Chapter 5: On The Evidences Of Repentance

EARNESTLY CONTENDING FOR THE FAITH:
REPENTANCE EXPLAINED AND ENFORCED
by
JOHN THORNTON
Chapter 5: On The Evidences Of Repentance
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THE LORD JESUS CHRIST IS
GOD MANIFEST IN THE FLESH.
THAT IS WHY HE IS GOD

CHAPTER V.

On the Evidences of Repentance.

While some persons sink under groundless fears, others are buoyed up with false and flattering hopes. The sincere but weak believer is apt to think the work of conversion is yet to begin, while the self-righteous conclude it is already done. Both are deceived, but the deception is far from being in both cases equally dangerous. Ungrounded fear may rob you of present comfort, but blind presumption will ruin you forever. It is possible, by carefully applying the scriptures to ourselves, to know whether we have been brought to repentance or not. And if this be possible, it is certainly desirable. I shall first shew what are no evidences of true repentance, and next what are.
I shall shew what are no evidences or proofs of true repentance.
To turn from one party to another is no proof of repentance. There has always been an
endless variety of religious opinions and ceremonies in the world. Christians themselves are split into a great many parties and denominations. A man may often change his opinions, and never be himself changed by the gospel. He may be converted from one party to another, and never be converted to God. There are numbers who seem to be deceived by such changes. “He is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter, whose praise is not of men. but of God.” Romans 2:28-29. With equal truth we may say, he is not a Christian who is so in name, in form, and in profession only. If baptism made true Christians, you would, as Alleine says, have only to search the parish register to know whether your names are written in heaven.
A great deal of labour to keep up fair appearances is no proof of true repentance.
You may have a tree in your garden tall and stately, full of leaves, and beautiful to the eye, but destitute of fruit, like the barren fig-tree which our Lord cursed. Counterfeits may have the same stamp as sterling coin, and surpass its brightness, but when brought to the touchstone and the balance, they want purity and weight. Where there is no vital godliness, we often see a studious attempt to imitate it. When the gospel was first preached, many of the converts gave the most satisfactory proofs of their sincerity and zeal. They generously gave up their property to relieve the poor, and assist in spreading the truth. Ananias and Sapphira, that they might not seem behind the rest, sold a possession, and by an agreement between themselves, kept back part of the price, and took the other part and laid it at the apostles’ feet. Acts 5:1-2. Though at bottom they were covetous, yet they wished to be thought liberal, and therefore contrived a low trick to gain their end. How awfully were they struck dead by the just vengeance of God for their hypocrisy.
No persons were more exact than the pharisees, in paying tithe of mint, anise, and cummin; but it was done to conceal the neglect of the weightier matters of judgment, mercy, and faith. How often do we find people who too nearly resemble them, and take great pains merely to keep up a fair appearance. They would not for the world neglect going their round of duties, but are total strangers to the religion of the heart. It is a much easier thing to whitewash a house on the outside, than to take away the rotten beams and mouldered bricks, and rebuild it with solid materials. A man may have the garb of a penitent, and the speech of a believer, and not have one drop of sincere sorrow, or one grain of precious faith in his heart. If Noah, instead of pitching the ark to keep out the water, had only painted it to make a fair shew, he would have perished like others by the flood. Let him that thinketh he standeth, take heed lest he fall.
Sudden terrors, or melancholy thoughts are no proofs of true repentance.
On the near approach of danger, or under affliction, the most presumptuous wretches have cried out for fear, as if they had been seized by ghastly fiends. It is said Caligula, the Roman emperor, who was one of the bloodiest tyrants, (though in general he impiously defied both earth and heaven), yet always began to tremble and pray when it thundered and lightened. While terrible plagues were upon Pharaoh, when the magicians, with all their enchantments, could not quiet his fears, he often sent for Moses and Aaron in haste, entreated their prayers, and promised to let them go, but no sooner had he obtained deliverance than he became harder than before. How often, when wicked men are laid on a bed of sickness, and think death very near, do they send for ministers to pray with them, and seem much affected and alarmed at the prospect of eternity. In a little while they recover, and all their concern about religion is gone. They resemble sailors who pray in a tempest, when they are expecting the next billow to bury them in the sea; but all their devotion ceases when the storm is over, and they return again to their drinking and swearing with redoubled eagerness. When the unclean spirit is cast out by divine grace, he cannot regain possession; but when he goes out of his own accord, he is sure to return to his old house and his old haunts, and the last end of that man is worse than the first.
