One Hundred Select Sermons, Old Testament · Sermon 38
SERMON XXXVIII.
Iſa. 55.7.
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; and to our God, for he will abundantly pardon.
There is nothing wherein the Love of God towards Man is more diſcovered, than in his Seaſonable Invitation of him to Repentance and Converſion to himſelf: Which hath this further End and Deſign attending upon it; even, the promoting of Man's Salvation and Eternal Welfare. And this is that which we have here propounded unto us in this Scripture which we have now before us, wherein the Prophet proclaims an Offer of Mercy and Pardon upon ſuch a condition.
IN the Text it ſelf there are two General Parts conſiderable.
Firſt, A Counſel or Precept.
Secondly, A Promiſe or Argument, for the urging and enforcing of it.
The Counſel, that we have in theſe words; Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord.
The Promiſe in theſe; And he ſhall have mercy upon him; and to our God, for he will abundantly pardon.
We begin with the firſt of theſe Parts, viz. The Counſel or Precept; which is to Amendment and Reformation of Life. And it is here again layed forth in two Branches, whereof it conſiſts.
Firſt, Of the Act of Averſion.
Secondly, Of the Act of Converſion.
The Act of Averſion, in theſe Words; Let the wicked forſake his way, and the unrighteous man his thoughts.
The Act of Converſion, in theſe words; And let him return unto the Lord.
Firſt, To ſpeak of the former, viz. The Act of Averſion, as to matter of Evil. And that again, in its double Reference.
Firſt, To a Man's Courſe. And
Secondly, To a Man's Mind, To a Man's Courſe; And ſo to the forſaking of his way: And to a Man's Mind; and ſo to the forſaking of his thoughts.
Firſt, For his Courſe; Let the wicked forſake his way. This is one thing wherein true Repentance and Reformation indeed does conſiſt; to wit, the altering and changing of a Man's Courſe from Evil to Good: It is that which we may obſerve and take notice of all along in Scripture. Thus it was with the Apoſtle Paul; when he was converted, he forſook his old way, Gal. 1.23. He which perſecuted the Church in time paſt, he now preached the Faith which once he deſtroyed. So the converted Coloſſians, Cap. 3.7. the Apoſtle having ſpoken of ſome more grievous and notorious Sins, he adds; In which ye alſo walked ſometimes, when ye live in them: but now ye put off all theſe things; anger, wrath, malice, blaſphemy, filthy communication out of your mouth. So, 1 Pet. 4.1, 2, 3. He that hath ſuffered in the fleſh, hath ceaſed from ſin; That he no longer ſhall live the rest of his time in the fleſh, to the luſts of men; but to the will of God: For the time paſt of our life may ſuffice to have wrought the will of the Gentiles, when we walked in laſciviouſneſs, luſts, exceſs of wine, revellings, banquettings and abominable idolartries.
There are two Terms in this Paſſage to be opened and explained by us, for the better declaring of this preſent Truth unto us. The one is the word Forſaking: And the other is the word Way.
Firſt, The word Forſaking: What we are to underſtand by that: Let the wicked forſake his may. This muſt be taken in the ſtrictneſs and exactneſs of it, ſo as excluding and rejecting every thing as inſufficient, which does not come up hereunto. Therefore, firſt of all, It is not enough for us to confeſs the evil of our ways, and barely to ſignifie and acknowledge our Guiltineſs before God. This is ſomewhat, and a pretty good ſtep to Repentance; but it is not enough. Ye ſhall have many, who ſometimes will reckon up large Catalogues of their ſins to God, and be very full in the Confeſſion of them to him; but yet, in the mean time, hold them faſt, and keep them cloſe in their hearts: Sin, and Confeſs; and Confeſs, and Sin: And ſo run in a Circle. But what? do we think that this alone will ſerve to approve us to God? Surely, Nothing leſs. Nay, indeed, If we go no further, it will make but ſo much the more againſt us; for where there is Confeſſion, there is ſuppoſed to be Conviction. He that acknowledges Sin, he is ſo far forth perſwaded againſt it. Now, to commit Sin when we are at any time convinced of the ſinfulneſs of it, it carries ſo much the greater Evil and Iniquity in it. Therefore Solomon has ſet this very well for us; Prov. 28.13. He that covereth his ſin, ſhall not proſper: but he that confeſſeth and forſaketh them, ſhall have mercy. Mark how he lays the Oppoſition: He ſays not only, He that confeſſeth them, as contrary to Covering; but moreover, He that forſakes them, as contrary to Committing. And thus, according to this Qualification, are we to underſtand that of the Apoſtle John: If we confeſs our ſins, he is faithful and just to forgive us our ſins, and to cleanſe us from all unrighteouſneſs: in 1 Joh. 1.9.
Secondly, As it is not enough to confeſs our ſins, ſo neither is it enough only to condemn them, and ſimply to bewail them in themſelves. This is a ſtep a little further than the former. Ye ſhall have ſome kind of People in the World, who will not only acknowledge their Guiltineſs and Miſcarriage, but alſo ſeem to be very ſorry for it; and now and then expreſs it by tears and weeping it ſelf: And yet, when they have freſh Occaſions and Opportunities adminiſtred unto them, they fall to them as eagerly and earneſtly as ever before. Theſe now, they do likewiſe come ſhort of this Repentance and Reformation which is here required in the Text. Forſaking, it is ſomewhat more than ſo.
Thirdly, It is not enough neither to purpoſe and reſolve againſt Sin for time to come; and to lay ſtrong Engagements upon one's ſelf, no more to commit it. This is another thing which ſome alſo will do; and when they have done ſo, ſatisfie themſelves in it: But it will not ſerve the turn. Yea, ſometimes, if there be nothing more done, it does but ſo much the more entangle them; becauſe where there is the greater Reſtraint, there is often times the greater Inclination and Deſire after that which is evil. And Sin, from the Prohibition, takes an occaſion to be exceeding ſinful.
Neither of theſe Particulars now mentioned come up to this Forſaking here required: Not mere Confeſſion of ſin, not mere Lamentation over it, nor mere Purpoſe and Reſolution against it. What (may ſome ſay) then is that which reaches to it? and wherein conſiſts it?
We may reduce it to two Heads eſpecially: The one in regard of the Activity of Sin, and the other in regard of the Affection. The Forſaking of it, it contains and comprehends each of theſe in it.
Firſt, The Practice or Activity of it. To forſake Sin is no more to commit it, or to be overtaken with it. This is one thing which is pertinent hereunto, and it is not compleatly performed without it. Let men pretend to what they will otherwiſe, yet if they return again to the Commiſſion of their Sins, they cannot be ſaid properly to forſake them. Forſaking is excluſive of the Acts of it.
But Secondly, That is not all, the abſtaining from the outward Performances. There is many an one who thus forſakes his ſin, becauſe his ſin forſakes him He wants, it may be, an occaſion and opportunity, as formerly he has had; and therefore, good cauſe he ſhould leave it, becauſe he knows not how to commit it. There are divers and ſundry ſins of this nature which men cannot always act though they would, and have deſire good enough towards them. This ſeems now to be a forſaking; but yet it comes ſhort of it, and is defective of that which is here required: And therefore we muſt add hereunto a forſaking of it, as to the Affection and Love of it. Then a man truly forſakes his ſin, when his heart and ſpirit is ſet againſt it; when he forbears it not only from the power of Reſtraining Grace, but from the Principles of renewing Grace; and the Work it ſelf, Denyal and Mortification, wrought in his heart. Then we forſake ſin indeed, when we loath it, and hate it, and deteſt it, and are out of love with it: As a man is ſaid to forſake his Meat; not when he cannot get it or come by it, but when he has no Stomach to it: So is a Man ſaid alſo to forſake his Luſt; not when he has no opportunity, but when he has an affection for it; not when he does ſimply abſtain from the Actual Commiſſion of it, but when he has an Habitual Enmity againſt it.
And (which I muſt alſo add hereunto) founded in the nature of ſin it ſelf, and the iniquity of it. For a man may ſometimes diſlike his ſin ſo far forth as he has ſome dammage by it, when as notwithſtanding, he has otherwiſe affection good enough for it: He may be angry with his ſin, when he does not hate it. But he forſakes it then when he hates it. And when he hates it upon the Account of that intrinſecal evil which is in it.
That is the firſt Term which is here to be explained; namely, the word Forſaking.
The Second is the word Way, which takes in Sin in the full Latitude and Extent of a Man's Life and Coverſation. It is not enough to Repentance or New Obedience, for Men to reform in ſome Particulars; either as to the abſtaining from ſome few ſins, or to the performance of ſome few Duties; but there muſt be a care of a man's whole Courſe. In all a man's Stations, and Relations, and Capacities wherein he is conſiderable: If in any of theſe he has been exorbitant, he muſt forſake the Miſcarriages of them. Then ſhall I not be aſhamed, when I have reſpect unto all thy Commandments, ſays David; Pſal. 119.6.
Ye ſhall have many People ſometimes, who are content, it may be, to forſake ſome ſins, but they deſire to retain others; or to reform in ſome part of their lives, but in the reſt to give themſelves liberty. This is not to forſake their Wicked Way: which is of a more large and general Extent and Conſideration, and is diffuſive through their whole life.
And ſo much may be ſpoken of the firſt Reference of this Act of Averſion; namely, as it reſpects and relates to a Man's Courſe. Let the wicked forfake his ways.
The Second is, as it reaches to a Man's Mind. And the unrighteous man his thoughts. That which is here tranſlated Ʋnrighteous man, is in the Hebrew Iſhuven; that is, The Man of Iniquity; a Title which belongs to Antichrist: Who is accordingly ſo ſtyled by the Apoſtle Paul, The man of ſin; 2 Theſ. 2.3. Here in this preſent Text it ſeems to be little different from that which was mentioned before, Raſhang, The Wicked Man; unleſs we ſhall reſtrain the former to the Breach of the firſt Table, and the later to the Breach of the Second: But I rather incline to think them to be Synonymous, and that they are both of the like Extent; The Wicked Man, and the Man of Iniquity, Ʋnrighteous Man; they are both one and the ſame for their ſignification.
That which is here required of them is as before to forſake their way: ſo here now, to forſake their Thoughts. This is another thing pertinent to true Repentance, yea indeed the very proper root and ground of it. It is not enough for us to change our ways except alſo we change our hearts: Nor to alter our Converſations, unleſs withall we alter our Affections. This is that which is here obſervable of us, that Religion it reaches it ſelf to the heart and inward man, we are accountable to God even for our Thoughts, which where they are evil are to be left by us. And ſo the Scripture intimates to us in ſundry places of it, thus Jer. 4.14, O Jeruſalem waſh thine heart from wickedneſs, that thou maiſt be ſaved: How long ſhall thy vain thoughts lodge within thee? So Peter to Simon Magus, Thy heart is not right in this matter, Repent therefore of this thy wickedneſs, and pray God if perhaps the thought of thy heart may be forgiven unto thee, Act. 8.20, 21. And Jam. 2.4. Are ye not Partial in your ſelves, and become Judges of Evil thoughts, &c.
Now there's a various account which may be given hereof unto us.
Firſt, Becauſe the Law of God does reach and extend to our Thoughts for the ordering and regulating of them. Our Obedience and Reformation muſt be ſutable and agreeable to Gods Law. Now this (I ſay) it reaches to theſe, and is poſſible to be tranſgreſſed by them. The very thought of Sin is Fooliſhneſs ſays Solomon, Prov. 24.9. Not only the practiſe but the Thought, and the Practiſe in Thought. And ſo we may ſee by our Saviours Sermon upon the Mount, where undertaking the Expoſition of the Law, he carries the Breach of it not to the outward Acts only, but alſo to the Thoughts.
Secondly, The Thoughts of men are the proper Iſſue and Emanation of their Souls, and ſo for that reaſon more eſpecially to be rectifyed in them. Theres nothing ſo much a man as his Mind. Nor there is nothing ſo much of a mans Mind as his Thoughts that do ſpring from it. Look therefore how much a man is to be judged of, ſo much is he to be judged of by his Thoughts.
Thirdly, The Thoughts are ſuch as whereto the Goſpel and Miniſtery of the Word does eſpecially, and in a ſingular manner extend it ſelf, Heb. 4.12. The word of God is powerfull and quick, and ſharper than any two-edged Sword, peircing even to the dividing aſunder of Soul and Spirit, and of the joynts and marrow, and is a diſcerner of the thoughts and intents of the heart. And ſo 2 Cor. 10.5. Bringing into Captivity every thought to the obedience of Chriſt. Now ſo far forth as the Miniſtery does extend, ſo far does Religion extend, and the ordering and framing of a Chriſtian.
Fourthly and Laſtly, God himſelf is a Searcher and Trier of the Thoughts and Inward man. And therefore is regard to be had ſtill to them. Look how far he hath an Influence, ſo far accordingly ſhould we have a Care and Reſpect to our ſelves. Now thus he has to the Thoughts and Cogitations, and therefore he is uſually deſcribed by ſuch a Title as this is, of foreign That ſearcheth the heart and tryeth the reins. Men may ſometimes gheſs and conjecture, but God he has abſolute and certain knowledge. He knows what is in man, as was ſaid of Chriſt. All this ſhews how Religion does reach it ſelf and extend to the Thoughts.
This therefore meets with the conceits of ſuch Perſons as confine it only to the Outward man, who think that Thoughts are free, as they expreſs it, and that they may think what they pleaſe, without any care to give any account of it. Firſt, It is not ſo, The unrighteous man muſt forſake his Thoughts: Not only his evil wicked ways whereby he is odious and abominable to men, but alſo his Evil Affections, wherein God Himſelf takes notice of him.
If ye ſhall ask now in particular, what thoſe Thoughts are which an unrighteous man is to forſake. I Anſwer in a word, all ſuch as are proper and peculiar to a man in the ſtate of Nature. To a carnal and unregenerate Perſon, preciſely ſo taken, who is here Emphatically called (as I hinted before) a man of Iniquity, ſuch an one, as the Scripture tells us, his Thoughts are wholly Evil, Gen. 6.5. Col jetſer, The whole Frame of the Thoughts of the heart of man is only Evil and that continually. And 2 Cor. 3.5. We are not ſufficient of our ſelves to think any thing (that is good) as of our ſelves, &c. Now theſe Evil thoughts which we now ſpeak of, an which accordingly are to be forſaken, they may be ranked into three ſorts eſpecially.
1. As to matter of Opinion.
2. Of Contemplation.
3. Of Deſigns.
Firſt, As to matter of Opinion. Take a man in his natural Condition, and he has many ſtrange conceits in his head, whilſt he ſo remains, as it is ſaid concerning the Gentiles, Rom. 1.21. They became vain in their Imaginations, and their fooliſh heart was darkned. Even ſo is it with ſuch Perſons: They bring Religion oftentimes to their Carnal and Corrupt Reaſon, and confine it to that: But now Converting Grace where it comes, it overthrows them all. Caſting down Imaginations, &c. 2 Cor. 10.5.
To inſtance in ſome few particulars. Firſt, The Thoughts of ſin, when a mans converted, he forſakes theſe, and it concerns him to do ſo. Take a man in his Natural Condition, and he many times makes nothing of Sin. He thinks it a very trifle and bauble, and there's no great matter in it why a man ſhould trouble himſelf for it: He thinks that there is no great hurt which can come to him by it: Nay he thinks it the greateſt delight and contentment that may be. Fools make a mock of Sin, and it is a ſport unto them to do evil, as Solomon tells us. Yea but when God opens their eyes, and begins a little to awaken Conſcience, and to reduce them and bring them home to himſelf, then they come to be of another mind, and it concerns them to be ſo: To look upon Sin as the baſeſt and vileſt thing in the world, and as carrying the greateſt evil and malignity in it, in the midſt of all the appearing pleaſures and contentments of it. It alters a mans thoughts of Sin.
So again alſo, his Thoughts of Grace, and Godlineſs, and Godly men. When a man is in his Ʋnregenerate State, he has low Thoughts and Conceits of Goodneſs, and of thoſe who are the followers of it. Thinks Religion to be an empty buſineſs, and ſtrictneſs and exactneſs of Converſation, to be meer folly, and Godly men themſelves, to be ſo many Fools and Idiots. That it is in vain to ſerve God, and no profit to walk mournfulty before him, as they ſaid of it in Malach. 3.14. And in Job 21.15. Thus it was with Paul himſelf before his Converſion, Act. 26.9. I verily thought with my ſelf (ſays he) that I ought to do many things contrary to the name of Jeſus of Nazzareth. And ſo our Saviour tells his Diſciples, that there were ſome who would think that they ſhould do God ſervice to kill them, Joh. 16.2. Theſe are the Thoughts which men are ſubject unto in their Natural Eſtate: But now in Converſion they muſt be all un-thought and laid aſide.
So again farther, For his Thoughts of God himſelf, he muſt forſake theſe alſo, and think otherwiſe of him. What Thoughts have men commonly of God in ſuch a Condition? Surely ſuch as are very ſtrange and irregular, and that in reference to any of his Attributes, whether one or other. Wee'l but inſtance theſe two amongſt the reſt; His Juſtice and His Mercy. They have very ſiniſter Apprehenſions here; ſometimes they queſtion his Juſtice, and think he has little of that in him. Think him to be an indulgent God, and one that will let them do as they liſt without Controul, as it is in Pſal. 50.21. Thou thinkeſt that I was altogether ſuch an one as thy ſelf. God ſpeaks there to an unrighteous Perſon, who preſumed upon his Patience towards him; but withall he tells him that in the Event he ſhould find it otherwiſe. But I will reprove thee, and will ſet thy ſins in order before thine eyes. So again on the other ſide, for Gods Mercy, there is ſometimes in another extream, now and then queſtioning of that, and a thinking that it is no purpoſe for them to repent and be better; for it ſhall notwithſtanding be as bad with them for time to come. But ſuch Thoughts as theſe are alſo to be ſcattered. Let the unrighteous man forſake his thoughts, Namely, firſt of all, as to matter of Opinion, in particular, about Sin, about Grace, about God.
Secondly, As to matter of Contemplation. He muſt forſake his Thoughts here alſo. Take a Natural and Carnal man, and where are all his Thoughts? What is that which his mind does moſt run on? And is moſt employed and exerciſed about? Yea even then when it ſhould be beſt imployed, on the Lords day and ſuch times as theſe. Why ſurely, it is all upon the World, and the things of the World? God is not in all his Thoughts, as it is ſaid of him, Pſal. 10.4. Seldom ever thinks of Religion and Eternity, and the ſaving of the Soul. But vain and Fooliſh Thoughts do poſſeſs him, and take up his mind and dwell with him. Now ſuch as theſe (if ever he be right) muſt be left, and forſaken by him, as in the place before cited, Jer. 4.14.
Thirdly, As to matter of Contrivance and Deſign. He muſt forſake his Thoughts here alſo. Wicked men as they are full of Vain Meditations, ſo they are commonly full of Sinfull Devices. And they are ſtill laying a train for future Wickedneſs in themſelves. Making proviſion for the fleſh to fulfill the Luſts thereof, and ſtudying to do all the miſchief that poſſible they can. They ſhut their eyes to deviſe froward things, Prov. 16.30. They ſleep not except they do miſcheif, and their ſleep is taken away from them except they cauſe ſome to fall, Prov. 4.16. Now ſuch as theſe in Converſion are likewiſe to be forſaken by them. When a man comes once to be a Chriſtian, he has other plots and deſigns than he had before, which is to honor God in that place wherein he has ſet him. To ſave his own Soul, to ſave the Soul of others; to advance and promote Religion, and the Church and Truth of God in the World; whereby his other evil deſigns are diſperſt and driven away from him. thats the Second thing here required of a wicked man, as in reference to his Courſe to forſake his way: So in reference to his mind, to forſake his Thoughts. And this for the firſt Branch of the Counſel, as it contains in it the Act of Converſion.
The Second is the Act of Converſion in theſe words, And let him return to the Lord our God. This is the nature of true Repentance, it is a turning from Sin to God, and ſo it is here exhibited to us. There are two things breifly which are here conſiderable of us in this Expreſſion.
Firſt, The Motion.
And Secondly, The Term of the Motion.
The Motion, thats Returning. The Term of it thats the Lord our God.
Firſt, For the Motion it ſelf, thats Returning: Sin it puts us out of our way. It is a Deviation and departing from God. And Repentance that reduces us and brings us into our way again, which is that which is to be indeavoured by us. This is that which does naturally and neceſſarily follow hereupon. That upon diſcovery of our wandrings and miſtakes we ſhould be perſwaded to return. And there's two things at once in it.
Firſt, That we go no farther in this preſent way.
And Secondly, That we enter upon another way, and contrary to the former in us.
Firſt, We muſt go no farther in this, in the preſent evil way: thats imply'd in returning. As Paul when he was paſſing to Damaſcus with Letters againſt the Church of Chriſt, his journey was ſtopt when Chriſt met him by the way, ſo it muſt be with every ſinner that will repent of his Courſe of ſin, he muſt make no farther progreſs in it: but put a ſtop to himſelf. True Repentance is wholly inconſiſtent with any purpoſe of farther ſinning againſt God.
But Secondly, There muſt be alſo a comming back into another way. Repentance it does not only put a man to a ſtand, but it ſets him in his right way: As a man in a Journey that ſees himſelf miſtaken, he does not only ſtay in the place where he is, and goes no farther on, but he comes back all the way he has gone hitherto, and ſets himſelf in the right path: Even ſo it is here in theſe Spiritual Aberrations; as Paul, upon his Converſion, he did not only give over perſecuting the Goſpel, but he falls to the preaching of it, and expreſſes himſelf actually for it. Thus for the Motion it ſelf which is here required of us, and that is, Returning.
Now, the Second is, The Term of the Motion. And that we have expreſſed here unto us two manner of ways.
Firſt, In the Simple Propoſition; and that is, the Lord God.
Secondly, In the Emphatical Reduplication; and that is, The Lord our God.
Firſt, Take it Simply, To the Lord. The Returnings of our Repentance muſt be to Him. I will return, and go to my Father, ſays the Prodigal Child. And ſo God himſelf ſeems to call for it from us, Jer. 4.2. If thou wilt return, O Iſrael, ſaith the Lord, return unto me. There are many people ſometimes, who turn out of one falſe way, into another; who will not leave their ſins or vanities which they have been guilty of, but only exchange them. They think to reform and to amend extreams by extreams. Prodigality by Covetuouſneſs, Profaneneſs by Superſtition, Oppreſſion by Licentiouſneſs, and ſo of the reſt. This is not to turn to God, but to turn to Satan, who from hence makes an advantage of them, and before they are aware has his will and ends upon them.
But Secondly, Take it in the Emphatical Reduplication, ſo 'tis to the Lord our God. This has the force of an Argument with it: Our God, that is our God whom we have owned and taken for ours, our God in Covenant. I will return to my former Husband ſays the Church, there in Hoſ. 2.7. So here our God that is ſo related to us, and who has done ſo much hitherto for us. And then alſo we may take it as ſpoken upon the Prophets own experience of Gods Goodneſs, &c. So much alſo for the Act of Converſion. Let him return to the Lord, and to our God. And ſo now I have done with the firſt General part of the Text, which is the Counſel or Precept, or invitation which is here made to Repentance and turning to God, in both the Branches it it. Let the wicked, &c.
The Second is the Promiſe or Argument, to inforce this Counſel and Invitation. And that is taken from Gods readineſs to the forgiveneſs of ſin upon that Condition, which is here again laid down two manner of ways.
Firſt, In the Abſolute Propoſition.
And Secondly, In the Additional Amplication. The Abſolute Propoſition is in theſe words, And he will have mercy upon him. The Additional Amplification is in theſe, And he will abundantly pardon.
Firſt, To ſpeak of the former, viz. The Abſolute Propoſition, And he will have mercy upon him. And ſo there is this in it as obſervable from it. That whoſoever he be that forſakes his ſins and wicked courſes, his evil ways and his evil Thoughts, there is Mercy and Forgiveneſs for him which does moſt aſſuredly belong unto him. This is the Truth which is here exhibited to us.
We ſee here how the Proclamation is layed in general Terms, without any Exception at all of any perſon, whoſoever he be; the Wicked indefinitely, and the Ʋnrighteous Man indefinitely, without any Limitation. If theſe ſhall forſake their Vanities and Wickedneſs, the Lord will then have mercy upon them. This is the ſweet Doctrine of the Goſpel which we are ſent withal in Commiſſion to proclaim, that whoſoever repents and believes, he ſhall be ſaved: that is, whoſoever forſakes his evil Courſes, he ſhall find mercy. As I live (ſaith the Lord) I deſire not the death of a ſinner: God takes pleaſure in no Man's Deſtruction; but deſires rather that he ſhould live by walking in ſuch ways as tend and conduct to Life, and to Eternal Salvation: And accordingly, put men upon ſuch ways as tend thereunto. Let no man (ſays St. Chriſoſtom) deſpair of his own Salvation, Sin is not from Nature, but from Lust. Art thou a Publican? Thou mayeſt become an Evangelist. Art thou a Blaſphemer? Thou may become an Apostle. Art thou a Magician? Thou mayest become a Worſhipper of Chriſt. Art thou a Robber? Thou mayest ſurpriſe even Paradiſe it ſelf. Grace is able to make a perfect Change in thee; and Repentance will make amends for all, vid. Tom. 5 p. 189. lin. 35.
What does this (for the uſe of it) come to, but accordingly to perſwade men to put this preſent Duty in practice which is here commended unto them. Seeing they may have Mercy upon this condition, ſo that they will leave and forſake their evil Ways; what ſhould ail them, but that therefore they ſhould forſake them, and have nothing more to do with them? Who would now loſe his Soul, to keep his Luſts? Or would not rather part with his Luſts, for the keeping and ſaving of his Soul? Seeing God is pleaſed to propound Mercy to poor Sinners upon ſuch terms as theſe are, what a ſhame is it for them now to neglect it; and, in a manner, to put it away from them? And how are they herein otherwiſe than guilty of their own Ruin, and Eternal Undoing? How may God now ſay unto them, and to every one of them, in this their Obſtinacy; Perditio tuo ex te? Thy Deſtruction is of thy ſelf, but in me is thy help? I would have healed and ſaved you, but ye your ſelves refuſe to be ſaved. Surely, there cannot be ſo much ſweetneſs in Sin, as there's ſweetneſs in Mercy. And who then would hold the one ſo as to looſe and forego the other?
But here it may be happly interpoſed, Are theſe theſe things in a mans own Power? Can a man that is addicted to any ſins or ſinfull courſes be rid of it when himſelf pleaſes? In that the Prophet here expreſſes it, Let the wicked forſake his ways, &c.
To this I anſwer breifly: Firſt, By way of Conceſſion. That it may be perhaps very hard and difficult, eſpecially for ſome kind of ſinners to leave their ſinfull courſes. Theſe who have been a long time accuſtomed to Sin, and continued for any time in it, they are not ſo eaſily reclaimed from it. For Cuſtom it is a Second Nature, and a Tyrant which does very much Rule and Domineer there where it prevails. The Scripture it ſelf has hinted as much unto us in Jer. 13.23. Can the Aethiopian change his skin, or the Leopard his Spots? then may ye alſo do good who are accuſtomed to do evil, that is, there's much difficulty in it.
Again, as there is a Difficulty from Cuſtom, ſo alſo from Spiritual Obduration, and a Judicial Hardneſs of heart. The Lord having often knocked at the door of ſuch a man's ſoul, and called upon him to leave his Evil Ways; and he ſtill perſiſting in them, he may be ſo far provoked by him, as from henceforth very much to give him up to the Command and Tyranny of Satan for ſuch a time, and to the power and ſtrength of his own Luſts.
Again, yet further, It is not ſo Poſſible neither for a man, of himſelf to leave his Sins abſolutely, nor ſavingly to convert himſelf to God, without the ſpecial work of the ſpirit of God upon his heart, helping him and inabling him hereunto. Faith it is not of our ſelves, it is as the Apoſtle Paul ſtiles it, the Gift of God, Eph. 2.8. And ſo Repentance and Reformation, it has alſo. O Lord I know (ſays the Prophet Jeremy) that the way of man is not in himſelf, It is not in man that walketh to direct his ſteps, in Jer. 10.23, All this we acknowledge.
But then farther Secondly, We add withall thus much hereto.
Firſt, That every man has a common Power which by Common Grace is vouchſafed unto him for the avoiding of ſome ſins Abſolutely; that is, that he need not, except he will to be defiled with them. Namely, ſuch ſins as are oppoſite and contrary to Civil Converſation, as Whoring and Drinking and Swearing and ſuch as theſe. Thoſe that are free from theſe ſins, they have ſome power ſtill to keep from them; and thoſe that are involved in them, they have ordinarily ſome power to leave them, except where they have forfeited this Power for ſuch a Seaſon by the Juſt Judgment of God upon them; as I hinted and intimated before: which is an Impotency contracted.
Secondly, Every man has power alſo, more or leſs, to avoid and ſhun the Degrees of Sin; that is, he need not to be altogether ſo bad and wicked as he is, unleſs he pleaſe. He may put a Check and Reſtraint upon himſelf if he will; and not let looſe the Reins of ſin in him.
Thirdly, There is a Power alſo in Wicked Men to forſake the occaſions which lead unto ſin, as well as in part the ſins themſelves: As Idleneſs, and Evil Company, and an Evil Eye, and the uttermoſt Uſe of things indifferent. Such things as theſe are, which do open, as it were, the door unto ſin, there is ſome power in men to take heed of; and ſo conſequently, to leave, and to forſake the ſins themſelves.
Fourthly and Laſtly, There is alſo a Power in Wicked Men to put themſelves upon ſuch Ways and Courſes; and to make uſe of ſuch kind of means, as from whence ſin may be forſaken by them. And this is that which they are principally here enjoyned when they are required to leave and forſake them. And accordingly, it is that which in theſe caſes ſhould be now done and practiſed by them. Let the wicked forſake his ways; that is, let him do that whereby he may come to forſake them.
As Firſt, Let him ſeriouſly meditate of the great Evil and Danger of them, let him propound to himſelf God's Wrath and Indignation againſt them, and conſider of the juſt and certain Puniſhment following upon them. Where theſe things are made real to the Soul, he will more eaſily leave them.
Secondly let him be careful to be well employed, and to be converſant in good Company, and the like: Attend upon the Ordinances, frequent the Communion of Saints, be diligent in his lawful Employments. Theſe will take off his Relliſh from ſin, and make him to diſlike it.
Thirdly, And eſpecially to labour to get into Chriſt, and to cloſe with him in the Covenant of Grace, whereby his Spirit may be communicated to him. There is no Mortification of ſin to any purpoſe but ſuch as flows from our Union with Chriſt, who is a powerful Head to this purpoſe; and does enable more or leſs in all his Members, to expreſs it in themſelves. In Rom. 8.23. it is ſaid: If ye live after the fleſh, ye ſhall die; but if ye by the ſpirit mortifie the deeds of the body, ye ſhall live. Mark, If by the ſpirit ye mortifie: Mortification is a Work of the Spirit; and this Spirit is the Spirit of Chriſt: And this flows from our Union to Chriſt, and Conjunction with him by Faith, which does myſtically knit us to him. We muſt therefore, firſt of all labour to find this Union to be in us; and then make uſe of it and improve it to ſuch a purpoſe as this is which we now ſpeak of. And this if we do, we ſhall accordingly find mercy at the hands of God, as is here expreſſed.
And ſo much of the Promiſe in the firſt Branch, to wit, The Simple or Abſolute Prepoſition; in theſe words, And he ſhall have mercy upon him.
The Second is, The Additional Amplification; in theſe words, For he will abundantly pardon. Wherein again, we have two Particulars more.
Firſt, The Word of Promiſe or Encouragement, He will abundantly pardon.
Secondly, The Word of Motive or Enforcement For he will abundantly pardon.
Becauſe he will do this, therefore 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; and to our God, for he will abundantly pardon.
Firſt, Of the Word of Promiſe or Encouragement, He will abundantly pardon. Here is ſet forth unto us the Fulneſs and Largeneſs of God's Mercy, according to thoſe Expreſſions which are made of it in Scripture; Full of Goodneſs, Rich in Mercy, Abundant in Compaſſion, and the like. The words here in the Original Text are very Emphatical, Jarbeh Liſloach. And we may reduce them to a threefold Intimation.
Firſt, To the Pardon of great ſins.
Secondly, To the Pardon of many ſins.
Thirdly, To the Pardon of ſins reiterated and committed again.
Firſt, This Abundant Pardon in God, it extends it ſelf to great ſins: He is Magnus and remittendum. The great God will forgive great Offences; ſins of an high nature, of a deep die, of an heinous aggravation. Thus, Iſa. 2.18. Come, and let us reaſon together, ſaith the Lord: though your ſins be as ſcarlet, they ſhall be as white as ſnow; though they be red like crimſon, they ſhall be as wool. See here ſcarlet ſins, and crimſon ſins, and ſins of ſuch a ſtain as theſe are. God tells his People, that upon their Repentance he will pardon them and forgive them unto them. And we have divers Inſtances to this purpoſe in Scripture; take the Apoſtle Paul for all the reſt, who ſtyles himſelf The Chief of Sinners; 2 Tim. 1.15. ſays of himſelf, that he was a Blaſphemer, and Perſecutor, and injurious; and yet, even, he obtained Mercy: and the Grace of our Lord was exceeding abundant with faith and love which is in Christ Jeſus. Was exceeding abundant; upon which occaſion, foreign. See here Abundant Grace: The very Expreſſion which is here uſed in the Text.
Secondly, It extends to many ſins. He is Multus and remittendum. Here is the abundance of Pardon in this alſo; that God does not only forgive ſin in one kind, but in more, as he has occaſion for it. Thus Manaſſes, who knew how many ſins were layed to his charge; that he was an Idolater, a Sorcerer, a Murderer; one that made his own Sons to paſs through the fire, and filled Jeruſalem with innocent blood. It is ſaid, He wrought much evil in the ſight of the Lord. And yet, when in his Affliction he ſought the Lord, and humbled himſelf greatly, and prayed unto him; the Lord was entreated of him, and forgave him. Mary Magdalen, ſhe was one who had ſeven Devils caſt out of her; and it is ſaid expreſly concerncerning her, that Her ſins, which were many, were forgiven her, for ſhe loved much, in Luk. 7.47. God forgives not only one, or two, or a few; but even, many Offences.
Thirdly, To ſins reiterated and committed again and again. This Abundant Pardon reacheth to theſe, and God has Mercy and Forgiveneſs for them. For Relapſes, and Fallings back into ſin, and the Repetitions of them, he is Frequens and remittendum, He will multiply to pardon, as the Marginal Tranſlation carries it: He that has commanded us to forgive others again and again, he will certainly do it himſelf out of all queſtion. Hence is that Gracious and Evangelical Imitation of the Prophet Jeremy's, in Jer. 3.1. They ſay, if a man put away his wife, and ſhe go from him, and become another man's, ſhall he turn unto her again? ſhall not that land be greatly polluted? but thou hast ſtayed the harlot with many lovers; yet, return again to me, ſaith the Lord. So again, in Hoſ. 14.4. God ſays, I will heal their back-ſlidings, and will love them freely. God heals Back-ſlidings, and Apoſtatiſings, and Relapſes, and Recidivations, ſins committed again and again. Thus we ſee how in all particulars it holds true, that God will abundantly pardon.
The Ground and Foundation of this Truth is twofold.
Firſt, The Greatneſs and Infiniteneſs of God's own Nature, conſidered in himſelf.
Secondly, The Greatneſs, and Infiniteneſs, and Fulneſs of the ſatisfaction of Chriſt.
Firſt, The Greatneſs and Infiniteneſs of God's own Nature. God is a great and infinite God, of whoſe Perfection there is no end: Therefore every Attribute in him is of Infinite Extent, and his Mercy amongſt the reſt. Thus it is ſaid expreſly of him, His mercies are great or many, in 2 Sam. 24.14. Mercy in us, it is no more than a Drop; but in God it is an Ocean: In us no more than a little Stream; but in God it is a Spring and full Fountain. A Spring continually runs, an Ocean is never drawn dry: What is a little ſparkle of Fire, if it fall into the main Sea? The ſame are the ſins of a penitent perſon, being propounded to the mercy of God. Thus Micah. 7.18, 19. Who is a God like unto thee, pardoning iniquity, an paſſeth by the tranſgreſſion of the remnant of his heritage? he retaineth not his anger for ever, becauſe he delighteth in mercy. He will return again, he will have compaſſion upon us; he will ſubdue our iniquities: and he will caſt all their ſins into the depths of the Sea.
But Secondly, and Efpecially, This is founded upon the Fulneſs and Infiniteneſs of Chriſt's Satisfaction. Therefore will God abundantly pardon, becauſe Chriſt has abundantly ſatisfied, and payed the Debt which was required at our hands. If we have no more to ſay for our ſelves than God's Nature, and the Infiniteneſs of that, it will not ſerve our turn; for as God is infinite in Mercy to pardon us, ſo he is infinite in Juſtice to puniſh us: And where are we then? But now, in Chriſt his Juſtice is fully anſwered; and there is an opportutunity for the Expreſſion of his Mercy together with it. This is that which is our great releif; and accordingly, we ſhould make much of it for our great Comfort and Conſolation, that God hath ſet him for a Propitiation for our ſins. Chriſt has payed a Ranſom which is ſufficient for the taking away of the greateſt ſins that may be; and therefore will God alſo pardon thoſe greateſt ſins. God's mercy muſt needs reach as far as Chriſt's death: Now, this takes away all ſins whatſoever. The Blood of Jeſus Chriſt cleanſeth us from all ſin. He is a Phyſician that is able to cure all Diſeaſes: What matter what the Diſeaſe be, whilſt the Phyſitian has skill to remove it, and to cure it, and to take it away? Or what matter what the Debt be, where the Surety has already payed it, and made ſatisfaction for it? Chriſt has ſatisfied for great ſins, and God forgives great ſins; yea, the greater the ſins are, the more does he delight to manifeſt his Goodneſs in the Forgiveneſs of them: That where ſin abounds, Grace may much more abound; as the Apoſtle expreſſes it, in Rom. 5.20.
The Conſideration of this Point is matter of ſingular Comfort to all ſuch Perſons as are humbled and broken in heart, and lie under the burthen of their ſins, and are willing to leave and forſake them, and in good earneſt to quit themſelves of them. Here is Grace, and Mercy, and Reconciliation offered unto them, if they will accept it upon thoſe Terms and Conditions whereupon it is offered: And therefore, let none reject it, or refuſe it, or put it away from themſelves. Take heed of denying or diminiſhing this Free Grace of God, which is thus richly tendered in the Goſpel; as there are ſome kinds of perſons are now and then apt to do. There are ſome ſullen Spirits in the World which will be damned, as we may ſay, whether God will or no; that will have none of that Mercy which God offers, and holds out unto them; that cry out with deſperate Cain, My ſin is greater than can be forgiven. Oh, take heed of that. It is not the greatneſs of thy ſin, but the greatneſs of thy ſtomach, and the pride of thine own corrupt heart, that lies in thy way. Thou wouldſt fain ſtand upon thine own bottom, and be juſtified from thy ſelf, and go to Heaven through thine own Righteouſneſs, and art loath to be beholden to God for ſuch a favour as Pardon is; and therefore it is that thou oppoſeſt it, and ſtandeſt out againſt it. Or, it may be thou haſt a falſe heart, and art willing to keep thy Luſts ſtill, and not to come up to God's Conditions. But do not thou any longer nouriſh ſuch a corrupt diſpoſition in thy ſelf, as being that which is very odious and abominable in the ſight of God. Deſpair is, in a manner, the greateſt ſin of all; a devilliſh and helliſh ſin, and ſuch as is worſe than any other which is there made the occaſion of it; becauſe it is a ſin againſt the ſweet Bowels of God, and the Riches of his Mercy in the Goſpel, which he deſires to extol and magnifie above all other things in the World. Therefore, by all means take heed of it, and withdraw from it. Remember to obſerve the Condition, and thou mayeſt undoubtedly expect the Promiſe to be accompliſhed and made good unto thee. Though thy ſins be many, though they be great, though they be repeated again and again; yet, at laſt, wholly left and renounced, there is mercy for them. God looks not ſo much at the greatneſs of thy ſin in its own nature, as rather at thine affection to it. That ſin which is not too great to be forſaken, it is not too great to be forgiven. A great ſin being left, ſhall be pardoned; whereas a ſmaller ſin being returned, ſhall plunge thee into Everlaſting Death and Condemnation. And ſo much may be ſpoken of the Word of Promiſe or Encouragement here mentioned; He will abundantly pardon.
Now, the Second is the word Motive or Inforcement in the Counſel, For; For he will abundantly pardon. Becauſe God will abundantly pardon, therefore let the wicked forſake his evil ways. And ſo there is this in it, That God's Mercy is a ſpecial Argument and Motive for Man's Reformation. Becauſe he is ſo ready to forgive ſin, therefore we ſhould be as ready to forſake it. Thus the Scripture ſtill ſets it, as in Pſal. 130.4.
And it holds upon this account, becauſe here now we ſee that our labour is not in vain. If a man might repent and turn to God, and for all that God would ſhew him no mercy, he were ſtill but in the ſame caſe as before; and might be ready to think with himſelf, that he had as good go on in his ſins ſtill, and enjoy the preſent delight and ſweetneſs of them. But now, when he hears, that upon his Repentance God will forgive him, this Carnal Objection is removed and taken off from him.
And then it holds alſo in a way of Thankfulneſs and Ingenuity, in anſwer to God's goodneſs. Seeing God is ready to do ſo much for us as to pardon our ſins, ſo we ſhould be ready to do ſo much for him, as to remove our ſins from us.
Therefore let us accordingly make this Uſe and Improvement of it. Let us take heed of abuſing ſuch a ſweet Truth as this; and ſo turning God's Grace into wantonneſs, as many ſometimes are ſubject to do; for God will be ſure not to hold us guiltleſs if we do ſo. Whoſoever ſhall commit any ſin with theſe thoughts of preſuming on God's mercy without Repentance, he does ſo far forth deptive himſelf of the comfort of this preſent Doctrine, which ſtill ſuppoſes the Renouncing of ſin as the Condition annexed to the Promiſe. Carnal and corrupt perſons, they pull this Text aſunder; which is to be taken ſtill in its Connexion. They are for the latter part of it only, where it is ſaid, God will have mercy, and will abundantly pardon: But they are not for the formre part of it, where the wicked is required to forſake his evil ways. Now, the one is of noforce without the other; that ſo as men may not deſpair, ſo they may not preſume; and as they may not deny God's Mercy, ſo they may not retain their own Iniquity; but rather ſearch and examine their hearts in ſuch caſes as theſe are, and obſerve God's dealings with them: who oftentimes ſuffers them to fall into great ſins, for the puniſhing of their neglect of ſmaller: And that alſo, occaſionally, they might magnifie Gods Grace, and Goodneſs, and Bounty in the amendment and recovery of them; as it is noted of Mary Magdalen, afore-mentioned, that Becauſe her many ſins were forgiven her, ſhe loved much.
Theſe words here in the Text, Let him return unto the Lord, and he will have mercy; they are ſtill to be taken in an Excluſive Senſe: He will ſo have mercy upon him if he return, as he will not have mercy upon him if he doth not. Whoſoever he be that goes on in ſin without Repentance, let God be as merciful as he may be, yet ſuch a perſon will not be the better for it whilſt he ſo remains, but rather the worſe. He that deſpiſes the Riches of God's Goodneſs, and Patience, and Long-ſuffering; he does but treaſure up unto himſelf Wrath againſt the day of Wrath, and the Revelation of the Righteous Judgment of God, Rev. 8.24.
Let us therefore lay all theſe things now together, and take them in the right Senſe and Conſtruction, and make a right Improvement of them; neither giving our ſelves liberty in ſin, nor yet doubting or Deſpairing of Mercy: The one being a Treſpaſs upon God's Juſtice, and the other upon his Goodneſs; and both together upon his Truth: Which hints the contrary to us in this Text which we have now handled and diſpatched: 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; and to our God, for he will abundantly pardon.