Sidor som bilder
PDF
ePub

I do suppose these propositions not only to be false, but extremely dangerous and destructive of the duty of repentance, and all its consequent hopes, and therefore I shall oppose against them these conclusions.

1. Every man is bound to repent of his sin as soon as ever he hath committed it.

2. That a sinful habit hath in it proper evils, and a proper guiltiness of its own, besides all that which came directly by the single actions.

3. That sinful habits do require a distinct manner of repentance, and are not pardoned but by the introduction of the contrary.

The consequent of these propositions will be this. Our repentance must not be deferred at all, much less to our death-bed. 2. Our repentance must be so early, and so effective of a change, that it must root out the habits of sin, and introduce the habits of virtue; and in that degree in which this is done, in the same degree the repentance is perfect, more or less. For there is a latitude in this duty, as there are degrees of perfection.

SECTION II.

1. Every Man is bound to repent of his Sin as soon as he hath committed it.

1. THAT this doctrine is of great usefulness and advantage to the necessity and persuasions of holy life, is a good probable inducement to believe it true; especially since God is so essential an enemy to sin, since he hath used such rare arts of the Spirit for the extermination of it, since he sent his holy Son to destroy it; and he is perpetually destroying it, and will at last make that it shall be no more at all, but in the house of cursing, the horrible regions of damnation. But I will use this only as an argument to all pious and prudent persons, to take off all prejudices against the severity of this doctrine. For it is nothing so much against it if we say it is severe, as it makes for it, that we understand it to be necessary. For this doctrine which I am now reproving, although it be the doctrine properly of the Roman schools, yet it is

their and our practice too. We sin with greediness, and repent at leisure.

Pars magna Italiæ est, si verum admittimus, in quâ
Nemo togam sumit, nisi mortuus -

No man puts on his mourning-garment, till he be dead.' This day we seldom think it fit to repent, but the day appointed for repentance is always to-morrow, Against which dangerous folly I offer these considerations.

2. I. If the duty of repentance be indispensably required in the danger of death, and he that does not repent when he is arrested with the probability of so sad a change, is 'felo de se,' uncharitable to himself and a murderer of his own soul, then so is he in his proportion who puts it off one day: because every day of delay is a day of danger; and the same law of charity obliges him to repent to-day, if he sinned yesterday, lest he be dead before to-morrow. The necessity indeed is not so great, and the duty is not so urgent, and the refusal is not so great a sin in health, as in sickness and dangers imminent and visible: but there are degrees of necessity, as there are degrees of danger: and he that considers how many persons die suddenly, and how many more may, and no man knows that he shall not, cannot but confess that because there is danger, there is also an obligation of duty and charity to repent speedily, and that positively, or carelessly to put it off, is a new fault, and increases God's enmity against him. He that is well, may die to-morrow. He that is very sick, may recover and live many years. If therefore a periculum ne fiat,' a danger lest repentance be never done, is a sufficient determination of the divine commandment to do it then, it is certain that it is in every instant determinately necessary; because in every instant there is danger. In all great sicknesses there is not an equal danger; yet in all great sicknesses it is a particular sin not to repent, even by the confession of all sides; it is so therefore in all the periods of an uncertain life; a sin, but in differing degrees. And therefore this is not an argument of caution only, but of duty. For therefore it is of duty, because it is of caution. It could not be a caution unless there was a danger; and if there be a danger, then it is a duty. For he that is very sick must do it. But how if

x Jav. iii. 171. Rupert.

he escapes, was he obliged for all that? He was, because he knew not that he should escape. By the same reason is every one obliged, because whether he shall or shall not escape the next minute, he knows not. And certainly, it was none of the least reasons of God's concealing the day of our death, that we might ever stand ready. And this is plainly enough taught us by our blessed Saviour, laboriously persuading and commanding us not to defer our repentance, by his parable of the rich man who promised to himself the pleasures of many years: he reproved that folly with a "Stulte, hac nocte ;" and it may be any man's case; for.

Nemo tam divos habuit faventes,
Crastinum ut possit sibi polliceri Y.

But he adds a precept; "Let your loins be girded about, and your lights shining, and ye yourselves like men that wait for their Lord." And," Blessed are those servants whom their Lord when he cometh, shall find watching"." And much more to the same purpose. Nay, that it was the reason why God concealed the time of his coming to us, that we might always expect him, he intimated in the following parable; "This know, that if the good man of the house had known what hour the thief would come, he would have watched. Be ye therefore ready also, for the Son of man cometh at an hour when ye think not." Nothing could better have improved this argument, than these words of our blessed Saviour; we must stand' in procinctu,'' ready girded,' kroiμwę πρòç vπηρεσíαv xovτes, "ready for the service," always watching as uncertain of the time, but in perpetual expectation of the day of our Lord. I think nothing can be said fuller to this purpose. But I add the words of St. Austin"; "Verum quidem dicis, quòd Deus pœnitentiæ tuæ indulgentiam promisit; sed huic dilationi tuæ crastinum non promisit:" "To him that repents, God hath promised pardon, but to him that defers repentance, he hath not promised the respite of one day." It is certain therefore, he intended thou shouldest speedily repent; and since he hath by words and deeds declared this to be his purpose, he that obeys not, is in this very delay, properly and specifically, a transgressor.'

[ocr errors]

3. II. I consider, that although the precept of repentance

[blocks in formation]

be affirmative, yet it is also limited, and the time sufficiently declared, even the present and none else. As soon as ever you need it, so soon you are obliged. "To-day if ye will hear his voice, harden not your hearts." That is, defer not to hear him, this day; for every putting it off is a‘hardening your hearts.' For he that speaks to-day, is not pleased if you promise to hear him to-morrow. It was Felix's case to St. Paul," Go away, I will hear thee some other time." He that calls every day, means every day that we should repent. For although to most men God gives time and leisure, and expects and perseveres to call, yet this is not because he gives them leave to defer it; but because he still forbears to strike, though their sin grows greater. Now I demand, when God calls us to repentance, is it indifferent to him whether we repent to day or no? Why does he call so earnestly, if he desires it so coldly? Or if he be not indifferent, is he displeased if we repent speedily? This no man thinks. But is he not displeased if we do not? Does not every call, and every expectation, and every message, when it is rejected, provoke God's anger, and exasperate him? Does not he in the day of vengeance smite more sorely, by how much with the more patience he hath waited? This cannot be denied. But then it follows, that every delay did grieve him and displease him, and therefore it is of itself a provocation distinct from the first sin.

4. III. But further let it be considered: if we repent to day, it is either a duty so to do, or only a counsel of perfection, a work of supererogation. If it be a duty, then to omit it is a sin. If it be a work of supererogation, then he that repents to-day, does not, do it in obedience to a commandment: for this is such a work (by the confession of the Roman schools) which if a man omits, he is nevertheless in the state of grace and the divine favour; as he that does not vow perpetual chastity, or poverty, is nevertheless the servant of God; but he that does not repent to-day of his yesterday's sin, is not God's servant, and therefore this cannot be of the nature of counsels, but of precept and duty respectively. But to put it past all question: it is expressly commanded us by our blessed Saviour," Agree with thine adversary rayù quickly."-For as it is amongst men of merciful dispositions, he that yields quickly, obtains mercy; but he

that stands out as long as he can, must expect the rigour of the law: so it is between God and us; a hasty repentance reconciles graciously, whilst the delay and putting it off provoke his severe anger. And this the Spirit of God was pleased to signify to the angel or bishop of the church of Ephesus; "Remember whence thou art fallen, and repent, and do thy first works; if thou doest not, pxoμá σơi тáxù, I come unto thee quickly, and will remove the candlestick out of its place, unless thou do repent." Christ did not mean to wait long and be satisfied with their repentance, be it when it would be; for he comes quickly, and yet our repentance must prevent his coming. His coming here is not by death or final judgment, but for scrutiny and inquiry: for the event of the delaying their repentance, would have been the removing of their candlestick. So that ἔρχομαι ταχὺ is, I come speedily' to exact of thee a speedy repentance, or to punish thee for delaying; for so the antithesis is plain, Epxoμai raxd and làv μǹ μeravońoys, “I come quickly, unless thou dost repent,” viz. quickly ; εἰ μὴ παραχρῆμα μετάμελος εἰσῆλθεν αὐτῷ, κατέγνω τῶν πεπραγμένων (that I may use the words of Libanius), God will condemn our actions, unless we appear before him with a speedy repentance.

5. IV. Add to this, that though God gives time and respite to some, yet to all he does not. God takes away some in their early sins, and gives them no respite, not a month, not a week, not a day; and let any man say, whether this be not a sufficient indication, not only that no man can be secure, but he alone that repents instantly, but that God does intend that every man should presently repent; for he that hath made it damnation to some for not repenting instantly, hath made it damnable to all, and therefore to repent speedily is certainly a duty. The earth does not open and swallow up all rebels in the day of their mutiny; but it did so once, and by that God did sufficiently consign to all ages his displeasure against rebellion. So it is in the deferring repentance. That some have smarted for it eternally, is for ever enough to tell us, that God is displeased with every one that does defer it; and therefore commands us not to defer it. But this consideration is sufficiently heightened upon this account for there is no sinner dies but he is taken away with

b Rev. ii. 5.

« FöregåendeFortsätt »