Gods Thoughts and Ways Above Ours, Sermon 3
THE Third Sermon.
ISAIAH, LV. 7, 8.
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.
For My Thoughts are not your Thoughts, neither are your Ways, My Ways, ſaith the Lord.
IN Two former Diſcourſes, I have conſider'd this double Precept, or Injunction of Duty, which concerns Sinners of all ſorts; under the two Names of Wicked and Ʋnrighteous, that they muſt forſake their Evil Ways and Thoughts; and return to the Lord, which are the two parts of unfeigned Repentance. I have alſo conſider'd the encouraging Promiſe, that thereupon God will have Mercy, and will abundantly Pardon. And I have now to conſider, what Ground we have to believe this: Becauſe God's Thoughts are not as ours, nor his Ways as ours, &c. But there remains ſomething of the Application of the Second General, That if the Wicked forſake their evil Ways and Thoughts, and return to God; he will not only forgive, but He will abundantly pardon.
1. ƲSE. Be thankful to Heaven for this good News; that God will thus mercifully treat returning Sinners. He might have inſiſted on the Terms of the violated, firſt Covenant, to the Ruine of all Mankind: He might have left us, as the fallen Angels, without the Propoſal, Promiſe, or Offer of a Redeemer: But God ſo loved the World, that he gave his Son, that whoever believeth on him ſhould not periſh, but have Everlaſting Life.
When we think of the Caſe of the fallen Angels, who are reſerv'd in Chains of Darkneſs to the Judgment of the Great Day, and compare it with our own, who have a Proclamation of Mercy and Grace by the Goſpel; we have Reaſon to adore the diſtinguiſhing Goodneſs of God to us. If a few poor, inconſiderable People in a Kingdom, of the meaneſt ſort; ſhould be found guilty of Treaſon againſt a Prince; when there are Multitudes of the Nobility and Gentry, who have likewiſe rebell'd againſt him; and a Pardon ſhould be offer'd to thoſe of the poorer, meaner ſort; while the Nobles and Great Men are all Executed, and not a Man of them receiv'd to Mercy; would not this be Aſtoniſhing Goodneſs to the others? Eſpecially if thoſe Great Men, the Principal Subjects of the Kingdom, were Condemn'd for one Offence, for one Act of Treaſon; and the others forgiven many Tranſgreſſions, and receiv'd to Favour and Honour, after many Years of Rebellion. You eaſily know how to apply it.
How thankful ought we to be, that we are not left in the remedileſs Condition of Devils? that there is a Sacrifice offer'd for Sin, a full Attonement made, a ſufficient Price paid, a Fountain open'd, a new and living Way, for God to be glorify'd in the Forgiveneſs and Salvation of Returning Sinners, that believe on his Son. It is matter of Continual Admiration, and Thankful Praiſe, that we have Forgiveneſs this way. Can we have a fuller Evidence of the Evil and Malignity of Sin, or of God's Diſpleaſure againſt it? and conſequently of the Worth and Value of a Pardon; than by the Sufferings, Blood and Sacrifice of Chriſt? And what ſtronger Proof, or clearer Evidence of God's Readineſs to forgive Sin, than the giving of his Son to dye for our Sins, to cleanſe us from all Sin; even the moſt hainous, grievous Offences: Becauſe his Mercy through the Mediator is greater than the Sins of the whole World.
Let us with Hearty Thankfulneſs adore him, for this glorious Myſtery of his Love and Grace: And that we may be Thankful indeed, let us apply it to our ſelves in particular. Let us think of our own miſerable Caſe under the Guilt of Sin, and the Curſe of God. Let us think of the many thouſand Talents we owe, without being able to pay one Farthing; of the Innumerable Crimes we are guilty of; and that the Wages of every one is Death: And that all the Creatures in Heaven and Earth could not procure the Forgiveneſs of one ſinful Thought. If you think you have, or ever had any ſerious ſenſe of the Evil of Sin, and your loſt undone Condition as Sinners, how thankfully ſhould you receive theſe glad Tydings of Mercy, by Jeſus Chriſt? But if you have gone further, and have actually receiv'd the Attonement; if you are brought under the Bond of the Covenant; if you are united to Chriſt by Faith, and ſo intereſted in the ſure Mercies of David; and by Forgiveneſs deliver'd from Condemnation, what Special Thankfulneſs is due from ſuch? When there are comparatively ſo Few, to whom the Goſpel is preached, but do receive this Grace of God in vain? Lord, Who, and what am I, that I ſhould have good hope through Grace, of the Forgiveneſs of my Sins? of mine, that have been more aggravated than the Sins of Others: When Others, not greater Sinners, (it may be, not ſo bad) ſhall periſh for ever; and never be forgiven: When it may be, ſome of my Companions, and Accomplices in Sin, are cut off by Death, without Repentance and Pardon! Were not Others call'd, and invited as well as I? But he hath open'd mine Ears, and Heart, to receive him; and ſo hath pardon'd me, while others are condemned. O Admirable, and Aſtoniſhing Grace!
Secondly, Take heed of abuſing this Declaration of Grace to the worſt of Sinners.