Some persons are frequently filled with gloomy and melancholy thoughts. At such times they leave their gay companions, and sigh and weep alone. But this kind of sorrow may rise from worldly losses and disappointments, or from weakness and disorder of body, rather than from any serious concern about God, or the salvation of the soul. Sometimes we see melancholy thoughts and terrors of conscience in the same person. Alas, how many in this unhappy state have rashly seized the murdering knife, and cut the thread of life with their own hands. King Saul was once among the prophets, and often among the gloomy penitents; he went for counsel to the witch of Endor, and after trying many bad ways to get rid of his burden, he chose the worst at last, and fell upon his own sword. The wretched Judas repented that he had betrayed innocent blood, and then went and hanged himself, that he might go to his own place. While he held the office of an apostle, he was quite out of his own place. What right has the wolf in the sheepfold, or a devil to take his seat among the disciples of Jesus. But Satan, when occasion requires, can put on Samuel’s mantle, or even transform himself into an angel of light.
Lively joys, and confident hopes, are no proofs of true repentance.
There is something peculiarly grand and important in the doctrines of the gospel. Now it sometimes happens, that those who are brought under the sound of the gospel, are at first struck with admiration. They profess that their views and sentiments are changed, and that they are become new creatures. They tell us in strong language how wonderfully they are delighted with gospel promises, and seem as sure of heaven as those who dwell there. Yet all this is merely a flash in the imagination, not a steady light in the understanding, or a flame of holy love in the heart. It is the dream of fancy, not the joy of faith. Such were the stony ground hearers mentioned by our Lord. Matthew 13:20-21. They quickly received the word with joy, but having no root soon withered away.
Herod heard John the Baptist gladly, and did many things which were commendable. He could not, however, bear to be reproved for the sake of Herodias. He soon proved, that though he had been pleased with the preacher, he had not been profited by his doctrine. When his birthday came, instead of beginning a new year of his life with penitence for the past, and prayer for the future, he began it with mirth and murder. He ordered the Baptist’s head to be cut off to gratify an infamous woman.
If you have lively joys and confident hopes, examine whence they spring, and what is their tendency. Bring your feelings as well as your faith to the touchstone of God’s word. Many begin to rejoice before they have any just ground. When they are dealt with plainly and faithfully, they are offended. The wounds of the conscience cannot be healed without probing, nor probed without pain. If then, like Herod, you have some particular sin for which you cannot bear reproof, you are deceiving yourself by supposing your joys are a proof of your conversion.
I shall now point out what are the evidences of real repentance.
A true penitent will forsake his sin, renounce the world, resist the devil, love Christ, and long to be fully conformed to him,
A true penitent will forsake his sin.
