Sermons and Discourses Volume 8, Sermon 2
SERMON II.Serm. 2. Preach'd on Aſh-Wedneſday. Of confeſſing and forſaking Sin, in Order to Pardon.
PROV. XXVIII.13.
He that covereth his ſins ſhall not proſper: but whoſo confeſſeth and forſaketh them, ſhall have mercy.
SInce we are all ſinners, and liable to the Juſtice of God, it is a matter of great moment to our comfort and happineſs, to be rightly informed by what Means, and upon what Terms, we may be reconciled to God, and find mercy with him. And to this purpoſe the Text gives us this advice and direction, whoſo confeſſeth and forſaketh his ſin, ſhall have mercy.
Vol. 8.In which words there is a great Bleſſing and Benefit declared and promiſed to ſinners, upon certain Conditions. The Bleſſing and Benefit promiſed, is the mercy and favour of God, which comprehends all the happy Effects of God's mercy and goodneſs to ſinners. And the Conditions upon which this Bleſſing is promiſed are two, Confeſſion of our ſins, and forſaking of them; and theſe two contain in them, the whole nature of that great and neceſſary Duty of Repentance, without which a ſinner can have no reaſonable hopes of the mercy of God.
I. Here is a Bleſſing or Benefit promiſed, which is the mercy and favour of God. And this in the full extent of it, comprehends all the Effects of the mercy and goodneſs of God to ſinners, and doth primarily import the pardon and forgiveneſs of our ſins. And this probably Solomon did chiefly intend in this expreſſion; for ſo the mercy of God doth moſt frequently ſignifie in the Old Teſtament, viz. the forgiveneſs of our ſins. And thus the Prophet explains it, Iſa. 55.7. Let the wicked forſake his ways, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy, and to our God, for he will abundantly pardon.
But now ſince the clear revelation of the Goſpel, the mercy of God doth not only extend to the pardon of ſin, but to power againſt it; becauſe this alſo is an Effect of God's free grace and mercy to ſinners, to enable them, by the grace of his holy Spirit, to maſter and mortifie their luſts, and to perſevere in Goodneſs to the end.
And it comprehends alſo our final pardon and abſolution at the great day, together with the glorious Reward of eternal life, which the Apoſtle expreſſeth, by finding mercy with the Lord in that day. And this likewiſe is promiſed to Repentance, Acts 3.19. Repent ye therefore, and be converted, that your ſins may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord, and he ſhall ſend Jeſus Chriſt, who before was preached unto you; that is, that when Jeſus Chriſt who is now preached unto you ſhall come, you may receive the final ſentence of abſolution and forgiveneſs.
And thus much ſhall ſuffice to have ſpoken of the Bleſſing and Benefit here promiſed, the mercy of God; which comprehends all the bleſſed Effects of the divine grace and goodneſs to ſinners, the preſent pardon of ſin, and power to mortifie ſin, and to perſevere in a good courſe, and our final abſolulution by the ſentence of the great day, together with the merciful and glorious Reward of eternal life.
II. We will conſider in the next place, the Conditions upon which this Bleſſing is promiſed, and they are two, the Confeſſing and Forſaking of our ſins, whoſo confeſſeth and forſaketh his ſin, ſhall have mercy; and theſe two do contain and conſtitute the whole nature of Repentance, without which a ſinner can have no reaſonable hopes to find mercy with God. I begin with the
Firſt, the Confeſſion of our ſins; by which is meant a penitent acknowledgment of our faults to God; to God I ſay, becauſe the Confeſſion of our ſins to men is not, generally ſpeaking, a Condition of the forgiveneſs of them, but only in ſome particular caſes, when our ſins againſt God are accompanied and complicated with ſcandal and injury to men. In other caſes the Confeſſion of our ſins to men is not neceſſary to the pardon of them, as I ſhall more fully ſhew in the progreſs of this Diſcourſe.
