I. On Repentance. [Translated by the Rev. S. Thelwall.] ———————————— Chapter I.—Of Heathen Repentance. Repentance, men understand, so far as nature is able, to be an emotion of the mind arising from disgust at some previously cherished worse sentiment: that kind of men I mean which even we ourselves were in days gone by—blind, without the Lord’s light. From the reason of repentance, however, they are just as far as they are from the Author of reason Himself. Reason, in fact, is a thing of God, inasmuch as there is nothing which God the Maker of all has not provided, disposed, ordained by reason—nothing which He has not willed should be handled and understood by reason. All, therefore, who are ignorant of God, must necessarily be ignorant also of a thing which is His, because no treasure-house at all is accessible to strangers. And thus, voyaging all the universal course of life without the rudder of reason, they know not how to shun the hurricane which is impending over the world. Moreover, how irrationally they behave in the practice of repentance, it will be enough briefly to show just by this one fact, that they exercise it even in the case of their good deeds. They repent of good faith, of love, of simple-heartedness, of patience, of mercy, just in proportion as any deed prompted by these feelings has fallen on thankless soil. They execrate their own selves for having done good; and that species chiefly of repentance which is applied to the best works they fix in their heart, making it their care to remember never again to do a good turn. On repentance for evil deeds, on the contrary, they lay lighter stress. In short, they make this same (virtue) a means of sinning more readily than a means of right-doing.
Chapter II.—True Repentance a Thing Divine, Originated by God, and Subject to His Laws. But if they acted as men who had any part in God, and thereby in reason also, they would first weigh well the importance of repentance, and would never apply it in such a way as to make it a ground for convicting themselves of perverse self-amendment. In short, they would regulate the limit of their repentance, because they would reach (a limit) in sinning too—by fearing God, I mean. But where there is no fear, in like manner there is no amendment; where there is no amendment, repentance is of necessity vain, for it lacks the fruit for which God sowed it; that is, man’s salvation. For God—after so many and so great sins of human temerity, begun by the first of the race, Adam, after the condemnation of man, together with the dowry of the world after his ejection from paradise and subjection to death—when He had hasted back to His own mercy, did from that time onward inaugurate repentance in His own self, by rescinding the sentence of His first wrath, engaging to grant pardon to His own work and image. And so He gathered together a people for Himself, and fostered them with many liberal distributions of His bounty, and, after so often finding them most ungrateful, ever exhorted them to repentance and sent out the voices of the universal company of the prophets to prophesy. By and by, promising freely the grace which in the last times He was intending to pour as a flood of light on the universal world through His Spirit, He bade the baptism of repentance lead the way, with the view of first preparing, by means of the sign and seal of repentance, them whom He was calling, through grace, to (inherit) the promise surely made to Abraham. John holds not his peace, saying, “Enter upon repentance, for now shall salvation approach the nations”—the Lord, that is, bringing salvation according to God’s promise. To Him John, as His harbinger, directed the repentance (which he preached), whose province was the purging of men’s minds, that whatever defilement inveterate error had imparted, whatever contamination in the heart of man ignorance had engendered, that repentance should sweep and scrape away, and cast out of doors, and thus prepare the home of the heart, by making it clean, for the Holy Spirit, who was about to supervene, that He might with pleasure introduce Himself there-into, together with His celestial blessings. Of these blessings the title is briefly one—the salvation of man—the abolition of former sins being the preliminary step. This is the (final) cause of repentance, this her work, in taking in hand the business of divine mercy. What is profitable to man does service to God. The rule of repentance, however, which we learn when we know the Lord, retains a definite form,—viz., that no violent hands so to speak, be ever laid on good deeds or thoughts. For God, never giving His sanction to the reprobation of good deeds, inasmuch as they are His own (of which, being the author, He must necessarily be the defender too), is in like manner the acceptor of them, and if the acceptor, likewise the rewarder. Let, then, the ingratitude of men see to it, if it attaches repentance even to good works; let their gratitude see to it too, if the desire of earning it be the incentive to well-doing: earthly and mortal are they each. For how small is your gain if you do good to a grateful man! or your loss if to an ungrateful! A good deed has God as its debtor, just as an evil has too; for a judge is rewarder of every cause. Well, since, God as Judge presides over the exacting and maintaining of justice, which to Him is most dear; and since it is with an eye to justice that He appoints all the sum of His discipline, is there room for doubting that, just as in all our acts universally, so also in the case of repentance, justice must be rendered to God?—which duty can indeed only be fulfilled on the condition that repentance be brought to bear only on sins. Further, no deed but an evil one deserves to be called sin, nor does any one err by well-doing. But if he does not err, why does he invade (the province of) repentance, the private ground of such as do err? Why does he impose on his goodness a duty proper to wickedness? Thus it comes to pass that, when a thing is called into play where it ought not, there, where it ought, it is neglected.