If a man had often reproached and wronged you, and professed to be sorry for it, could you believe him sincere unless he altered his conduct? Solomon says, He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy, Proverbs 28:13. A thousand flimsy disguises are woven, and a thousand vain excuses contrived to conceal sin. To hide the accursed thing, Achan took his Babylonish garment and his wedge of gold, and buried them in his tent. The true penitent is willing to lay aside every plea for sin, and give up the practice of it. He who hates sin for its own sake, will pray to be delivered from its power, as well as from its punishment. “There are some persons,” says an old writer, “ notoriously wicked, who swallow sin down, actually and openly committing it. Others hide their sin under their tongues, spare it, and forsake it not, but keep it still within their mouths. Job 20:12. But penitents spit it out as the worst poison, loathing it in their judgment, and leaving it in their practice.” For godly sorrow worketh repentance to salvation, not to be repented of, but the sorrow of the world worketh death. For behold this self-same thing, that ye sorrowed after a godly sort. What carefulness it wrought in you; yea, what clearing of yourselves; yea what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge! In all things ye have proved yourselves to be clear in this matter! 2 Corinthians 7:10-11. Some profess to be converted by the gospel, but if they did not tell us so, we should never know it. There is no appearance of a change in the heart, from any change of life. They remain as light-minded, as ill tempered, as full of the world, as frothy in their conversation, and as loose in their walk as ever. Be not deceived. Bring forth fruits meet for repentance, for by such fruits only can it be known. The convictions which are not strong enough to subdue the dominion of sin, and deep enough to penetrate to the bottom of the heart, are of no real use. Has the fornicator become chaste, and the drunkard sober? Has the swearer learned to fear an oath, and the Sabbath-breaker to honour the sacred day? Has the careless become thoughtful, the proud humble, the passionate meek? Is the vulture turned into a dove, and the lion into a lamb?
Nor is it enough to forsake crimes of the blackest or grossest sort, and yet live in the practice of other sins. If you determine to indulge one lust, though in a cautious and concealed way, it will prove your destruction. As the least sin was painful to Christ, so it is hateful to God, and hurtful to the soul. A man will as certainly bleed to death of a single wound, if it be not stanched and healed, as if he were stabbed with an hundred daggers. A ship will sink as surely, though not quite so speedily, from one small leak unstopped, as from the bursting of a whole plank. Can you say, with David, I esteem, thy precepts in all things to be right, and hate every false way? Can you part with the idols you have most loved and adored? Do you set yourself against secret sins, as much as against those which are open and well known?
If you truly hate sin, you will not fail to shun the occasions which lead to it.
The path in which you walk is full of dangers. Many things, not evil in themselves, may be the occasions of evil to us. That which proves a snare to one, may be none to another. Do you know your weak side, and place a double guard there? Are you acquainted with the sin which most easily besets you? Do you make Job’s covenant with your eyes, and use David’s bridle for your tongue? Do you abstain from the very appearance of evil? When you are placed in a strait, do you choose to suffer rather than to sin? Excess of caution is better than self-confidence. You had better, says one, use bolts and locks, than leave the least door of danger open. He who prays not to be led into temptation, and then goes forth to meet it, is like a man who begs he may not be hurt, and immediately puts his foot upon a wasp’s nest, or his hand into the fire.
The same hatred to sin, which leads a penitent to shun its allurements, makes him thankful for every restraint that prevents his committing it, when he is either provoked by ill treatment, or taken by surprise. David being shamefully insulted by that foul-tongued churl, Nabal, went forth in the heat of his anger to revenge the injury he had received. How thankful was he for the counsel of Abigail, and the gracious providence which sent her to meet him. And David said to Abigail, Blessed be the Lord God of Israel, which sent thee this day to meet me; and blessed be thy advice, and blessed be thou which, hast kept me this day from coming to shed blood, and to avenge myself with mine own hand. 1 Samuel 25:32-33.
And I will go a step further, and observe that, where repentance is sincere, it will not only lead a man to break off the practice of sin, but also to repair, as far as possible, the mischief be has done. If you have slandered and degraded others, you ought to confess it, and make all the satisfaction in your power. When Zacchaeus was converted, he became both generous and just. He was willing to give the half of his goods to the poor, and restore fourfold to those whom he had wronged. A servant woman, in whom her master placed great confidence, but who had robbed him, at various times to a considerable amount, was awakened under the ministry of Mr. Pomfret. Some years after, Mr. Pomfret was insisting upon restitution, as a necessary part of repentance; upon which she brought the money to Mr. Pomfret, acknowledging what she had done, who immediately returned it to his son, saying,” Sir, you see the good effects of the word of God.”
Do you hate sin? flee from it. Do you watch and pray against its allurements? You, perhaps, reply,” I do hate it; yet I cannot keep it under. I pluck it up, and cast it out; but, the roots remaining, it springs up afresh. O! my vain thoughts and ungoverned passions! how they grieve and trouble me!” It was said, by Daniel Burgess,” The field which had millions of weeds in it, is, nevertheless, a cornfield.” Though many sins rise, if you are a penitent, they do not reign. You will not allow sin, but carry on a constant war against it.
A true penitent renounces the world.
Do you startle with surprise! Mistake not my meaning. I do not mean that you should give up your business, or have no dealing with ungodly men. This, as it would be almost impossible, would be highly improper. Nor do I mean that you should be of a sour or unsociable temper, as though it were a sin to treat others with civility and kindness. Were you to go and dwell in a wilderness, it would be no proof of a contrite heart, or a humble spirit. To renounce the world in the best sense, is, to give up its false maxims and opinions, its vain customs and vicious practices, its foolish amusements and dangerous pleasures. You must part with all these, if you would cleave with purpose of heart to the Lord. The spirit of the world, and the spirit of the gospel, are as opposite as light and darkness. No man (said Jesus) can serve two masters ; for either he will love the one and hate the other, or else he will hold to the one and despise the other: ye cannot serve God and Mammon. To endeavour to unite things, which have nothing in which they can agree, is all lost labour. Love not the world, neither the things of the world. If any man love the world, the love of the Father is not in him. 1 John 2:15. God has plainly forbidden you to follow a multitude to do evil. Bad examples have a great power to draw men into sin. From the time you become penitent and pious, you are not allowed to mix with the worldly-minded and wicked, lest they should beguile or ensnare you. Wherefore, come out from among them, and be ye separate, saith the. Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. 2 Corinthians 6:17-18. Be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. Romans 12:22.
And now let me ask you, can you despise the smiles, the flatteries and pleasures of the world? It presents a thousand charms to entice and entrap you. “The wise man (says Bishop Hopkins) sums up the whole value of the world in a great cipher and a great blot — vanity and vexation!” Experience proves this account to be just. Do you turn away, and cry, Farewell, vain world! I have too long been mocked with thy fair shows and dancing shadows! I have too long believed thy false promises, and followed thy pernicious ways! I have too long drunk the cup of thy poisonous sweets, and worn thy gaudy livery of divers colours! Being enlightened from above, I, cannot admire, and will not obey thee! And what is all thy boasted happiness? “A notion — a day dream — a wish — a sigh — a theme to be talked of — a mark to be shot at, but never hit — a picture in the head — and a pang in the heart!” My time is too precious to be bartered for thy worthless toys! my soul is too valuable to be cast away for thy best treasures and honours!
But let me ask again, can you despise the frowns, reproaches, and injuries of the world?
“In time of prosperity (said Flavel) hypocrisy lies hid in the heart, like a nest in the green bushes; but when the winter of adversity has blown away the leaves, every one may see it without searching.” If you are truly penitent, it will be seen in the day of trial. If you have turned to God, expect the outcries of the world against you. Can you stand the laugh of the haughty scorner? Can you bear to have your name cast out as evil? Have you courage to be singular? Doubtless, many will think it strange that ye run not with them to the same excess of riot, speaking evil of you. Can you swim against the tide, and boldly face the storm? Can you take up the cross, and go forth to Jesus without the camp, bearing his reproach? Are you prepared to meet, without flinching from your profession, the foulest falsehoods that slander can invent; and the sharpest arrows that malice can shoot? Do you, like Moses, choose affliction with the people of God, rather than enjoy the pleasures of sin for a season? Luther used to say,” The Christian’s life consists in three points: in faith, in love, and in the cross.” Every genuine penitent is a pilgrim on the earth. You must turn your back upon the world, and go forth with weeping and supplication: earnestly asking the way to Zion, and pressing towards it. While you were in a league of friendship with the world, you were a stranger to God; and now that you are reconciled to God, you must be contented to live a stranger in the world. Do you make it manifest that you seek a better country, better society, better employment, better treasures, and better delights than any that the present world can bestow?
A true penitent resists the devil.
Satan is called, the god of this world; the spirit that worketh in the children of disobedience. He watches and guards his slaves with the jealousy of a tyrant. Though he is always active, yet we have reason to believe he is particularly busy with the young convert. When a man becomes serious and thoughtful, and begins to seek the company of the pious, to read and hear the word with attention, and pour out tears and prayers before God, this enemy will do all he can to hinder him. Is the good seed sown ? he tries to catch it up and carry it away. When any one is convinced of the guilt of sin, and the necessity of flying to Christ for safety, he labours to lull him into slumber and quietness; if this scheme fails, he hurries him into the world, that he may either work away his convictions in its busy employments, or sport them away in its fluttering amusements. Having the holy scriptures, we are not ignorant of his devices. We are warned of them, that we may be armed against them. Now, of these devices there are two kinds, which he employs as occasion requires: he either tempts by something that allures; or terrifies by something which alarms.
He often tries to tempt, by presenting something which allures. The apostle speaks of the wiles of the devil. Simon Magus, who, it is said, a long time bewitched the people, was but an under-workman that took his lessons from this great sorcerer. He was but a bungler in the art, compared with this more subtle and successful master. Satan has a thousand methods to deceive and destroy the souls of men. How artfully does he spread his nets and hang out his false colours! How craftily does he prepare his baits, and so present them, that the hooks are neither seen nor suspected! He beguiled Eve by the fair but forbidden fruit; and since that time he has increased his skill, by long experience and great success. Then, he had but one narrow opening, as a way of approach; but now, the fences being broken down, he has many free passages. Then, he had but one lure; now, he has myriads! He can suit every state and case. Yet, as Bishop Hopkins observes,” His most prevailing temptation is worldly wealth. All these things will I give thee, if thou wilt fall down and worship me. Matthew 4:9. When this battery could not make a breach, he raised a siege, despairing of success.”
Satan often tries to terrify, by presenting something to alarm. He changes his policy to answer his purpose. If he cannot draw, he labours to drive men from religion. When a poor sinner begins to inquire what he shall do to be saved, and turns his eyes to the only sufficient Refuge, Satan says, “you have gone too far to return; your sin is too great to be forgiven! Talk not of promises; they are not for you, but for others! Think not of making prayers and confessions; for they will be vain and useless?
Now, when this serpent would tempt you with his wiles; when this lion would terrify you with his roars, do you yield or oppose him? Do you hold a parley with him? or instantly cry out, Get thee behind me, Satan? James says, Resist the devil, and he will flee from you. Perhaps you ask, how can I resist? I answer: you have both good armour provided, and a great Captain at hand to help you. Turn not away with dastardly cowardice. If you are a true penitent, you must have many a battle with Beelzebub. And I would ask, do you now determine to resist him steadfast in the faith? Do you distrust yourself, that you may be strong in the Lord and in the power of his might? Do you take unto you the whole armour of God, that you may be able to stand in the evil day; and having done all, to stand? Are your loins girded with truth? Is your heart guarded with the breast-plate of righteousness? and your head with the helmet of salvation? Do you take the sword of the Spirit in one hand, and the shield of faith, to quench the fiery darts of the wicked one, in the other? Do you not only fight, but also pray with all prayer and supplication for timely succour and deliverance? These things prove that your repentance is of the right kind. Be not dismayed; for you shall find God’s grace in assisting you above Satan’s malice in assaulting you.
A true penitent loves Christ, and longs to be conformed to his likeness.
A carnal or worldly man wonders to hear Christians speak in such affectionate and endearing language of the adorable Redeemer, and considers it all hypocrisy and delusion! But he, whose mind is enlightened, and whose heart is renewed, cries out with one of the martyrs, “ None but Christ! none but Christ!” Austin tells us, that Marcellina hung the picture of Christ, and the picture of Pythagoras together, dividing her admiration between them. And are there not too many who seem to think they can give an equal share of their affection to the Saviour and to the creature? But does Emmanuel, who gave himself wholly for us, deserve no more than half the heart? What! can you view the glory of God in the face of Jesus Christ, and not adore him? Can you consider his amazing condescension and kindness, and not love him? Can vou think of his honourable titles and important offices, and not trust him? No! If you discern the greatness of his power, the brightness of his glory, the fulness of his grace, and the riches of his kingdom, you will cheerfully give him the throne of your heart, and account every thing else but dross and dung, compared with his excellency. Plutarch the historian relates, that when a certain lady shewed her fine furniture to the wife of Phocion, and then asked what she had to shew? her answer was, “My excellent husband!” When precious stones and valuable jewels were brought forth, and the same question put, she gave a similar answer: “All my wealth, honour, and happiness is in my excellent husband.” Thus, a sincere Christian can say, Christ is all and in all. He is the pearl of great price — the portion of my soul! Having him, I cannot be poor; without him, the whole world could not make me rich!
The love of Christ constraineth us (says Paul) because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto Him that died for them and rose again. 2 Corinthians 5:14-15. What the apostle here speaks of, is not a painful, but a pleasant constraint. What band can so sweetly draw the soul, as the love of Christ! What fire can so effectually melt the heart, as the love of Christ! If you are abased for sin, it will appear in your readiness to exalt and imitate the Saviour. Sometimes the sincere Christian is depressed under a consciousness of imperfection, and begins to cry out, “ Alas! how small is my love to Christ! I have reason to doubt, whether I have any at all!” That you may not be discouraged, remember that it is said of Jesus, He shall not break the bruised reed, nor quench the smoking flax. Isaiah 4:2. He will not despise the day of small things. It has been justly said by an ingenious author,” One rose upon a bush, though but a little one, and not yet blown, proves that which bears it to be a true rose-tree.”
There is a kind of legal repentance, which has in it no mixture of love to God, or love to holiness. Many, like Ahab, have put on sackcloth and ashes, who were never clothed with humility. They have had their frights and fits of trembling, and yet turned to their course again, as the horse rusheth into the battle. Though you should repent a thousand times in this way, you would be no better for it.
Let me ask, do you own the authority of Christ as the King of Zion? and draw nigh to touch the sceptre of mercy, that you may live? Do you wish to embrace him in the arms of faith, as the only Saviour? Do you see his all-sufficiency, and make an entire surrender of your soul into his hands? Can you give up every self-righteous trust, and say, Lord! I am a rebel! let me be reconciled and received with thy friends; I am a stranger — adopt me into thy family, and put me among thy children: I desire to be guided by thy word, washed in thy blood, clothed in thy righteousness, fortified by thy power, cheered with thy smiles, supplied from thy stores and at last, numbered among thy jewels?
Paul expressly affirms, that if any man have not the spirit of Christ, he is none of his. Romans 8:9. It is impossible, truly, to love Christ, and not bear something of his likeness. Every real penitent is made yielding and submissive. He is like clay; first softened, that it may be cast into the mould; and formed into a vessel, bearing the master’s name, and fitted for the master’s use. Many who would be reckoned among Christians, shew a lamentable deficiency in this respect: their tempers and dispositions have none of that mildness or sweetness, which the gospel ought to produce: religion has not made them more amiable and useful, than they were without it. We read of the meekness and gentleness of Christ; but we look in vain to find them in such professors as these. Now, do you wish to bear the image of Christ? Do you willingly take his yoke and wear it? Are you bold enough to confess him before men? Do you desire to learn wisdom under his teaching? Do you admire and imitate your Master? Do you wish and pray to be kind, like him; humble, like him; patient, like him; holy, like him? Do you daily endeavour to trace his steps, and walk as he walked; sincerely mourning over all your wanderings and backslidings? Do you set before you his fair example, and, while you copy it, lament every blot occasioned through your carelessness and inattention? When others fall away, do you feel for the state of their souls, and for the dishonour cast upon religion in the world? When corruption rises up within you, and works in pride, anger, and impatience, are you more afraid of offending God and grieving his holy Spirit, than of drawing upon you the displeasure of men? He who knows and loves Christ, will in some degree resemble him. The threatenings may sometimes frighten a man from committing bold acts of sin; but the great and precious promises only, can make him a partaker of a divine nature. But, that this may be the case, the promises must be received with faith. Every promise has its excellency from Christ, and its efficacy by faith. None but polished bodies can reflect the images of things. It would be foolish to use a lump of black earth for a looking-glass! The mind, while encrusted with ignorance, impenitence, and unbelief, can never reflect the image of Christ. When once it is renewed and becomes spiritual, the glorious Redeemer is then both the object it loves, and the model it imitates. And can you say, “Blessed be God, I am sick of sin and weary of the world; but Christ is altogether lovely in my eyes: I desire to have every feature of his image stamped upon my soul; I long to have my thoughts more raised and refined, and my affections more holy and ardent; I do follow his steps, whether men praise or blame me — and copy his example, though in a very imperfect manner; I pray to be a living epistle of Christ, known and read of all men?” These are marks of sincere repentance.
From what has been said, I shall make a few observations.
Observe it is highly important that you should know whether you are truly penitent or not.
The generality of men are in no degree concerned about this matter. Some imagine, though without ground, that they have repented already, and therefore conclude they are safe, at all events. It is easy to see how dangerous such a notion is; and yet how prone we are to entertain it! Most are glad of any thing, which will save them from present pain and trouble.
Suppose a man have a deep and dangerous wound in his leg or arm; he goes to a surgeon and has it examined. The surgeon says,” Friend? I am sorry your case is so bad: but, I must faithfully tell you, amputation is absolutely necessary!” The man turns pale, and cries,” Oh, Sir! I hope not: you must try to cure it without such a painful operation!” He replies,” It is impossible! I tell you plainly, you must lose your limb or your life: for both cannot be preserved!” The man then goes to some ignorant pretender to skill, and opens his case to him. He looks at it, and then wonders that any one should be so rash or cruel, as to talk of amputation. “It is, indeed, (says he) a dreadful wound; but, with a little mollifying ointment and proper care, I have no doubt it will soon be healed.” We may easily judge which of the two, the poor man would be most ready to believe; and the advice first given might, after all, be the best. The same reasoning will hold good in regard to the state of the soul. Our Lord speaks of cutting off a right hand, and plucking out a right eye, to denote the necessity of a total separation from every beloved sin.
A day is coming that will try every man’s state and work. You can lose nothing by examining yourself impartially before the Judge appears. But should you? rest on an ill-grounded assurance of your salvation, and find your mistake when there can be no opportunity of rectifying what is wrong, or repenting at the foot of the cross, your state will be desperate. When Christ comes, he will bring his fan in his hand and thoroughly purge his floor. If the devil were allowed to winnow, he would soon blow away both the chaff and the corn as with a whirlwind, but Christ will separate them, and while he gathers the wheat into his garner without losing one precious grain, he will burn up the chaff with unquenchable fire. You may be thankful that the fan is in safe and good hands.
Observe it is very necessary to be careful in examining yourself, or your labour will all be lost. Four things have been mentioned as evidences of repentance. I shall briefly review them, and beg you to make an application to yourself as I proceed.
It has been said, the true penitent forsakes sin. Let it, however, be remembered, that it is possible to forsake the act of some particular sin for a time, and not put off the habit. We do not say the moment it ceases to rain, the weather is fine, when we see the tempest still thick in the wind. It is a fit and familiar comparison which Gurnall uses, “ We do not say that a man forsakes his house every time he leaves home, but only when he quits it with the full purpose never to return.” The same may be said with respect to our forsaking sin. Where sincere repentance takes place, there will be no allowance of iniquity. He that walketh righteously and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing of evil, proves that the root of real religion is in him.
I have said that a true penitent renounces the world. You may reply, I have now given up my youthful follies and vain pursuits. But you have need to be careful how you judge by this rule. A man may quit the circle of fashion, plunge into the tumults of business, and at last sink into the stupor of ease and indolence, and all the while remain wedded to the world. To be carnally minded, though with a considerable variety of feelings and pursuits, is death. The fever may be followed by a palsy, and the issue be still fatal. The wild worldling and the tame worldling are of the same species. The difference between the youth and age of many persons, is similar to the difference there is between a gay butterfly on the wing, and a sluggish worm grovelling in the dust.
I have said that a true penitent resists the devil. You may reply, This too I have done. Many temptations have been laid in my way with which I have refused to comply. But what made you refuse? It might be your convenience, not your conscience. Some change their sins as they do their clothes, and so wait upon their old infernal master in a new livery.
I have said that the true penitent loves Christ, and longs to be like him. You may say, I think highly of the Redeemer, and hope to be saved by him. And how is this manifested? If you have an earthly friend, you burn with indignation to see him ill treated, or hear him slandered and dishonoured. And can you sit unmoved while scoffers blaspheme that worthy name by which we are called? Can you witness dishonour cast upon Christ and his truth without being grieved, and roused to take off the foul reproach? Is this thy kindness to thy best friend? A real love to Christ, and a desire to be like him cannot be hid. You must shew them in various ways. Now examine yourself by these evidences.
But what shall I say to you, if, by the foregoing pages you are fully convinced that you are yet in a state of impenitence? There is not a moment to be lost. O, weigh well the worth of your immortal, soul. Set death and judgment before you. Christ stands with open arms ready to receive you. While the gospel sounds, hear and your soul shall live. Let not gains and cares entangle you; let not toys and trifles divert you; let not errors and vain hopes delude you. Fly, fly without delay to the Redeemer. Are you. saying, Lord, I come to thee. Lo! I fall at thy feet, that I may put off the iron yoke of bondages and put on thy easy yoke of obedience. I have opened my mouth and given up myself, and I cannot, I dare not go back. Lord, I will follow thee through pains and changes, through honour and dishonour. I can gladly say amen, may it be so. Witness ye angels, and second the solemn vow. But remember when you put your hand to the plough you must not stand still, nor so much as look back, but persevere to the end. If like Peter’s, your resolution rests on your own strength, like his it will assuredly fail when the trial comes. Oh look unto Jesus, the author and finisher of faith, that you may be strengthened, with all might by his Spirit in the inner man, and so run the heavenly race as to obtain the immortal prize.
Observe that if you have some evidences of repentance, you ought not to be always doubting and complaining.
Some sincere Christians are so much engrossed with their fears that they gain little advantage from their hopes. Such persons resemble seamen, so intent in watching the coming storm, as to lose their sheet anchor which should secure them in a hurricane. You may cry out, O that I had but the proofs of having undergone a thorough change, and I should be happy! Would to God I could speak with the same well-grounded confidence which many can. Do not always look on the dark side of the cloud. “A repining life,” said one, “ is but a lingering death.” Do not always hang your harp upon the willows, or tune it to melancholy strains. “Unreasonable fears are the sins of our hearts as well as thorns in our sides: they grieve the Spirit and provoke him to withdraw his comforting influences.”
If you have not so bright evidence of an inward change as some have, be not always poring upon your own state, and labouring to spell out the reality of your personal religion, by the tenure of your frames and feelings. It is useless to cry, Oh that I had assurance in the same way as Elijah, or Hezekiah, Paul, or John. Having the ordinary means of grace, it is wrong to expect miracles. If the enemy can draw you into doubts and despondencies, so as to entangle the soul, he will triumph in your distress. Let nothing keep you back from the throne of grace. If you doubt whether the work is yet begun, pray that it may be begun. If you cannot go to God with a broken heart, go to him for a broken heart. He waiteth to be gracious, and is exalted to shew mercy. He never said to the seed of Jacob, Seek ye me in vain.