TRUE REPENTANCE.
TRUE repentance is attended with a determination of mind, through divine grace, to walk for the future in newness of life, evidenced to be sincere by fruits meet for repentance; that is, by all holy dispositions, words, and actions.
This is at last the grand distinction ‘twixt true repentance and all false appearances. Though men be abundant in shedding tears, and make the most humiliating confessions or most ample restitution; though they openly retract their false principles, and are zealous in promoting true religion; though they relate the most plausible story of experiences, and profess to be favoured with the most glorious manifestations; though they have strong confidence, high affections, orthodox sentiments, exact judgment, and extensive knowledge; yet, except they “do works meet for repentance,” all the rest is nothing—they are still in their sins. For the tree is known by the fruit; and “every tree that bringeth not forth good fruit is hewn down and cast into the fire.” Yea, though Cain’s terror, Judas’s confession and restitution, Pharaoh’s fair promises, Ahab’s humiliation, Herod’s reverencing the prophet, hearing him gladly, and doing many things, the stony-ground hearer’s joy, together with the tongue of men and angels, the gifts of miracles and prophecies, and the knowledge of all mysteries, were combined in one man, they would not prove him a true penitent, so long as the love of one lust remained unmortified in his heart, or the practice of it was allowed in his life.
Unless the drunkard become habitually sober, and the churl learn to be liberal; unless the contentious man learn meekness, and the proud humility; unless every man break off, and set himself to oppose and mortify his constitutional and customary iniquity, there is no real repentance. The man’s mind is not changed respecting sin; he does not sincerely grieve that ever he committed it, nor really desire it undone, nor heartily abhor it, nor is willing to be finally divorced from it—not from his darling indulgence, his Delilah, his Herodias—however he be affected, alarmed, and restrained.
I allow that the true penitent will find work enough all his life with his own peculiar evil propensities; and after all his watchfulness, prayer, and determination of mind against every sin, he will too often manifest, to his great sorrow, that his evil nature is not destroyed, that sin yet dwells within him; but he will also give abundant evidence that no sin hath dominion over him; that his own iniquity is peculiarly abhorred, dreaded, and opposed; and that, in short, “he is a new creature, old things are passed away; behold, all things are become new.” This will not be so evident to others in the case of a man who was before moral and decent in character, but it will be equally manifest to his own conscience, whilst he observes that he now acts from other principles, to other ends, and by another rule, than heretofore; and now he has not only regard to those things with which men are acquainted, but, with equal care and attention, abstains from secret sins, from evil tempers, intentions, and imaginations, which are manifest only unto God.
It appears, then, that this necessary repentance is a very arduous business. Thus our Lord represents it: “Strive to enter in at the strait gate, for many shall seek to enter in and shall not be able.” Do you object the profit and pleasantness of your sins, and the pain of parting with them, He answers, “If thy right eye offend thee, pluck it out; if thy right hand or foot offend thee, cut it off. For it is profitable for thee”—thus maimed and mutilated—”to enter into life, rather than, having two eyes, two hands, two feet, to be cast into hell, where their worm never dieth, and the fire is not quenched.” When the difficulty is objected, the necessity is urged; the awful alternative—repentance, or eternal damnation! But should any urge the impossibility, He proposes the effectual assistance of Him to whom all things are possible. An easy, slothful religion may serve a man to live with, but only a diligent, self-denying religion will comfortably prepare a man to meet death. “Except a man deny himself, take up his cross daily, and forsake all that he hath, he cannot be my disciple,” saith the loving Saviour of the world, the Judge of the living and of the dead. And because we are so backward to believe it—and so much depends upon believing it—He confirms it with a double asseveration: “Verily, verily, I say unto you.”
But though the work is great, and requires labour and self-denial, there is no cause for despondency. The encouragements are proportionable; the success certain to every one who is in good earnest about it; and the work itself unspeakably more pleasant than all the forbidden delights of sin.