1. To turn from wickedness; this the negative part according to that, Let him eschew evil and do good. And that according to the very morality of the heathens, virtus est vitium fugere, etc. Not to be vicious is the rudiment of virtue, and 'tis the beginning of wisdom to leave off playing the fool. Now this turning from wickedness being a very hard work, nothing more difficult than to throw off habits once contracted. Let us therefore by a gradual deduction show the right way of proceeding, what course a new convert, that turns from his wickedness, usually takes.(1) To fortify the reason or understanding with all arguments against it: for conviction is supposed as the very bottom of this work of repentance. The arguments to convince a man's self are partly moral, partly civil and external; such as are the vileness of thy lusts, which make thee live a life not suitable to the excellency of thy nature, the ill consequence of it, in provoking God and making Him thy enemy, and in exposing thy soul to eternal ruin. Again, the discredit and disparagement; the damage and loss of time, health, estate, they run thee into; the trouble and vexation they procure thee, and the little satisfaction they give thee in lieu of all those inconveniences, of all those hazards and dangers they put thee upon.(2) To wean the affections; and this will not be very difficult, when the understanding is once convinced. But here's the fault (Hosea 4:6). Upon this conviction will naturally follow a loathing and detestation of thy sin.(3) Shunning all occasions. A man then will set a guard upon himself, stop all the avenues of sin, and resist the devil, who is likely most busy at men's conversion. He that is truly convinced will do so; else he but dissembles with God, and his own soul.(4) At least since he finds it so very hard to master his thoughts, and evil concupiscence is ever working and boiling up in unlawful desires; yet he will bridle himself from committing the gross act. For if after his conversion he come so far back, as to act the same wickedness over again, then he is to begin all his work anew, and his repentance itself is to be repented of, as having not been sound and sincere.

2. The other is positive, to do that which is lawful and right.(1) He doth by degrees inure himself to the contrary virtues. Habits are acquired by single acts frequently repeated, and though difficult at first, yet by use and custom are made easy and familiar, till at last they become natural.(2) As a Christian; he frequents those spiritual exercises wherein grace is promised and improved; prayer, meditation, reading, hearing, receiving, etc., whereof some are to instruct him in his rule, and to give him directions; others to fetch in help and assistance: and he that thus seeks God in His own ordinances and methods, will be sure to find Him.(3) To be sure he keeps himself employed, that his sin may not find him at leisure; that idleness may give the Evil One no advantage against him.

II. THE CONSEQUENT OF THUS DOING IS, THAT HE SHALL SAVE HIS SOUL ALIVE.

1. By turning thus from his wickedness, and doing that which is right, he shall be so accepted of God, that his sins shall never prejudice him, as to his eternal estate, whoever the person be, whatever his former life hath been.

2. His thus doing prepares and disposes him for God's grace, whereby he may be enabled to do more, till he work out his salvation; and God's grace will perfect that good work which has been begun in him.

3. This reformation and amendment evidences a justifying and a saving faith, and shows a man to be, to the glory of God's grace, a truly pious man, and one who may fairly entertain very good assurances of happiness in the life to come. For though by Christ alone, as the meritorious cause, and by faith alone, as the instrumental cause, we are justified and saved; yet that faith itself will do us no good, no, nor Christ Himself stand us in any stead, unless it be accompanied with repentance from sin, and amendment of life.I might from hence draw several inferences of vulgar mistakes about this necessary work of repentance; let me but mention two.

1. As to the first act, to turn from his wickedness that he hath committed. Some think it enough to turn from some sins, and indulge themselves in others, or at least to turn off one sin, and take up another in its stead. But such must know, that they are still in captivity; they do but alter their prison.

2. As to the second act, to do that which is lawful and right. There are those, who seem to resolve all religion into hearing; that they look on as the soul-saving ordinance; for by that comes faith. Be it so; but let not good works be thrown aside as unnecessary, as dangerous. For what says the apostle? Not the hearers, but the doers shall be justified.

III. THE POSSIBILITY OF THE DUTY AS TO ITS PERFORMANCE: for else all were to no purpose.

1. God has a kindness for all the souls of men. He is a faithful Creator; His mercy is over all His works, and He hates nothing that He hath made.

