---

I. THE WICKED OUGHT TO REFORM.

1. Sin is contrary to reason.

(1)  A sinful action is discreditable to any person whatsoever.

(2)  It is grievous, painful, and intolerable to bear the effects of wicked and sinful actions, and to vary from right.

2. Being such, it cannot be justified. As the palsy-motion, which seems to be quicker than other; but it is not from strength but from weakness: no man can justify a sinful action; but to a bad conscience, or before an unrighteous judge; who is either ignorant or partial, or himself as bad, by undue principles, corrupt interest, or an abuse of power.

3. Every sinful action, however we may stand to it, or may be countenance here in the world, will be discountenanced sooner or later, whether we will or no.

4. If we do not repent of that which we have done sinfully, it will lie upon us as the blackest spot, as the heaviest judgment, and as the worst malady.

5. There is no expectation either of God's pardon, or of help from Him, but in the way of repentance. For who can promise himself anything out of the terms of the covenant of grace; namely, repentance from all dead works, resolution of obedience to God, and faith in the Lord Jesus Christ.

6. We are all under obligation to repent, though there would no good come to us by it. For we are God's creatures, and held of Him; from whence it follows, that we ought to serve Him, and to do His will, and to be at His command.

II. THROUGH THE GRACE WHICH GOD DOTH AFFORD, WE MAY REPENT OF ALL EVIL DONE, AND MAKE APPLICATION TO GOD; AND DEPRECATE HIS DISPLEASURE, AND LEAVE OFF TO SIN, AND RETURN TO OUR DUTY, AND SO OBTAIN HIS PARDON. Neither let any man say, that the text signifies no more than if one should say to an impotent man, remove this mountain, and thou shalt have such or such a reward; or to bid a man to comprehend the ocean in the hollow of his hand, and it shall so or so be done unto him. These ways of speaking must not be put upon God, nor in any ease attributed unto Him. When God saith to the sinner, repent and turn from your wickedness, and you shall save your soul alive, it doth suppose that either He is able or that He will make Him so. But here some may be ready to interpose, and say: surely God is not in good earnest, because He might if He would; for who can resist the Divine will? It doth not follow, that because God doth not enforce, that therefore He doth not enable. That God should force agrees neither with the nature of God, nor with the nature of man; but that God should enable, this is natural to the relation we stand in to God, who is original to our being. Wherefore be resolved in this matter, that God is with us, and that He is ready to afford His grace and assistance. Now, that you may not lose this great argument and principle of reformation, and true and solid ground of encouragement, to leave off to sin, and to return to God, because of His gracious aid and assistance, I will give you assurance further by these six particulars.

1. It was never God's intention, when He made man at first, to put him into a state of absolute independency, or self-sufficiency. And therefore whosoever assumes it to himself doth assume that which never did belong to a creature-state.

2. Could man allege either necessity of evil, or impossibility of doing good, it would be a plea when God calls us to an account, and admits us to reason with Him.

3. Where there is excellency of nature there is always readiness to communicate, supply, and gratify.

4. We cannot say worse of God than that His calls and monitions to His creatures are not serious and in good earnest, and out of love and good mind.

5. To assert our impotency and disability, and that God is wanting in necessary assistance, is to expose us to an invincible temptation; and that in these three particulars.

(1) To entertain hard thoughts of God, and such as are unworthy of Him.

(2) To throw off the use of all means, and to take no care at all in this great affair.

(3) To despair. And we wrong God more by desperation than by presumption.

6. God hath done so much on His part, that He hath given us all reason to believe, and think that He is well minded towards us; and that He is resolved in the matter of our recovery; upon terms that are made easy and possible.

(1) Take into consideration the length of God's patience; for were God for our destruction, He would take us at the first advantage and opportunity, as enemies are wont to do.

(2) The checks of our own consciences.

(3) The abundant provision that God hath made for our recovery. There is expiation of sin; and the assistance of His grace and Spirit, for the recovering of us.

(4) The nature and quality of the things that God, upon account of religion, does require of us, namely, those things whereof religion doth consist; and they are internal good dispositions and acts that are suitable, and do of their own accord follow.

(5) The equal consideration that we meet with at the hands of God, in respect of our present weakness, shows that God is ready and willing to do us good.

(6) Though God begin with less, He will go on with more. So that, let no man be discouraged though that which he now hath be not sufficient for to carry him through that which he hath before him; for as his work shall increase and grow greater, God will furnish him with that assistance that shall be suitable and sufficient for what He calls him unto.

(7) God speaketh absolutely, positively, and without any reservation; that when a sinner turneth away from his wickedness he shall save his soul alive.

(8) The repentance of a sinner, and his turning to God, is a thing so acceptable and well pleasing to God that He will greatly reward those that have any hand in it. (Daniel 12:3.)

(B. Whichcote, D. D.)

---

---

KJV: Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.

WEB: Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he shall save his soul alive.