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Opening the Nature of True Repentance

166867 min read

I Shall next come to shew, what Gospel-Repentance is: Repentance is a grace of Gods Spirit, whereby a sinner is inwardly humbled, and visibly reformed. For a further amplification of Repentance, know, that Repentance is a spiritual medicine, made up of six special Ingredients; if any one be left out, it loseth its vertue.

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

The First Ingredient — Sight of Sin

  1. THE first Ingredient in Repentance,1 is, Sight of Sin2. The first part of Christs Physick is Eye-salve, Act. 26. 18. ‘Tis the great thing noted in the Prodigals Repentance, Luk. 15. 17. He came to himself3: He saw himself a sinner, and nothing but a sinner. Before a man can come to Christ, he must come to himself. Solomon in his description of Repentance, puts this in as the first Ingredient, 1 King. 8. 47. If they shall bethink themselves4. A man must first recognize and consider what his sin is, and know the plague of his heart, ere he can be duly humbled for it. The first creature God made was Light: So the first thing in a penitent is illumination, Ephes. 5. 8. Now ye are light in the Lord. The eye is made both for seeing and weeping. Sin must first be seen, before it can be wept for.

Use. Hence I infer, 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, they have good hearts. Were it not strange that two should live together, and eat and drink together, yet not know one another? Such is the case of a sinner, his body and soul live together, walk together, yet he is unacquainted with himself: He knows not his own heart, nor what an Hell he carries about him. Under a vail a deformed face is hid. Persons are vailed over with ignorance, and self-love, therefore see not what deformed souls they have. The Devil doth with them as the Faulkner with the Hawk, blinds them, and carries them hooded to Hell, Zach. 11. 17. The sword shall be upon his right eye. Men have insight enough into worldly matters, but the eye of their mind is smitten; they see not any evil in sin5. The sword is upon their right eye.

The Second Ingredient — Sorrow for Sin

  1. THE second Ingredient into Repentance,1 is, Sorrow for Sin2. Psal. 38. 18. I will be sorry for my sin. Ambrose calls sorrow the imbittering of the soul. The Hebrew word to be sorrowful, signifies to have the soul as it were crucified*. This must be in true Repentance,3 Zach. 12. 10. They shall look upon me whom they have pierced, and mourn. 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 that can believe without doubting, suspect his faith; and he that can repent without sorrowing, suspect his Repentance.

Martyrs shed blood for Christ4, and penitents shed tears for sin, Luk. 7. 38. She stood at Iesus feet weeping5. See how this limbeck dropped; the sorrow of her heart ran out at her eye6. The brazen lavor for the Priests to wash in, Exod. 30. 18. did tipifie a double lavor: The lavor of Christs blood we must wash in by Faith; and the lavor of tears we must wash in by Repentance. A true Penitentiary labours to work his heart into a sorrowing frame; he blesseth God when he can weep; he is glad of a rainy-day: He knows ‘tis a Repentance he shall have no cause to repent of (2 Cor. 7. 10). Though the bread of sorrow be bitter to the taste, yet, it strengthens the heart (Psalm 104. 15).

This sorrow for sin is not facil: It is an holy Agony: ‘Tis called in Scripture a breaking of the heart, Psal. 51. 17. The Sacrifices of God, are a broken heart: And a7 rending of the heart, Ioel 2. 13. Rend your hearts*. The expressions of smiting of the thigh, Ier. 31. 19. knocking on the breast, Luk. 18. 13. putting on of sackcloth, Isa. 22. 12. plucking off the hair, Ezra 9. 3. What are all these, but outward signs of inward sorrow. This sorrow must be,

  1. To make Christ precious. O how8 desirable is a Saviour to a troubled soul! Now Christ is Christ indeed, and mercy is mercy indeed. Till the heart be full of compunction, it is not fit for Christ9. How welcome is a Chyrurgion to a man that is bleeding of his wounds.

  2. This sorrow is to drive out sin:10 Sin breeds sorrow, and sorrow kills sin: Holy sorrow is the Ruberb to purge out the ill humours of the soul. It is said, that the tears of Vine-branches are good to cure the Leprosie. Sure it is, tears that drop from the penitent, are good to cure the leprosie of sin. Salt water of tears kills the worm of conscience.

  3. This sorrow is to make way for solid11 comfort, Psal. 126. 5. They that sow in tears, shall reap in joy. The penitent hath a wet seed-time, but a delicious harvest. Repentance breaks the imposthume of sin, and then the soul is at ease. Hannah after weeping went away, and was no more sad, 1 Sam. 1. 18. Gods troubling the soul for sin, is like the Angels troubling the Pool, Ioh. 5. 4. which made way for healing.

But it is not all sorrow evidenceth 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 sorrowing after a godly manner, 2 Cor. 7. 9. But what is this […], this godly sorrowing? Answer, There are six Qualifications of it.

  1. True godly sorrow is intrinsecal,12 and that two waies: 1. It is a sorrow of the heart. Hypocrites sorrow lies in their faces, Matth. 6. 16. They dis-figure their faces13: They make a sowre face, but their sorrow goes no further: Like the dew that wets the leaf, but doth not soak to the root. Ahabs Repentance was in outward shew: His garments were rent, but not his spirit, 1 King. 21. 27. Godly sorrow goes deep, like a Vein which bleeds inwardly14. The heart bleeds for sin, Act. 2. 37. […], They were pricked at their hearts15. As the heart bears a chief part in sinning, so it must in sorrowing.

  2. It is a sorrow for heart-sins. The first ebullitions and risings of sin16. Paul grieved for the Law in his members, Rom. 7. 23. The true mourner weeps for the stirrings of pride and concupiscence; he grieves for the root of bitterness, though it never blossoms into act. A wicked man may be troubled for scandalous sins; a real convert laments heart-sins.

  3. Godly sorrow is ingenuous; it is17 more for the offence than the punishment. Gods Law is infringed, his love abused; this melts the soul in tears. A man may be sorry, yet not repent: As a thief is sorry when he is taken, not because he stole, but because he comes under the penalty. Hypocrites grieve only for the bitter consequence of sin. I have read of a fountain that never sends forth streams but the evening before a famine: So their eyes never pour out tears, but when Gods Judgements are approaching. Pharaoh was more troubled for the froggs and River of blood, than for his sin. But godly sorrow is chiefly for the trespass against God; so that if there were no conscience to smite, no Devil to accuse, no Hell to punish, yet the soul would be grieved because of the prejudice done to God, Psal. 51. 4. My sin is ever before me. David doth not say, the sword threatned is ever before me, but, my sin. Oh that I should offend so good a God, that I should grieve my Comforter; this breaks my heart!

Godly sorrow shews it self to be ingenuous, because when a Christian knows he is out of the Gun-shot of hell, and shall never be damned; yet still he grieves for sinning against that free-grace which hath pardoned him.

  1. Godly sorrow is fiducial; it is intermixed18 with faith, Mar. 9. 24. The Father of the child cryed out, and said with tears; Lord I believe. Here was sorrow for sin checkered with faith; as we have seen a bright Rainbow appear in a watry cloud.

19 Spiritual sorrow will sink the heart, if the pully of faith doth not raise it. As our sin is ever before us; so Gods Promise must be ever before us. As we must feel our sting; so we must look up to Christ our brazen Serpent20. Some have had their faces so swell’d with worldly grief, that they could hardly look out of their eyes. That weeping is not good which blinds the eye of faith. If there be not some dawnings of faith in the soul, it is not humiliation, but despair.

  1. Godly sorrow is a great sorrow, Zach.21 12. 11. In that day there shall be a great mourning, as the mourning of Hadadrimmon22. Two Suns did set that day when Iosiah died, and there was a great Funeral mourning. To such an height must sorrow for sin be boiled up.

—Pectore ab imo suspiria—

Quest. Whether have all the same degrees of sorrow?

Answ. No; sorrow doth recipere magis & minus. In the new birth all have pangs, but some have sharper pangs than others. 1. Some are naturally of a more rugged morose disposition, of higher spirits, and are not easily brought to stoop; these must have greater humiliation: As a knotty piece of timber must have greater wedges driven into it. 2. Some have been more hainous offenders, and suitable to their sin must their sorrow be. Some Patients have their sores let out with a needle, others with a launce. Flagitious 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. Such as God intends to be Pillars in his Church, must be more hewn. Paul the Prince of the Apostles, who was to be Gods Ensign-bearer, to carry his Name before the Gentiles and Kings (Act. 9. 15), was to have his heart more deeply launced by Repentance.

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

Answ. 1. It must be as great as for any worldly loss.

—Turgescunt lumina fletu—

  • Propert.

Zach. 12. 10. They shall look on me whom they have peirced, and mourn as for an only Son23. 2. Sorrow for sin must surpass worldly sorrow. We must grieve more for offending God, than for the loss of dear relations, Isa. 22. 12. In that day did the Lord call to weeping, and baldness, and girding with sackcloth. This was for sin. But in case of the burial of the dead, we find God prohibiting tears (Jer. 22. 10) and baldness (Jer. 16. 6): To intimate that sorrow for sin must exceed sorrow at the grave; and good reason, for in the burial of the dead, it is only a friend departs, but in sin God departs.

  1. Sorrow for sin should be so great as to swallow up all other sorrow. As when the pain of the Stone and Gout meet, the pain of the Stone swallows up the pain of the Gout.

  2. We are to find as much bitterness in weeping for sin, as ever we found sweetness in committing it. Sure David found more bitterness in Repentance, than ever he found comfort in Bathsheba.

  3. Our sorrow for sin must be such as makes us willing to let go those sins which brought in the greatest income of profit or delight. Then the Physick hath been strong enough, when it hath purged out the disease: And then a Christian hath arrived at a sufficient measure of sorrow, when the love of sin is purged out.

Godly sorrow in some cases is joyned with restitution.24 Whosoever hath wronged others in their estate, by unjust fraudulent dealing, ought in conscience to make them recompence. There is an express Law for this, Numb. 5. 7. He shall recompence his trespass25, with the principal thereof, and give it unto him against whom he hath trespassed. Thus Zacheus, Luk. 19. 8. If I have wronged any man by false accusation26, I restore him […]our-sold. When Selymus the great· Turk lay upon his deathbed, being moved by Pyrrhus to bestow that wealth he had wronged the Persian Merchants of, upon charitable uses, he commanded, it should rather be sent back to the right owners27. Shall not a Christians Creed be better than a Turks Alcoran. ‘Tis a bad sign when a man on his deathbed bequeaths his soul to God, and his ill-gotten goods to his friends. I can hardly think God will receive his soul. Austin saith, without restitution, no remission28. And it was a speech of old Latimer, if ye restore not goods unjustly gotten, ye shall cough in Hell.

Quest. 1. 1. But suppose a person hath wronged another in his estate, and the party wronged be dead, what shall he do in this case?

Answ. Let him restore his ill-gotten goods to that mans heirs and successors. Qu. But what if none of them be living? Answ. Let him restore to God; that is, let him put his unjust gain into Gods treasury by relieving the poor.

Quest. 2. 2. But what if the party who did the wrong be dead?

Answ. Then they who are his heirs ought to make restitution. Mark what I say, if there be any who have estates left them, and they knew that the parties who left their estates did defraud others, and died with that guilt upon them, then the Heirs or Executors who possess those estates, are bound in conscience to make restitution, else they entail the curse of God upon their family.

Quest. 3. 3. But if a man hath wronged another, and he be not able to restore, what shall he do in this case?

Answ. Let him deeply humble himself before God, promising to the party wronged (if the Lord make him able) full satisfaction, and God will accept of the will for the deed.

  1. Godly sorrow is abiding. It is not29 a few tears shed in a passion will serve the turn: Some at a Sermon will fall a weeping, but it is like an Aprill showre soon over: Or like a vein opened and presently stopp’d again: But true sorrow must be habitual. Oh Christian, the disease of thy soul is Chronical, and is frequently returning upon thee, therefore thou must be continually physicking thy selfby Repentance: And this is that sorrow which is […], after a godly manner.

Use. How far are they from Repentance who never had any of this godly sorrow! Such are 1. The Papists, who leave out the very soul of Repentance; making all penitential work consist in fasting, pennance, pilgrimages; but there is nothing of spiritual sorrow in this; they torture their bodies, but their hearts are not rent. What is this but the carkass of Repentance?

  1. Carnal Protestants, who are strangers to godly sorrow; they cannot endure a serious thought, nor do they love to trouble their heads about sin. Paracelsus speaks of a Phrensie some have, which will make them die dancing. So sinners spend their lives in mirth; they sing away sorrow, and go dancing to damnation. Some have lived many years, yet never put a drop in Gods 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 twofold sorrow; 1. A rational sorrow, which is an act of the soul, whereby it hath a displacency against sin, and chuseth any torture rather than to admit of sin. 2. There is a sensitive sorrow, which is expressed by plenty of tears. The first of these is to be found in every child of God; but the other, which is a sorrow running out at the eye, all have not: yet it is very commendable to see a weeping penitent. Christ counts those the great beauties which 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 favour of God. If Micah did so weep for the loss of a false God, Iudg. 18. 24. Ye have taken away my gods, and what have I more? Then well may we weep for our sins, which have taken away the true God from us.

The Third Ingredient — Confession of Sin

  1. THE third Ingredient in Repentance,1 is confession of sin. Sorrow2 is such a vehement passion as will have vent: it vents it self at the eyes by weeping, and at the tongue by confession, Neh. 9. 2. The children of Israel stood and confessed their sins, Hos. 5. 15. I will go and return to my place, till they acknowledge their sins. ‘Tis a metaphor alludes to a Mother, who when she is angry, goes away from the child, and hides her face, till the child acknowledgeth its fault, and begs pardon. Gregory Nazianzene calls confession, a salve for a wounded soul.

Confession is a self accusing, 2 Sam. 24. 17. Lo, I have sinned. Indeed among men it is otherwise: no man is bound to accuse himself, but desires to see his accuser; but when we come before God we must accuse our selves:

—me me adsum qui feci in me convertite Ferrum—

And the truth is, by this self-accusing we prevent Satans accusing. In our confessions we tax our selves of pride, infidelity, passion; now when Satan (who is called The Accuser of the Brethren) shall […]ay these things to our charge, God will say, They have accused themselves already, therefore Satan, thou art non-suited, thy accusations come too late. Nay, the humble sinner doth more than accuse himself; he doth as it were […], sit in Judgement, and pass a sentence upon himself; he confesseth that he hath deserved to be bound over to the wrath of God. And hear what the Apostle saith, 1 Cor. 11. 31. If we would judge our selves, we should not be judged3.

But have not wicked men confessed sin, as Iudas and Saul? yes, but theirs was not a true confession. That confession of sin may be right and genuine, these eight qualifications are requisite.

  1. It must be voluntary4; it must come5 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 Gods wrath flies into their conscience, or they are in fear of death, then they will fall to their confessions. Balaam, when he saw the Angels naked sword, could say, I have sinned, Numb. 22. 34. But true confession drops from the lips, as myrrhe from the tree, or honey from the comb, freely, Luk. 15. 18. I have sinned against Heaven and before thee. He charged himself with sin, before his Father charged him with it.

  2. Confession must be with compunction;6 the heart must deeply resent it7. A natural mans confessions run thorow him, as water thorow a pipe; they do not at all affect him: but true confession leaves heart-wounding impressions on a man. Davids soul was burdened in the confession of his sins, Psal. 38. 4. As an heavy burden, they are too heavy for me. It is one thing to confess sin, and another thing to feel sin.

  3. Confession must be sincere: our8 hearts must go along with our confessions. The hypocrite confesseth sin, but loves it; like a thief that confesseth stoln goods, yet loves stealing. How many confess pride and covetousness with their lips, but soul them as honey under their tongue. Austin saith before his conversion he confessed sin, and begg’d power against it, but his heart whispered within him, not yet Lord9; he was afraid to leave his sin too soon. A good Christian is more honest; his heart keeps pace with his tongue; he is convinced of the sins he confesseth, and abhors the sins he is convinced of.

  4. In true confession a man doth particularize10 sin. A wicked man acknowledgeth he is a sinner in general; he confesseth sin by whole-sale; his confession of sin is much like Nebuchadnezzars dream, Dan. 2. 3. I have dream’d a dream; but he could not tell what it was, vers. 5. The thing is gone from me. So saith a wicked man, Lord, I have sinned, but he doth not know what the sin is, at least not remember: whereas a true convert acknowledgeth his particular sins. As it is with a wounded man, he comes to the Chyrurgion, and shews him all his wounds; here I was cut in the head, there I was shot in the arm: So a mournful sinner confesseth the several distempers of his soul. Israel drew up a particular charge against themselves, Iudg. 10. 10. Wee have served Baalim. The Prophet Daniel recites the very sin which drew a curse along with it, Dan. 9, 6. Neither have we hearkned unto thy servants the Prophets which spake in thy Name. By a diligent inspection into our hearts we may find some particular sin indulged, point that sin with a tear.

  5. A true penitent confesseth sin in the11 fountain: he acknowledgeth 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 Canker to Iron, or a Stain to Scarlet12. David acknowledgeth his birth-sin, Psa. 51.5. I was shapen in iniquity, and in sin did my Mother conceive me—13 etiam embrioni haeserit peccatum—We are ready to charge many of our sins upon Satans temptations; but this sin of our nature is wholly from our selves, we cannot shift it off to Satan: we have a root within that bears gall and wormwood, Deut. 29. 18. Our nature is […], an abysse and seminary of all evil; from hence come those scandals that infest the world. ‘Tis this pravity of nature which poisons our holy things; ‘tis this which wings Gods judgements, and makes our mercies stick in the birth. O confess sin in the fountain!

  6. Sin is to be confessed with all its14 circumstances and aggravations: those sins doubtless are dyed in grain which are committed under the Gospel horison. Confess sins against knowledge, against grace, against vows, against experiences, against judgements, Psal. 78. 31. The wrath of God came upon them, and slew the fattest of them; for all this they sinned yet still. These are killing aggravations which do accent and inhance our sins.

  7. In confession we must so charge15 our selves as to clear God; should the Lord be severe in his providences, and unsheath his bloody sword, yet we must acquit him, and acknowledge he hath done us no wrong. Nehemiah in his confessing of sin, vindicates Gods righteousness, Nehem. 9. 33. Howbeit thou art just in all that is brought upon us. Mauritius the Emperour, when he saw his wife slain before his eyes by Phocas, cryed out, Righteous art thou O Lord in all thy wayes.

  8. We must confess our sins with a resolution16 not to act 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 wherein they use to kill Serpents, and after that day suffer them to swarm again17. So many seem to kill their sins in their confessions, and afterwards let them grow as fast as ever, Isa. 1. 16. Cease to do evil. ‘Tis vain to confess, we have done those things which 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, vers. 33. He sinned yet more, and hardned his heart. Origen calls confession, the vomit of the soul, whereby the conscience is eased of that burden did lye 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 hath confessed his treason, practiseth new treason? Thus we see how confession must be qualified.

Is confession a necessary Ingredient in18 Repentance? then here is a Bill of Indictment against four sorts of persons.

Branch 1. 1. It reproves those that hide their sins: as Rachel hid her Fathers Images under her, Gen. 31. 34. Many had rather have their sins covered, than cured: They do with their sins, as with their pictures, draw a curtain over them; or as some do with their Bastards, smother them. But though men will have no tongue to confess; God hath an eye to see, he will unmask their treason19, Psal. 50. 21. I will reprove thee, and set them in order before thee. Those iniquities which men hide in their heart, shall be written one day on their forehead as with the point of a Diamond. They who would not confess sin as David, that they might be pardoned, shall confess sin as Achan, that they may be stoned. ‘Tis dangerous to keep the Devils counsel, Prov. 28. 13. He that covers his sin shall not prosper.

Branch 2. 2. It reproves them, who do indeed confess sin, but it is 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; as rash anger, extortion, uncleanness. Like him in Plutarch, who complained his stomach was not very good, when his lungs were bad, and his liver rotten. But if we do not confess all, how do we think God will pardon all? ‘Tis true, 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.

Branch 3. It reproves them who do in their confessions mince and extenuate their sins. A gracious soul labours to make the worst of his sins, hypocrites make the best of them; they do not deny they are sinners, but yet do what they can to lessen their sins; they indeed offend sometimes, but it is their nature, and it is long of such occasions. These are rather excuses than confessions, 1 Sam. 15. 24. I have sinned, I have transgressed the commandment of the Lord, because I feared the people. Saul layes his sin upon the people. They would have him spare the Sheep and Oxen. ‘Twas an Apology, not a self-indictment. This runs in a blood. Adam acknowledgeth he did taste the forbidden fruit, but instead of aggravating his sin, he translates it from himself to God, Gen. 3. 12. The woman whom thou gavest me, she gave me of the Tree, and I did eat: If I had not had this woman to be a tempter, I had not transgressed.

—inscripsere deos sceleri (Ovid)—.

That is a bad sin indeed that hath no excuse: as it must needs be a very course Wooll which will take no dye. How apt are we to pare and curtail sin, and look upon it through the small end of the perspective, that it appears but as a little cloud, like the bigness of a mans hand, 1 King. 18. 44.

Branch 4. It reproves them who are so far from confessing sin, that they boldly plead20 for it: Instead of having tears to lament it, they use Arguments to defend it. If their sin be passion, they will justifie it, Ionah 9. 4. I do well to be angry. If it be covetousness, they will vindicate it. When men commit sin, they are the Devils Servants; when they plead for it, they are the Devils Attorneys, and he will give them a fee.

  1. Let us shew our selves penitents by sincere confession of sin. The Thief on21 the Cross made a confession of his sin, Luk. 23. 41. We indeed suffer justly. And Christ saith to him, This day shalt thou be with me in Paradise: Which possibly might occasion that speech of Austin, that confession of sin shuts the mouth of Hell, and opens the gate of Paradise. That we may make a free and ingenuous confession of sin, let us consider,

Holy confession gives glory to God, Iosh. 7. 19. My Son, give I pray thee glory to God,22 the God of Israel, and make confession unto him. An humble confession exalts God: What a glory is it to him, that out of our own mouths he doth not condemn us? While we confess sin, Gods patience is magnified in sparing, and his free-grace in saving such sinners.

Confession is a means to humble the soul· He that subscribes himself an Hell-deserving sinner, will have little heart to be proud: with the Violet he will hang down his head in humility. A true penitent confesseth he mingles sin with all he doth, therefore hath nothing to boast of. Uzziah, though a King, yet having a Leprosie in his forehead, he had enough to abase him, 2 Chron. 26. 19. So a child of a God, though he doth any good, yet acknowledgeth much evil to be in that good; this layes all his feathers of pride in the dust.

Confession gives vent to a troubled23 heart. When guilt lyes boiling in the conscience, confession gives ease. It is like the lancing of an Imposthume, which gives ease to the Patient.

Confession purgeth out sin. Austin24 calls it, the Expeller of vice. Sin is a bad blood; confession is like the opening of a vein to let it out. Confession is like the dung-gate, by which all the filth of the City was carryed forth, Nehem. 3. 13. Confession is like pumping at the leak, it lets out that sin which would else drown. Confession is the spunge that wipes off·25 the spots of the soul.

Confession of sin endears Christ to the soul. If I say. I am a sinner, how precious will Christs blood be to me! When Paul had confessed a body of sin, he presently breaks forth into a gratulatory triumph for Christ, Rom. 7. 25. Thanks be to God through Iesus Christ26. If a debtor confess a Iudgement, yet the creditor will not exact the debt, but appoint his own Son to pay it, will not the debtor be very thankful? So when we confess the de[…] and that though we should for ever […] in Hell we cannot pay it; 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!

Confession of sin makes way for27 pardon28. No sooner did the Prodigal come with a confession in his mouth, I have sinned against Heaven, but his Fathers heart did melt towards him, and he kissed him, Luk. 15. 20. When David said, I have sinned, the Prophet brings him a box with a pardon, The Lord hath put away thy sin, 2 Sam. 12. 13.29 He who doth sincerely confess sin, hath Gods bond for a pardon, 1 Ioh. 1. 9. If we confess our sins, he is faithful and just to forgive us our sins. Why doth not the Apostle say, if we confess, he is merciful to forgive our sins? no, but he is just; because he hath bound himself by promise to forgive such. He who confesseth sin, and comes with a penitent heart by faith in Christ,30 Gods truth and justice is ingaged for the pardoning of that man.31

How reasonable and easie is this command,32 that we should confess sin!

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

  2. It is an easie command. What a vast difference is there between the first Covenant and the second. In the first Covenant it was, If thou committest sin thou diest; In the second Govenant it is, If thou confessest sin thou shalt 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 more ready and facile for the salvation of man, than an humble confession? Ier. 3. 13. Only acknowledge thy iniquity. I do not ask for sacrifices of Ramms to expiate thy guilt; I do not bid thee part with the fruit of thy body, for the sin of thy soul, Only acknowledge thy iniquity. Do but draw up an Indictment against thy self, and plead guilty, and thou shalt be sure of mercy.

Methinks all this should render this duty amiable. Throw out the poison of sin by confession, and this day is salvation come to thy house33. Let this suffice to have spoken of our confession of sin to God. Only there remains one case of conscience.

Quest. Whether we are bound to confess our sins to men? The Papists insist much upon auricular confession34. That one must confess his sins in the ear of the Priest, or he cannot be absolved. They urge that, Iam. 5. 16. Confess your sins one to another. But this Scripture makes little for their purpose35. It may as well be meant that the Priest should confess to the people, as the people to the Priest. Auricular confession is one of the Popes Golden Doctrines: Like the Fish in the Gospel, it hath money in its mouth, Matth. 17. 27. When thou hast opened his mouth, thou shalt find a piece of money. 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. In case a person hath fallen into a36 scandalous sin, and by it hath been an occasion of offence to some, and of falling to others,37 he ought to make a solemn and open acknowledgement of his sin, that his repentance may be as visible as his scandal, 2 Cor. 2. 6, 7.

  2. In case a man hath confessed his sin38 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 that may advise him, and speak a word in due season, Iam. 5. 17. It is a sinful modesty in Christians, that they are no more free with their Ministers,39 and other spiritual friends, in disburdening themselves, and opening the sores and troubles of their souls to them. If there be a thorn sticking in the conscience, it is good to make use of those who may help to pluck it out.

  3. In case any man hath slandered another,40 (Jer. 9. 4) and by clipping his good name, hath made it weigh lighter, he is bound to make confession. The Scorpion carries his poison in his tail; the slanderer in his tongue; his words pierce deep like the quills of the Porcupine. That person who hath murdered another in his good name, or by bearing false witness, hath damaged him in his estate, ought to confess his sin, and ask forgiveness, Matth. 5. 24. If thou bring thy gift to the Altar, and there remembrest that thy Brother hath ought against thee,41 go thy way, first be reconciled to thy Brother, and then come and offer thy gift. How can this reconciliation be but by confessing the injury? Till this be done, God will accept of none of thy services: Do not think the holiness of the Altar will priviledge thee; thy praying and hearing is in vain, till thou hast by confessing thy fault to thy Brother appeased his anger.

The Fourth Ingredient — Shame for Sin

  1. THE fourth Ingredient into Repentance,1 is, shame, Ezek. 43. 10.2 That they may be ashamed of their iniquities. Blushing is the colour of vertue3. When the heart hath been made black with sin, grace makes the face red with blushing, Ezra 9. 6. I am ashamed and blush to lift up my face. The repenting Prodigal was so ashamed of his excess, that he thought himself not worthy to be called a Son any more, Luk. 15. 21. Repentance causeth an holy bashfulness. If Christs blood were not at the heart, there would not so much blood come in the face. There are nine Considerations about sin may cause shame.

  2. Every sin makes us guilty, and guilt4 usually breeds shame. Adam never blushed in the time of Innocency; while he kept the whiteness of the Lilly, he had not the blushing of the Rose; but when he had defloured his soul by sin, then he was ashamed: Sin hath tainted our blood, we are guilty of High-treason against the Crown of Heaven. This may cause an holy modesty and blushing.

2· In every sin there is much unthankfulness,5 and that is matter of shame. He who is upbraided with ingratitude will blush; we have sinned against God when he hath given us no cause, Ier. 2. 5. What iniquity have your Fathers found in me? Wherein hath God wearied us, unless his mercies have wearied us? O the silver drops that have fallen on us! we have had the finest of the Wheat, we have been fed with Angels food: The golden Oyl of Divine Blessing hath 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! Cesar took it unkindly at the hands of Brutus, on whom he had bestowed so many favours; when he came to stab him; What thou my Son Brutus? O ungrateful to be worse for mercy! Aelian reports of the Vulture, that it draws sickness from perfumes6 So to contract the disease of pride and luxury from the perfume of Gods mercy, how unworthy is it? What to requite evil for good? to kick against our feeder?7 Deut. 32. 15. To make an Arrow of Gods mercies, and shoot at him, to wound him with his own blessing,8 O horrid ingratitude! Will not this dye our faces of a deep Scarlet? Unthankfulness is a sin so great, that God himself stands amazed at it, Isa. 1. 2. Hear O Heavens, and give ear O Earth, I have nourished and brought up children, and they have rebelled against me. And surely that sin which makes God wonder, may make us blush.

  1. Sin hath made us naked, and that9 may breed shame. Sin hath stripped us of our white Linnen of Holiness; it hath made us naked and deformed in Gods eye, which may cause blushing. When Hanun had abused Davids servants, and cut off their garments, so that their nakedness did appear, the text saith, The men were greatly ashamed. 2 Sam. 10. 5.

  2. Our sins have put Christ to shame (Heb. 12. 2), and shall not we be ashamed? The Jews10 arrayed him in Purple, they put a Reed in his hand, spat 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 Son of God, and the innocency of his life, 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 Christs passion, and hiding it self in an ecclipse, and his face not blush?11

  3. Many sins which we commit, are by the special instigation of the Devil, and will not this cause shame? The Devil put it into Iudas his heart to betray Christ, Ioh. 13. 2. He filled Ananias heart to lye, Act. 5. 3. He often stirs up our passions, Iam. 3. 6. Now, as it is a shame to bring forth a child illegitimate; so to bring forth such sins as may call the Devil Father. ‘Tis said, the Virgin Mary conceived by the power of the Holy Ghost, Luk. 2. 35. But we often conceive by the power of Satan. When the heart conceives pride, lust, 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 […] with the old Serpent.

  4. Sin like Cyrcies inchanting cup, turns12 men into beasts, and is not that matter of shame? Psa. 49. 12. Sinners are compared to Foxes, Luk. 13. 32. Wolves, Mat. 7. 15. Asses, Iob 11. 12. Swine, 2 Pet. 2. 22. A sinner is a Swine with a mans head. He who was once in dignity little less than the Angels, is now become like the beasts. Grace in this life doth not wholly obliterate this bruitish temper. Agur that good man cryes out, Sure I am more bruitish than any, Prov. 30. 2. But common sinners are in a manner wholly bruitified; they do not act rationally, but are transported 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, masculine spirit which once we had. The Crown is fallen from our head. Gods Image is defaced, reason is ecclipsed, conscience stupified. We have more in us of the brute, than the Angel.

  5. In every sin there is folly, Ier. 4. 22.13 A man will be ashamed of his folly. Is not he a fool that laboureth more for the bread that perisheth, than for the bread of life? Is not he a fool, that for a lust or trifle will lose Heaven? Like Tiberius, who for a draught of drink, forfeited his Kingdom? Is not he a fool, that will to safeguard his body, injure his soul? As if one should let his arm or head be cut to save his Vest.

—naviget antyciras—

  • horace.

Is not he a fool that will believe a temptation before a promise? Is not he a fool that minds his recreation more than his salvation? How may this make men ashamed to think, that they inherit not so much Land as folly, Prov. 14. 18.

  1. That which may make us blush, is,14 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 same sin committed by a Christian, is worse than by an Indian, because he sins against clearer conviction; which is like the Dye to the Wooll, or the weight put into the scale, which makes it weigh heavier.

  2. Our sins are worse than the sins of15 the Devils. 1. The lapsed Angels never sinned against Christs blood; Christ died not for them; the medicine of his merit was never intended to heal them; but we have affronted and disparaged his blood by unbelief.

  3. The Devils never sinned against Gods patience; as soon as they apostatized they were damned: God never waited for the Angels16: but we have spent upon the stock of Gods patience; he hath pitied our weakness, born with our frowardness; his Spirit hath been repulsed, yet hath still importuned us, and would take no denyal: Our carriage hath been so provoking, as would have tyred not only the patience of a Moses, but of all the Angels. We have put God to it, and made him weary of repenting, Ier. 15. 6.

Use 1. 3. 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 burnt, 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-sinn’d the Devils, it may well put us to the blush.

  1. Is shame an Ingredient into Repentance, then how far are they from being penitents, who have no shame? many have sinned away shame, Zeph. 3. 5. The unjust knoweth no shame (Chrysost). It is a great shame not to be ashamed; the Lord sets it as a brand upon the Jews, Ier. 6. 15. Were they ashamed when they committed abomination; nay, they were not at all ashamed, neither could they blush *. The Devil hath17 stoln shame from men. When one of the Persecutors in Queen Maries time18 was upbraided with his bloodiness to the Martyrs; I see nothing (saith he) to be ashamed of. Many are no more ashamed of their sin, than King Nebuchadnezzar was of his being turned to grass. When men have hearts of Stone, and foreheads of Brass, ‘tis a sign the Devil hath taken full possession of them19. There is no creature capable of shame but man: the bruit beasts are capable of fear and pain, but not capable of shame: you cannot make a beast blush: such do too much resemble the beasts who cannot blush for sin.

  2. There are some so far from this holy blushing, that they are proud of their sins; they are proud of their long hair: These are the Devils Nazarites, 1 Cor. 11. 14. Doth not nature it self teach you, that if a man have long hair, it is a shame to him? It confounds the distinction of sexes. Others are proud of their black spots; and what if God should turn them into blew spots?

  3. Others are so far from being ashamed of sin, that they glory in their sins, Phil. 3. 19. Who glory in their shame20. 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 […]s 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, Isa. 5. 22. But when men shall b[…] cast into a fiery furnace, heat seven times hotter by the breath of the Almighty, the[…] let them boast of sin as they see cause.

Use 2. 2. Let us shew our penitency by modest blushing, Ezra 9. 6. O my God, (Exhort) blush to lift up my face. 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 our selves for sin21. Be assured, the more we are ashamed of sin now, the less we shall be ashamed at Christs coming. If the sins of the godly be mentioned at the day of Judgement, it will not be to shame them, but to magnifie the riches of Gods 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, Ephes. 5. 27. so without shame; therefore they are bid to lift up their heads, Luk. 21. 28.

The Fifth Ingredient — Hatred of Sin

  1. THE fifth Ingredient unto Repentance,1 is hatred of sin. The2 Schoolmen distinguish of a twofold hatred.

The Doctrine of Repentance.

Odium Abominationis, & Odium Inimicitiae.

  1. There is an hatred of Abomination,3 or loathing, Ezek. 36. 31. Ye shall loath your selves for your iniquities. A true penitent is a sin-loather. If a man loath that which makes his stomach sick, much more that which makes his conscience sick: ‘Tis more to loath sin, than to leave it. One may leave sin for fear, as in a storm the Plate and Jewels are cast overboard: but the nauseating and loathing of sin, argues a detestation of it. Christ is never loved, till sin be loathed. Heaven is never longed for, till sin be loathed. When the soul sees an issue of blood running, 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 have the fair mitre of glory set upon my head (Zach. 3. 4, 5)? Let all our self-love be turned into self-loathing. We are never more precious in Gods eyes, than when we are lepers in our own.

  2. There is an hatred of Enmity. There4 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 an holy antipathy against sin. Hatred (saith Cicero) is anger boiled up to an inveteracy5. Sound Repentance begins in the love of God, and ends in the hatred of sin.

Quest. But how may true hatred of sin be known?

Answ. 1. 1. When a mans spirit is set against sin. The tongue doth not only inveigh against sin, but the heart abhors it6. So that let sin be never so curiously painted, it is odious. As we abhor the picture of one whom we mortally hate, though it be exactly drawn.

—Non amo te Sabidi—

Suppose a dish be finely cooked, and the sauce good, yet if a man hath an antipathy against the meat, he will not taste it. So let the Devil cook and dress sin with pleasure and profit, yet a true penitent having a secret abhorrency of it, doth disgust it, and will not meddle with it.

  1. True hatred of sin is universal; and7 that two waies. In respect

  2. Of the Faculties.

  3. Of the Object.

  4. Hatred is universal in respect of the Faculties: That is, there is a dislike of sin, not only in the judgement, but in the will and affections: For many an one is convinced that sin is a vile thing, and in his judgement hath an aversation from it, but yet he tasts sweetness, and hath a secret complacency in it. Here is a disliking sin in the judgement, and an embracing it in the affections8: Whereas in true Repentance, the hatred of sin is in all the faculties; not only in the intellectual part, but chiefly in the will, Rom. 7. 15. What I hate, that do I. Paul was not free from sin, yet his will was against it.

  5. Hatred is universal in respect of the Object. He that hates one sin, hates all. Aristotle saith, hatred is against the whole kind (Arist). He that hates a Serpent, hates all Serpents, Psal. 119. 104. I hate every false way. Hypocrites will hate some sins which do ecclipse their credit, but a true convert hates all sins; gainful sins, complexion-sins, the very stirrings of corruption. Paul hated the motions of sin, Rom. 7. 23.

  6. True hatred is against sin quatenus sin. An holy heart detests sin for its int[…]nsick pollution. Sin leaves again upon the soul. A regenerate person abhors sin, not only for the curse, but the contagion: He hates this Serpent not only for its s[…]ing, but its poison: He hates sin not only for Hell, but as Hell.

  7. True hatred is implacable, it will never be reconciled to sin any more. Anger may be reconciled, hatred cannot. Sin is that Amalek, which is never to be taken into favour again. The war between a child of God and sin, is like the war between those two Princes, 1 King. 14. 30. There was war between Rehoboam and Ieroboam all their daies.

  8. Where there is a real hatred, we do not only oppose sin in our selves, but in others. The Church of Ephesus could not bear with them that were evil, Rev. 2. 2. Paul sharply censured Peter for his dissimulation, though he were an Apostle. Christ in an holy displacency whipt the money-changers out of the Temple, Ioh. 2. 15. He would not suffer the Temple to be made an Exchange. Nehemiah rebuked the Nobles for their Usury, Neh. 5. 7. And their Sabbath-prophanation, Neh. 13. 7. A sin-hater will not endure wickedness in his family, Psal. 101. 7. He that worketh deceit shall not dwell in my house. What a shame is it when Magistrates can shew height of spirit in their passions, but no heroick spirit in suppressing vice. Such as have no antipathy against sin, are strangers to Repentance: Sin is in them, as poison in a Serpent, which being natural, is delightful.

Use 1. 1. 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 it is as a crown on the head, Ier. 11. 15. When thou dost evil, then thou rejoycest. 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 makes a Swine, but loving to tumble in the mire? What is it makes a Devil, but loving that which opposeth God? To love sin shews that the will is in sin; and the more of the will in a sin, the greater the sin9. Wilfulness makes it a sin not to be purged by sacrifice, Heb. 10. 26.

O how many are there that 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, Eccles. 9. 3. Madness is in their heart while they live. So for men to love sin, to hug that which will be their death, to sport with damnation; Madness is in their heart.

Use 2. It perswades us to shew our Repentance by a bitter hatred of sin. There is (Exhort) […] deadly antipathy between the Scorpion and the Crocodile, such should there […]e between the heart and sin.

Quest. What is there in sin that may make a penitent hate it?

Answ. Sin is the cursed thing*, the most misshapen Monster. The Apostle useth a (Josh. 7. 13) very emphatical word to express it, Rom. 7. 13. That sin might become exceeding sinful; or as it is in the Greek, hyperbolically sinful10. Now that sin is an hyperbolical mischief, and deserves hatred, will appear, if we look upon sin in a fourfold notion.

  1. Look upon sin in the original of it, whence it comes; it fetcheth its pedigree from Hell, 1 Ioh. 3. 8. He that commiteth sin is of the Devil, for the Devil sinneth from the beginning. Sin is the Devils proper work. ‘Tis true, God hath a hand in ordering sin, but Satan hath an hand in acting it. Now how hateful is it to be doing that which is the peculiar work of the Devil? nay· which makes men Devils11. Ioh. 6. 7.

  2. Look upon sin in its nature, and it will appear very hateful. See how the Scripture hath pensiled it out. 1. Sin is a dishonouring of God, Rom. 2. 23.—2. Sin is a despising of God, 1 Sam. 2. 30.—3. It is a fretting of God, Ezek. 16. 43.—4. It is a wearying of God, Isa. 7. 13.—5. It is a breaking the heart of God, Ezek. 6. 9. I am broken with your whorish heart; as a loving husband is with the unchast carriage of his wife.—6. 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 crucifie him again in his person. Behold the odious nature of sin.

  3. Look upon sin in its comparison, and it appears ghastly. Compare sin either with affliction, or Hell, and it is worse than both.

  4. Compare sin with Affliction; sickness, poverty, death, and it is worse than these. There’s more malignity in a drop of sin, than in a Sea of affliction. For

Sin is the cause of affliction; and the12 cause is more than the effect. The sword of Gods justice lies quiet in the scabbard will sin draws it out.

Affliction is good for us, Psal. 119. 71.13 It is good for me that I was afflicted. Affliction causeth Repentance, 2 Chron. 33. 12. The Viper being stricken, casts up its poison. So Gods Rod striking us, we spit away the poison of sin. Affliction betters our grace. Gold is purest, and Juniper sweetest in the fire. Affliction prevents damnation, 1 Cor. 11. 32. Therefore Maurice the Emperour prayed to God to punish him in this life, that he might not be punished hereafter. So that affliction is many waies for our good14; but sin hath no good in it. Manasseh’s affliction brought him to humiliation, but Iudas his sin brought him to desperation·

Affliction doth only reach the body,15 but sin goes further, it poisons the fancy, disorders the affections. Affliction is but corrective, sin is destructive. Affliction can but take away the life16, sin takes away the soul, Luk. 12. 20.

A man that is afflicted may have his17 conscience quiet18. When the Ark was tossed on the 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, Ephes. 5. 19. But when a man commits sin, conscience is terrified; witness Spira, who upon his abjuring the Faith, said, he thought the damned spirits did not feel those torments which he inwardly endured.

In affliction one may have the love of19 God (Chrysost), Rev. 3. 19. If a man should throw a bag of money at another, and in throwing it should hurt him a little, and raise the skin, he would not take it unkindly, but look upon it as a fruit of love: So when the Lord bruiseth 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 had sinned, he felt nothing but displeasure from God, Psal. 97. 2. Clouds and darkness are round about him. David found it so; he could see no Rainbow, no Sun-beam, nothing but clouds and darkness about Gods face.

That sin is worse than affliction, is evident,20 because the greatest judgement God laies upon a man in this life, is to let him sin without controll. When the Lords displeasure is most severely kindled against a person, he doth not say, I will bring the Sword and Plague on this man, but I will let him sin on, Psal. 81. 11. So I gave them up to their own hearts lusts21. Now if the giving a man up to his sins (in the account of God himself) is the most dreadful evil, then sin is far worse than affliction; and if it be so, then how should it be hated by us!

  1. Compare sin with Hell, and you shall see that sin is worse. Torment hath its emphasis in Hell, yet nothing there, is of so bad an aspect as sin. 1. Hell is of Gods making; but sin is none of his making. Sin is the Devils creature. 2. The torments of Hell are a burden only to the sinner, but sin is a burden to God. Amos 2. 13. I am pressed under you, as a Cart is pressed with sheaves. 3. 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 be not a most hateful thing, that is worse than affliction or Hell.

  2. Look upon sin in the issue and consequence, and it will appear hateful.22

Sin reacheth the body; it hath exposed it to variety of miseries. We come into the world with a […]ry, and go out with a groan; which made the Thracians weep23 on their childrens birth-day, to consider the calamities they were to undergo in the world. Sin is the Trojan Horse, out of which come a whole Army of troubles. I need not name them, because almost every one feels them. While we suck the hony, we are pricked with the briar. Sin gives a dash in the wine of our comforts; it digs our grave, Rom. 5. 12.

Sin reacheth the soul: By sin we have24 lost the Image of God, wherein did consist both our sanctity and majesty. Adam in his pristine glory, was like an Herald that hath his Coat of Arms upon him; all reverence him because he carries the Kings Coat of Arms; but pull this Coat off, and no man regards him. Sin hath done this disgrace to us, it hath plucked off our Coat of Innocency; but that is not all; this bearded arrow of sin would strike yet deeper; it would for ever separate us from the beatifical vision of God, in whose presence is fulness of joy. If sin then be so hyperbolically sinful, it may swell our spleen, and stir up our implacable indignation against it. As Ammons hatred of Tamar was greater than the love wherewith he had loved her, 2 Sam. 13. 15. So we should hate sin infinitely more than ever we loved it.

The Sixth Ingredient — Turning from Sin

  1. THE sixth Ingredient in Repentance,1 is turning from sin. Reformation is left last to bring up the2 rear of Repentance. What though one could with Niobe, weep himself into a stone, if he did not weep out sin? True Repentance, like aqua fortis, eats asunder the Iron chain of sin; therefore weeping and turning are put together, Ioel 2. 12. After the cloud of sorrow hath dropped in tears, the firmament of the soul is clearer, Ezek. 14. 6. Repent and turn your selves from your Idols, and turn away your faces from all your abominations. This turning from sin is called a forsaking of sin, Isa. 55. 7. As a man forsakes the company of a thief or sorcerer. ‘Tis called a putting sin far away, Iob 11. 14. As Paul· put away the Viper, and shook it into the fire, Act. 28. 5. Dying to sin is the life of Repentance3. That very day a Christian turns from sin, he must enjoyn himself a Perpetual Fast. The eye must fast from impure glances; the ear must fast from hearing slanders; the tongue must fast from oaths; 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 notable change.

There is a change wrought in the4 heart. The flinty heart is become fleshly. Satan would have Christ prove his Deity, by making stones become bread. Christ hath wrought a far greater miracle, in making stones become flesh. In Repentance Christ turns an heart of stone into flesh.

There is a change wrought in the life.5 Turning from sin is so visible, that others may discern it; therefore it is called a change from darkness to light, Ephes. 5. 8. Paul after he had seen the heavenly vision, was so turned, that all men wondred at the change· Act. 9. 21. Repentance turned the Jaylor into a Nurse and Physician, Act. 16. 33. He took the Apostles and washed their wounds, and set meat before them. A ship that is going Eastward, there comes a wind and turns it Westward: So that a man before was sailing Hell-ward, the contrary wind of the Spirit blows, and turns his course, and causeth him to sail Heaven-ward. Chrysostom speaking of the Ninivites Repentance, saith, that had a stranger who had seen Ninevehs excess, gone after they repented into the City, it was so metamorphosed and reformed, that he would scarce have believed it was the same City. Such a visible change doth Repentance make in a person, as if another soul did lodge in the same body6. Now, that the turning from sin be rightly qualified, these few things are requisite.

  1. It must be a turning from sin with7 the heart: the heart is the primum vivens, the first thing that lives, and it must be the primum vertens, the first thing that turns. The heart is that the Devil doth most strive for. Never did he so strive for the body of Moses, as he doth for the heart of man: in Religion the heart is all: if the heart be not turned from sin, it is no better than a lye, Ier. 3. 10. Her treacherous Sister Iudah, hath not turned to me with the whole heart, but feignedly: or as the Hebrew, in a lye *. Iudah did make8 a shew of Reformation, she was not so grosly idolatrous as the ten Tribes; yet, Iudah was worse than Israel; she is called treacherous Iudah; she pretended to a reformation; but it was not in truth; her heart was not for God; she turned not with the whole heart. ‘Tis odious to make a shew of turning from sin, yet the heart is in league with it9. I have read of one of our Saxon Kings who was baptized, that in the same Church he had one Altar for the Christian Religion, another for the Heathen10. God will have the whole heart turned from sin. True Repentance must have no reserves or inmates.

  2. It must be a turning from all sin,11 Isa. 55. 7. Let the wicked forsake his way. A real penitent turns out of the road of sin; every sin is abandoned: As Iehu would have all the Priests of Baal slain, not one must escape, 2 King. 10. 24. So a true convert seeks the destruction of every lust; he knows how dangerous it is to entertain any one sin12. He that hides one rebel in his house, is a traitor to the Crown; and he that indulgeth one sin, is a traiterous Hypocrite.

  3. It must be a turning from sin upon13 a spiritual ground. A man may restrain the 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 right penitentiary turns from sin out of a religious principle, and that is, love to God. If sin did not bear such bitter fruit, if death did not grow on this tree, yet a gracious soul would forsake it out of love to God: This is the most kindly 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 the fire of love. Three asking one another what made them leave sin; saith one, I think of the joys of Heaven; saith another, I think of the torments of Hell; but saith the third, I think of the love of God, and that makes me forsake it? How shall I offend the God of love?

  4. It must be such a turning from sin,14 as turns unto God. This is in the text, That they should repent and turn unto God15. Turning from sin, is like the pulling the Arrow out of the wound; turning to God, is like the pouring in of the Balsom. We read in Scripture of a Repentance from dead works, Heb. 6. 1.16 and a Repentance towards God, Act. 20. 21.17 Unsound hearts pretend to leave old sins, but they do not turn to God, or embrace his service. ‘Tis not enough to forsake the Devils quarters, but we must get under Christs banner, and wear his colours. The repenting Prodigal did not only leave his Harlots, but did arise and go to his Father. It was Gods complaint, Hos. 7. 16. They return, but not to the most High. In true Repentance the heart points directly to God, as the Needle to the Northpole.

  5. The true turning from sin is such a18 turn, as hath no return, Hos. 14. 8. Ephraim shall say, what have I to do any more with Idols19? The forsaking sin must be like the forsaking ones native soil, never to return more to it. Some have seemed to be converts, and to have turned from sin, but they have returned to their sins again20. This is a returning […]o folly21. It is,

A fearful sin. For 1. It is against clear light: He who did once leave his sin, it is to be supposed he felt it bitter in the pangs of conscience, yet he returned to22 it again; he must needs sin against the illuminations of the Spirit.

  1. It reproacheth God, Ier. 2. 5. What iniquity have your Fathers found in me, that they are gone from me? He that returns to sin, doth interpretatively charge God with some evil. If a man put away 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 putting away, Mal. 2. 16. hates that he himself should be put away.

To return to sin, gives the Devil more23 power over a man than ever, Mat. 12. 43. When a man turns from sin, the Devil seems to be cast out of him; but when he returns to sin, here is the Devil entring into his house again, and taking possession, and the last state of that man is worse than the first. When a prisoner hath broken prison, and the Jaylour gets him again, he will lay stronger Irons upon him He who leaves off a course of sinning, doth as it were break the Devils prison; but if Satan takes him returning to sin, he will hold him faster, and take fuller possession of him than ever. O take heed of this24! A true turning from sin, is a divorcing it, so as never to come near it any more: and whoever is thus turned from sin is a blessed person, Act. 3. 26. God having raised up his Son Iesus, sent him to bless you, in turning every one of you from his iniquities.

Use 1. Is turning from sin a necessary· Ingredient in Repentance, then there is (Inform) but little Repentance to be found. People are not turned from their sins, they are still the same they were. Proud they were, and so they are still. Like the beasts in Noahs Ark, they went into the Ark unclean, and came out unclean. Men come to Ordinances impure, and go away impure. Though men have seen so many changes without, yet there is no change wrought within, Isa. 9. 13. The people turneth not to him that smiteth. How can they say they repent who do not turn? Are they washed in Iordan, who have still their Leprosie upon their forehead? May not God say to the unreformed, as once to Ephraim (Septua), Hos. 4. 17. Ephraim is joyned to Idols, let him alone. So, here is a man joyned to his drunkenness, and uncleanness, let him alone, let him go on in sin25; but if there be either justice in Heaven, or vengeance in Hell, he shall not go unpunished.

Use 2. Branch 1. Use 2. It reproves them 1. Who are but half-turned; and who are these? (Reproof)

Such as turn in their judgement, but26 not in their practice; they cannot but acknowledge that sin, like Saturn, hath a bad aspect and influence, and will weep for sin, yet 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, Act. 26. 28. They are like Ephraim, who was a27 Cake baked on one side, and dough on the other, Hos. 7. 8.—

They are but half-turned, who turn28 only from gross sin, but have no intrinsick work of grace. They do not prize Christ· or love holiness. ‘Tis with civil persons, as with Ionah, he got a gourd to defend him from the heat of the Sun, and he thought now he was safe, but a worm presently ariseth and devours the gourd. So men, when they are turned from gross sin, think their civility will be a gourd to defend them from the wrath of God, but at death there ariseth the worm of conscience and smites this gourd, and then their hearts fail, and they begin to despair.

Branch 2. They are but half-turned, who turn29 from many sins, but are unturned from some special sin. There is an harlot in the bosom they will not let go. As if a man should be cured of several diseases, but hath a canker in his breast, and that kills him.

It reproves such whose turning is as good as no turning; who have one Devil goes out of them, and another enters they turn from swearing to slandering, from profuseness to covetousness: Like a sick man that turns from a tertian Ague to a quartan. Such turning will turn men to Hell.

Use 3. Let us in this shew our selves penitents, (Exhort) in turning from sin to God30. There are some persons I have little hope to prevail with: Let the trumpet of the word sound never so shrill, let threatnings be thundered out against them, let some flashes of Hell fire be thrown in their faces, yet they will have the other game at sin. These persons seem to be like the Swine in the Gospel, carried down by the Devil violently into the Sea; they will rather damn than turn, Ier. 8. 5. They hold fast deceit, they refuse to return: But if there be any candour or sobriety in us, if conscience be not cast into a dead sleep, let us listen to the voice of the charmer, and turn to God our supream good.

How often doth God call upon us to31 turn to him? He swears, Ezek. 33. 11. As I live, I desire not the death of the sinner, turn ye, turn ye, &c.32 God had rather have our repenting tears, than our blood.

Turning to God makes for our profit:33 Our Repentance is no benefit to God, but to us. 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 our selves reap the benefit; therefore selflove should prevail with us, Prov. 9. 12. If thou be wise, thou shalt be wise for thy self.

If we turn to God, he will turn to us;34 he will turn his anger from us, and his face to us. It was Davids prayer, Psal. 86. 16. O turn unto me, and have mercy upon me. Our turning will make God turn, Zach. 1. 3. Turn ye unto me, saith the Lord, and I will turn unto you. He who was an enemy will turn to be our friend: If God turn to us, the Angels are turned to us; we shall have their tutelage and guardianship, Psal. 91. 11. If God turn to us, all things shall turn to our good; mercies and afflictions; we shall taste honey at the end of the Rod. Thus we have seen the several Ingredients of Repentance.

Footnotes

  1. 1 Ingredient. ↩ ↩2 ↩3 ↩4 ↩5 ↩6

  2. Visus peccati. ↩ ↩2 ↩3 ↩4 ↩5 ↩6

  3. […], opponitur […], sign f. post factum sapere. Chemnitius. ↩ ↩2 ↩3 ↩4 ↩5 ↩6

  4. […] est quâ peccator ad se redit, ac Pristinam animi sensentiam in melius mutat. Muscul. ↩ ↩2 ↩3 ↩4 ↩5 ↩6

  5. Inter peccandum c[…]i sumus. Muscul. ↩ ↩2 ↩3 ↩4 ↩5 ↩6

  6. 2 Ingredient. ↩ ↩2 ↩3 ↩4 ↩5

  7. Contritio cordis. ↩ ↩2 ↩3 ↩4 ↩5

  8. […] ↩ ↩2 ↩3 ↩4 ↩5

  9. Martyres effundunt sanguinem poenitentes lachrymas. ↩ ↩2 ↩3 ↩4 ↩5

  10. Quasi tota […] lachrymas resoluta. ↩ ↩2 ↩3 ↩4 ↩5

  11. Tristitia ex cognitione peccati orta, salutaris est admodum, & genuina poenitentiae comes Brugens. ↩ ↩2 ↩3 ↩4 ↩5

  12. […] Vox scindite, duplex significatum gerere non absonum est; prius proprium, respectu vestimentorum, posterius metaphoricum, respectu cordis, quod scindi dicitur quando sensu peccatorum & irae Dei est anxium & contritum. Glassii Philolog. Sacra. ↩ ↩2 ↩3 ↩4 ↩5

    ↩ ↩2 ↩3 ↩4 ↩5

  14. Non in. fundit Deus Oleum misericordiae nisi in vas contritum. ↩ ↩2 ↩3 ↩4 ↩5

    ↩ ↩2 ↩3 ↩4 ↩5
    ↩ ↩2 ↩3 ↩4 ↩5
    ↩ ↩2 ↩3 ↩4 ↩5

  18. […] propriè valet, sic delere quidpiam, & tollere è medio ut nusquam appareat: Isti quoque hypocritae (histrionum instar) comtum & munditiem omnem substrahebant, illuvie & squalore foedi prodeuntcs, quasi nativum vultum è medio tollerent. Beza. ↩ ↩2 ↩3 ↩4 ↩5

  19. Fletus interior. Altingst. ↩ ↩2 ↩3 ↩4 ↩5

  20. […] Punctim caedo. Scap. ↩ ↩2 ↩3 ↩4 ↩5

  21. Motus primo primi. ↩ ↩2 ↩3 ↩4 ↩5

    ↩ ↩2 ↩3 ↩4
    ↩ ↩2 ↩3 ↩4

  24. Flevit Petrus quia culpa ob repsit ei; commune quod labitur, fidei quod flevit. Ambrose. ↩ ↩2 ↩3 ↩4

  25. Illi Evangelicè resipiscunt, qui peccati aculeo apud se exulcerati, fiduduciâ autem misericordiae Dei erecti, ad Dominu[…] confugiunt. Zanchy. ↩ ↩2 ↩3

    ↩ ↩2 ↩3

  27. In crucifixione Christi maximus erat fidelium Planctus, qualis fuit in caede Iosiae, qui fuit Proavus & Typus Christi. Hierom. ↩ ↩2 ↩3

  28. Planctu quasi super unigenitum pro Christi primogenito· Lap. ↩ ↩2 ↩3

  29. Debent contritio cordis, & satisfactio operis coalescere. ↩ ↩2 ↩3

  30. […] ↩ ↩2

  31. […], quae ex calumnia ac[…]uisivi. Euthymius. ↩ ↩2

  32. Turkish History. ↩ ↩2

  33. Non remittitur peccatum, nisi restituatur ablatum. ↩ ↩2

    ↩ ↩2

  35. 3 Ingredient. ↩

  36. Confessio o[…]is. ↩

  37. Neque judicio, quod poenitentiae humanae severitas protulit, aliquid justitia coelestis apponit. Cyprion. ↩

  38. Est actus animi elicitus. […]ltingst. ↩

    ↩
    ↩

  41. Agnitio, conscientiae Angustias excitat, pecca[…]orem prosternit, ut […]e misericordiâ indignum judicet. Baldwin. ↩

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