All the difficulty in this matter is, that the Confeſſion of our ſins is oppoſed to the covering and concealing of them; he that covereth his ſin ſhall not proſper: but whoſo confeſſeth them, ſhall have mercy; but no man can hope to hide his ſin from God, and therefore confeſſion of them to God cannot be here meant. But this Objection, if it be of any force, quite excludeth Confeſſion to God, as no part of Solomon's meaning; when yet Confeſſion of our ſins to God, is granted on all hands, to be a neceſſary Condition of the forgiveneſs of them. And to take away the whole ground of this Objection; men are ſaid in Scripture, when they do not confeſs their ſins and repent of them, to hide and conceal them from God: Not to acknowledge them is as if a man went about to cover them. And thus David oppoſeth confeſſion of ſins to God, to the hiding of them, Pſal. 32.5. I acknowledged my ſin unto thee, and mine iniquity have I not hid, I ſaid I will confeſs my tranſgreſſions unto the Lord; ſo that this is no reaſon, why the Text ſhould not be underſtood of the Confeſſion of our ſins to God.
But becauſe the neceſſity of confeſſing our ſins to men (that is to the Prieſt) in order to the forgiveneſs of them, is a great point of difference between us and the Church of Rome, it being by them eſteemed a neceſſary Article of Faith, but by us, ſo far from being neceſſary to be believed, that we do not believe it to be true; therefore for the clear ſtating of this matter, I ſhall briefly enquire into theſe Two things.
I. Whether Confeſſion of our ſins to the Prieſt, as taught and practiſed in the Church of Rome, be neceſſary to the forgiveneſs of them.
II. How far the diſcloſing and revealing of our ſins to the Miniſters of God is convenient upon other accounts, and for other purpoſes of Religion.
I. Whether Confeſſion of our ſins to the Prieſt, and the manner in which it is taught and practiſed in the Church of Rome, be neceſſary to the forgiveneſs of them. What manner of Confeſſion this is, the Council of Trent hath moſt preciſely determined, viz. Secret Confeſſion to the Prieſt alone, of all and every mortal ſin, which upon the moſt diligent ſearch and examination of our Conſciences we can remember our ſelves to be guilty of, ſince our Baptiſm; together with all the Circumſtances of thoſe ſins, which may change the nature of them; becauſe without the perfect knowledge of theſe, the Prieſt cannot make a judgment of the nature and quality of mens ſins, nor impoſe fitting Penance for them. This is the Confeſſion of ſins required in the Church of Rome, which the ſame Council of Trent, without any real ground from Scripture or Eccleſiaſtical Antiquity, doth moſt confidently affirm to have been inſtituted by our Lord, and by the Law of God to be neceſſary to ſalvation, and to have been always practiſed in the Catholick Church.
I ſhall as briefly as I can examine both theſe Pretences, of the Divine Inſtitution, and Conſtant Practice of this kind of Confeſſion.
Firſt, For the Divine Inſtitution of it, they mainly rely upon three Texts; in the firſt of which there is no mention at all of Confeſſion, much leſs of a particular Confeſſion of all our ſins with the Circumſtances of them; in the other two there is no mention of Confeſſion to the Prieſt; and yet all this ought clearly to appear in theſe Texts, before they can ground a Divine Inſtitution upon them; for a Divine Inſtitution is not to be founded upon obſcure Conſequences, but upon plain words.
The Firſt Text, and the only one upon which the Council of Trent grounds the Neceſſity of Confeſſion, is John 20.23. Whoſeſoever ſins ye remit, they are remitted; and whoſeſoever ſins ye retain, they are retained: It is a ſign they were at a great loſs for a Text to prove it, when they are glad to bring one that hath not one word in it concerning Confeſſion, nor the leaſt intimation of the neceſſity of it.
But let us ſee how they manage it to their purpoſe. The Apoſtles and their Succeſſors (ſaith Bellarmine) by this power of remitting and retaining ſins, are conſtituted Judges of the caſe of Penitents; but they cannot judge without hearing the Cauſe, and this infers particular Confeſſion of ſins to the Prieſt, from whence he concludes it neceſſary to the forgiveneſs of ſins.
But do not the Miniſters of the Goſpel exerciſe this power of remitting ſins in Baptiſm? And yet particular Confeſſion of all ſins to the Prieſt is not required, no not in the Church of Rome, in the Baptiſm of adult Perſons. And therefore according to them, particular Confeſſion of ſin to the Prieſt, is not neceſſary to his exerciſing the power of remitting ſins, and conſequently the neceſſity of Confeſſion cannot be concluded from this Text.
And to ſhew how they are puzled in this matter, Vaſquez by a ſtrange device concludes the neceſſity of Confeſſion from the power of retaining ſins; for (ſays he) if the Prieſt have a power of retaining ſins, that is of denying Pardon and Abſolution to the Penitent, then he may impoſe Confeſſion as a Condition of forgiveneſs, and not abſolve the Penitent upon other terms. But ſuppoſing the Prieſt to have this unreaſonable power, this makes Confeſſion no otherwiſe neceſſary by Divine Inſtitution, than going to Jeruſalem or China is, in order to the forgiveneſs of our ſins, or ſubmitting to any other fooliſh condition, that the Prieſt thinks fit to require; for according to this way of reaſoning, this power of retaining ſins, makes every fooliſh thing that the Prieſt ſhall impoſe upon the Penitent, to be neceſſary by Divine Command and Inſtitution.
But the truth is, this power of remitting and retaining ſins, is exerciſed by the Miniſters of the Goſpel, in the adminiſtration of the Sacraments, and the preaching of the Goſpel, which is call'd the word of reconciliation, the miniſtry whereof is committed to them: And thus the ancient Fathers underſtood it; and as a great Divine told them in the Council of Trent, it was perhaps never expounded by any one Father concerning the buſineſs of Confeſſion.
The Second Text they alledge to this purpoſe is, 1 John 1.9. If we confeſs our ſins, he is faithful and juſt to forgive us our ſins. Here indeed is Confeſſion; but general, not particular, as appears by the oppoſition, If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us: but if we confeſs our ſins, that is, if we acknowledge our ſelves to have been ſinners: And then here is not a word of confeſſing to the Prieſt; the Confeſſion here meant is plainly to God, becauſe it follows, he is faithful and juſt to forgive us our ſins, that is, God, who is neceſſarily underſtood in the former part of the ſentence; as if it had run thus, if we confeſs our ſins to God, he is faithful and juſt to forgive us our ſins.
The Third Text is, Jam. 5.16. Confeſs your faults one to another, and pray one for another. And here again there is only mention of Confeſſion, but not a word of the Prieſt; and for another Reaſon, if I had been to adviſe them, they ſhould not have preſt this Text for their ſervice in this cauſe, becauſe it does them as much hurt as good; for it is certain, the Duty of Confeſſion here enjoyned is reciprocal and mutual, confeſs your ſins one to another: So that if by virtue of this Text the People are bound to confeſs their ſins to the Prieſt, the Prieſt is hereby as much obliged to confeſs his ſins to the People; which I dare ſay is more than they have a mind to prove from this Text. The plain meaning whereof is this, that as Chriſtians ſhould be ready to perform all mutual Offices of Charity, ſo to aſſiſt and comfort one another by their Counſel and Prayers; and therefore the Apoſtle adviſeth Chriſtians when they are ſick, if at the ſame time they be under any ſpiritual trouble, by reaſon of the Guilt of any ſin lying upon their Conſciences, to lay open their caſe to one another, that ſo they may have the help of one anothers Advice and Prayers; confeſs your faults one to another, and pray one for another, that ye may be healed, both of your bodily and ſpiritual diſtemper: not that the Prieſt or Miniſter is here excluded; St. James had ſpoken of that particular before, that when any was ſick, he ſhould ſend for the Elders of the Church, that he might in the firſt place have the benefit of their Counſel and Prayers; and then becauſe private Chriſtians may alſo be uſeful to one another in this kind, he adds, that they ſhould alſo lay open their condition and troubles to one another, that ſo they might have the help of one anothers Advice and Prayers; and very probably all the Confeſſion here meant of private Chriſtians to one another is of the offences and injuries they may have been guilty of, one towards another; that they ſhould be reconciled upon this occaſion, and as a teſtimony of their Charity, ſhould pray one for another; whereas they are bound to ſend for the Elders of the Church, and they are to pray over them, as an act not only of Charity, but of Superiority, and by virtue of their Office in the Church, a more eſpecial bleſſing being to be expected from their Prayers.
Theſe three Texts are the main Arguments from Scripture, which they of the Church of Rome bring to prove their auricular or ſecret Confeſſion to be of Divine Inſtitution; and woful proofs they are; which ſhews what miſerable ſhifts they are reduced to, who reſolve to maintain a bad cauſe.
I proceed in the Second place, to diſcover the Falſhood of their other Pretences, that this kind of Confeſſion hath always been practiſed in the Catholick Church; and not only ſo, but believed abſolutely neceſſary to the remiſſion of mens ſins and their eternal ſalvation.
The truth of the whole matter is this; publick Confeſſion and Penance for open and ſcandalous Crimes was in uſe, and with great ſtrictneſs obſerved in the firſt Ages of Chriſtianity, and there was then no general Law or Cuſtom, that exacted ſecret Confeſſion of ſins to the Prieſt, as a neceſſary part of repentance, and condition of forgiveneſs: afterward publick Penance was by degrees diſuſed, which plainly ſhews that, in the opinion of the Church, this Diſcipline, how uſeful ſoever, was not of abſolute neceſſity to reſtore men to the favour of God.
In place of this came in private Confeſſion to the Prieſt, particularly appointed to this Office, and call'd the Penitentiary; but upon occaſion of a ſcandal that hapned, this alſo was abrogated by Nectarius Biſhop of Conſtantinople; which ſhews that neither was this neceſſary. And this act of Nectarius was juſtified by his Succeſſor St. Chryſoſtom, who does over and over moſt expreſly teach, that Confeſſion of our ſins to men is not neceſſary to the forgiveneſs of them, but that it is ſufficient to confeſs them to God alone; ſo that St. Chryſoſtom does plainly ſtand condemned by the Decrees of the Council of Trent.
And thus for ſeveral Ages the matter reſted, till the degeneracy of the Church of Rome growing towards its height, about the IX. and X. Centuries, ſome began to contend for the neceſſity of ſecret Confeſſion, and this in the year 1215. in the IV. Council of Lateran under Pope Innocent III. was decreed and eſtabliſh'd.
And this is the firſt publick Law that was made in the Chriſtian Church concerning this matter, notwithſtanding all the boaſts of the Council of Trent, about the antiquity of this Inſtitution and Practice; for Gratian, who lived about 50 years before this Council, tells us, that in his time ſeveral wiſe and religious men were of the contrary opinion, and did not hold Confeſſion neceſſary by virtue of any Divine Law. Afterwards in the Council of Florence, and eſpecially in that of Trent, this Decree of the Council of Lateran was confirmed and enlarged in many particulars, of which I have already given ſome account.
And whereas they pretend for themſelves the univerſal Practice not only of the paſt, but preſent Church, we are able to ſhew from clear Teſtimony of their own Writers, that Confeſſion, as taught and practiſed in the Church of Rome, is no where elſe in uſe at this day, neither among the Abyſſines, nor Indians of St. Thomas, nor the Neſtorians, nor the Armenians, nor the Jacobites, Churches of great antiquity and vaſt extent. And as for the Greek Church, if we may believe Gratian, and the Author of the Gloſs upon the Canon Law, the Greeks had anciently no Tradition concerning the neceſſity of Confeſſion, nor do they at this day agree with the Roman Church in all points concerning it.
So that, in ſhort, there is no Nation nor Church throughout the whole world, that bear the name of Chriſtian, the Roman Church only excepted, that doth fully embrace and maintain the whole Doctrine of the Council of Trent concerning Confeſſion; and yet according to their principles, the whole is of equal neceſſity to be believed, as any part of it. With what face then do they declare, that this manner of Confeſſion always was, and ſtill is obſerved in the Catholick, that is in the whole Chriſtian Church?
I have not time to ſhew the great and manifold inconveniences and miſchiefs of this practice. How infinite a torture it is to the Conſciences of men, by entangling them in endleſs doubts and ſcruples; and how great a ſcandal it is to the Chriſtian Profeſſion, in the lewd management of it by the Prieſts, is evident from the two Bulls of Pope Pius the IV. and Gregory XV. which mention things too ſhameful to be declared; not to inſiſt upon other horrible abuſes of it to the vileſt and wickedeſt purpoſes; not ſo much to direct the Conſciences of men, as to dive into their Secrets, of which there are ſo many plain and notorious Inſtances, that they are paſt denyal.
The other thing pretended for it is, that it is a great reſtraint upon men from ſin. And very probably it is ſo, to modeſt and well diſpoſed perſons: but experience ſhews how quite contrary an effect it hath upon others, who are the far greateſt part of mankind. Does not all the world ſee in the Popiſh Countries, in the time of their Carnival, juſt before Lent, the Anniverſary ſeaſon of Confeſſion, how ſcandalous a liberty men take of doing lewd and wicked things; and that for this very Reaſon, becauſe their Conſciences are preſently to be eaſed and ſcoured (as they call it) by Confeſſion and Abſolution? And they therefore take the oportunity to gratifie their luſts, and fill up the meaſure of their iniquity at that time; becauſe with one labour they can ſet their Conſciences right, and clear them of all guilt; and they look upon this as a ſpecial piece of ſpiritual good husbandry, to quit their ſcores with God at once, that ſo they may have no occaſion to trouble him, nor the Prieſt, nor themſelves again for a good while after. So that Confeſſion, inſtead of being a reſtraint from ſin, gives great encouragement to it, by deluding men into a vain hope of obtaining the pardon of their ſins from time to time, tho they ſtill continue in the practice of them; by which device, mens ſins are at once remitted and retain'd; the Prieſt remits them by Abſolution, and the penitent retains them, by going on ſtill in the Commiſſion of them, in hope of obtaining a new Abſolution as often as occaſion ſhall require. I proceed to the
II. Enquiry, namely, How far the diſcloſing and revealing our ſins to the Miniſters of God, may be convenient upon other accounts and to other purpoſes of Religion? To which the Anſwer is very plain and ſhort; ſo far as is neceſſary either to the direction, or the eaſe of mens Conſciences.
There are many Caſes wherein men, under the guilt and trouble of their ſins, can neither appeaſe their own minds, nor ſufficiently direct themſelves, without recourſe to ſome pious and prudent Guide; in theſe caſes, men certainly do very well, and many times prevent a great deal of trouble and perplexity to themſelves, by a timely diſcovery of their condition to ſome faithful Miniſter, in order to their direction and ſatisfaction, without which they ſhall never perhaps be able to clear themſelves of the obſcurity and entanglement of their own minds, but by ſmothering their trouble in their own breaſts, ſhall proceed from one degree of melancholy to another, till at laſt they be plunged either in diſtraction or deſpair; whereas the diſcovery of their condition in time, would prove a preſent and effectual remedy. And to this purpoſe, a general Confeſſion is for the moſt part ſufficient; and where there is occaſion for a more particular diſcovery, there is no need of raking into the particular and foul circumſtances of mens ſins, to give that advice which is neceſſary for the cure and eaſe of the Penitent; a thing ſo far from being deſirable, that it muſt needs be very grievous to every modeſt and good man.
And thus far Confeſſion is not only allowed, but encouraged among Proteſtants. In the Lutheran Churches, Chemnitius tells us, that private geneneral Confeſſion is in uſe and practice. And Calvin freely declares, that he is ſo far from being againſt peoples repairing to their Paſtors to this purpoſe, that he earneſtly wiſheth it were every where obſerved before the receiving of the Sacrament. And the ſame is the ſenſe of our own Church, laying no neceſſity upon men in this matter, but adviſing, eſpecially before the SaSacrament, thoſe who have any trouble upon their Conſciences, to repair to ſome diſcreet and faithful Miniſter of God's Word, for advice and ſatisfaction. And thus all the good uſe, which can be made of Confeſſion, may be had in our Church, without the ill Effects and Conſequences of the Romiſh Confeſſion, and without laying a Yoke upon the Conſciences of men, which our Saviour never laid.
And now I have, as briefly and as plainly as I could, ſtated this Controverſie between us and the Church of Rome, concerning the neceſſity and uſe of ſecret Confeſſion to the Miniſters of God, as the proper Guides and Directors of our Conſciences: But it is granted on all hands, that Confeſſion of our ſins to God is neceſſary; and there is no doubt but it is here intended in the Text, viz. a Penitent acknowledgment of our ſins; the nature whereof I ſhall briefly explain to you.
And it muſt not only be a general Confeſſion that we are ſinners; but there muſt be a particular acknowledgment of our ſins to God, ſo far as upon a particular diſcuſſion and examination of our Conſciences, we can call them to remembrance, eſpecially our moſt heinous ſins, which our Conſciences will not ſuffer us to forget, muſt be particularly acknowledged, with the ſeveral aggravations of them.
And this Confeſſion muſt be accompanied with ſuch a ſhame and ſorrow for our ſins, as produceth in us a ſincere reſolution to leave them, and to betake our ſelves to a better courſe. Theſe are the principal ingredients of a Penitent Confeſſion.
1. There muſt be ſhame, without which there is no hope of amendment. Confeſſion always ſuppoſeth conviction of a fault; and he that is truly convinced that he hath done amiſs, cannot but be aſhamed of what he hath done. And thus the Penitents in Scripture were wont to make Confeſſion of their ſins to God; Ezra 9.6. O my God (ſays he) I am aſhamed, and bluſh to lift up my face to thee my God. So Jeremiah, Ch. 3.25. We lie down in our ſhame, and our confuſion covereth us; for we have ſinned againſt the Lord. And ſo likewiſe Daniel, Ch. 9.5. We have ſinned, and have committed Iniquity, and done Wickedly, unto us belongeth confuſion of Face. And thus our Saviour deſcribes the Penitent behaviour of the Publican, as aſhamed to look up to that God whom he had offended, Luke 18.13. He would not lift up ſo much as his eyes to heaven; but ſmote upon his breaſt, ſaying, God be merciful to me a ſinner.
2. Confeſſion muſt be always accompanied with great ſorrow for our ſins, conſidering the great diſhonour we have brought to God, and the danger into which we have brought our ſelves; I will declare mine iniquity, (ſays David,) and I will be ſorry for my ſin.
And this Sorrow muſt be proportionable to the degree of our Sin. If we have been very wicked, and have ſinned greatly againſt the Lord, and have multiplied our tranſgreſſions, and continued long in an evil courſe, have neglected God, and forgotten him days without number, the meaſure of our ſorrow, muſt bear ſome proportion to the degree of our Sins; if they have been as Scarlet and Crimſon, (as the Prophet expreſſeth it) that is, of a deeper dye than ordinary, our Sorrow muſt be as deep as our Guilt; for it is not a ſlight trouble and a few tears that will waſh out ſuch ſtains.
Not that tears are abſolutely neceſſary, tho' they do very well become, and moſt commonly accompany a ſincere Repentance. All tempers are not in this alike; ſome cannot expreſs their ſorrow by tears, even then when they are moſt inwardly and ſenſibly grieved. But if we can eaſily ſhed tears upon other occaſions; certainly rivers of tears ought to run down our eyes, becauſe we have broken Gods Laws, the Reaſonable, and Righteous, and good Laws of ſo good a God, of ſo Gracious a Soveraign, of ſo mighty a Benefactor, of the Founder of our Being, and the perpetual Patron and Protector of our lives: but if we cannot command our tears, there muſt however be great trouble and contrition of Spirit, eſpecially for great ſins; to be ſure to that degree as to produce the
3. Property I mentioned of a Penitent Confeſſion, namely, a ſincere Reſolution to leave our ſins, and betake our ſelves to a better courſe. He does not confeſs his fault, but ſtand in it, who is not reſolved to amend. True Shame and Sorrow for our Sins is utterly inconſiſtent with any thought of returning to them. It argues great obſtinacy and impudence to confeſs a fault and continue in it. Whenever we make Confeſſion of our ſins to God, ſurely it is meet to ſay unto him, I will not offend any more, that which I know not teach thou me, and if I have done iniquity, I will do no more.
This is the firſt part of Repentance mentioned in the Text, the firſt Condition of our finding mercy with God, the Penitent acknowledgment of our ſins to him. I proceed to the
Second Condition required to make us capable of the mercy of God, which is the actual forſaking of our ſins; whoſo confeſſeth and forſaketh them ſhall have mercy. I ſhall not go about to explain what is meant by forſaking ſin, it is that which every body can underſtand, but few will do; there lies all the difficulty. I ſhall only put you in mind, that forſaking of ſin comprehends our return to our duty, that neceſſarily follows from it. In ſins of Commiſſion, he that hath left any Vice, does thereby become maſter of the contrary Virtue, virtus eſt vitium fugere; not to be drunk, is to be ſober; not to oppreſs, or defraud, or deal falſly, is to be Juſt and Honeſt: and for ſins of Omiſſion, the forſaking of them is nothing elſe, but the doing of thoſe Duties which we omitted and neglected before. And therefore what Solomon here calls forſaking of ſin, is elſewhere in Scripture more fully expreſt, by ceaſing to do evil, and learning to do well. Iſa. 1.16. By forſaking our ſins and turning to God; Iſa. 55.7. Let the wicked man forſake his ways, and the unrighteous man his thoughts, and let him return unto the Lord. By turning from all our ſins, and keeping all Gods Laws and Statutes; Ezek. 18.21. If the wicked will turn from all his ſins which he hath committed, and keep all my ſtatutes, and do that which is lawful and right.
And this is a moſt Eſſential part of Repentance, and a neceſſary condition of our finding mercy with God. That part of Repentance which I have mentioned and inſiſted upon before, the Penitent acknowledgment of our ſins to God, with Shame and Sorrow for them, and a firm purpoſe and Reſolution to leave them, all this is but Preparatory to the actual forſaking of them: that which perfects and compleats our Repentance, is to turn from our evil ways, and to break off our ſins by righteouſneſs.
And theſe terms of confeſſing and forſaking our ſins, are Reaſonable in themſelves, and Honourable to God, and Profitable to us, and upon lower Terms we have no reaſon to expect the Mercy of God, nor in truth are we capable of it, either by the preſent forgiveneſs of our ſins, or the final abſolution of the great day, and the bleſſed Reward of Eternal Life. God peremptorily requires this change, as a condition of our Forgiveneſs and Happineſs; Repent and be converted, that your ſins may be blotted out, Acts 3.19. If thou wilt enter into life, keep the commandments, Matth. 19.17. Without holineſs no man ſhall ſee the Lord, Heb. 12.14. And why ſhould any man hope for the Mercy of God upon other Terms, than thoſe which he hath ſo plainly and peremptorily declared?