I. Firſt, As any Countenance to Sin, or Encouragement to continue in it: Shall we ſin, becauſe God is ready to forgive Sin; that his Grace may abound? God forbid; Rom. VI. 1. Far be it from us, let it be an abhorred Thought. 'Tis needful to mention this, becauſe in many Inſtances, the moſt pure and holy Doctrine may be perverted to patronize Sin. We read, that the Continuance of the Courſe of Nature, was made a ground of Truſt by the Pſalmiſt, as an Adorable Evidence and Inſtance of his Faithfulneſs and Truth. Pſalm CXIX. 89. Thy Word is ſettled in the Heavens, and thy Faithfulneſs to all Generations. And yet ſome Atheiſtically abus'd it; 2 Pet. III. 4. ſaying, All things continue as they were: Where is the Promiſe of his Coming? The Apoſtle ſays, The Time is ſhort, and the Faſhion of the World paſſeth away; therfore, let them that have ſuch and ſuch Relations, Poſſeſſions, and Employments in the World, carry it as if they had none. Whil'ſt others abuſe this, and ſay; the Time is ſhort, Let us cat and drink, for to morrow we may dye. So here, God is ready to ſhow Mercy to returning Sinners, therefore, Let the wicked forſake his way, &c. Others turn this Grace of God into Wantonneſs; and will venture the more boldly upon Sin, becauſe God is ready to forgive. Theſe things (ſaith the Apoſtle John) I write unto you, that ye ſin not. But if any man ſin, we have an Advocate with the Father. There's a vaſt difference between the Remiſſion of Sins paſt, and an Allowance of Sin for the future. We may take Comfort in the abounding Grace of God, and his Readineſs to forgive; though we muſt dread the Thought of venturing on Sin, that his Grace may abound in the Forgiveneſs of it. This is contrary to all Gratitude and Ingenuity; and to the true Nature of Faith and Repentance. And there can hardly be a more dangerous Symptom of damnable Ungodlineſs, than for any to preſume to ſin upon this Conſideration; That they hope they ſhall be forgiven. The Apoſtle Jude, ver. 4. ſpeaks of ſome ſuch, Who turn the Grace of God into Wantonneſs, denying the only Lord God, and our Lord Jeſus Chriſt; and he ſaith of them, that They were ordain'd of old to Condemnation: For the Grace of God that brings Salvation, ought to teach us to deny Ungodlineſs and Worldly Luſts, &c.
This ſinning againſt God, becauſe he will abundantly pardon, is in ſome reſpects more Aggravated than the Sin of Devils, who will curſe God, and fly in his Face; becauſe there's no hope of Pardon. But God offers Pardon to you, and declares that he is ready to forgive. And will you dare to ſin the more? If ever you are awakened to a Senſe of Sin, this of all others will be moſt likely to ſink you into Deſpair; that you ventur'd to ſin in hopes of Pardon. For what can relieve a convinced, awakned Soul, but the Freegrace of God in the Forgiveneſs of Sin? Whereas ſuch a One may ſay, Lord, this very Mercy I have abus'd, I have ſinn'd the more becauſe of this Grace. And if we ſhould mention to ſuch a one, the Inſtances of Manaſſeh, Paul, &c. who after great Sins were pardoned; he will be ready to reply, that they never ſinned in hope of Forgiveneſs, or turn'd the Grace of God into Wantonneſs, as I have done.
There's Forgiveneſs with God, that he may be fear'd, ſerved, loved and obey'd. But will any ſay, there's Forgiveneſs with God, that he may be ſlighted and neglected, rebell'd againſt, and diſobey'd? His abuſed Goodneſs will turn to the more intollerable Wrath, againſt all ſuch as preſume on his Mercy; apprehending that they ſhall find an Eaſie Pardon, tho' they continue in their Sins. 'Tis to ſin againſt the very Nature and End of God's Grace; to cut off their own Plea for it, and the general Ground of their Hope in it. 'Tis without a Promiſe, and againſt a Threatning, for any to expect Forgiveneſs, if they wilfully continue in ſin: 'Tis to pervert the whole Goſpel, to imagine that God will juſtifie the Ungodly, while they remain in their Ʋnbelief and Ʋngodlineſs. Is not Unbelief a part of Ʋngodlineſs, as contrary to the moſt expreſs Command. of God to believe on his Son? If ever God ſhow Mercy unto any, and abundantly pardon them; he always gives them Repentance unto Life, and Faith unfeigned.
And let ſuch remember, that as God promiſeth Mercy and Forgiveneſs to Returning Sinners, and that his Thoughts are far above ours, as Heaven above the Earth in this Matter; ſo his Thoughts of Anger, Wrath and Fury, againſt Obſtinate, Wilful, Preſumptuous, Impenitent Sinners, are alſo above our Thoughts, as far as the Heavens are above the Earth. He will tear in pieces, and none ſhall deliver; he that made them will ſhow them no mercy; and who knows the power of his Anger? he will laugh at their Calamity, and mock when their fear cometh. He will wound the head of his Enemies, and the hairy Scalp of ſuch a one that goes on ſtill in his Treſpaſſes, Pſal. LXVIII. 21. Prov. I. latter end.
II. Secondly, Take heed of abuſing this Doctrine of God's Grace, by admitting ſlight Thoughts of Sin, ſo as to encourage you to delay ſeeking after Forgiveneſs; or to ſeek and expect it any other way, but only through Faith in Jeſus Chriſt.
As to the Matter of Delay, the Uncertainty of Life, and the Uncertainty of God's giving Grace hereafter, to them that refuſe it now, is ſufficient to be ſaid here, if duly conſider'd. That which I now aim at, is to diſcourage any Hopes of obtaining Forgiveneſs with God, but only through the Blood, Sacrifice, and Righteouſneſs of Chriſt: There is no other Saviour, no other Mediator between God and Man. If ever you are reconcil'd to God, and find Mercy with him, it muſt be through Jeſus Chriſt. The Way and Method is fixt, and publiſh'd, and declar'd to be unalterable: There is no other Name under Heaven, but his, by which any Man can be ſaved: If God be gracious to any, and deliver them from going down to the Pit, 'tis becauſe he hath found a Ranſom, Job XXXIII. 24.
The Abſolute Mercy of God is not to be reſted in; for he hath told us in what Way and Method he will diſpence his Mercy; and how we ſhall partake of it: That we muſt honour the Son, as we honour the Father; receive him as Chriſt Jeſus the Lord, the only Mediator between God and Man; and that If we believe not that Jeſus is he, we muſt dye in our Sins. 'Tis not enough to ceaſe to do Evil, and make Reſtitution where you have injur'd and wrong'd any, (which yet is a neceſſary Fruit of Repentance;) 'Tis not a little outward Reformation, or the Performance of ſome Duties of Religious Worſhip, that before were neglected, that will be ſufficient, if you overlook Jeſus Chriſt, and lay the ſtreſs of your Hope, for Acceptance with God, on any thing elſe.
If you ſhould faſt, and pray, and weep, and mourn, and wear Sackcloath, and give all you have to the Poor, and continue a Life of Auſterity and Mortification for many Years; this will not avail, if you think to pacifie God herewith, and ſubſtitute this in the room of the Blood and Righteouſneſs of Chriſt, in order to Forgiveneſs. You will but provoke God, and diſhonour the Redeemer, and deceive your own Souls. 'Tis certain, we are naturally prone to fix upon ſome other Bottom, enclin'd to eſtabliſh a Righteouſneſs of our own, inſtead of Chriſt Jeſus, and his Righteouſneſs. But we can never be ſecure from the Charge of the Condemning Law, and the Challenge of Divine Juſtice, but by being united to Chriſt, intereſted in him, found in him, and accepted with God on his Account.
ƲSE III. Let me beſeech you to pity thoſe Sinners, who are not return'd to God, and intereſted in his pardoning Mercy; and to pity ſuch, as deſiring and endeavouring to return, do yet apprehend and fear, that they ſhall never be pardon'd.
Firſt, As to thoſe as are yet under the Guilt of Sin, and are not return'd to God, nor intereſted in his pardoning Mercy: Conſider their Miſerable Caſe, and pity them: For,
Firſt, If they are not Partakers of ths abundant Pardon, there's no one ſin that they were ever guilty of, that is forgiven. Without Repentance, (which includes forſaking our Evil Ways, and returning to God,) there's no Forgiveneſs of any Sin: Tho' Temporal Judgments have ſometimes been diverted upon External Humiliation, no one Sin is blotted out, but through the Blood of Chriſt, who is exalted to be a Prince and Saviour, to give Repentance as well as Remiſſion of Sins: And theſe are never to be parted. Therfore if any have liv'd twenty, thirty, or forty Years in the World, or longer, whenever God comes to enter into Judgment with you, all the Sins of your paſt Life, with all their ſeveral Aggravations, will be found in the Indictment, and charg'd againſt you: You are under the Guilt of them all; as much as if they were committed yeſterday. As God's pardoning Mercy reaches to all the unknown, and forgotten Sins of true Penitents, as well as thoſe which they actually remember, and repent of, ſo where he doth not forgive all, he forgives none. And if the Guilt of one ſin be enough to ſink thee into Hell; what is it to have Ten Thouſand to anſwer for? If you can't ſtand in the Judgment, when accuſed but for one ſinful Thought or Word, what will become of you, when you have all the numberleſs Tranſgreſſions of your paſt Lives to anſwer for?
Secondly, Conſider, that 'till ſin be forgiven, the Guilt of every unpardon'd Sinner encreaſes every day. The longer he lives, he is ſtill heaping up Wrath againſt the Day of Wrath. Upon every failure of our Duty to God or Man, there's a Debt of Puniſhment reſulting from it; and every New Sin is a Figure added to the Old Score. The longer therfore any one lives in an unpardon'd State, the more Guilt he contracts, and the more Crimes he has to Anſwer for.
Thirdly, Conſider, that upon this Account, 'till we are intereſted in the pardoning Mercy of God; we are under the Curſe and Condemnation of the Law. Whatever Advantages a Man may enjoy above Others, whatever Gifts, Reputation, Proſperity, &c. he's ſtill under a Divine Curſe; he's condemn'd already; and if he dye in this Condition, he muſt periſh for ever. And how ſoon may Death put a Period to all thy Hopes of Forgiveneſs? In the mean time you are under a Divine Curſe, that reaches to all you have, and all you enjoy: In Health and Sickneſs, Proſperity and Adverſity, whereever you go, and whatever you do. You pleaſe God in nothing; but abuſe his Mercy, and are liable every Moment to his Wrath; and if you dye, that ſtroak of Death which ſeparates thy Soul from thy Body, will ſeparate thee from God and Heaven for ever.
And this Curſe of God will be found to be Intolerable, as well as unavoidable. When God deals with Sinners, as a God of Vengeance, they ſhall not be ſo weak, as to be annihilated by his Wrath; or ſo ſtrong, as to reſiſt or avoid his Righteous Vengeance; and 'tis Everlaſting Wrath likewiſe: Without being now reconciled to God, and intereſted in his pardoning Mercy by Jeſus Chriſt, the Wrath of God abideth on you; and will for ever abide.
Fourthly, Let me add one Conſideration more, to raiſe your Pity to Unpardon'd Sinners, and that is, their preſent deplorable Caſe, by the Accuſations of their own Conſcience. For ſooner or later a guilty Conſcience will ſpeak: Eſpecially as to thoſe that live under the Preaching of the Goſpel. The Sinners in Zion ſhall be afraid, Fearfulneſs ſhall ſurprize the Hypocrite: They may try various Methods to ſtop the Mouth of Conſcience, by the Noiſe and Clatter, and Hurry of Worldly Buſineſs; they may think to forget their Miſery, and patch up a kind of Peace for a little while; but this is a falſe Peace, that if not ſpeedily broken, will end in Everlaſting Anguiſh: And if it be, (as a thouſand to one but it will be,) what Trembling, Horror, and Deſpair muſt be expected? How low will ſuch ſink; when they awake out of their Security? How will they roar and cry out under the Terrors of the Lord? How bitterly will they complain of the Burden of Sin, as a Mountain on their Backs? Of the Wounds of Sin, as ſo many poyſon'd Arrows in their Hearts? How will their Joynts tremble, their Lips quiver, and their Hearts ake? When they ſhall ſee their Sins ſet in Order before them, and can't hope for Pardon? But whether they feel their Miſery or no, their Caſe is diſmal, for they do but dance about the bottomleſs Pit, and the next Hour may tumble in. Conſcience may awake ſooner than you believe, and e're long it will. Conſcience, I ſay, which is an Accuſer, none can ſilence, a Judge that none can bribe. And if they will but give themſelves Time and Leiſure to think; a gloomy Darkneſs, like the Shadow of Death muſt now overſpread their Souls: They have no Relief, but by endeavouring not to think of their Danger. Are not ſuch to be pity'd? O do what you can to awaken and ſave them!
Secondly, There's another ſort, who need your Compaſſion, i. e. They who deſire and endeavour to return to God, and ſeek after Chriſt, but apprehend there is no Forgiveneſs for them. Tho' God will abundantly Pardon Others; they reckon they ſhall never be intereſted in his pardoning Mercy. They hear of God's multiplying Forgiveneſſes to Others; but dare not think, they ſhall have a Share in it. They read of a Saviour, but believe they ſhall never be ſav'd by him; they hardly dare look into the Bible, leſt they read their own Condemnation. All the Terrible Things in the Scriptures againſt Impenitent Unbelievers, againſt Apoſtates and Obſtinate Sinners, they apply to themſelves. They dare not look into the Grave, nor think of dying, becauſe of what follows, in the ſinal Judgment of Chriſt, and the Everlaſting Deſtruction of Sinners. If they had any former Peace, they reckon it was all Deceit, Miſtake and Preſumption: For after all their Profeſſion, and Hearing, and Reading, and Praying, &c. they tell you, They ſhall periſh, and be condemn'd as Hypocrites; and There's no Mercy for them.
O with what Bowels of Pity and Compaſſion, ſhould we conſider the Caſe of ſuch! And treat them with the Spirit of Meekneſs and Gentleneſs! Chriſt is the Saviour of Sinners, but He is none of mine, (they ſay) for I heard his Goſpel Grace declared, but did not accept it; I outſtood my Day of Grace, and the Things of my Peace are hid from mine Eyes; He call'd me, but I would not come; and 'tis now too late. O 'tis now too late! He knock'd, and I would not open; and now the Door is ſhut againſt me. I am given up to a Hard Heart, &c. The very Thought of Heaven, and the Happineſs of the Saints, doth but terrifie them, becauſe they think they have loſt it, and ſhall never come there: As well as the Thoughts of Hell, which they reckon their Deſerved Portion, and that e're long it will be ſo. And that Word Everlaſting, Everlaſting Deſtruction, cuts them to the Heart. And well it may, if they believe it belongs to them; and that they ſhall fall under the condemning Sentence of the Judge, to paſs into Everlaſting Fire. And in ſeveral ſuch Caſes, the Devil ſtrikes in, and aggravates their Diſtreſs: He inſults over them; What think ye now of Sin? Where's the Pleaſure and Advantage of it now? To what purpoſe hath been all your Praying, Hearing, attending on Ordinances, Coming to the Lord's Table, &c. You are fit indeed to come to the Lord's Table; you have come Ʋnworthily, you have ſeal'd your Damnation by it, you have eat and drank Judgment to your ſelves by it again and again.
And ſuch is their Darkneſs and Perplexity, they know not what to Anſwer, but conclude They are loſt, and the Goſpel hid from them; that Chriſt is not their Freind, and will not be their Saviour. Some of them will tell you, they are as ſure of it, as if they were in Hell already. 'Tis as true, they ſay, as if they had heard his Condemning Sentence: He hath ſhut up his Bowels, and his Tender Mercy for ever from them: And there's nothing remains, but a fearful Looking for of Wrath, and Judgment, Tribulation, and Anguiſh: And that all their preſent Darkneſs, is but the Forerunner of Eternal Darkneſs: And what they feel now, is nothing to what they fear. And if they be in ſuch Agonies now, O what will it be to lye in the Flames of Hell? Wretched Miſerable Creatures! they know not how to live, and they dare not dye; leſt Death ſhould open the Door to Eternal Damnation. And theſe Fears are heighten'd, when ever they meet with thoſe Chriſtians, who have any Hopes of Heaven; becauſe they ſay, Chriſt ſaveth Others, but will not ſave them. Do not ſuch as theſe deſerve our Compaſſion? (And there be many ſuch in this City.) Though Natural Melancholy, and Bodily Indiſpoſition give ſome Occaſion, at leaſt to heighten ſuch Terrors and Diſtreſs in ſeveral; yet the ſenſe of paſt Guilt, and the Temptations of Satan muſt not be overlookt. What I have to ſay on the Third General, of God's Thoughts not being as ours, will be ſuitable to their Caſe.
But before I proceed to that, let me mention ſomething for the Tryal, and Examination of our ſelves, whether we are intereſted in this Forgiveneſs or no?
Would you know whether your Sins are forgiven, whether you are intereſted in this Promiſe of multiply'd Pardon? Conſider in the General, and Examine your Repentance towards God, and Faith in our Lord Jeſus Chriſt, Acts II. 21. *See the Sermons of the Forgiveneſs of Sin, by the Reverend Dr. Bates, 8vo. Where the whole Doctrine of Pardon is more accurately laid down.The Eſſential Acts of Repentance are, Godly. Sorrow for all our known Sins; and a ſincere Purpoſe of Heart, to turn from all Sin to God; with Anſwerable Endeavours of Univerſal Holineſs. The three Acts of ſaving Faith in Chriſt are, (1.) An Aſſent of the Mind to Scripture-Revelation, concerning Chriſt. (2.) The Conſent of the Soul, embracing and receiving him upon his own Terms. (3.) A Relyance and Truſt on him for Pardon of Sin, and Eternal Life. More particularly,
I. You may Conſider your Repentance, and enquire how you ſtand affected to Sin? Have you been under any deep Conviction of the Evil of Sin, as to cauſe not only ſome Sorrow but Hatred and Deteſtation of it? Have you ſeen your ſelves loſt and undone by reaſon of Guilt, ſo as abſolutely to need pardoning Mercy? Is the Heart of Stone taken away, and a Heart of Fleſh given? What Humiliation for Sin, and Self-abaſement in the Apprehenſion of your Vileneſs, have you ever had? Have you been diſquieted and burden'd under the Senſe of Sin, ſo as to condemn your ſelves; and ſee that you are loſt without the Free-Mercy of God in Chriſt? Owning the Righteouſneſs of God, if he ſhould caſt you off; and yet looking up to God through Jeſus Chriſt with Hope? 'Tis true, there is a great Difference in the Expreſſions of Sorrow and Humiliation for Sin, which ſome make beyond others; but all are made to ſee the Evil of Sin, ſo as to be cur'd of the Love of it; to humble themſelves, and acknowledge their Vileneſs.
Have you thereupon been brought to an Ingenuous Confeſſion of Sin, Pſal. XXXVIII. 18. with Earneſt Prayers to God for Forgiveneſs, when you remember the peculiar Aggravations of many of your Crimes? How long continued in, againſt how many Helps, and Warnings, Calls, and Counſels, and Obligations to the contrary? How ſmall the Temptation, how frequent the Repetition; and yet how much Wilfulneſs, notwithſtanding the various Methods of God's Grace and Providence to reclaim you? Such a Conviction cannot long be conceal'd and hid. Enquire therfore, what Effects it hath had, to bring you into the Preſence of God, there to confeſs and bewail your Folly? O what a Beaſt, what a Fool, what a Wretch have I been, thus and thus have I ſinn'd againſt Heaven? How low ſhould I abaſe my ſelf in the Preſence of God? How unworthy am I to lift up mine Eyes to the Throne of his Glory? How wonderful is his Patience, that I am yet alive?
If you have a ſerious Senſe of Sin, you will not be able to keep Silence; for that is contrary to the Confeſſion of Sin, mentioned Pſal. XXXII. 5. I acknowledg'd my Sin unto thee, and mine Iniquity have I not hid. While he kept ſilence, or did not confeſs his Sin, his Bones were vex'd, his Heart was diſquieted. But upon a free and full Confeſſion to God, his Spirit was calm'd, and he could look through his Penitential Tears, with Hope to God's Mercy-Seat. God requires this Confeſſion in order to Forgiveneſs, Jer. III. 12, 13. Return, O backſliding Iſrael, ſaith the Lord, and I will not cauſe mine Anger to fall upon you, for I am merciful, ſaith the Lord, only acknowledge thine Iniquity, &c. And if we confeſs our ſin, (the Apoſtle tells us) God is faithful and juſt to forgive them, 1 John I. 9. And the more free and particular we are in our Confeſſion of Sin to God, ſo much the better. This cannot be without a Holy Sorrow and Shame, in the Remembrance of your paſt Folly, your Sinfulneſs and Pollution, your Ingratitude and Rebellion againſt God, and not meerly upon the Account of any Penal, Afflictive Conſequences, by which you have ſmarted. For Godly Sorrow will diſtinguiſh it ſelf by the Principles and Motives of it, to be another thing, than meerly bowing down the Head under the Burthen of Affliction. There will be a Holy Shame and Confuſion of Face, in the ſenſe of what you have done, and what you have deſerv'd; ſo as to tremble at the Thought of committing the like Sins again; and to fear the Temptations that might draw you to it; and make you reckon every Burden of Affliction tolerable, in compariſon of the Burden of Sin. Conſidering what we have done, and againſt whom we have ſinned: Conſidering what a fooliſh Choice we have made, what Grace we have ſlighted; what Mercies we have abuſed; and how unworthily we have behaved our ſelves to God, our Owner, Maker and Sovereign; and unto Chriſt, our Saviour and Redeemer; and unto the Holy Spirit, who hath been ſtriving with us: Hereupon we condemn our ſelves, and beg that God would not condemn us; we are made ſenſible of our Unworthineſs of the leaſt Favour; and as the Prodigal or Publican, beg free Mercy: Owning his Righteouſneſs, if he ſhould deny it. Thus judging our ſelves, we juſtifie God; and hereby give Glory to him.
This will make his Mercy the more welcome, and our Prayers the more Earneſt. Such a Sence of Sin we muſt carefully improve, to encreaſe our Hatred of it, Reſolutions to forfake it, and Endeavours againſt it for the future: To promote and preſerve Humility, and a low Eſteem of our ſelves, and entire Submiſſion to all the Word and Will of God: To help us to perform every Duty, and joyn in every Ordinance, with more Meekneſs and Self-abaſement; and to bear every Affliction as deſerving a thouſand times worſe than we ever yet ſuffer'd. This will make us feel more our need of Chriſt for Pardon, and ſanctifying Grace; and make us have daily Recourſe to him, for the Influence of his Blood and Spirit: And it will make us ready upon any juſt Occaſion, to confeſs our Sins to Men alſo, if it appear to be for the Honour of God, that we do ſo; this will make us more compaſſionate toward Others, who have fallen by Temptation. This will raiſe our Thankfulneſs for every little Favour, for every beginning of Mercy, for every thing of Grace, that we do, or may receive from God: And cauſe us readily to embrace and welcome the Goſpel Diſcovery, and Revelation of God's Forgiveneſs of Sin.
This ſerious Conviction of our Guilt and Folly, will make us own our ſelves, the Chiefeſt of Sinners, as knowing the ſpecial Aggravations of our own Sins beyond what we know of Others. I do not know as to other Men, their Advantages or Diſadvantages, Helps or Hindrances by Education, Knowledge, Admonition, Counſel, Afflictions, and ſpecial Obligations, as I do my own. I do not know the Strength, the Urgency, the Importunity of their Temptations; whether if I had the like, I might not have been as bad or worſe. I do not know the Force and Power of Bodily Conſtitution, inclining 'em ſtrongly to ſome Sins. I do not know whether their Sins have been committed upon ſuch ſmall Temptations, as many of mine have been: Or whether againſt ſo many Motions of God's Spirit; or whether they continued ſo long without Repentance; or againſt ſo many Helps to repent. I do not know whether there was ſo much of Wilfulneſs and Deliberation in Other Men's Sins; as I know there hath been in my own. I cannot tell, but as to other Mens Faults, there may be ſomething to leſſen, to extenuate, to mitigate their Guilt, that doth not appear: It may be, their Principles and Intentions were not ſo bad; and there was more of Infirmity, more of Miſtake and Error, more of Weakneſs and Surprize in their Sins, than I know there was in 'mine. I may hope they did it ignorantly, or but ſeldom; or that the Conſequence is not ſo bad, as to God's Diſhonour, and the Miſchief done to others; I may hope a great deal of what I hear of their Crimes may be falſe, or that God hath given them Repentance, tho' I know it not. And have Reaſon to conſider as to ſeveral, that they have otherwiſe many Excellent Qualifications, many Uſeful and Valuable Things in 'em, for which they ought to be eſteem'd. And ſo judging charitably of others, with ſerious Scrutiny into our ſelves, we ſhall ſee Reaſon to own our ſelves the Chiefeſt of Sinners. Such an humble Senſe of our ſinful Vileneſs, is a part of true Repentance, and an Evidence of Forgiveneſs.
II. We cannot ſuppoſe this, without Forſaking of Sin, to which the Promiſe of Pardon is made. If God hath forgiven you, he enables you by his Spirit to walk in his Ways, to ſtrive, and watch, and pray againſt thoſe Sins, which with a Godly Sorrow you have confeſs'd and bewail'd, ſo that you ſtand in Awe of God's Authority; and allow your ſelves in no wilful known Sin; or in any Negligent Omiſſions of poſitive, plain Duty; but endeavour to walk in all his Commandments blameleſs.
However, becauſe of the Imperfection of this in the Beſt, Examine what Conflicts you have, what Oppoſition you make againſt Sin, by Renewed, Spiritual Principles. Is it the Deſire, Care and Endeavour of your Souls, to have the Power of Indwelling Sin weakned, and the Habits of Grace ſtrengthned, and your Obedience more Uniform? Endeavouring to grow in Grace, eſpecially in that Grace which is contrary to your particular Sin and Corruption? Is there an Earneſt Deſire, and Conſtant Reſolution, and Endeavour to bring forth Fruits worthy of Repentance? The Wicked muſt forſake his Way, and the Ʋnrighteous Man his Thoughts, if God doth abundantly pardon: And to forſake it, is more than a bare Refraining from Sin; he muſt give over all Acquaintance with it, and watch continually againſt it. Whoſoever retains any one Beloved, Darling Sin, cannot be ſaid to forſake Sin, tho' he refrain from all others. He muſt forſake it, ſo as to return to God, and walk in a contrary Path. It muſt be forſaken as to the Affection and Love of it, as well as the Outward Practice. Then we forſake Sin indeed, when we loath it, and hate it, and carefully watch againſt 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 doth he forſake his Luſts, (not when he hath no Opportunity) but when he hath no Affection; when there is an Habitual Enmity in his Heart againſt it, and a conſtant Care in the Life to avoid it.
Is there no Sin but you are deſirous to know, and part with? Do you love the Holy Image of God, wherever you diſcern it? and labour after a greater Conformity to the Divine Life? Is it the daily Burden of your Hearts, that you inwardly ſanctifie God no more, and glorifie him ſo little in the World? Are your Thoughts, Deſires, Opinions, and and Deſigns chang'd? The Bent of your Souls, and the Courſe of your Lives altered? Can you ſay, My Heart is inclin'd to keep thy Statutes always, even to the end? Pſal. CXIX. 112. I eſteem all his Commandments concerning all things to be right? and am deſirous to know the whole Will of God, that I may do it? And if in particular Inſtances by Temptation, you turn out of the Way, and contract Guilt; are you reſtleſs and uneaſie, 'till you return to God? Can you ſay with the Pſalmiſt, I have kept the Way of the Lord, and have not wickedly departed from him; for all his Judgments were before me, and I did not put away his Statutes from me; I was alſo upright before him, and kept my ſelf from mine Iniquity, Pſal. XVIII. 21, 22, 23. I confeſs, as to Sins that by the Temperament and Conſtitution of the Body, we are more inclin'd and tempted to, than to other Sins, a Total Victory is not to be expected, ſo as in no Degrees to fall into ſuch Sins after Repentance. Take heed in ſuch Caſes, that you riſe again ſpeedily by Repentance; that you walk ſoftly and humbly; and that the principal Tendency of your Repentance and Prayer be againſt thoſe Sins: And you will gradually get Strength againſt 'em: So as to ſay, that no Iniquity hath Dominion over you; that you are not the willing Servants of Sin, ſo as to love it, and deliberately to allow it; but the Deſire of your Soul is to be freed from it, to have Sin ſubdu'd, as well as forgiven?
III. What can you ſay, as to the Receiving, Loving, and Prizing of Chriſt, by whom we have Forgiveneſs? Have you heartily Accepted of him in all his Offices, as offered in the Goſpel? Aſſenting to his Doctrine, as a Teacher ſent from God, and our great Prophet? Relying on his Sacrifice and Mediation; as our great High-Prieſt? And ſubjecting to him as Lord and Ruler? This is Receiving him as Chriſt Jeſus the Lord. This is an Honour due to him, for the Pardon and Salvation he hath procured for us: And God hath made it neceſſary to our Intereſt in the Beneſits of his Death. Do we aſſent to the Doctrine of Salvation, reveal'd and publiſh'd by Chriſt, and atteſted from Heaven, as certainly true? That Jeſus is the Chriſt of God, and Whoſoever believeth on him ſhall not periſh, but have Everlaſting Life? Hereupon are we brought to truſt to the Mercy of God in Chriſt, in Hopes of his Salvation, which is freely tendred unto Sinners in the Goſpel? Do we ſubject our ſelves entirely to him, as one whom God hath exalted to be a Prince and a Saviour, to give Repentance and Remiſſion of Sins? Reſolving to be ſway'd by his Authority, and rul'd by his Direction, and follow him as our Captain and Commander, Guide and Saviour, as long as we live? Endeavouring in Heart and Life, to be well pleaſing in his Sight, that whether we live or dye, we may be His?
If your Sins are forgiven, 'tis for Chriſt's ſake. Conſider what Application have you ever made to him, for the cleanſing Virtue of his Blood? Since if you are waſhed, if you are pardoned, it muſt be through the Blood of the Lamb; have you look'd to him, whom you have pierced, and mourn'd, and been in Bitterneſs for him, as one that is in Bitterneſs for his firſt born? Zac. XII. 10. Have you lookt upon a Crucify'd Saviour, Bleeding, Groaning, Dying for Sin, to reconcile us to God, and turn us from our Iniquities? Have you been anſwerably affected with the Sufferings of Chriſt, and improv'd thereby in your Hatred of Sin?
IV. What Thankfulneſs to God, and what Love to Jeſus Chriſt the Redeemer, doth the Hope of Forgiveneſs excite in you? You read how the Penitent in the Goſpel Loved much, becauſe much was forgiven, Luke VII. 47. How did St. Peter appeal to Chriſt after the Forgiveneſs of his Sin; Lord, thou that knoweſt all things, knoweſt that I love thee. Your Love to Chriſt, and every thing that relates to him, will be a good Argument of the Forgiveneſs of Sin: For having Peace with God, the Love of Chriſt is ſhed abroad in our Hearts. How have your Hearts been affected with Thankfulneſs to God, for the Riches of his Grace in this Forgiveneſs? For the Purchaſe of it, for the Offer of it; and for any good Hope of your ſpecial Intereſt in it? What admiring Thoughts have you of the Height and Depth, Length and Breadth of the Love of God in Chriſt to loſt Sinners? With what Thoughts do you Conſider the Curſe of the Law, the Terrors of Death, the Power of Satan, and the Wrath of God? (From all which you are deliver'd by Chriſt.) With what Affection do you Contemplate the Innumerable Glorious Priviledges, Benefits and Bleſſings, that accompany this Forgiveneſs? With what Admiring Love to the Redeemer, do you from time to time review his Condeſcenſion and Humiliation? How low he ſtoopt, and how readily? How great things he ſuffered, and how willingly? Even to drink the Dregs of that bitter Cup, (which but to taſte of) would have made Men and Angels ſtagger into Hell. With what Frame of Spirit, can you conſider Chriſt offer'd upon the Croſs for you, making his Soul a Ranſom for you? When you Conſider with particular Application to your ſelves, He gave himſelf for me, ſhed his precious Blood for me. O my Soul, 'twas that I might eſcape Condemnation; that I might be reconcil'd to God, that my Crimſon and Scarlet Sins might be pardoned; that my Guilty, Polluted, Miſerable Soul, might be reſtor'd to the Image of God, and Communion with him. What Affections, what Joy have you from ſuch Thoughts? Eſpecially at the Lord's-Table, when you conſider his Body broken for you, his Blood ſhed for the Remiſſion of your Sins, wounded for your Tranſgreſſions, bruiſed for your Iniquities, that by his Stripes you might be healed?
V. Moreover, How are you affected with the Sins, that you hope God hath pardon'd? Do your Souls melt with a Godly Sorrow for thoſe Crimes, that you hope are forgiven? What penitent Mourning doth the Pſalmiſt expreſs in Pſal. 51. which was penn'd after God aſſur'd him, that his Adultery and Murder ſhould be forgiven; and after the Prophet had told him, The Lord hath put away thy Sin; O Lord have Mercy upon me, and waſh me, and cleanſe me, and blot out my Tranſgreſſion: Againſt thee, thee only have I ſinned, and done this Evil in thy Sight, &c.
What Influence hath God's free Mercy in pardoning Sin, upon you, as to Shame and Sorrow for it? Doth the Thoughts, that after all thy Provocations God will be reconciled, humble and ſhame thee the more? To this purpoſe, you know the Holy Spirit is promiſed in the Times of the Goſpel, Ezek. XVI. 63. That thou may'ſt remember, and be confounded, and never open thy Mouth any more, becauſe of thy ſhame, when I am pacify'd toward thee, for all that thou haſt done, ſaith the Lord. Is this the Language of your Hearts? He might have condemn'd me to Hell long agoe, but through the Precious Blood of Jeſus, I have Hopes of Forgiveneſs. O what an Ungrateful Wretch have I been! What Love have I deſpiſed! Againſt whom have I ſinned! How have I rebell'd againſt the God of Love and Grace, and griev'd his good Spirit! Againſt what Bowels of Mercy have I ſpurn'd? I am aſtoniſhed at the Mercy of God in Chriſt, offer'd to ſuch a Rebel as I am: I am confounded at my own Vileneſs, that ſuch Hainous Iniquities ſhould be blotted out, that ſuch numberleſs Iniquities ſhould be forgiven; that after I had ſo often, and ſo long, and ſo wilfully turn'd my Back upon him, he ſhould yet call after me, and ſay, I am he, behold I am he, that bletteth out thy Tranſgreſſion for my own Name ſake, and will remember thy ſins no more. That when God ſaw me, and might have puniſhed me; might have made me an Example of his Juſtice here, or might have ſent me quick to Hell; or might have left me unto Hardneſs of Heart, to treaſure up Wrath againſt the Day of Wrath; that he ſhould freely forgive me all, and be graciouſly reconcil'd to me, and ſpeak Pardon and Peace to my Soul. O Wretch that I have been! O Abominable Sinner! I abhor my ſelf in Duſt and Aſhes.
We find this Exemplify'd in the Temper and Spirit of thoſe, to whom the Mercy and Grace of God is diſcovered, eſpecially in the Apoſtle Paul. He aggravates his Sin, and owns himſelf the Chiefeſt of Sinners; and never more ſo, than when he is thinking, and ſpeaking of Chriſt's Coming into the World to ſave Sinners; and how wonderfully he called him, and ſhow'd Mercy to him. Read this at large, 1 Tim. I. 14, 15, 16, 17. And the ſight of God's Mercy, and Senſe of his Pardon, is in it ſelf proper to raiſe an Admiration of Free Grace; and to humble the Soul before God. It is proper to encreaſe our Deteſtation of Sin, and make us loath our ſelves. That which raiſeth our Love to God, muſt needs raiſe our Hatred of Sin, and Sorrow for it. Now Faith will make us Love much, in the Sence of having much Forgiven.
Beſides, the Inſeperable Connection between Faith and Repentance will evidence this. We ſhall never adore the Love of Chriſt, as a Redeemer delivering us from the Curſe; if we are not burden'd with the Weight of our Sins: Nor ſhall we ever give God the Glory of his Juſtice, without judging and condemning our ſelves by true Repentance. Yet the more we ſee, and apprehend of his Grace, and Love in Forgiveneſs, the more broken and contrite, the more humbled, and aſhamed ſhall we be, of our Sins againſt him.
VI. Laſtly, What can you ſay as to the Love of your Enemies, and forgiving thoſe who have injured and wronged you? There is no better Evidence of God's forgiveneſs of your Treſpaſſes, than that he hath given you an Heart to forgive Others, who have treſpaſſed againſt you: If it be upon a right Principle, becauſe God for Chriſt's ſake hath pardon'd you, and obliged you to forgive Others. Lord, Was there ever ſuch a Diſtance between my Brother and me, as my Sins have made between God and me? Were the Injuries I reſented from Others, comparable to the Affronts I have offer'd to God? and hath he freely for Chriſt's ſake forgiven me? What Influence hath ſuch a Thought, to cure and overcome the Ruggedneſs, and Roughneſs of your Temper and Spirit towards Others? If God hath pardon'd thee, go and do likewiſe as to thy Brother. For if you forgive not Men their Treſpaſſes, your Heavenly Father hath not, and will not forgive you yours, Mat. VI. 14. If you have a Rancorous, Bitter, Malicious, Revengeful Spirit; and will not forgive thoſe that have wronged you; how can you expect Forgiveneſs from God? Do you then forgive thoſe that have injured you, as God for Chriſt's ſake hath forgiven you? Heartily, and without Diſſembling; Speedily, and without Delay; Frequently and Often, without Limitation; Even unto ſeventy times ſeven, if our Brother offend; that is, ſo often as he doth? And this Throughly, and without Reſerve; without Exception, or Equivocation; without Remembring paſt Offences, ſo as to bear them a Grudge? This, I grant, is hard and difficult Work; but the Spirit of Chriſt can enable us to do this. 'Tis the manifeſt Duty of ſuch as are forgiven, and it is a Sign and Evidence that they are ſo. Hath God forgiven me my Scarlet and Crimſon Sins? and ſhall not I put up an Injury, bear a Wrong, endure a Reproach, or an ill Turn, from my Fellow Creature? Shall I not in Obedience to Chriſt, forgive him, and paſs it by?
By theſe things, if Conſcience be faithful, you may be aſſiſted to make a Judgment of your ſelves, whether you are intereſted in this Forgiveneſs or no. And if your Sins have been many and great, whether you may, on good Grounds hope, and ſay, that God hath Abundantly Pardon'd.