2. There's no bar then, as on God's part, against any soul's happiness. We say, unfortunate persons were born under an ill planet, but whatever force the stars may have upon men's estates and successes, they have none upon their minds and wills. Here 'tis thy own will that writes thy destiny; there's no fatality upon thee, but what thou bringest upon thyself. There's no irreversible decree in our way, to exclude us, if we do not exclude ourselves. Thy destruction is of thyself, O Israel. God made no man purposely to damn him. Death was one of man's own inventions, and will be the reward of his own evil actions.

3. God allows everyone such a sufficiency of means, as will at least render him inexcusable. In the parable of Talents, they had everyone more or less. Even where the means are denied or withdrawn, 'tis out of mercy upon foresight of the abuse. These are certain truths, that every man may do better than he does, and may have more grace to do better, if he seek it. If the advantages of the Gospel, the assistances of grace, the influences of the Spirit, the admonitions of conscience will not prevail with men, God will be justified when He judges, even in their condemnation.

4. God having thus furnished us with helps, and being ready further to enable us, expects and requires our own serious endeavours in the working out of our own salvation, nor can we look to be saved otherwise. This passeth for current doctrine in all worldly affairs, that men's industry and diligence are the only arguments to build their assurance of success upon. And this much more in spiritual and eternal concerns. A man is not to lie in a ditch, and think to get out only by crying, God help me. The carter in the fable, when he called for Hercules' assistance, was bid to set his own shoulder first to the wheel. It is a proverb, that the world is made for the presumptuous; which Christ seems to have consecrated to pious encouragement, when He tells us, The kingdom of heaven suffers violence, and the violent take it by force. And thus much to evince as the obligation, so the possibility of this duty of repentance and conversion, that as it ought to be in the sinner's will, so 'tis partly in his power.We shall now show how far that power will lead him.

1. A man may, if he will, forbear the gross act of sin.

2. A man may, if he will, shun the occasion of his sin, and get out of the devil's way, and keep guard at his weak place. A vessel may run foul in a dark night, and strike upon a secret, unseen rock; but if the pilot have any the least care, he will beware places of known danger.

3. A man may, if he will, by degrees draw off his affections, and estrange himself to his sin.

4. A man may, if he will, use his reason; and he doth not deserve the name of man, that will not do that. He may so fortify his understanding, and even natural conscience (for we are now within the compass of nature) that he may at length arrive at a full perfect resolution against his sin.Then as to do that which is lawful and right.

1. He may, if he will, keep himself well employed, and so not be at leisure for his sin. Good exercise is an expedient for health of soul, as well as body.

2. He may, if he will, go to church, to his closet, read, hear, pray, meditate, and frequent those religious duties wherein God has promised to bestow grace, and pious persons are wont to improve it.

3. He may, if he will, inure himself by good acts as to the substance of them, to the contrary virtues. I still speak of moral actions performable by the strength of nature; so that yet we are not come within the sphere of grace's activity. Hitherto a man may go of himself, if he will; and certainly he is in a very hopeful condition that goes thus far. I shall not fear to tell you, that he is gone a good part of his way to heaven, and there's no going to heaven but this way. He has turned from his wickedness, and now does that which is lawful and right; therefore he shall save his soul alive.And how's that? That's on God's part; for though we must work out our salvation, yet by grace we are saved still: 'tis the gift of God, when all's done.

1. God accepts such an one, as He did the devout centurion.

2. God further enables him; so as with His grace to prevent him and assist him, as again in Cornelius his case.

3. God justifies him (his sins that he had done shall be mentioned no more), and will finally reward him; his soul shall live.I shall conclude with two or three cautions, which may quicken us, that we do not put off this necessary work upon this presumption, that 'tis in our power to repent when we will.

1. That the longer 'tis deferred, the more difficult it will be. Our sins will grow stronger, our powers and resolutions weaker, and the grace and favour of God less easy to be obtained, if we neglect the time when He may be found.

2. That though true repentance be never too late, yet late repentance is seldom true. 'Tis a shrewd sign of our insincerity, when we are unwilling to leave our lusts till they leave us.

3. That our intentions, though never so good, if we defer to put them in execution, when we have time to do it, will not find so gracious an acceptance at God's hands.

4. That everyone has a day of grace, and 'tis a thing of extreme danger to hazard the loss of that; to let the measure of our iniquities be filled up, and so to have the things of our peace at last hid from our eyes, and repentance itself put out of our power.

(Adam Littleton, D. D.)

II. After this relinquishing known sin, THE NEXT STEP IS, "TO DO THAT WHICH IS LAWFUL AND RIGHT." We know well the difficulty of reconciling the sovereign power of God with the agency of helpless man. But let us consider, for the practical view of the question, that the same God who made the body and its powers made also the soul and its powers. Now, we feel no hesitation in speaking about the freedom of motion of the limbs of the body; yet the whole power to move arm, or leg, or hand, is derived as directly from God as is the power of the mind to think. And notwithstanding this, we feel no hesitation in attributing to man a perfect mastery over all the motions of his own limbs, though it be true that "in God he lives, and moves, and has his being." When you tell a man to walk, in effect you only tell him to use the power of body which God has given him. He walks, not because he gave himself the power to do so, but because God gave it to him. Now we know the limits under which this can be applied to the soul. Sin has cast its chain, so to speak, about the legs and arms of the soul. If you wish to walk to a neighbouring place, we know of no impediment to your motions; but if you wish to walk to heaven, the case is different. But who gave you the unshackled limbs? God. And if He gives the like power to the soul, why may we not, in like manner, exhort you to make use of it, without being misconstrued? But what is the "lawful and right," the Christian obedience, required of you? Repentance, faith, holiness. But these imply a thousand particulars, without understanding many of which, it is but giving dark counsel. We spoke of repentance first; but how is a man to perform this "lawful and right" act? How are you to feel sorrow for your sins? You cannot give this sorrow to yourselves; nor can any human being give it you. How then is it to be obtained? In the use, we reply, of God's appointed means. "Do" them, for they are the "lawful and right" means. Now, we think the appointed way of obtaining repentance is by looking closely at and to Jesus Christ, in connection with what you know of yourselves relative to the past and the present, and what you justly suspect of yourselves for the future. Not that we suppose that any view you can take of Jesus Christ, in connection with His dreadful sufferings for your sins, could move you to real sorrow; but our belief is, that this is the appointed effect of this particular means: if you once look at Christ in this light, He will at the same time regard you for the most merciful of all purposes. Is not every spiritual blessing to be traced up, instrumentally, to Jesus Christ? Repentance certainly is a spiritual blessing; and therefore the proper means are, to come to Him, in the hope that He, by His Spirit, will awaken it within you. If you wait until you are a penitent before you seek for the remedy of the Gospel, you are inverting the only safe order. Come to Jesus Christ in prayer for the gift of repentance: this, we say, is the appointed means. For we are only asking you to exert the power which is given you by God to use His own means, that you may obtain His own blessing. But we pass on to the second act spoken of as "lawful and right" for the salvation of the soul — faith in Jesus Christ. And certainly if repentance is a necessary act of obedience, so is a reliance on the meritorious sacrifice of Jesus Christ. But then what can you do, you yourselves do, in the way of obedience to this injunction? You cannot give yourself faith in Christ, but you can pray for it. You can read the history of His sufferings and death for your sins, with a thoughtful mind; and in that same book in which they are recorded, you can read the only valuable and true history in the world of yourselves. If you desire to see the faithful representation of your countenance, you go to the looking glass; and if you want to see the only real picture of your soul's condition, read God's Word for this express purpose, for you will find it nowhere else. By thus using the plain means, so easy of access, for learning what you can of Jesus Christ, and what you can of yourself, you meet God, as it were, in the right road; you go as far as you can go. And as little do we expect that God will go out of His way to withhold His suns, and rains, and winds, for maturing the seed put into the ground with all care, in the use of His own appointed means, as we believe He will withhold the suns, and winds, and rains of His Holy Spirit. to bring to ripeness the graces connected with "saving the soul alive" in those who thus do their part towards obtaining them.

(J. E. Golding.)

II. HE TURNETH AWAY FROM ALL HIS TRANSGRESSIONS THAT HE HATH COMMITTED. He forthwith begins "in the strength of the Lord," trusting that His grace will be with him, to leave off every kind of iniquity of language and conduct, to avoid all ungodly society, to check his bad tempers, to resist his vile passions, to devote himself to pious practices, to d course of real, earnest, heartfelt prayer, to diligent, thoughtful, and devout reading of the Scriptures, and to all the duties which he owes to his neighbour. He is not like so many, who "return, but not the Most High;" who make some confessions, offer some prayers, leave off some sins, who are "almost persuaded to be Christians," who go a little way toward God, but will not go all the way to God, will not become His faithful, consistent, devoted servants. He that really returns to God, really devotes himself to the service of the Lord, considers that he is not his own master, to pick and choose what duty he will do, and what he will leave undone, when he will do his duty, and when he will leave it undone; he considers, that he is "not his own, for he is bought with a price, and must glorify God," by leaving off every sinful practice, and by the faithful, regular, and consistent discharge of every duty.

(R. L. Cotton, M. A.)

     6026   sin, judgment on
     6206   offence

Ezekiel 18:20-31

     6139   deadness, spiritual

Ezekiel 18:25-32

     1075   God, justice of

Ezekiel 18:27-28

     8330   receptiveness

God's Curse on Sin.
"Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin."--EZEKIEL xviii. 30. These words of Ezekiel may be understood as expressing in the prophet's language what the Book of Deuteronomy expresses in such denunciations as those which were read to us the other day in the Commination Service. They correspond also to the warning of St. Paul when he says--"Be not …
John Percival—Sermons at Rugby

Divine Impartiality Considered.
"For there is no respect of persons with God." The divine impartiality is often asserted in the holy scriptures; and the assertion coincides with our natural ideas of deity. The pagans indeed attributed to their Gods, the vices, follies and weaknesses of men! But the beings whom they adored were mostly taken from among men, and might be considered as retaining human imperfections,--Had unbiased reason been consulted to find out a supreme being, a different object would have been exhibited to view. …
Andrew Lee et al—Sermons on Various Important Subjects

True Repentance
EZEKIEL xviii. 27. When the wicked man turneth away from his wickedness which he hath committed, and doeth that which is lawful and right, he shall save his soul alive. We hear a great deal about repentance, and how necessary it is for a man to repent of his sins; for unless a man repent, he cannot be forgiven. But do we all of us really know what repentance means? I sometimes fear not. I sometimes fear, that though this text stands at the opening of the Church service, and though people hear it …
Charles Kingsley—The Good News of God

Of the Examination of Conscience, and Purpose of Amendment
The Voice of the Beloved Above all things the priest of God must draw nigh, with all humility of heart and supplicating reverence, with full faith and pious desire for the honour of God, to celebrate, minister, and receive this Sacrament. Diligently examine thy conscience and with all thy might with true contrition and humble confession cleanse and purify it, so that thou mayest feel no burden, nor know anything which bringeth thee remorse and impedeth thy free approach. Have displeasure against …
Thomas A Kempis—Imitation of Christ

The Theology of Grace.
The theology which Augustin opposed, in his anti-Pelagian writings, to the errors of Pelagianism, is, shortly, the theology of grace. Its roots were planted deeply in his own experience, and in the teachings of Scripture, especially of that apostle whom he delights to call "the great preacher of grace," and to follow whom, in his measure, was his greatest desire. The grace of God in Jesus Christ, conveyed to us by the Holy Spirit and evidenced by the love that He sheds abroad in our hearts, is the …
St. Augustine—Anti-Pelagian Writings

The Abbots Euroul and Loumon.
To the examples already given in the previous biographies, of the power which religion exercised over the rough and savage mind, we may add the following. The abbot Ebrolf (Euroul) had settled with his monks in a thick forest, infested by wild beasts and robbers. One of the robbers came to them, and, struck with reverence at their aspect, said to them: "Ye have chosen no fit dwelling for you here. The inhabitants of this forest live by plunder, and will not tolerate any one amongst them who maintains …
Augustus Neander—Light in the Dark Places

A Startling Statement
TEXT: "The wicked shall not be unpunished."--Prov. 11:21. There are very many passages of Scripture which ought to be read in connection with this text; as for example, "Fools make a mock at sin" (Proverbs 14:9), for only a fool would. Better trifle with the pestilence and expose one's self to the plague than to discount the blighting effects of sin. And, again, "The soul that sinneth it shall die" (Ezekiel 18:4). From this clear statement of the word of God there is no escape. Or, again, "Our …
J. Wilbur Chapman—And Judas Iscariot

General Character of Christians.
"And they that are Christ's have crucified the Flesh, with the Affections and Lusts." St. Paul is supposed to have been the first herald of gospel grace to the Galatians; and they appear to have rejoiced at the glad tidings, and to have received the bearer with much respect. But after his departure, certain judaizing teachers went among them, and labored but too successfully, to alienate their affections from him, and turn them form the simplicity of the gospel. The malice and errors of those deceitful …
Andrew Lee et al—Sermons on Various Important Subjects

The Wicked Husbandmen.
"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto …
William Arnot—The Parables of Our Lord

The Same Necessary and Eternal Different Relations
that different things bear one to another, and the same consequent fitness or unfitness of the application of different things or different relations one to another, with regard to which the will of God always and necessarily does determine itself, to choose to act only what is agreeable to justice, equity, goodness, and truth, in order to the welfare of the whole universe, ought likewise constantly to determine the wills of all subordinate rational beings, to govern all their actions by the same …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Some Man Will Say, "So Then any Thief Whatever is to be Accounted Equal...
19. Some man will say, "So then any thief whatever is to be accounted equal with that thief who steals with will of mercy?" Who would say this? But of these two it does not follow that any is good, because one is worse. He is worse who steals through coveting, than he who steals through pity: but if all theft be sin, from all theft we must abstain. For who can say that people may sin, even though one sin be damnable, another venial? but now we are asking, if a man shall do this or that, who will …
St. Augustine—Against Lying

"He is the Rock, his Work is Perfect, for all his Ways are Judgment, a God of Truth, and Without Iniquity, Just and Right is He.
Deut. xxxii. 4, 5.--"He is the Rock, his work is perfect, for all his ways are judgment, a God of truth, and without iniquity, just and right is he. They have corrupted themselves, their spot is not the spot of his children," &c. There are none can behold their own vileness as it is, but in the sight of God's glorious holiness. Sin is darkness, and neither sees itself, nor any thing else, therefore must his light shine to discover this darkness. If we abide within ourselves, and men like ourselves, …
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus, My Rock.
When the storm and the tempest are raging around me, Oh! where shall I flee to be safe from their shock? There are walls which no mortal hands built to surround me, A Refuge Eternal,--'Tis JESUS MY ROCK! When my heart is all sorrow, and trials aggrieve me, To whom can I safely my secrets unlock? No bosom (save one) has the power to relieve me, The bosom which bled for me, JESUS MY ROCK! When Life's gloomy curtain, at last, shall close o'er me, And the chill hand of death unexpectedly knock, I will …
John Ross Macduff—The Cities of Refuge: or, The Name of Jesus

And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness. …
Athanasius—Select Works and Letters or Athanasius

Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments …
Lewis Bayly—The Practice of Piety

Concerning the Condition of Man in the Fall.
Concerning the Condition of Man in the Fall. [182] All Adam's posterity, or mankind, both Jews and Gentiles, as to the first Adam, or earthly man, is fallen, degenerated, and dead; deprived of the sensation or feeling of this inward testimony or seed of God; and is subject unto the power, nature, and seed of the serpent, which he soweth in men's hearts, while they abide in this natural and corrupted estate; from whence it comes, that not only their words and deeds, but all their imaginations, are …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

"But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came …
Hugh Binning—The Works of the Rev. Hugh Binning

Repentance and Restitution.
"God commandeth all men everywhere to repent."--Acts xvii. 30. Repentance is one of the fundamental doctrines of the Bible. Yet I believe it is one of those truths that many people little understand at the present day. There are more people to-day in the mist and darkness about Repentance, Regeneration, the Atonement, and such-like fundamental truths, than perhaps on any other doctrines. Yet from our earliest years we have heard about them. If I were to ask for a definition of Repentance, a great …
Dwight L. Moody—The Way to God and How to Find It

Perseverance Proved.
2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected …
Charles Grandison Finney—Systematic Theology

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is …
Charles Grandison Finney—Systematic Theology

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux