CHAPTER III.07

XVII. But as some persons, when they find weeping, fasting, and ashes mentioned, not only in many other passages of Scripture, but particularly in Joel,1648 consider fasting and weeping as the principal part of repentance, their mistake requires to be rectified. What is there said of the conversion of the whole heart to the Lord, and of rending not the garments, but the heart, properly belongs to repentance; but weeping and fasting are not added as perpetual or necessary effects of it, but as circumstances belonging to a particular case. Having prophesied that a most grievous destruction was impending over the Jews, he persuades them to prevent the Divine wrath, not only by repentance, but also by exhibiting external demonstrations of sorrow. For as it was customary, in ancient times, for an accused person to present himself in a suppliant posture, with a long beard, dishevelled hair, and mourning apparel, in order to conciliate the compassion of the judge, so it became those who stood as criminals before the tribunal of God, to deprecate his severity in a condition calculated to excite commiseration. Though sackcloth and ashes were perhaps more suitable to those times, yet it is evident that the practice of weeping and fasting would be very seasonable among us, whenever the Lord appears to threaten us with any affliction or calamity. For when he causes danger to appear, he, as it were, denounces that he is prepared and armed for the exercise of vengeance. The prophet, therefore, was right in exhorting his countrymen to weeping and fasting; that is, to the sadness of persons under accusation, into whose offences he had just before said that an examination was instituted. Neither would the pastors of the church act improperly in the present age, if, when they perceived calamity impending over the heads of their people, they called them to immediate weeping and fasting; provided they always insisted with the greatest fervour and diligence on the principal point, which is, that they must rend their hearts, and not their garments. It is certain, that fasting is not always the concomitant of repentance, but is appointed for times of peculiar calamity; wherefore Christ connects it with mourning, when he frees the apostles from any obligation to it, till they should be affected with grief at the loss of his presence.1649 I speak of solemn fasting. For the life of the pious ought at all times to be regulated by frugality and sobriety, that through its whole progress it may appear to be a kind of perpetual fast. But as the whole of this subject must be discussed again, when we come to treat of Ecclesiastical Discipline, I touch the more slightly upon it at present.

XVIII. I will again remark, however, that when the word repentance is transferred to this external profession, it is improperly changed from the genuine signification which I have stated. For this external profession is not so much a conversion to God, as a confession of sin, with a deprecation of punishment and guilt. Thus to “repent in sackcloth and ashes,”1650 is only a declaration of our displeasure against ourselves, when God is angry with us on account of our grievous offences. And this is a public species of confession, by which condemning ourselves before angels and men, we prevent the judgment of God. For Paul rebukes the sluggishness of those who indulge their sins, saying, “If we would judge ourselves, we should not be judged.”1651 It is not necessary, in all cases, publicly to make men witnesses of our repentance; but a private confession to God is a branch of true penitence which cannot be omitted. For nothing is more unreasonable than that God should pardon sins, in which we encourage ourselves, and which, lest he should bring them to light, we conceal under the garb of hypocrisy. And it is not only necessary to confess the sins which we commit from day to day; more grievous falls ought to lead us further, and to recall to our remembrance those which appear to have been long buried in oblivion. We learn this from the example of David;1652 for, being ashamed of a recent and flagitious crime, he examines himself back to the time of his conception, and acknowledges that even then he was corrupted and contaminated with carnal impurity; and this not to extenuate his guilt, as many conceal themselves in a multitude, and endeavour to escape with impunity by implicating others with themselves. Very different was the conduct of David, who ingenuously aggravated his guilt, by confessing that he was corrupted from his earliest infancy, and had never ceased to accumulate crimes upon crimes. In another place, also, he enters on such an examination of his past life, that he implores the Divine mercy to pardon the sins of his youth.1653 And certainly we shall never give proof that we have shaken off our lethargy, till, groaning under the burden, and bewailing our misery, we pray to God for relief. It is further to be remarked, that the repentance which we are commanded constantly to practise, differs from that which arouses, as it were, from death those who have either fallen into some great enormity, or abandoned themselves to a course of sin with unrestrained license, or by any rebellion shaken off the Divine yoke. For when the Scripture exhorts to repentance, it frequently signifies a kind of transition and resurrection from death to life; and when it states that the people repented, it [pg 552] means that they departed from idolatry and other gross enormities; in which sense Paul declares his grief for sinners, who “have not repented of their uncleanness, and fornication, and lasciviousness.”1654 This difference should be carefully observed, lest, when we hear that few are called to repentance, we fall into a supine security, as though we had no more to do with the mortification of the flesh, from which the depraved appetites that perpetually disturb us, and the vices that often arise in us, will never permit us to relax. The special repentance, therefore, which is only required of some whom the devil has seduced from the fear of God, and entangled in his fatal snares, supersedes not that ordinary repentance, which the corruption of nature obliges us to practise during the whole course of our lives.

XIX. Now, if it be true, as it certainly is, that the whole substance of the gospel is comprised in these two points, repentance and remission of sins,—do not we perceive that the Lord freely justifies his children, that he may also restore them to true righteousness by the sanctification of his Spirit? John, the “messenger sent before the face” of Christ to “prepare his way before him,”1655 preached, “Repent ye, for the kingdom of heaven is at hand.”1656 By calling men to repentance, he taught them to acknowledge themselves to be sinners, and every thing belonging to them to be condemned before God, that they might earnestly desire and pray for a mortification of the flesh, and new regeneration in the Spirit. By announcing the kingdom of God, he called them to exercise faith; for by “the kingdom of God,” the approach of which he proclaimed, he intended remission of sins, salvation, life, and in general all the benefits that we obtain in Christ. Wherefore, in the other evangelists, it is said, that “John came, preaching the baptism of repentance for the remission of sins.”1657 What was intended by this, but that, oppressed and wearied with the burden of sins, men should turn themselves to the Lord, and entertain a hope of remission and salvation? Thus, also, Christ commenced his public ministrations. “The kingdom of God is at hand: repent ye, and believe the gospel.”1658 First, he declares that the treasures of mercy are opened in himself; then he requires repentance; and lastly, a reliance on the Divine promises. Therefore, when he would give a brief summary of the whole gospel, he said, that “it behoved him to suffer, and to rise from the dead; and that repentance and remission of sins should be preached in his name.”1659 The apostles also, after his resurrection, preached that he was exalted [pg 553] by God, “to give repentance to Israel and remission of sins.”1660 Repentance is preached in the name of Christ, when men are informed, by the doctrine of the gospel, that all their thoughts, their affections, and their pursuits, are corrupt and vicious; and that therefore it is necessary for them to be born again, if they wish to enter the kingdom of God. Remission of sins is preached, when men are taught that Christ is made unto them “wisdom, and righteousness, and sanctification, and redemption;”1661 in whose name they are gratuitously accounted righteous and innocent in the sight of God. Both these blessings of grace, as we have already shown, are apprehended by faith; yet since the goodness of God in the remission of sins is the peculiar object of faith, it was necessary that it should be carefully distinguished from repentance.

XX. Now, as a hatred of sin, which is the commencement of repentance, is our first introduction to the knowledge of Christ, who reveals himself to none but miserable and distressed sinners, who mourn, and labour, and are heavy laden; who hunger and thirst, and are pining away with grief and misery;1662 so it is necessary for us, if we desire to abide in Christ, to strive for this repentance, to devote our whole lives to it, and to pursue it to the last. For he “came to call sinners,” but it was to call them “to repentance.”1663 He was “sent to bless” the unworthy; but it was “in turning away every one from his iniquities.”1664 The Scripture is full of such expressions. Wherefore, when God offers remission of sins, he generally requires repentance on the part of the sinner; implying that his mercy ought to furnish a motive to excite us to repentance. “Keep ye judgment, and do justice; for my salvation is near.”1665 Again: “The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob.”1666 Again: “Seek ye the Lord while he may be found, call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him.”1667 Again: “Repent, and be converted, that your sins may be blotted out.”1668 Here it must be remarked, however, that this condition is not annexed in such a manner, as though our repentance were the fundamental and meritorious cause of pardon; but rather, because the Lord has determined to have mercy upon men, in order that they may repent, he informs them what course they must take if they wish to obtain his favour. Therefore, as long as we inhabit the prison of our body, we shall have to maintain an incessant conflict with the vices of [pg 554] our corrupt nature, and even with our natural soul. Plato sometimes says, that the life of a philosopher is a meditation of death. We may assert with more truth, that the life of a Christian is perpetually employed in the mortification of the flesh, till it is utterly destroyed, and the Spirit of God obtains the sole empire within us. Wherefore I think that he has made a very considerable proficiency, who has learned to be exceedingly displeased with himself: not that he should remain in this distress, and advance no further, but rather hasten and aspire towards God; that being ingrafted into the death and life of Christ, he may make repentance the object of his constant meditation and pursuit. And this cannot but be the conduct of those who feel a genuine hatred of sin; for no man ever hated sin, without having been previously captivated with the love of righteousness. This doctrine, as it is the most simple of all, so also it appears to me to be most consistent with the truth of the Scripture.