Iv. The Fourth Evidence Of The Faith Of God'S Elect – Repentance
IV.
THE FOURTH EVIDENCE OF THE FAITH OF
GOD'S ELECT –
REPENTANCE
In the next place, I come to instance a particular way by which true faith will evidence itself — not always, but on some occasions. And this is by bringing the soul into a state of repentance. And three things must be spoken to, — 1. In general, what I intend by this state of repentance.
2. What the times and occasions are, or who the persons are, in which faith acts to this end.
3. What are the duties required for such a state.
1. By this state of repentance I do not mean merely the grace and duty of evangelical repentance; for this is absolutely inseparable from true faith, and no less necessary to salvation than itself. Whoever does not truly and really repent of sin, whatever he professes to believe, he is not a true believer. But what I intend now is something that is special, that is not common to all, by which faith on some occasions evidences its power and sincerity.
Nor do I mean a grace, duty, or state of another kind or nature, from that gospel repentance which is common to all believers. There are not two kinds of true repentance, nor two different states of those who are truly penitent. All I intend is an eminent degree of gospel repentance, in the habit or root of it, and in all the fruits and effects of it. There are various degrees in the power and exercise of gospel graces; and some may be more eminent in one, and some in another — such as Abraham and Peter in faith, or David and John in love. And there may be causes and occasions for the greater and higher exercise of some graces and duties at one time, than at another; for we are to attend to duties according to our circumstances, so that we may glorify God in them, and advantage our own souls. So the apostle James directs us in Jas 5:13, "Is anyone afflicted? Let him pray. Is anyone merry?
Let him sing psalms." Several states, and various circumstances in them,
call for the special exercise of several graces, and the diligent performance of several duties.
And this is what is intended here — namely, a particular, constant, prevalent exercise of the grace and duties of repentance, in a singular manner. What is required for this will be declared afterwards.
2. As to the persons in whom this repentance is required, and in whom faith will evidence itself by it, they are of various sorts: —
(1.) Those who, by the power of their corruptions and temptations, have been surprised into great sins. We have precedents that some true believers may be so, both in the Old Testament and in the New — such as uncleanness, drunkenness, gluttony, theft, premeditated lying, oppression in dealing, and failing in their profession during persecution; in the primitive church, this latter failing was never thought recoverable, except by faith acting in a state of repentance. Such sins will have great sorrows; as we see in Peter, and in the incestuous Corinthian who was in danger of being "swallowed up with overmuch sorrow," 2Cor 2:7. Where it has been this way with any, true faith will immediately work for recovery by a thorough humiliation and repentance, as it did in Peter.Luk 22.32 And in case any of them lie longer under the power of sin, through lack of effectual convictions, it will cost them dearly in the issue of it, as it did
David. But in this case, for the most part, faith will not rest in the mere joining again of the bone that was broken, or with such a recovery that gives them peace with God and their own consciences. Rather, by a just and due remembrance of the nature of their sin, its circumstances and aggravations, the shameful unkindness towards God that was in it, the grief of the Holy Spirit, and the dishonor of Christ by it, it will incline and dispose the soul to a humble, contrite frame, to a mournful walking, and the universal exercise of repentance all its days.
And, indeed, where it does not do so, men's recovery from great sins is justly to be questioned as to their sincerity. For lack of it is why we have so many palliated cures of great sins, followed by fearful and dangerous relapses. If a man who is subject to great corruptions and temptations, has been surprised by them into great actual sins, and he seemingly recovers through humiliation and repentance, if he again breaks the yoke of this
stated repentance of which we speak, he will quickly be overcome again, and perhaps irrecoverably. In this, only he that walks softly, walks safely.
(2.) It is necessary for those who have given scandal and offense by their miscarriages; this will stick very close to anyone who has the least spark of saving faith. It is what God is particularly provoked by in the sins of his people; as in the case of David, 2Sam 12:14.
67 So also Eze 36:20; Rom 2:24.
68 This keeps alive the remembrance of sin, and sets it before men continually; it is a spring, in a gracious soul, of all acts and duties of repentance. It was so in David all his days; and probably in Mary
Magdalene also. Where it has been this way with anyone, faith will keep the soul in a humble and contrite frame, watchful against pride, elation of mind, carelessness, and sloth. It will recover godly sorrow and shame, with revenge, or self-reflection, in great abasement of mind, all of which belong to the state of repentance intended. Those who can easily shake off a sense of scandal given by them, have very little of Christian ingenuousness 69 in their minds.
(3.) It is so for those who have perplexing lusts and corruptions which they cannot subdue without being troubled and defiled by them; for where there are such lusts, they will, in conjunction with temptations, frequently disquiet, wound, and defile the soul. This brings upon it weariness and outcries for deliverance, Rom 7:24. In this state, faith will put the soul on prayer, watchfulness, diligence, in opposition to the deceit and violence of sin. But this is not all; it will not rest here, but it will give the mind such a sense of its distressed, dangerous condition, that will fill it constantly with godly sorrow, self-abasement, and all the duties of repentance. No man can hold out in such a conflict, nor maintain his peace on right grounds, who does not live in the constant exercise of repentance — indeed, who does not endeavor in some measure to come to that state of it which we will describe afterwards. For men who have unnamable corruptions working continually in their minds by imaginations, thoughts, and affections, and think to get past it by a general way of duties and profession, are mistaken if they look either for victory or peace. This sort of men, among all others, are particularly called to this constant state and duty.
(4.) Those who would be found mourners for the sins of the age, place, and time in which they live, with the consequent of them, in the dishonor of God, and the judgments which will ensue from it. There are times in which this is an especial and eminent duty, which God highly approves of.
Such are they wherein the visible church is greatly corrupted, and open abominations are found among men of all sorts; even as it is at this day.
Then the Lord declares how much he values the performance of this duty.
As He testifies, Eze 9:4, 70 they alone will be under his especial care in a day of public distress and calamity — a duty in which it is to be feared that most of us are very defective. Now, the frame of heart required for this cannot be attained, nor the duty rightly performed, without that state of repentance and humiliation which we inquire into. Without it, we may have transient thoughts about these things, but they will very little affect our minds. Where the soul is kept in a constant spiritual frame, it will be ready for this duty on all occasions.
(5.) It becomes those who, having passed through the greatest part of their lives, find all outward things issue in vanity and a vexed spirit,
71 as it was with Solomon when he wrote his Ecclesiastes. When a man recounts the various scenes and appearances of things which he has passed through in his life, and the various conditions he has been in, he may possibly find that there is nothing steady but sorrow and trouble. It may be so with some
— I say, with some good men, with some of the best men — as it was with Jacob. Others may have received more satisfaction in their course; but if they also look back, they will find how little there has been in the best of their transient comforts; they will see enough to make them say,
"There is nothing in these things; it is high time to remove all expectations from them." Such persons seem to be called to this especial exercise of repentance and mourning for the remainder of their lives.
(6.) Those whose hearts are really wounded and deeply affected with the love of Christ, so that they can hardly bear absence from him any longer,
nor take delight in the things in which they are detained and kept out of his presence. The apostle describes this frame in 2Cor 5:2, 4, 6, 8.
73 They live in a groaning condition, thoroughly sensible of all the evils that accompany them in this absence of the Bridegroom; and they cannot help
but continually reflect upon the sins and follies which their lives have been and are filled with, in this their distance from Christ.
Therefore, though their hearts are filled with inflamed affections towards him, they cannot help but walk humbly and mournfully until they come to him. It may be said that those who have experienced such affection for the Lord Jesus, cannot help but have continual matter for joy; and so, of all men, they have least need for such a state of constant humiliation and repentance. I say it is so indeed, that they have such matter of joy; and with that, Christ will be formed in them more and more every day. But I say also, that there is no inconsistency between spiritual joy in Christ and godly sorrow for sin. Indeed, no man in this life will ever be able to maintain solid joy in his heart, without the continual working of godly sorrow also. Yes, there is a secret joy and refreshment in godly sorrow, equal to the greatest of our joys, and a great spiritual satisfaction.
These several sorts of persons, I say, are particularly called to that exercise of faith in repentance which we inquire about.
Before I proceed to show what this state that I intend consists in, and what is required for it (which is the last thing proposed), I will premise some rules for rightly judging of ourselves with respect to them. Such as, —
1. Faith will evidence its truth (which is what we inquire about) in its sincere endeavor after the things intended, though its attainments as to some of them are but mean and low. Indeed, a sense of coming short of it in fully answering or complying with them, is a great ingredient in that state called to. If, therefore, faith keeps up this design in the soul, with a sincere pursuit of it, even though it fails in many things, and is not sensible of any great progress that it makes, it will evidence its sincerity in this.
2. Though there are various things, as we will see, required for it, it is not necessary that they be found all equally in all those who design this state and frame. Some may be more eminent in one of them, some in another; some may have great helps and furtherance for some of them in a particular manner, and some may have great obstructions in the exercise of some of them. But it is required that they all be radically in the heart, and exercised sometimes, on their proper occasions.
3. This description of the state of it, will sufficiently distinguish it from that discontent of mind for which some withdraw themselves from the occasions of life, condemning others rather than themselves, out of a mere weariness from the disappointments of the world; this has thrown some into crooked paths.
1. The first thing required for it is weanedness from the world. The rule of most men is that all things are well enough with them with respect to the world, while they keep themselves from known particular sins in the use of worldly things. While they do so in their own apprehensions, they do not care how much they cling to the world — even swallowed up in its businesses and occasions. Indeed, some will pretend to, and make an appearance of, a course of life that is more than ordinarily strict, while their hearts and affections cling visibly to this world and the things of the world.
74 But the foundation of the work of faith we inquire into must be laid in mortification and in weanedness from the world.
In ancient times, various persons designed a strict course of mortification and penitence, and they always laid the foundation of it in a renunciation of the world. But most of them fell into a threefold mistake, which ruined the whole undertaking. For, — (1.) They fell into a neglect of those natural and moral duties which were indispensably required of them. They forsook all care of duties belonging to them in their relations as fathers, children, husbands, wives, and the like, taking themselves into solitude. And hereby they also lost all that political and Christian usefulness which the principles of human society and of our religion oblige us to. They took themselves to a course of life rendering the most important Christian duties — with respect to other men of all sorts, in all fruits of love — utterly impossible for them. They could no longer be useful or helpful in the places and circumstances in which they were set by divine Providence. This was a way in which they could not expect any blessing from God. No such thing is required for that renunciation of the world which we design. Christian duties interfere with nothing that would render men useless to all men. We are still to use the world while we are in it, but not abuse it. As we have opportunity, we must still do good to all. Indeed, none will be so ready for the duties of life as those who are most mortified to the world. Thoughts of retirement
from usefulness, unless there is a great decay of outward strength, are but temptations.
(2.) They engaged themselves in a number of observances that are nowhere required of them. Such were their outward austerities, fastings, choice of meats, times of prayer; to which, at length, self-maceration and disciplines were added. In a scrupulous, superstitious observance of these things, their whole design at length gave rise and occasion to innumerable evils. Faith directs to no such thing; it guides to no duty that is not according to the rule of the word.
(3.) At length they began to engage themselves by vow, into those peculiar orders and rules of a pretended religious life, that were presented to them by some of their leaders; and this ruined the whole.
However, the original design was good — namely, such a renunciation of the world that might keep it and all the things of the world, from being a hindrance to us in a humble walk before God, or anything that belongs to it.
We are to be crucified to the world, and the world to us, by the cross of Christ.Gal 6.14 If we are under the conduct of faith, then we are to be crucified to the world in a particular manner: in a way of humiliation and repentance. And the ensuing things are required for this: —
(1.) The mortification of our affections to the desirable things of this life.
The affections are naturally keen and sharp-set upon them, and tenaciously adhere to them. They are especially so when things have an inlet into them by near relations, such as husbands, wives, children, and the like. Persons are apt to think they can never love them enough, never do enough for them (and it is granted they are to be preferred above all other earthly things). But where they fill and possess the heart, where they weaken and blunt the affections to spiritual, heavenly, and eternal things, unless we are mortified to them, the heart will never be in a good frame, nor is it capable of that degree in the grace of repentance which we seek. It is so with most, as to all other useful things in this world — such as wealth, estates, and peace. While they are familiar with them, as they suppose in a lawful manner, they think they can never overvalue them, or cling too closely to them. But here we must begin, if we intend to take any one step into this holy retirement. The edge of our affections and desires
must be taken away from these things. And for this, three things are necessary: —
[1.] A constant, clear view and judgment of their uncertainty, emptiness, and disability to give any rest or satisfaction. Uncertain riches, uncertain enjoyments, perishing and passing away things, are indeed, snares, burdens, and hindrances. The Scripture represents them this way — and so they are. If the mind continually had this consideration of them driven home, it would daily abate its delight and satisfaction in them.
[2.] A constant endeavor for conformity to Christ crucified. It is the cross of Christ by which we are crucified to the world and all the things in it.
When the mind is much taken up with thoughts of Christ, as dying, how and for what he died, if it has any spark of saving faith in it, it will turn the eyes away from looking at the desirable things of this world with any delightful, friendly aspect. Things will appear to it as dead and discolored.
[3.] Fixing the affections steadily on spiritual and eternal things. I have discussed this at large elsewhere. The whole of this advice is given to us by the apostle, Col 3:1-5.
75 This is where faith begins its work; this is the first lesson it takes out of the gospel — namely, that of self-denial, of which mortification is a principal part. In this, faith labors to cast off every burden, and the sin that so easily besets us. Unless some good degree is attained here, all further attempts in this great duty will be fruitless. Do you, then, any of you, judge yourselves under any of those qualifications mentioned before, which render this duty and work of faith necessary to you? Sit down here at the threshold, and reckon with yourselves that unless you can take your hearts more away from the world, — unless your affections and desires are mortified and crucified, and dead in you, in a palpable degree and measure — unless you endeavor every day to promote the same frame in your minds — you will live and die strangers to this duty.
(2.) This mortification of our affections towards these things — our love, desire, and delight — will produce a moderation of passions about them
— such as fear, anger, sorrow, and the like. Men will be stirred to such passions in those changes, losses, and crosses, which these things are
subject to. They are apt to be tender and soft in those things; they take everything to heart; every affliction and disappointment is aggravated, as if no one else ever had such things befall them; everything puts them into a commotion.
Hence they are often surprised with anger about trifles, influenced by fear in all changes, with other turbulent passions. Hence men are morose, peevish, froward, apt to be displeased and to take offense on all occasions.
Subduing this frame, casting out these dispositions and perverse inclinations, is part of the work of faith. When the mind is weaned from the world and the things of the world, it will be sedate, quiet, composed, and not easily moved by the occurrences and occasions of life. The world is dead to them, and in a great measure unconcerned in them. This is that "moderation" of mind in which the apostle would have us excel, Phi 4:5.
For he would have it so eminent that it might appear to "all men," that is, those who are concerned with us, such as relations, families, and other societies. This is what principally renders us useful and exemplary in this world; and for lack of this, many professors fill themselves and others with disquietments, 77 and give offense to the world itself. This is required of all believers; but it will be eminent in those in whom faith works this weanedness from the world, in order for a particular exercise of repentance.
(3.) There is required for this, an unsolicitousness about present affairs and future events. There is nothing given stricter charge in the Scripture, than we should be anxious in nothing, solicitous about nothing, take no thought for tomorrow, but commit all things to the sovereign disposal of our God and Father, who has taken all these things into his own care. But so it has come to pass, through the vanity of the minds of men, that what should be nothing to them, is almost their all. Care about present things, and solicitousness about things to come, in private and public concerns, take up most of their thoughts and contrivances. But faith will also subdue this on this occasion: where it tends to promote repentance, by weanedness from the world. It will bring the soul into a constant, steady, universal resignation of itself to the pleasure of God, and satisfaction in his will. Upon this, faith will use the world as if it did not use it, with an
absolute unconcern as to what will fall out. This is what our Savior presses at large, and with so many divine seasonings, Mat 6:25-34.
(4.) A constant preference for the duties of religion before and above the duties and occasions of life. These things will continually interfere if a diligent watch is not kept over them. They will contend for preference, and their success is according to the interest and estimation in which the things themselves have in our minds.
If the interest of the world is prevalent there, its occasions will be preferred before religious duties; and, for the most part, they will be put off to those times in which we have nothing else to do, and it may be fit for little else. But where the interest of spiritual things prevails, it will be otherwise, according to the rule given by our blessed Savior,
"Seek first the kingdom of God and its righteousness," etc., Mat 6:33.
I confess this rule is not absolute as to all seasons and occasions: there may be a time in which the observation of the Sabbath must give way to pulling an ox or an ass out of a pit; and on all such occasions the rule is that mercy is to be preferred before sacrifice. But in the ordinary course of our walking before God, faith will take care that a due attendance to all the duties of religion, is preferred to all the occasions of this life. They will not be shuffled off on trifling pretenses, nor cast into such unseasonable seasons as they otherwise will be. Watching to prayer also belongs to that weanedness from this world, which is necessary for an eminence in degrees of humiliation and repentance.
(5.) Willingness and readiness to part with all for Christ and the gospel.
This is the animating principle of the great duty of taking up the cross, and self-denial in it. Without some measure of it in sincerity, we cannot be
Christ's disciples. But in the present case, there is an eminent degree required, which Christ calls hating all things in comparison to him — that is, such a readiness that it rejects with contempt all arguing against it — it renders the world not to be burden to any part of our race — it establishes a determinate resolution in the mind, that as God calls, the world and all its concerns are forsaken for Christ and the gospel. Our countenances and discourses in difficulties do not argue that this resolution is prevalent in us; but it is required in that work of faith which we are considering.
2. A second thing that belongs to this, is a particular remembrance of sin, and converse about it in our minds, with self-displicency
79 and abhorrence.
God has promised in his covenant that he "will remember our sins no more," that is, to punish them; but it does not follow from this that we remember them no more, to be humbled for them.
Repentance respects sin always; therefore, wherever that is, there will be a continual calling of sin to remembrance. The psalmist says, "My sin is ever before me." Psa 51.3
There is a threefold calling of our past sins to remembrance: — (1.) With delight and contentment. This is how it is with profligate sinners, whose bodies have grown unserviceable to their youthful lusts. They recall their former sins, roll them over in their minds, express their delight in them by their words, and have no greater trouble than, for lack of strength or opportunity, they cannot still live in the practice of those sins.
This is to be old in wickedness,Job 21.7 and to have their bones filled with the sins of their youth.Eze 32.27 Many in this age likewise delight in filthy communication, unclean society, and all the incentives of lust — a fearful sign of being given over to a reprobate mind, a heart that cannot repent.
(2.) There is a remembrance of sin to disquietment, terror, and despair.
Where men's consciences are not seared with a hot iron, sin will visit their minds ever and anon 80 with a troublesome remembrance of itself, with its aggravating circumstances. For the most part, men hide themselves from this visitor — they are not at home, not at leisure to converse with it, but put it off from day to day, like insolvent debtors, with a few transient thoughts and words. But sometimes it will not be put off this way — it will come with an arrest or a warrant from the law of God, that makes them stand and give an account of themselves. Upon this, they are filled with disquietments, some with horror and despair. They seek to pacify and divert themselves from this by further immersing themselves in the pursuit of their lusts. This is the case with Cain, Gen 4:13, 16, 17.
(3.) Former sins are called to remembrance to further repentance; and so they are a threefold mirror to those souls in which it has a treble object: —
[1.] It sees in them the depravation of its nature, the evil quality of that root which has brought forth such fruit; and they see in it their own folly, how they were cheated by sin and Satan; they see the unthankfulness and unkindness towards God with which they were accompanied. This fills them with holy shame, Rom 6:21.
82 This is useful and necessary to repentance.
Perhaps if men recalled their former sins and miscarriages more than they do, they would walk more humbly and warily than they do for the most part. So David in his old age prays for a renewed sense of the pardon of the sins of his youth, Psa 25:7.
[2.] The soul sees in them a representation of the grace, patience, and pardoning mercy of God. "Thus and thus it was with me: God might justly have cast me off forever; he might have cut me off in the midst of these sins, so that I would have had no time to cry for mercy; and perhaps some of them were sins long continued in. O the infinite patience of God, that spared me! The infinite grace and mercy of God, who forgave me these provoking iniquities!" This frame is expressed in Psa 103:2-4.
[3.] The soul sees in this the efficacy of the mediation and blood of Christ,1Joh 2:2.
85 "Why is it that I have deliverance from the guilt of these sins, that a way was made for advancing grace in the pardon of them? Why is it that my soul and conscience are purged from the stain and filth of them?"
Here the whole glory of the love and grace of Christ in his mediation, with the worth of the atonement that he made, and the ransom that he paid, with the efficacy of his blood to purge us from all our sins, is represented to the mind of the believer. So "out of the eater comes forth meat;" Jdg 14.14 and thereby a reconciliation is made between the deepest humiliation and a refreshing sense of the love of God and peace with him. Therefore, a soul which is engaged in the paths of repentance will constantly apply itself to this; and it is faith alone to which we are beholden for the views of these things in sin. In no other light will they be seen in it. Their aspect in any other light is horrid and terrifying, suited only to fill the soul with
dread and horror, and thoughts of fleeing from God. But this view of them is suited to stir up all graces to a holy exercise.
3. Godly sorrow will ensue from this. Indeed, this is the very life and soul of repentance; so the apostle declares in 2Cor 7:9-11.
86 And it comprises all that is spoken in the Scripture about a broken heart and a contrite spirit, which expresses itself by sighs, tears, mourning, yes, watering our beds with tears, and the like.
David gives so great an instance of this in himself, and that is so frequently repeated that we need no other exemplification of it. I will not insist on it at large, but only show, — (1.) What it respects; and, (2.) What it consists in — how faith works godly sorrow in the soul.
(1.) What it respects; and it has a twofold object: — [1.] Those past sins which, by reason of their own nature or their aggravations, have left the greatest impression on the conscience. In general, it indeed respects all past and known sins that can be called to remembrance. But usually, in the course of men's lives, there have been some sins whose wounds, on various accounts, have been deepest and most sensible. These are the especial objects of this godly sorrow. So with David; in the whole course of his life after his great fall, he still bewailed his miscarriage in it; and he had the same respect to the other sins of his youth. None have been so preserved, that they will not fix on some provocation that may be a just cause for this sorrow all their days.
[2.] It respects the daily incursions of infirmities, in failings, negligence in our frames or actions — those which the best are subject to. These are a matter of continual sorrow and mourning to a gracious soul that is engaged in this duty and way of repentance.
(2.) What it consists in; and the following things concur in it: — [1.] Self judging. This is the ground and spring of all godly sorrow, and upon this sorrow, of repentance, turning away the displeasure of God,
1Cor 11:31.
87 The soul does this continually with reference to the sins mentioned; it passes sentence on itself every day. This cannot be done without grief and sorrow; for although the soul finds it a necessary duty,
and is well pleased with it for that sorrow, yet all such self-reflections are like afflictions: they are not joyous, but grievous.
[2.] Constant humiliation is the immediate effect of it. He that so judges himself, knows what frame of mind and spirit becomes him upon it. This takes away the ground from all pride, elation of mind, self-pleasing — where this self judging is constant, these can have no place. This is that frame of mind which God approves so highly, and has made such promises to.
The humble are everywhere proposed as the especial object of God's own care; he regards those with a broken heart and a contrite spirit.Psa
51.17 This humiliation will grow on no other root. No man, by his utmost diligence, on any argument or consideration, will be able to bring himself into that humble frame in which God is delighted, unless he lays the foundation of it in continual self-judging on account of his former and present sins. Men may put on a fashion, frame, and garb of humility; but they are not really humble. Where this is lacking, pride is on the throne in the heart, though humility is in the countenance and deportment. Godly sorrow greatly consists in this constant humiliation.
[3.] Real trouble and disquietment of mind is in it. For sorrow is an afflictive passion; it is contrary to that composure which the mind would constantly be at. However, this trouble is not such that it is opposed to spiritual peace and refreshment; for it is an effect of faith, and faith will produce nothing that is really inconsistent with peace with God, or that will impede it: but it is opposite to other comforts. It is a trouble that all earthly things cannot take away and remove. David on all occasions expresses to God this trouble of his mind, in his sorrow for sin; and sometimes it rises to a great and dreadful height. Such sorrow is expressed in Psalm 88 throughout. Hereby the soul is sometimes overwhelmed; yet so as to relieve itself by pouring out its complaint before the Lord, Psa 102:1.
[4.] Outward signs of sighs, tears, and mournful complaints will express this inward frame of trouble, mourning, and contriteness, on all just occasions, Psa 31:10.
89 So David continually mentions his tears on a similar account; and Peter, on the review of his sin, wept bitterly; and
Mary washed the feet of Christ with her tears; — as we should all do. A soul filled with sorrow will run over and express its inward frame by these outward signs. I do not speak of those self-whole, jolly professors which abound these days; but those who faith engages in this duty will on all occasions abound in these things. I fear there is among us too great a pretense that men's natural tempers and constitutions are uncompliant with these things. Where God makes the heart soft, and godly sorrow not only sometimes visits it, but dwells in it, it will not be wholly lacking in these expressions of it; and what it comes short of one way, it may make up for in another.
Whatever the case is as to tears, it is certain that multiplying sighs and groans for sin is contrary to no man's constitution, but only to sin that is engrafted in his constitution.
[5.] This godly sorrow will constantly incite the mind to all duties, acts, and fruits of repentance whatever. It is never barren or heartless, but being both a grace and a duty, it will stir up the soul to the exercise of all graces, and the performance of all duties that are of the same kind. The apostle declares this fully in 2Cor 7:11. This, therefore, is another thing which belongs to that state of repentance which faith will bring the soul to; and it will evidence itself on the occasions mentioned before. Indeed, if this sorrow is constant and operative, there is no clearer evidence in us of saving faith. Those who mourn thus are blessed. I had almost said, it is worth all other evidences, such that without this, they are no evidences at all. Where this frame is not found in some good measure, the soul can have no pregnant evidence of its good estate.
4. Another thing that belongs to this state of repentance, is outward observances suitable to it, such as abstinence for the due mortification of the flesh — though not in those things or ways which are hurtful to nature, and really obstructive of greater duties. There have been great mistakes in this matter; most men have fallen into extremes about it, as is usual with most in like cases. The Papacy retained — from the beginning of the apostasy of that church from the rule of Scripture —an opinion that mortification is necessary to a penitent state. But they mistook the nature of it, and placed it for the most part in what the apostle calls the "doctrine of devils," when he foretold believers of that hypocritical apostasy, 1Tim 4:1-
90 The substance of their mortification was forbidding priests to marry, engaging one sort of men by vows against the use of that ordinance of God for all men, and enjoining abstinence from meats in various laws and rules, under a pretense of great austerity. To this they added habits,
91 fasting disciplines, rough garments, and similar pretended self-macerations beyond count. The vanity of this hypocrisy has been detected long since. But with that, most men have fallen into the other extreme. Men generally judge that they are at full liberty in and for the use of things considered "refreshments" of nature. Indeed, they judge that they are not to be obliged to any retrenchment 92 in garments, in diet, or in the free use of all things that are lawful in themselves — when they are under the greatest need for godly sorrow and visible repentance.
But there is no less pernicious a mistake here, than in the former excess; and it is what our Lord Jesus Christ charges us to watch against, Luk 21:3436.
This, therefore, I say, is required for the state we inquire about: Those things which restrain the satisfaction of the appetite, with an aversion to the joyous enticements of the world, are necessary in such a time — walking heavily and mournfully, expressing a humble and afflicted frame of spirit.
The mourners in Zion are not to be ashamed of their lot and state, but to profess it in all suitable outward demonstrations of it — however, not in fantastic habits and gestures, like various orders of the monks do; nor in affected forms of speech and vulgar deportments, like some among ourselves do; but in ways that naturally express the inward frame of mind inquired about.
5. What is required for this, is a firm watch over solitudes and retirements of the night and day, with a continual readiness to battle temptations in their first appearance, so that the soul is not surprised by them. The great design in the exercise of this grace, is to keep and preserve the soul constantly in a humble and contrite frame. If that is lost at any time, the whole design for that season is disappointed. Therefore, faith engages the mind to watch against two things: — (1.) The times in which we may lose this frame;
(2.) The means by which we may lose it.
(1.) For the times. There are no times to be so diligently watched over as our solitudes and retirements by night or by day. What we are in them, is what we are indeed, and no more. They are either the best or the worst of our times, in which the principle that is predominant in us will show and act itself. Hence some are said "to devise evil on their beds, and when the morning is light they practice it," Mic 2:1. Their solitude in the night serves to think about, contrive, and delight in, all that iniquity which they intend to practice by day, according to their power. And on the other side, the work of a gracious soul in such seasons is to be seeking after Christ
— to be meditating on God, as the psalmist often expresses it. Therefore, the humble soul is diligently watchful in this: that at such times, vain imaginations which are apt to obtrude themselves on the mind, do not carry it away, and cause it to lose its frame, though but for a season.
Indeed, these are the times which the soul principally lays hold of for its improvement: then it recalls all those considerations of sin and grace, which are fit to affect it and abase it.
(2.) For the means of the loss of a humble frame. They are temptations; these labor to possess the mind either by sudden surprisals or continued solicitations. A soul engaged by faith in this duty is always aware of their deceit and force. It knows that if they enter into it, and entangle it, though only for a season, they will quite cast out or deface that humble, contrite, broken frame, which it is its duty to preserve. There is none who has the least grain of spiritual wisdom, that will not understand what sort of temptations these are which he is liable to. Here, then, faith sets the soul on its watch and guard continually, and makes it ready to combat every temptation on its first appearance, for then it is weakest and most easily subdued. Faith will allow them to get neither time, nor ground, nor strength: and so it preserves a humble frame — delivers it frequently from the jaws of this devourer.
6. Although the soul finds satisfaction in this condition, however sinfully weary it may be of it, and impatient under it — indeed, though it labors to grow and thrive in the spirit and power of it — yet it is constantly accompanied with deep sighs and groanings for its deliverance. And these groanings respect both what it would be delivered from, and what it would
attain to; between which there is an interposition of some sighs and groans of nature, for continuing in its present state.
(1.) What this groaning respects deliverance from, is the remaining power of sin. This is what gives the soul its distress and disquietment.
Occasionally, indeed, its humility, mourning, and self-abasement are increased by it; but this is through the efficacy of the grace of Christ Jesus
— in its own nature, sin tends to hurt and ruin. The apostle emphatically expresses this in his own person, as though bearing it in the place and state of other believers, Rom 7:24.
And this constant groaning for deliverance from the power of sin excites the soul to pursue sin to its destruction. No effect of faith, such as this is, is heartless or fruitless; it will be operative towards what it aims at — and in this case, that is the not-being of sin. This is what the soul groans after, and therefore contends for.
This is the work of faith, and "faith without works is dead." Jas 2.20
Therefore it will continually pursue sin to all its retirements and reserves.
As faith can have no rest from sin, so faith will give neither rest nor peace to sin; indeed, a constant intention for the not-being of sin, is a blessed evidence of a saving faith.
96 This, indeed, is the grace and duty of all believers, of all those who have received the first-fruits of the Spirit. All of them, in their measure, groan that their very bodies may be delivered from being the subject and seat of sin — that they may be redeemed out of that bondage. It is a bondage to the very body of a believer, to be instrumental to sin. We long for the body's perfect deliverance from it, which will complete the grace of adoption in the whole person. But it is most eminent in those who excel in a state of humiliation and repentance. They are the ones, if any, that groan earnestly, — this is what they sigh, breathe, and pant after continually; and their views of the glory that will be revealed, give them refreshment in their deepest sorrows. They wait for the Lord in this, more than they that wait for the morning. Do not blame a truly penitent soul if he longs to be dissolved; the greatness and excellency of the change which he will have by it, is his present life and relief.
(2.) What it looks for is the full enjoyment of glory, Rom 8:23.
(3.) But there is a weight on this desire, by the interposition of nature for the continuation of its present being, which is inseparable from it. But faith makes a reconciliation of these repugnant inclinations, keeping the soul from weariness and impatience. And it does this by reducing the mind to its proper rock: it lets it know that it should not be absolutely under the conduct of either of these desires. First, faith keeps them from excess, by teaching the soul to regulate them both by the word of God. It makes this the rule of such desires and inclinations; while they are regulated by this, we will not offend in them. And it mixes a grace with them both that makes them useful — namely, constant submission to the will of God.
"Grace would have this, and nature would have that; but," says the soul, "the will and sovereign pleasure of God is my rule: 'Not my will, holy
Father, but your will be done.'" We have the example of Christ himself in this matter.Luk 22.42
7. The last thing I will mention, as that which completes the state described, is abounding in contemplations of heavenly, invisible, and eternal things.
None have holier and humbler thoughts than truly penitent souls; none have higher and more heavenly contemplations. You might take them to be all sighs, all mourning, all dejection of spirit; but none are more above — none
97 so they dwell with him in a particular manner, by these heavenly contemplations. Those who have the lowest thoughts of themselves, and are most filled with self-abasement, have the clearest views of divine glory. The bottom of a pit or well gives the best prospect of the heavenly luminaries; and the soul in its deepest humiliations has, for the most part, the clearest views of things within the veil. are nearer the high and lofty One. As he dwells with them, Isa 57:15,
Notes [←1] Freed of dependence on something.
[←2] Gal 2.20.
[←3] Joh 20.31.
[←4] Tit 1.1.
[←5] Col 2.6.
[←6] 1Pet 3.21.
[←7] Staggering: literally, to walk as if unable to control one's movements.
[←8] 1Pet 2.3.
[←9] Isaac Chauncy (1632–1712) – an English dissenting minister and physician.
[←10] Rom 8:3 For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh,
[←11] Convinced sinners: those whose consciences convict them of their sin.
[←12] 1Cor 1:18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written: "I will destroy the wisdom of the wise, And bring to nothing the understanding of the prudent." 20 Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21 For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22
For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both
Jews and Greeks, Christ the power of God and the wisdom of God.
[←13] Act 13.41; Paul is quoting from Hab 1.5.
[←14] Rom 10:3-4 For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. 4 For Christ is the end of the law for righteousness to everyone who believes.
[←15] Gen 3:15 So the LORD God said to the serpent… 15 I will put enmity Between you and the woman, And between your seed and her Seed [Christ]; He shall bruise your head, And you shall bruise His heel."
[←16] Heb 10:5 When He came into the world, He said: "Sacrifice and offering You did not desire,
But a body You have prepared for Me. 6 In burnt offerings and sacrifices for sin You had no pleasure. 7 Then I said, 'Behold, I have come-- In the volume of the book it is written of Me-To do Your will, O God.'" 8 Previously saying, "Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them" (which are offered according to the law), 9 then He said, "Behold, I have come to do Your will, O God." He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all.
[←17] Rom 3:24 being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed; Rom 8:3 For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, 4 that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. 2Cor 5:19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 20 Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him, etc.
[←18] Interest here means a part or portion, as in having an interest in a business by buying stocks in it. – WHG
[←19] Becomes: that which is proper to, displays, or sets off to best advantage, the attributes of God.
[←20] Owen, as did many of the Puritans, considered Paul to be the writer of Hebrews.
[←21] Rom 4:20 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God;
[←22] 1Pet 1:8 whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory;
[←23] Faustus Socinus (1539-1604) rejected the divinity of Christ, the Trinity, and original sin.
[←24] Ecc 3:11 He has made everything beautiful in its time. Also He has put eternity in their hearts, except that no one can find out the work that God does from beginning to end.
[←25] Rom 3:21 But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; 23 for all have sinned and fall short of the glory of God, 24 being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, 26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.
[←26] Psa 130:3 If You, LORD, should mark iniquities, O Lord, who could stand? 4 But there is forgiveness with You, That You may be feared.
[←27] Mic 7:18 Who is a God like You, Pardoning iniquity And passing over the transgression of the remnant of His heritage? He does not retain His anger forever, Because He delights in mercy.
19 He will again have compassion on us, And will subdue our iniquities. You will cast all our sins Into the depths of the sea. 20 You will give truth to Jacob And mercy to Abraham, Which You have sworn to our fathers From days of old. Psa 85:8 I will hear what God the LORD will speak, For He will speak peace To His people and to His saints; But let them not turn back to folly. 1Tim 1:15 This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.
[←28] Eph 1:15 Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, 16 do not cease to give thanks for you, making mention of you in my prayers: 17 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, 18 the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power 20 which He worked in Christ when
He raised Him from the dead and seated Him at His right hand in the heavenly places;
[←29] Viands: A stock or supply of delicious foods.
[←30] Oblation: a sacrificial offering. In Hebrew, corban [OT:07133], as in Lev 2.4.
[←31] Rom 8:2 For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. 3 For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, 4 that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. Rom 10:3 For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. 4 For Christ is the end of the law for righteousness to everyone who believes.
[←32] Rom 8:32 He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? 33 Who shall bring a charge against God's elect? It is God who justifies. 34 Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.
[←33] Obdurate: resolute and opposed to change; unyielding and inflexible.
[←34] In other words, the flesh may sometimes agree with the law that something is good. But approving of it because it happens to be in one's self-interest, and not because God's law requires it, is not what saving faith consists in.
[←35] Rom 7:5 For when we were in the flesh, the sinful passions which were aroused by the law
[KJV: the motions of sins, which were by the law] were at work in our members to bear fruit to death.
[←36] Complacency: contentedness or satisfaction.
[←37] Isa 11:6 "The wolf also shall dwell with the lamb, The leopard shall lie down with the young goat, The calf and the young lion and the fatling together; And a little child shall lead them. 7
The cow and the bear shall graze; Their young ones shall lie down together; And the lion shall eat straw like the ox. 8 The nursing child shall play by the cobra's hole, And the weaned child shall put his hand in the viper's den.
[←38] Originally, displicency.
[←39] Rom 12:2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.
[←40] Originally, tergiversation.
[←41] Achan's sin at Ai (Jos 7.20-21).
[←42] kata< Qeo>n.
[←43] Rom 8:5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 6 For to be carnally minded is death, but to be spiritually minded is life and peace.
[←44] Eph 4:19 being past feeling, they have given themselves over to lewdness, to work all uncleanness with greediness.
[←45] 2Pet 1:3 as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, 4 by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.
[←46] Owen used primigenial powers – first-generation, prior to the fall.
[←47] Displicency: dissatisfaction, discontent, or aversion.
[←48] KJV. This is a more literal (and perhaps better) translation than most modern ones.
[←49] 2Cor 7:11 For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter.
[←50] Isa 58:2 Yet they seek Me daily, And delight to know My ways, As a nation that did righteousness, And did not forsake the ordinance of their God. They ask of Me the ordinances of justice; They take delight in approaching God. 3 `Why have we fasted,' they say, 'and You have not seen? Why have we afflicted our souls, and You take no notice?' "In fact, in the day of your fast you find pleasure, And exploit all your laborers.
[←51] Owen used "conscience" here. Scruples are moral or ethical principles that govern our actions.
[←52] It's possible for someone to be a gifted musician, teacher, or public speaker, and to use these gifts effectively in the church, to the admiration of all; and yet for that person to be without saving faith. In the same way, it's possible for a believer to be extraordinarily gifted; and yet to exercise such gifts without grace – to rely on them or "rest in" them as personal skills, instead of using them as a means of God's grace – even to persue personal glory through them, instead of God's glory. When we do this, it's self-deception, it's graceless, and it's lifeless. – WHG
[←53] Eph 6:24 Grace be with all those who love our Lord Jesus Christ in sincerity. Amen.
[←54] Sensible: able to feel or perceive.
[←55] Avocations: distractions, side-tracks, rabbit-trails.
[←56] The Ave Maria (Hail Mary) is a liturgical Roman Catholic prayer asking for the intervention of the Blessed Mother in the lives of individuals on Earth.
[←57] KJV Jon 2:8 Those who observe lying vanities forsake their own mercy.
[←58] Jos 24:19 But Joshua said to the people, "You cannot serve the LORD, for He is a holy God.
He is a jealous God; He will not forgive your transgressions nor your sins. 20 "If you forsake the LORD and serve foreign gods, then He will turn and do you harm and consume you, after He has done you good." 21 And the people said to Joshua, "No, but we will serve the LORD!"
22 So Joshua said to the people, "You are witnesses against yourselves that you have chosen the LORD for yourselves, to serve Him." And they said, "We are witnesses!"
[←59] Heb 12:28 Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. 29 For our God is a consuming fire.
[←60] Originally, "superfluity of naughtiness."
[←61] Gen 18:27 Then Abraham answered and said, "Indeed now, I who am but dust and ashes have taken it upon myself to speak to the Lord: Ecc 5:2 Do not be rash with your mouth, And let not your heart utter anything hastily before God. For God is in heaven, and you on earth;
Therefore let your words be few.
[←62] Job 4:18 If He puts no trust in His servants, If He charges His angels with error, 19 How much more those who dwell in houses of clay, Whose foundation is in the dust, Who are crushed before a moth? Job 15:15 If God puts no trust in His saints, And the heavens are not pure in His sight, 16 How much less man, who is abominable and filthy, Who drinks iniquity like water!
[←63] Psa 16:2 O my soul, you have said to the LORD, "You are my Lord, My goodness is nothing apart from You."
[←64] Heb 4:12 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.
[←65] Isa 29:13 Therefore the Lord said: "Inasmuch as these people draw near with their mouths
And honor Me with their lips, But have removed their hearts far from Me, And their fear toward Me is taught by the commandment of men,
[←66] Mal 1:14 "But cursed be the deceiver Who has in his flock a male, And takes a vow, But sacrifices to the Lord what is blemished-- For I am a great King," Says the LORD of hosts,
"And My name is to be feared among the nations.
[←67] 2Sam 12:14 "However, because by this deed you have given great occasion to the enemies of the LORD to blaspheme, the child also who is born to you shall surely die."
[←68] Eze 36:20 "When they came to the nations, wherever they went, they profaned My holy name- - when they said of them,`These are the people of the LORD, and yet they have gone out of His land.' Rom 2:24 For "the name of God is blasphemed among the Gentiles because of you," as it is written.
[←69] Openly straightforward or frank; honest with themselves.
[←70] Eze 9:4 and the LORD said to him, "Go through the midst of the city, through the midst of Jerusalem, and put a mark on the foreheads of the men who sigh and cry over all the abominations that are done within it."
[←71] Vexed: causing difficulty in finding an answer or solution; much disputed. "What was it all for?"
[←72] Phi 1:22 But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. 23 For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better.
[←73] 2Cor 5:2 For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven, 4 For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life. 6 So we are always confident, knowing that while we are at home in the body we are absent from the Lord. 8 We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.
[←74] 1Joh 2:15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.
[←75] Col 3:1 If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. 2 Set your mind on things above, not on things on the earth.
3 For you died, and your life is hidden with Christ in God. 4 When Christ who is our life appears, then you also will appear with Him in glory. 5 Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.
[←76] Phi 4:5 Let your moderation [epieikes NT:1933] be known to all men. The Lord is at hand.
[←77] Disquietment: lacking peace and tranquility; being uneasy or disturbed in heart or mind.
[←78] Mat 6:25 "Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing?
[←79] Displicency: dissatisfaction, discontent, or aversion.
[←80] Ever and anon: time and again.
[←81] Gen 4:12 "When you till the ground, it shall no longer yield its strength to you. A fugitive and a vagabond you shall be on the earth." 13 And Cain said to the LORD, "My punishment is greater than I can bear! … 16 Then Cain went out from the presence of the LORD and dwelt in the land of Nod on the east of Eden. 17 And Cain knew his wife, and she conceived and bore Enoch. And he built a city, and called the name of the city after the name of his son –
Enoch.
[←82] Rom 6:21 What fruit did you have then in the things of which you are now ashamed? For the end of those things is death.
[←83] Psa 25:7 Do not remember the sins of my youth, nor my transgressions; According to Your mercy remember me, For Your goodness' sake, O LORD.
[←84] Psa 103:2 Bless the LORD, O my soul, And forget not all His benefits: 3 Who forgives all your iniquities, Who heals all your diseases, 4 Who redeems your life from destruction, Who crowns you with lovingkindness and tender mercies;
[←85] 1Joh 2:2 "And He Himself is the propitiation for our sins, and not for ours only but also for the whole world,".
[←86] 2Cor 7:9 Now I rejoice, not that you were made sorry, but that your sorrow led to repentance.
For you were made sorry in a godly manner, that you might suffer loss from us in nothing. 10
For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. 11 For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter.
[←87] 1Cor 11:31 For if we would judge ourselves, we would not be judged.
[←88] Psa 102:1 Hear my prayer, O LORD, And let my cry come to You.
[←89] Psa 31:10 For my life is spent with grief, And my years with sighing; My strength fails because of my iniquity, And my bones waste away.
[←90] 1Tim 4:1 Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, 2 speaking lies in hypocrisy, having their own conscience seared with a hot iron, 3 forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
[←91] Habits: the distinctive robes of monks and priests.
[←92] Retrenchment: restraint, austerity; showing extreme reserve rather than extravagance.
[←93] Luk 21:34 "But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. 35 "For it will come as a snare on all those who dwell on the face of the whole earth. 36 "Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man."
[←94] Song 3:1 THE SHULAMITE By night on my bed I sought the one I love;
[←95] Rom 7:24 O wretched man that I am! Who will deliver me from this body of death?
[←96] Rom 8:23 Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.
[←97] Isa 57:15 For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: "I dwell in the high and holy place, With him who has a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones.