17. A conviction of their _utter helplesness_, is yet another branch of this repentance. I mean hereby two things; 1. That they are no more able now _of themselves_ to think one good thought, to form one good desire, to speak one good word, or do one good work, than before they were justified: that they have still no kind or degree of strength _of their own_, no power either to do good or resist evil: no ability to conquer or even withstand, the world, the devil, or their own evil nature. They _can_, it is certain, _do all_ these _things_; but it is not by _their own strength_. They have power to overcome all these enemies; for _sin hath no more dominion over_ them. But it is not from nature, either in whole or in part: _it is the_ mere _gift of God_. Nor is it given all at once, as if they had a stock laid up for many years; but from moment to moment.
18. By this helplesness I mean, secondly, an absolute inability to deliver ourselves, from that guiltiness or desert of punishment whereof we are still conscious: yea, and an inability to remove by all the grace we have, (to say nothing of our natural powers) either the pride, self-will, love of the world, anger, and general proneness to _depart from God_, which we experimentally know to _remain_ in the heart, even of them that are regenerate; or the evil which in spite of all our endeavours, _cleaves_ to all our words and actions. Add to this, an utter inability wholly to avoid _uncharitable_, and much more, _unprofitable conversation_: Add, an inability to avoid _sins of omission_, or to supply the numberless _defects_ we are convinced of, especially the want of love and other right tempers, both to God and man.
19. If any man is not satisfied of this, if any believes that whoever is justified, is able to remove these sins out of his heart and life, let him make the experiment. Let him try, whether by the grace he has already received, he can expel pride, self-will, or inbred sin in general. Let him try, whether he can cleanse his words and actions from all mixture of evil: whether he can avoid all uncharitable and unprofitable conversation, with all sins of omission; and lastly, whether he can supply the numberless defects which he still finds in himself. Let him not be discouraged by one or two experiments, but repeat the trial again and again. And the longer he tries, the more deeply will he be convinced of his utter helplesness in all these respects.
20. Indeed this is so evident a truth, that well nigh all the children of God scattered abroad, however they differ in other points, yet generally agree in this, that although we may _by the Spirit mortify the deeds of the body_, resist and conquer both outward and inward sin, although we may _weaken_ our enemies day by day, yet we cannot _drive them out_. By all the grace which is given at justification, we cannot extirpate them. Though we watch and pray ever so much, we cannot wholly cleanse either our hearts or hands. Most sure we cannot, till it shall please our Lord, to speak to our hearts again, to “Speak the second time _be clean_.” And then only _the leprosy is cleansed_. Then only the evil root, the carnal mind is destroyed, and inbred sin subsists no more. But if there be no such second change, if there be no instantaneous deliverance after justification, if there be _none but_ a gradual work of God, (that there is a gradual work none denies) then we must be content, as well as we can, to remain full of sin till death. And if so, we must remain _guilty_ till death, continually _deserving_ punishment. For it is impossible, the guilt or desert of punishment should be removed from us, as long as all this sin remains in our heart, and cleaves to our words and actions. Nay, in rigorous justice, all we think, and speak, and act, continually increases it.
II. 1. In this sense, we are to _repent_, after we are justified. And till we do so, we can go no farther. For till we are sensible, of our disease, it admits of no cure. But supposing we do thus repent, then are we called to _believe the gospel_.