the faster on the wing of repentance to heaven!

But some will say that they do not fear a sudden death; they will repent upon
their deathbed. I do not much like a deathbed repentance. He who will venture
his salvation within the circle of a few short minutes, runs a desperate hazard.
You who put off repentance until your deathbed, answer me to these four
queries:

(a) How do you know that you shall have a time of sickness? Death does not
always give its warning, by a lingering illness. Some it arrests suddenly. What 
if God should presently send you a summons to surrender your life?

(b) Suppose you should have a time of sickness, how do you know that you shall
have the use of your senses? Most are demented, on their deathbed.

(c) Suppose you should have your senses—yet how do you know your mind will be in
a frame for such a work as repentance?Sickness does so discompose body and
mind, that one is in no condition, at such a time, to take care for his soul. In
sickness a man is scarcely fit to make his will, much less to make his peace
with God! The apostle said, “Is any sick among you? let him call for the elders 
of the church” (James 5:14). He does not say, let him pray—but let him call for 
the elders, that they may pray over him. A sick man is very unfit to pray or
repent; he is likely to make but sick work of it. When the body is out of tune, 
the soul must needs jar in its devotion. Upon a sick bed a person is more fit to
exercise impatience than repentance. We read that at the pouring out of the
fourth vial, when God did smite the inhabitants and scorched them with fire,
that “they blasphemed the name of God, and repented not” (Rev. 16:9). So when
the Lord pours out his vial and scorches the body with a fever—the sinner is
fitter to blaspheme than to repent!

(d) How do you who put off all to a deathbed, know that God will give you in
that very juncture of time, grace to repent? The Lord usually punishes neglect
of repentance in time of health—with hardness of heart in time of sickness. You 
have in your lifetime repulsed the Spirit of God, and are you sure that he will 
come at your call? You have not taken the first season, and perhaps you shall
never see another springtide of the Spirit again. All this considered may hasten
our repentance. Do not lay too much weight upon a deathbed. “Do your best to
come before winter” (2 Tim. 4:21). There is a winter of sickness and death
a-coming. Therefore make haste to repent. Let your work be ready before winter. 
“Today, if you hear his voice--do not harden your hearts” (Heb. 3:7-8).

                                  Chapter Nine

           THE TRIAL OF OUR REPENTANCE, AND COMFORT FOR THE PENITENT

If any shall say they have repented, let me desire them to try themselves
seriously by those seven fruits or effects of repentance which the apostle lays 
down in 2 Corinthians 7:11, “See what this godly sorrow has produced in you:
what earnestness, what eagerness to clear yourselves, what indignation, what
alarm, what longing, what concern, what readiness to see justice done.”

1. Carefulness. The Greek word signifies a solicitous diligence or careful
shunning all temptations to sin. The true penitent flies from sin, as Moses did 
from the serpent.

2. Eagerness to clear yourselves. The Greek word is “apology”. The sense is
this: though we have much care—yet through strength of temptation we may slip
into sin. Now in this case, the repenting soul will not let sin lie festering in
his conscience but judges himself for his sin. He pours out tears before the
Lord. He begs mercy in the name of Christ and never leaves until he has gotten
his pardon. Here he is cleared of guilt in his conscience, and is able to make
an apology for himself against Satan.

3. Indignation. He who repents of sin, his spirit rises against it, as one’s
blood rises at the sight of him whom he mortally hates. Indignation is a being
fretted at the heart with sin. The penitent is vexed with himself. David calls
himself a fool and a beast (Psalm 73:22). God is never better pleased with us,
than when we fall out with ourselves, for sin.

4. Fear. A tender heart is ever a trembling heart. The penitent has felt sin’s
bitterness. This hornet has stung him and now, having hopes that God is
reconciled, he is afraid to come near sin any more. The repenting soul is full
of fear. He is afraid to lose God’s favor which is better than life. He is
afraid he should, for lack of diligence, come short of salvation. He is afraid
lest, after his heart has been soft, the waters of repentance should freeze and 
he should harden in sin again. “Blessed is the man who always fears the Lord”
(Proverbs 28:14). A sinner is like the leviathan who is made without fear (Job
41:33). A repenting person fears and sins not; a graceless person sins and fears
not.

5. Longing. As sauce sharpens the appetite, so the bitter herbs of repentance
sharpen desire. But what does the penitent desire? He desires more power against
sin and to be released from it. It is true, he has got loose from Satan—but he 
goes as a prisoner that has broken out of prison—with a fetter on his leg. He
cannot walk with that freedom and swiftness in the ways of God. He desires
therefore to have the fetters of sin taken off. He would be freed from
corruption. He cries out with Paul: “who shall deliver me from the body of this 
death?” (Romans 7:24). In short, he desires to be with Christ—as everything
desires to be in its center.

6. Zeal. Desire and zeal are fitly put together to show that true desire puts
forth itself in zealous endeavor. How does the penitent bestir himself in the
business of salvation! How does he take the kingdom of heaven by force! (Matt.
11:12) Zeal quickens the pursuit after glory. Zeal, encountering difficulty—is
emboldened by opposition and tramples upon danger. Zeal makes a repenting soul
persist in godly sorrow against all discouragements and oppositions whatever.
Zeal carries a man above himself for God’s glory. Paul before conversion,
violently opposed the saints (Acts 26:11), and after conversion, he was judged
mad for Christ’s sake: “Paul, you are beside yourself” (Acts 26:24). But it was 
zeal, not frenzy. Zeal animates spirit and duty. It causes fervency in religion,
which is as fire to the sacrifice (Romans 12:11). As fear is a bridle to sin—so
zeal is a spur to duty.

7. Readiness to see justice done. A true penitent pursues his sins with a holy
malice. He seeks the death of them as Samson was avenged on the Philistines for 
his two eyes. He uses his sins as the Jews used Christ—he gives them gall and
vinegar to drink. He crucifies his lusts (Gal. 5:24). A true child of God seeks 
to be revenged most of those sins which have dishonored God most. Cranmer, who
had with his right hand subscribed the popish articles, was revenged on himself;
he put his right hand first into the fire. David defiled his bed by sin;
afterwards by repentance he watered his bed with tears. Israel had sinned by
idolatry, and afterwards they defiled their idols: “You will defile your
silver-plated idols and your gold-plated images. You will throw them away like
menstrual cloths, and call them filth!” (Isaiah 30:22).

Mary Magdalene had sinned in her eye by adulterous glances, and now she will be 
revenged on her eyes. She washes Christ’s feet with her tears. She had sinned in
her hair. It had entangled her lovers. Now she will be revenged on her hair;
she wipes the Lord’s feet with it. The Israelite women who had been dressing
themselves by the hour and had abused their looking-glasses unto pride,
afterwards by way of revenge as well as zeal, offered their looking-glasses to
the use and service of God’s tabernacle (Exod. 38:8). So those conjurers who
used magic arts, when once they repented, brought their books and, by way of
revenge, burned them (Acts 19:19).

These are the blessed fruits and effects of repentance, and if we can find these
in our souls we have arrived at that repentance which is never to be repented
of (2 Cor. 7:10).

                              A Necessary Caution

Such as have solemnly repented of their sins, let me speak to them by way of
caution. Though repentance is so necessary and excellent, as you have heard—yet 
take heed that you do not ascribe too much to repentance. The papists are guilty
of a double error:

(1) They make repentance a sacrament. Christ never made it so. And who may
institute sacraments, but he who can give virtue to them?

(2) The papists make repentance meritorious. They say it merits pardon. This is 
a gross error. Indeed repentance fits us for mercy. As the plough, when it
breaks up the ground, fits it for the seed, so when the heart is broken up by
repentance, it is fitted for forgiveness of sin—but it does not merit it. God
will not save us without repentance, nor yet for it. I grant, that repenting
tears are precious. They are, as Gregory said, “the fat of the sacrifice;” as
Basil said, “the medicine of the soul;” and as Bernard said, “the wine of
angels.” But yet, tears do not merit pardon for sin. Christ’s blood alone can
merit pardon. We please God by repentance—but we do not merit pardon by it. To
trust to our repentance is to make it a savior. Though repentance helps to purge
out the filth of sin—yet it is Christ’s blood which washes away the guilt of
sin. Therefore do not idolize repentance. Do not rest upon this—that your heart 
has been wounded for sin—but rather that your Savior has been wounded for sin.
When you have wept, say, “Lord Jesus, wash my tears in your blood.”

                        Comfort for the Repenting Sinner

Let me in the next place speak by way of comfort. Christian, has God given you a
repenting heart? Know these three things for your everlasting comfort:

1. Your sins are pardoned. Pardon of sin brings blessedness within it. (Psalm
32:1). Whom God pardons—he crowns. “Who forgives all your iniquities, who crowns
you with loving-kindness” (Psalm 103:34). A repenting condition is a pardoned
condition. Christ said to that weeping woman, “Your sins, which are many—are
forgiven” (Luke 7:47). Pardons are sealed upon soft hearts. O you whose head has
been a fountain to weep for sin—Christ’s side will be a fountain to wash away
sin! (Zech. 13:1). Have you repented? God looks upon you as if you had not
offended. He becomes a friend, a father. He will now bring forth the best robe
and put it on you. God is pacified towards you and will, with the father of the 
prodigal, fall upon your neck and kiss you. Sin in scripture is compared to a
cloud (Is. 44:22). No sooner is this cloud scattered by repentance, than
pardoning love shines forth. Paul, after his repentance, obtained mercy, (1 Tim.
1:16). When a spring of repentance is open in the heart—a spring of mercy is
open in heaven!

2. God will pass an act of oblivion. He so forgives sin as he forgets. “I will
remember their sin no more” (Jer. 31:34). Have you been penitentially humbled?
The Lord will never upbraid you with your former sins. After Peter wept we never
read that Christ upbraided him, with his denial of him. God has cast your sins 
into the depths of the sea (Mic. 7:19). How? Not as cork—but as lead. The Lord
will never in a judicial way account for them. When he pardons, God is as a
creditor that blots the debt out of his book (Isaiah 43:25). Some ask the
question, whether the sins of the godly shall be mentioned at the last day. The 
Lord said he will not remember them, and he is blotting them out, so if their
sins are mentioned, it shall not be to their harm, for the debt-book is crossed 
out.

3. Conscience will now speak peace. O the music of a clean conscience!
Conscience is turned into a paradise, and there a Christian sweetly solaces
himself and plucks the flowers of joy (2 Cor. 1:12). The repenting sinner can go
to God with boldness in prayer, and look upon him not as a judge—but as a
father. He is “born of God” and is heir to a kingdom (Luke 6:20). He is
encircled with promises. He no sooner shakes the tree of the promise, but some
fruit falls.

To conclude, the true penitent may look on death with comfort. His life has been
a life of tears—and now at death all tears shall be wiped away! Death shall not
be a destruction—but a deliverance from jail. Thus you see what great comfort
remains for repenting sinners. Luther said that before his conversion he could
not endure that bitter word “repentance”—but afterwards he found much sweetness 
in it.

                                  Chapter Ten

                 THE REMOVING OF THE IMPEDIMENTS TO REPENTANCE

Before I lay down the expedients and means conducive to repentance, I shall
first remove the impediments. In this great city, when you lack water, you
search the cause, whether the pipes are broken or stopped, that the current of
water is hindered. Likewise when no water of repentance comes (though we have
the conduit pipes of ordinances), see what the cause is. What is the obstruction
which hinders these penitential waters from running? There are ten impediments 
to repentance:

1. Men do not understand that they need repentance. They thank God that all is
well with them, and they know nothing they should repent of: “you say, I am
rich, and have need of nothing” (Rev. 3.I7). He who does not think that there is
any illness in his body, will not take the physic prescribed. This is the
mischief sin has done; it has not only made us sick—but senseless. When the Lord
bade the people return to him, they answered stubbornly, “Why shall we return?”
(Mal. 3:7). So when God bids men repent, they say, “Why should we repent?” They
know nothing they have done amiss. There is surely no disease worse, than that 
which is not felt.

2. People think that it is an easy thing to repent. They think that it is but
saying a few prayers: a sigh, or a “Lord have mercy”, and the work is done. This
mistake of the easiness of repentance is a great hindrance to it. That which
makes a person bold and adventurous in sin, must needs obstruct repentance. This
opinion makes a person bold in sin. The angler can let out his line as far as
he will—and then pull it in again. Likewise when a man thinks he can lash out in
sin as far as he will—and then pull in by repentance when he pleases—this must 
needs embolden him in wickedness. But to take away this false conceit of the
easiness of repentance, consider:

(1) A wicked man has a mountain of guilt upon him, and is it easy to rise up
under such a weight? Is salvation obtained with a leap? Can a man jump out of
sin—into heaven? Can he leap out of the devil’s arms—into Abraham’s bosom?

(2) If all the power in a sinner is employed against repentance, then repentance
is not easy. All the faculties of a natural man join forces with sin: “I have
loved strangers, and after them will I go” (Jer. 2:25). A sinner will rather
lose Christ and heaven—than his lusts! Death, which parts man and wife, will not
part a wicked man and his sins; and is it so easy to repent? The angel rolled
away the stone from the sepulcher—but no angel, only God himself, can roll away 
the stone from the heart!

3. Another impediment of repentance, is presuming thoughts of God’s mercy. Many 
suck poison from this sweet flower. Christ who came into the world to save
sinners (1 Tim. 1:15) is coincidentally the occasion of many a man’s perishing. 
Though to the elect he is the “bread of life”—yet to the wicked he is “a stone
of stumbling” (1 Pet. 2:8). To some his blood is sweet wine—to others the water 
of Marah. Some are softened by this Sun of righteousness (Mal. 4:2), others are 
hardened. “Oh,” says one, “Christ has died; he has done all for me; therefore I 
may sit still and do nothing.” Thus they suck death from the tree of life; and
perish by the Savior.

So I may say of God’s mercy. It is coincidentally the cause of many a one’s
ruin. Because of God’s mercy, men presume and think they may go on in sin.
Should a king’s clemency, make his subjects rebel? The psalmist says, “there is 
mercy with God, that he may be feared” (Psalm 130:4)—but not that we may live in
sin. Can men expect God’s mercy—by provoking his justice? God will hardly show 
those mercy who sin, because mercy abounds. “Shall we go on sinning so that
grace may increase? By no means!” (Romans 6:1-2).

4. The next impediment of repentance, is a slothful sluggish disposition.
Repentance is looked upon as a toilsome thing, and such as requires much
industry; and men are settled upon their lees and care not to stir. They had
rather go sleeping to hell—than weeping to heaven! “A slothful man hides his
hand in his bosom” (Proverbs 19:24); he will not be at the labor of smiting on
his breast. Many will rather lose heaven, than ply the oar and row there upon
the waters of repentance. We cannot have the world without labor and
diligence—and would we have that which is more excellent? Sloth is the cancer of
the soul: “slothfulness casts into a deep sleep” (Proverbs 19:15).

It was a witty fiction of the poets, that when Mercury had cast Argus into a
sleep and with an enchanted wand closed his eyes, he then killed him. When Satan
has by his witcheries lulled men asleep in sloth, then he destroys them. Some
report that while the crocodile sleeps with its mouth open, the Indian rat gets 
into its belly and eats up its entrails. So while men sleep in security they are
devoured.

5. The next impediment of repentance, is the bewitching pleasure of sin: “Who
had pleasure in unrighteousness” (2 Thess. 2:12). Sin is a sugared draught,
mixed with poison. The sinner thinks there is danger in sin—but there is also
delight, and the danger does not terrify him as much as the delight bewitches
him. Plato calls love of sin, a great devil. Delighting in sin hardens the
heart. In true repentance there must be a grieving for sin—but how can one
grieve for that which he loves? He who delights in sin, can hardly pray against 
it. His heart is so bewitched with sin that he is afraid of leaving it too soon.
Samson doted on Delilah’s beauty—and her lap proved his grave. When a man rolls
iniquity as a sugared lump under his tongue, it infatuates him and is his death
at last. Delight in sin is a silken halter. Will it not be bitterness in the
latter end (2 Sam:2:26)?

6. An opinion that repentance will take away our joy. But that is a mistake. It 
does not kill our joy—but refines our joy, and removes the foul lees of sin.
What is all earthly joy? It is but a pleasant insanity. Worldly mirth is but
like a pretended laugh. It has sorrow following at the heels. Like the
magician’s rod, it is instantly turned into a serpent; but divine repentance,
like Samson’s lion, has a honeycomb in it.

God’s kingdom consists as well in joy—as in righteousness (Romans 14:17). None
are so truly cheerful as penitent ones. The oil of joy is poured chiefly into a 
broken heart! “He will give beauty for ashes, joy instead of mourning” (Isaiah
61:3). In the fields near Palermo grow a great many reeds in which there is a
sweet juice from which sugar is made. Likewise in a penitent heart, which is the
bruised reed, grow the sugared joys of God’s Spirit. God turns the water of
tears into the juice of the grape—which exhilarates and makes glad the heart.
Who should rejoice if not the repenting soul? He is heir to all the promises—and
is not that matter for joy? God dwells in a contrite heart—and must there not
needs be joy there? “I live with those whose spirits are contrite and humble”
(Isaiah 57:15). Repentance does not take away a Christian’s music—but raises it 
a note higher and makes it sweeter.

7. Another obstacle to repentance, is despondency of mind. “It is a vain thing
for me,” says the sinner, “to set upon repentance; my sins are of that magnitude
that there is no hope for me.” “Return now everyone from his evil way . . . And
they said, There is no hope” (Jer. 18:11,12). Our sins are mountains—and how
shall these ever be cast into the sea? Where unbelief represents sin in its
bloody colors, and God in his judge’s robes—the soul would sooner fly from him
than to him. This is dangerous. Our sins need mercy—but despair rejects mercy.
It throws the cordial of Christ’s blood on the ground. Judas was not damned only
for his treason and murder—but it was his distrust of God’s mercy that
destroyed him. Why should we entertain such hard thoughts of God? He has
affections of love to repenting sinners (Joel 2:13). Mercy rejoices over
justice. God’s anger is not so hot—but mercy can cool it; nor so sharp—but mercy
can sweeten it. God counts his mercy—his glory (Exod. 33:18,19).

We have some drops of mercy ourselves—but God is “the Father of mercies” (2 Cor.
1:3), who begets all the mercies that are in us. He is the God of tenderness
and compassion. No sooner do we mourn—than God’s heart melts. No sooner do our
tears fall—than God’s relentings kindle (Hos. 11:8). Do not say then, that there
is no hope. Disband the army of your sins, and God will sound a retreat to his 
judgments. Remember, great sins have been swallowed up in the sea of God’s
infinite compassions. Manasseh made the streets run with blood—yet when his head
was a fountain of tears, God grew merciful.

8. The next impediment of repentance, is hope of sinning with impunity. Men
flatter themselves in sin, and think that God, having spared them all this
while, never intends to punish them. Because the judgment is put off, they think
therefore, “surely there will be no judgment”. “The wicked say to themselves,
God has forgotten; He hides His face and will never see.” (Psalm 10:11). The
Lord indeed is longsuffering towards sinners and would by his patience allure
them to repentance—but here is their wretchedness; because he forbears to
punish—they forbear to repent. Know, that the lease of patience will soon run
out. There is a time when God will say, “My Spirit shall not always strive with 
man” (Gen. 6:3). A creditor may forbear his debtor—but forbearance does not
excuse the payment. God takes notice how long the hour-glass of his patience has
been running: I gave her time to repent, but she would not turn away from her
immorality” (Rev. 2:21). Jezebel added impenitence to her immorality, and what
followed? “So I will cast her on a bed of suffering” (Rev. 2:22), not a bed of
pleasure—but a bed of languishing where she will consume away in her iniquity.
The longer God’s arrow is drawing, the deeper it will wound! Sins against God’s 
patience will make a man’s hell so much the hotter.

9. The next impediment of repentance, is fear of reproach. “If I repent—I will
expose myself to men’s scorns.” The heathen could say, “when you apply yourself 
to the study of wisdom, prepare for sarcasms and reproaches.” But consider
well—who they are, who reproach you. They are such as are ignorant of God and
spiritually insane. And are you troubled to have them reproach you, who are
insane? Who minds a madman laughing at him? What do the wicked reproach you for?
Is it because you repent? You are doing your duty. Bind their reproaches as a
crown about your head. It is better that men should reproach you for
repenting—than that God should damn you for not repenting! If you cannot bear a 
reproach for true religion, never call yourself a Christian. Luther said, “a
Christian is a crucified one.” Suffering is a saint’s badge. And alas, what are 
reproaches? They are but chips off the cross, which are rather to be despised
than laid to heart!

10. The last impediment of repentance, is immoderate love of the world. No
wonder Ezekiel’s hearer’s were hardened into rebellion—when their hearts went
after covetousness (Ezek. 33:31). The world so engrosses men’s time and
bewitches their affections that they cannot repent. They had rather put gold in 
their bag—than tears in God’s bottle! Many scarcely ever give heed to
repentance; they are more for the plough and breaking of clods—than breaking up 
the fallow ground of their hearts. The thorns choke the Word. We read of those
who were invited to Christ’s supper who put him off with worldly excuses. “But
they all began making excuses. One said he had just bought a field and wanted to
inspect it, so he asked to be excused. Another said he had just bought five
pair of oxen and wanted to try them out. Another had just been married, so he
said he couldn’t come.” (Luke 14:18-20).

The farm and the shop so take up people’s time, that they have no leisure for
their souls. Their golden weights hinder their silver tears. There is an herb in
the country of Sardinia, like balm, which if they eat much of, will make them
die laughing. Such an herb (or rather, weed) is the world, if men eat too
immoderately of it—instead of dying repenting, they will die laughing.

These are the obstructions to repentance which must be removed so that the
current may be clearer. In the last place I shall prescribe some rules or means 
conducive to repentance.

                                 Chapter Eleven

        PRESCRIBING SOME MEANS FOR REPENTANCE: (1) SERIOUS CONSIDERATION

The first means conducive to repentance, is serious consideration: “I thought on
my ways—and turned my feet unto your testimonies” (Psalm 119:59). The prodigal,
when he came to himself, seriously considered his riotous luxuries, and then he
repented. Peter, when he thought of Christ’s words, wept. There are certain
things which, if they were well considered, would be a means to make us break
off a course of sinning.

A. Firstly, consider seriously what sin is, and sure enough there is enough evil
in it to make us repent. There are in sin these twenty evils:

(1) Sin is a parting from God (Jer. 2:5). God is the supreme good, and our
blessedness lies in union with him. But sin, like a strong bias, draws away the 
heart from God. The sinner parts from God. He bids farewell to Christ and mercy.
Every step forward in sin, is a step backward from God: “they have forsaken the
Lord, they have gone away backward” (Isaiah 1:4). The further one goes from the
sun, the nearer he approaches to darkness. The further the soul goes from God, 
the nearer it approaches to misery.

(2) Sin is a walking contrary to God (Lev. 26:27). The same word in the Hebrew
signifies both to commit sin and to rebel. Sin is God’s opposite. If God is of
one mind, sin will be of another. Sin strikes at God’s very being. If sin could 
help it, God would no longer be God, “Rid us of the Holy One of Israel!” (Isaiah
30:11). What a horrible thing is this, for a piece of proud dust to rise up in 
defiance against its Maker!

(3) Sin is an injury to God. It violates his laws. Here is grievous high
treason! What greater injury can be offered to a prince—than to trample upon his
royal edicts? A sinner offers contempt to the statute laws of heaven: “they
cast your law behind their backs” (Neh. 9:26), as if they scorned to look upon
it. Sin robs God of his due. You injure a man when you do not give him his due. 
The soul belongs to God. He lays a double claim to it: it is his by creation and
by purchase. Now sin steals the soul from God and gives the devil that which
rightly belongs to God.

(4) Sin is profound ignorance. Some say that all sin is founded in ignorance. If
men knew God in his purity and justice—they would not dare go on in a course of
sinning: “they proceed from evil to evil, and they know not me, says the Lord” 
(Jer. 9:3). Therefore ignorance and lust are joined together “As obedient
children, do not conform to the evil desires you had when you lived in
ignorance” (1 Pet. 1:14). Ignorance is the womb of lust. Vapors arise most in
the night. The black vapors of sin arise most in a dark ignorant soul. Satan
casts a mist before a sinner—so that he does not see the flaming sword of God’s 
wrath. The eagle first rolls himself in the sand and then flies at the stag, and
by fluttering its wings, so bedusts the stag’s eyes that it cannot see—and then
it strikes it with its talons! So Satan, that eagle or prince of the air, first
blinds men with ignorance and then wounds them with his darts of temptation. Is
sin ignorance? There is great cause to repent of ignorance.

(5) Sin is hazardous. In every transgression a man runs an apparent hazard of
his soul. He treads upon the brink of the bottomless pit! Foolish sinner, you
never commit a sin, but you do that which may undo your soul forever. He who
drinks poison, it is a wonder if it does not cost him his life. One taste of the
forbidden tree lost Adam paradise. One sin of the angels lost them heaven. One 
sin of Saul lost him his kingdom. The next sin you commit—God may clap you up
prisoner among the damned! You who gallop on in sin—it is a question whether God
will spare your life a day longer or give you a heart to repent.

(6) Sin besmears with filth. In James 1:21 it is called “filthiness”. The Greek 
word signifies the putrid exudate of ulcers. Sin is called an abomination (Deut.
7:25), indeed, in the plural, abominations (Dent. 20:18). This filthiness in
sin is inward. A spot on the face may easily be wiped off—but to have the liver 
and lungs cancered, is far worse. Such a pollution is sin, it has gotten into
mind and conscience (Titus 1:15). It is compared to a menstruous cloth (Isaiah
30:22), the most unclean thing under the law. A sinner’s heart is like a field
spread with dung. Some think sin is an ornament; it is rather an excrement. Sin 
so besmears a person with filth—that God cannot abide the sight of him: “My soul
loathed them!” (Zech. 11:8).

(7) In sin there is odious ingratitude. God has fed you, O sinner, with angels’ 
food. He has crowned you with a variety of mercies—yet do you go on in sin? As
David said of Nabal: “in vain have I kept this man’s sheep” (1 Sam. 25:21).
Likewise in vain has God done so much for the sinner. All God’s mercies may
upbraid, yes, accuse, the ungrateful person. God may say, I gave you wit,
health, riches, and you have employed all these against me: “I was the one who
gave her the grain, the new wine and oil, and lavished on her the silver and
gold—which they used for Baal” (Hos. 2:8). I sent in provisions and they served 
their idols with them. The snake in the fable which was frozen, stung him who
brought it to the fire and gave it warmth. Likewise, a sinner goes about to
sting God with his own mercies. “Is this your kindness to your friend?” (2 Sam. 
16:17). Did God give you life—to sin? Did he give you wages—to serve the devil?

(8) Sin is a debasing thing. It degrades a person of his honor: “I will make
your grave; for you are vile” (Nah. 1:14). This was spoken of a king. He was not
vile by birth—but by sin. Sin blots our name, and taints our blood. Nothing so 
changes a man’s glory into shame—as sin. It is said of Naaman, “He was a great
man and honorable—but he was a leper” (2 Kings 5:1). Let a man be ever so great 
with worldly pomp—yet if he is wicked, he is a leper in God’s eye. To boast of
sin is to boast of that which is our infamy; as if a prisoner should boast of
his fetters—or be proud of his halter.

(9) Sin is infinite loss. Never did any thrive by grazing in sin’s pasture. What
does one lose? He loses God; he loses his peace; he loses his soul. The soul is
a divine spark lighted from heaven; it is the glory of creation. And what can
countervail this loss (Matt. 16:26)? If the soul is gone, the treasure is gone; 
therefore in sin there is infinite loss. Sin is such a trade, that whoever
follows it—is sure to be ruined.

(10) Sin is a burden. “My iniquities have gone over my head—as an heavy burden
they are too heavy for me” (Psalm 38:4). The sinner goes with his weights and
fetters on him. The burden of sin is always worst—when it is least felt. Sin is 
a burden wherever it comes. Sin burdens God: “I am pressed under you, as a cart 
is pressed that is full of sheaves” (Amos 2:13). Sin burdens the soul. What a
weight did the apostate Spira feel! How was the conscience of Judas burdened, so
much so that he hanged himself to quiet his conscience! Those who know what sin
is, will repent that they carry such a burden.

(11) Sin is a debt. It is compared to a debt of millions (Matt. 18:24). Of all
the debts we owe, our sins are the worst. With other debts a sinner may flee to 
foreign countries—but with sin he cannot. “Where shall I flee from your
presence?” (Psalm 139:7). God knows where to find out all his debtors. Death
frees a man from other debts—but it will not free him from his debt of sin. It
is not the death of the debtor, but of the creditor—which discharges this debt.

(12) There is deceitfulness in sin. “The deceitfulness of sin” (Heb. 3:13). “The
wicked works a deceitful work” (Proverbs 11:18). Sin is a mere cheat. While it 
pretends to please us, it beguiles us! Sin does as Jael did. First she brought
the milk and butter to Sisera, then she pounded the tent peg through his head,
so that he died (Judg. 5:26). Sin first courts, and then kills. It is first a
fox, and then a lion. Whoever sin betrays—it kills. Those locusts in Revelation 
are perfect emblems of sin: “They had gold crowns on their heads . . . They had 
tails that stung like scorpions, with power to torture people” (Rev. 9:7-10).
Sin is like the usurer who feeds a man with money and then makes him mortgage
his land. Sin feeds the sinner with delightful objects and then makes him
mortgage his soul. Judas pleased himself with the thirty pieces of silver—but
they proved deceitful riches. Ask him now, how he likes his bargain.

(13) Sin is a spiritual sickness. One man is sick with pride, another with lust,
another with malice. It is with a sinner as it is with a sick patient: his
palate is distempered, and the sweetest things taste bitter to him. So the Word 
of God, which is sweeter than the honeycomb, tastes bitter to a sinner: “They
put sweet for bitter” (Isaiah 5:20). And if sin be a disease it is not to be
nourished—but rather cured by repentance.

(14) Sin is a bondage. It binds a man to the devil as his slave. Of all
conditions, servitude is the worst. Every man is held with the cords of his own 
sin. “I was held before conversion,” said Augustine, “not with an iron chain—but
with the obstinacy of my will.” Sin is imperious and tyrannical. It is called a
law (Romans 8:2) because it has such a binding power over a man. The sinner
must do as sin will have him. He does not so much enjoy his lusts—as serve them,
and he will have work enough to do to gratify them all. “I have seen princes
going on foot” (Eccles. 10:7); the soul, that princely thing, which once was
crowned with knowledge and holiness—is now made a lackey to sin and runs the
devil’s errand!

(15) Sin has a spreading malignity in it. It does hurt not only to a man’s
self—but to others. One man’s sin may occasion many to sin. One man may help to 
defile many. A person who has the plague, going into company, does not know how 
many will be infected with the plague by him. You who are guilty of open sins,
know not how many have been infected by you. There may be many, for anything you
know, now in hell, crying out that they would never have come there—if it had
not been for your bad example!

(16) Sin is a vexatious thing. It brings trouble with it. The curse which God
laid upon the woman is most truly laid upon every sinner: “in sorrow you shall
bring forth” (Gen. 3:16). A man vexes his thoughts with plotting sin, and when
sin has conceived, in sorrow he brings forth. Like one who takes a great deal of
pain to open a floodgate, when he has opened it, the flood comes in upon him
and drowns him! So a man beats his brains to contrive sin, and then it vexes his
conscience, brings trouble to his estate, rots the wall and timber of his house
(Zech. 5:4).

(17) Sin is a foolish thing. What greater foolishness is there, than to gratify 
an enemy! Sin gratifies Satan. When lust or anger burn in the soul—Satan warms
himself at the fire! Men’s sins feast the devil. Samson was called out to amuse 
the Philistines (Judg. 16:25). Likewise the sinner amuses the devil! Nothing
more satisfies him—than to see men sin. How he laughs to see them hazarding
their souls for the world, as if one would trade diamonds for straws; or would
fish for gudgeons with golden hooks! Every wicked man shall be indicted as a
fool, at the day of judgment. “But God said to him—You fool! This very night
your soul will be demanded from you. Then who will get what you have prepared
for yourself?” Luke 12:20

(18) There is cruelty in every sin. With every sin you commit—you give a stab to
your soul. While you are kind to sin—you are cruel to yourself, like the
lunatic man in the Gospel who would cry out and cut himself with stones (Mark
5:5). The sinner is like the jailer—who drew a sword to kill himself (Acts
16:27). The soul may cry out, “I am being murdered!” Naturalists say the hawk
chooses to drink blood, rather than water. So sin drinks the blood of souls.

(19) Sin is a spiritual death. “Dead in trespasses and sins” (Eph. 2:1). The
life of sin—is the death of the soul. A dead man has no sense. So an
unregenerate person has no sense of God. “Having lost all sensitivity, they have
given themselves over to sensuality so as to indulge in every kind of impurity,
with a continual lust for more.” (Eph. 4:19). Try to persuade him to mind his
salvation. To what purpose do you make orations to a dead man? Go to reprove him
for vice? To what purpose do you strike a dead man?

He who is dead has no taste. Set a banquet before him, and he does not relish
it. Likewise a sinner tastes no sweetness in Christ, or in precious Scripture
promises. They are but as cordials in a dead man’s mouth!

The dead putrefy; and if Martha said of Lazarus, “by now the smell will be
terrible because he has been dead for four days” (John 11:39). How much more may
we say of a wicked man, who has been dead in sin for thirty or forty years, “by
now the smell will be terrible!”

(20) Sin without repentance, will bring to final damnation. As the rose perishes
by the canker which breed in itself—so do men perish by the corruptions which
breed in their souls. What was once said to the Grecians of the Trojan horse,
“This engine is made to be the destruction of your city!” the same may be said
to every impenitent person, “This engine of sin will be the destruction of your 
soul!” Sin’s last scene is always tragic. Diagoras Florentinus would drink
poison in a frolic—but it cost him his life. Men drink the poison of sin in a
merriment—but it costs them their souls! “The wages of sin is death” (Romans
6:23 ). What Solomon said of wine may also be said of sin: at first “it sparkles
in the cup, when it goes down smoothly. In the end it bites like a poisonous
serpent; it stings like a viper!” (Proverbs 23:31-32). Christ tell us of the
worm and the fire (Mark 9:48).

Sin is like oil, and God’s wrath is like fire. As long as the damned continue
sinning, so the fire will continue scorching! “Who of us can dwell with
everlasting burnings?” (Isaiah 33:14). “They cursed the God of heaven for their 
pains and sores. But they refused to repent of all their evil deeds!”
(Revelation 16:11)

But men question the truth of this and are like impious Devonax who, being
threatened with hell for his villainies, mocked at it and said, “I will believe 
there is a hell when I come there, and not before!” We cannot make hell enter
into men—until they enter into hell.

Thus we have seen the deadly evil in sin which, seriously considered, may make
us repent and turn to God. If, for all this, men will persist in sin and are
resolved upon a voyage to hell—who can hinder their damnation? They have been
told what a soul-damning rock sin is—but if they will voluntarily run upon it
and damn themselves—their blood is upon their own head!

B. The second serious consideration to work repentance, is to consider the
mercies of God. A stone is soonest broken upon a soft pillow, and a heart of
stone is soonest broken upon the soft pillow of God’s mercies. “The goodness of 
God leads you to repentance” (Romans 2:4). The clemency of a prince sooner
causes relenting in a malefactor. While God has been storming others by his
judgments—he has been wooing you by his mercies.

(1) What preventative mercies have we had? What troubles have been prevented,
what fears blown over? When our foot has been slipping, God’s mercy has held us 
up! (Psalm 94:18). His mercy has always been a screen between us and danger.
When enemies like lions have risen up against us to devour us—free grace has
snatched us out of the mouth of these lions! In the deepest waves the arm of
mercy has upheld us—and has kept our head above water. And will not all of God’s
preventative mercies lead us to repentance?

(2) What positive mercies have we had!

Firstly, in supplying mercy. God has been a bountiful benefactor, “the God who
fed me all my life long unto this day” (Gen. 48:15). What man will spread a
table for his enemy? We have been enemies—yet God has fed us! He has given us
the horn of oil. He has made the honeycomb of mercy drop on us. God has been as 
kind to us—as if we had been his best servants. And will not this supplying
mercy lead us to repentance?

Secondly, in delivering mercy. When we have been at the gates of the grave, God 
has miraculously preserved our lives. He has turned the shadow of death into
morning, and has put a song of deliverance into our mouth. And will not
delivering mercy lead us to repentance?

The Lord has labored to break our hearts with his mercies. In Judges, chapter 2,
we read that when the angel had preached a sermon of mercy, “the people wept
loudly.” If anything will move tears, it should be the mercy of God. He is an
obstinate sinner indeed—whom these great cable-ropes of God’s mercy will not
draw to repentance!

C. The third serious consideration to work repentance, is to consider God’s
afflictive providences. God has sent us in recent years to the school of
affliction. He has twisted his judgments together. He has made good upon us,
those two threatenings, “I will be to Ephraim as a moth” (Hos. 5:12). Has not
God been so to England in the decay of trading? And “I will be unto Ephraim as a
lion” (Hos. 5:14) has he not been so to England in the devouring plague? All
this while God waited for our repentance. But we went on in sin: “I hearkened
and heard—but no man repented of his wickedness, saying, What have I done?”
(Jer. 8:6).

And of late, God has been whipping us with a fiery rod in those tremendous
flames of the great fire of London—which is emblematic of the great
conflagration at the last day when “the elements shall melt with fervent heat”
(2 Pet. 3:10). When Joab’s grain was on fire—then he went running to Absalom (2 
Sam. 14:31). God has set our houses on fire—that we may run to him in
repentance. “The Lord’s voice cries unto the city: ”Hear the rod—and him who has
appointed it!” (Mic. 6:9). This is the language of the rod—that we should
humble ourselves under God’s mighty hand and “break off our sins by
righteousness” (Dan. 4:27). Manasseh’s affliction ushered in repentance (2
Chron. 33:12).

God uses affliction, as the proper medicine for carnal security. “Their mother
has played the harlot” (Hos. 2:5), by idolatry. What course now will God take
with her? “Therefore I will hedge up your way with thorns” (Hos. 2:6). This is
God’s method, to set a thorn-hedge of affliction in the way. Thus to a proud
man—contempt is a thorn. To a lustful man—sickness is a thorn, both to stop him 
in his sin and to goad him forward in repentance. The Lord teaches his people as
Gideon did the men of Succoth: “Gideon taught them a lesson, punishing them
with thorns and briers from the wilderness” (Judg. 8:16). Here was a sharp
lesson. Likewise God has of late been teaching us humiliation, by thorny
providences. He has torn our golden fleece from us; he has brought our houses
low—that he might bring our hearts low. When shall we dissolve into tears—if not
now?

God’s judgments are so proper a means to work repentance that the Lord wonders
at it, and makes it his complaint that his severity did not break men off from
their sins: “I kept the rain from falling when you needed it the most, ruining
all your crops.” (Amos 4:7). “I struck your farms and vineyards with blight and 
mildew. Locusts devoured all your fig and olive trees.” (Amos 4:9). “I sent
plagues against you like the plagues I sent against Egypt long ago. I killed
your young men in war and slaughtered all your horses. The stench of death
filled the air!” (Amos 4:10). But still this is the theme of God’s complaint,
“Yet you have not returned to me!”

The Lord proceeds gradually in his judgments. First he sends a lesser trial—and 
if that will not do, then a greater one. He sends upon one a gentle illness to
begin with—and afterwards a burning fever. He sends upon another a loss at
sea—then the loss of a child—then a loss of a husband. Thus by degrees he tries 
to bring men to repentance.

Sometimes God makes his judgments go in circuit—from family to family. The cup
of affliction has gone round the nation; all have tasted it. And if we repent
not now, we stand in contempt of God, and by implication we bid God do his
worst! Such an epitome of wickedness, will hardly be pardoned. “The Lord, the
Lord Almighty, called you to weep and mourn. He told you to shave your heads in 
sorrow for your sins and to wear clothes of sackcloth to show your remorse. But 
instead, you dance and play; you feast on meat, and drink wine. ‘Let’s eat,
drink, and be merry,’ you say. The Lord Almighty has revealed to me that this
sin will never be forgiven you until the day you die! That is the judgment of
the Lord, the Lord Almighty!” (Isaiah 22:12-14). That is, this sin shall not be 
expiated by sacrifice.

If the Romans severely punished a young man who in a time of public calamity was
seen sporting—of how much sorer punishment shall they be thought worthy, who
strengthen themselves in wickedness and laugh in the very face of God’s
judgments! The heathen mariners in a storm repented (Jon 1:14). Not to repent
now and throw our sins overboard is to be worse than heathens.

D. The fourth serious consideration to work repentance, is to consider how much 
we shall have to answer for at last—if we do not repent. How many prayers,
counsels, and admonitions will be put upon the account book. Every sermon will
come in as an indictment. As for such as have truly repented, Christ will answer
for them. His blood will wash away their sins. The mantle of free grace will
cover them. “In those days, search will be made for Israel’s guilt—but there
will be none; and for the sins of Judah—but none will be found, for I will
forgive the remnant I spare” (Jer. 50:20). Those who have judged themselves in
the lower court of conscience shall be acquitted in the High Court of heaven.
But if we do not repent—our sins must be all accounted for at the last day, and 
we must answer for them in our own persons, with no counsel allowed to plead for
us.

O impenitent sinner, think with yourself now, how you will be able to look your 
infallible Judge in the face! You have a damned cause to plead and will be sure 
to be damned on the day of judgment! “What could I do when God stands up to
judge? How should I answer Him when He calls me to account?” (Job 31:14).
Therefore, either repent now, or else provide your answers and see what defense 
you can make for yourselves when you come before God’s dread tribunal. When he
calls you to account—how will you answer him!

                                 Chapter Twelve

   PRESCRIBING SOME MEANS FOR REPENTANCE: (2) COMPARE PENITENT AND IMPENITENT
                                   CONDITIONS

The second means to repentance, is a prudent comparison. Compare penitent and
impenitent conditions together—and see the difference. Spread them before your
eyes and by the light of the Word—see the impenitent condition as most
deplorable—and the penitent as most comfortable. How sad was it with the
prodigal before he returned to his father! He had spent all; he had sinned
himself into beggary, and had nothing left but a few husks! He was fellow
inhabitant with the swine! But when he came home to his father, nothing was
thought too good for him. The robe was brought forth to cover him, the ring to
adorn him, and the fatted calf to feast him. If the sinner continues in his
impenitency, then farewell Christ and mercy and heaven! But if he repents, then 
presently he has a heaven within him. Then Christ is his, then all is peace. He 
may sing a song to his soul and say, “soul, you have enough stored away for
years to come. Eat, drink, and be merry!” (Luke 12:19).

Upon our turning to God, we have more restored to us in Christ—than ever was
lost in Adam. God says to the repenting soul, “I will clothe you with the robe
of righteousness; I will enrich you with the jewels and graces of my Spirit. I
will bestow my love upon you! I will give you a kingdom! Son, all I have is
yours!”

O my friends, do but compare your estate before repentance and after repentance 
together. Before your repenting, there were nothing but clouds and storms to be 
seen—clouds in God’s face and storms in conscience. But after repenting how is
the weather altered! What sunshine above! What serene calmness within! A
Christian’s soul is like the hill Olympus—all light and clear, and no winds
blowing!

A third means conducive to repentance, is a settled determination to leave sin. 
Not a faint wish—but a resolved vow. “I have sworn that I will keep your
righteous judgments” (Psalm 119:106). “All the delights and artifices of sin,
shall not make me break my vow!” There must be no hesitation, no consulting with
flesh and blood, “Had I best leave my sin—or not?” But as Ephraim, “What have I
to do any more with idols!” (Hos:14:8). I will be deceived no more by my sins! 
I will no longer be fooled by Satan! This day I will put a bill of divorce into 
the hands of my lusts! Until we come to this settled resolution, sin will gain
ground of us—and we shall never be able to shake off this viper! It is no wonder
that he who is not resolved to be an enemy of sin—is conquered by it.

This resolution must be built upon the strength of Christ more than our own. It 
must be a humble resolution. As David, when he went against Goliath put off his 
presumptuous self-confidence, as well as his armor, “I come to you in the name
of the Lord” (1 Sam. 17:45) so we must go out against our Goliath lusts—in the
strength of Christ! Being conscious of our own inability to leave sin, let us
get Christ to be bound with us, and engage his strength for the mortifying of
corruption!

The fourth means conducive to repentance, is earnest prayer. The heathens laid
one of their hands on the plough—and the other they lifted up to Ceres, the
goddess of corn. So when we have used the means, let us look up to God for a
blessing. Pray to him for a repenting heart: “You, Lord, who bid me repent—give 
me grace to repent”. Pray that our hearts may be holy stills, dropping tears.
Beg of Christ to give to us such a look of love as he did to Peter, which made
him go out and weep bitterly. Implore the help of God’s Spirit. It is the
Spirit’s smiting on the rock of our hearts—which makes the waters gush out! “He 
causes his wind to blow—and the waters to flow” (Psalm 147:18). When the wind of
God’s Spirit blows—then the water of tears will flow.

There is good reason we should go to God for repentance:

(1) Because repentance is God’s gift: “God has granted even the Gentiles,
repentance unto life.” (Acts 11:18). The Arminians hold that it is in our power 
to repent. True—we can harden our hearts—but we cannot soften them. This crown
of freewill has fallen from our head! Nay, there is in us not only impotency—but
obstinacy! (Acts 7:51). Therefore beg of God a repentant spirit. He alone can
make the stony to heart bleed! His is a word of creative power.

(2) We must have recourse to God for blessing because he has promised to bestow 
it. “I will sprinkle clean water on you, and you will be clean; I will cleanse
you from all your impurities and from all your idols. I will give you a new
heart and put a new spirit in you; I will remove from you your heart of stone
and give you a heart of flesh.” (Ezekiel 36:25-26). I will soften your adamant
hearts—in my Son’s blood! Show God his hand and seal.

Here is another gracious promise: “They shall return unto me with their whole
heart” (Jer. 24:7). Turn this promise into a prayer: “Lord, give me grace to
return unto you with my whole heart!”

The fifth means conducive to repentance, is endeavor after clearer discoveries
of God. “I had heard about you before, but now I have seen you with my own eyes!
Therefore I abhor myself, and repent in dust and ashes!” (Job 42:5 6). Job,
having surveyed God’s glory and purity—as a humble penitent, he abhorred
himself. By looking into the clear looking-glass of God’s holiness—we see our
own blemishes and so learn to bewail them.

Lastly, we should labor for faith. But what is faith to repentance? Faith breeds
union with Christ, and there can be no separation from sin, until there is
union with Christ. The eye of faith looks on God’s mercy—and that thaws the
frozen heart! Faith carries us to Christ’s blood, and that blood mollifies the
hard heart! Faith persuades of the love of God, and that love sets us a-weeping!

Thus I have laid down the means or helps to repentance. What remains now—but
that we set upon the work. And let us be in earnest—not as actors, but as
warriors. I will conclude all, with the words of the psalmist: “He who goes out 
weeping—will return with songs of joy!” (Psalm 126:6).