It is a mean and unworthy thought of God, to imagine that he will accept men to his favour and eternal life upon other Terms than of better obedience. Will any wiſe Father or Prince accept leſs from his Children and Subjects? will they be ſatisfied with ſighs and tears, as well as with Obedience? And well pleaſed if they be but melancholy for their faults, tho' they nenever mend them? We muſt not impute that to God, which would be a defect of Wiſdom and good Government, in any Father or Prince upon Earth. God values no part of Repentance upon any other account, but as it tends to reclaim us to our Duty, and ends in our Reformation and amendment.
This is that which qualifies us for the Happineſs of another Life, and makes us meet to be made partakers of the inheritance of the Saints in light. And without this, tho' God ſhould be pleaſed to forgive us, yet we could not forgive our ſelves; and notwithſtanding the legal diſcharge from Guilt, the Sting of it would remain, and we ſhould, like our firſt Parents after they had ſinn'd, run away and hide our ſelves from God, tho' he ſpake never ſo kindly to us. God hath placed in every Man's mind an inexorable Judge, that will grant no Pardon and Forgiveneſs but to a reformed Penitent, to him that hath ſuch a ſenſe of the Evil of his paſt Life, as to become a better man for the future.
And whoever entertains any other notion of the Grace and Mercy of God to Sinners, confounds the Nature of Things, and does plainly overthrow the Reaſon of all Laws, which is to reſtrain men from Sin: But when it is committed, to Pardon it without Amendment, is to Encourage the Practice of it, and to take away the Reverence and Veneration of thoſe Laws, which ſeem ſo ſeverely to forbid it. So that next to impunity, the forgiveneſs of Mens ſins upon ſuch eaſie and unfit Terms, gives boldneſs and encouragement to ſin, and muſt neceſſarily in the opinion of men leſſen the Honour and Eſteem of God's Laws.
And thus I have Conſidered and Explained both the Bleſſing and Benefit which is here promiſed and declared, viz. the Mercy and Favour of God, which comprehends both the preſent Forgiveneſs of our Sins, and Power againſt them, and Grace to Perſevere in Goodneſs to the end, and our final Abſolution at the great day, and the Glorious and Merciful Reward of Eternal Life: and likewiſe the Conditions upon which this Bleſſing is promiſed, viz. the Penitent acknowledgment of our ſins to God, with ſuch Shame and Sorrow for them, as produceth a ſincere Reſolution of leaving them, and returning to a better courſe, and the actual forſaking of them, which involves in it our actual return to our Duty, and a Conſtant and Sincere obedience to the Laws of God in the future courſe of our lives.
I ſhall now make ſome Application of this Diſcourſe to our ſelves. I am ſure we are all nearly concerned in it. The beſt of us have many ſins to confeſs and forſake; ſome of us very probably have need to change the whole courſe of our Lives, to put us into a capacity of the Mercy of God. This work can never be unſeaſonable; but there cannot be a more proper time for it, than when we are ſolemnly preparing our ſelves to receive the Holy Sacrament; in which as we do Commemorate the great Mercy of God to Mankind, ſo we do likewiſe renew and confirm our Covenant with him, that Holy Covenant wherein we engage our ſelves to forſake our ſins, as ever we expect the forgiveneſs of them at God's hand.
To perſwade us hereto, be pleaſed to conſider the Reaſonableneſs of the Thing, the infinite Benefit and Advantage of it; and which is beyond all other Arguments, the abſolute Neceſſity of it, to make us capable of the Mercy and Forgiveneſs of God, in this World and the other, and to deliver us from the wrath which is to come, and from thoſe terrible ſtorms of vengeance, which will infallibly fall upon impenitent ſinners: So that we have all the Reaſon and all the Encouragement in the World, to reſolve upon a better courſe. Upon this Condition, the Mercy of God is ready to meet and embrace us, God will Pardon our greateſt provocations, and be perfectly reconciled to us. So he hath declared by the Prophet, Iſaiah 1.16. Waſh ye, make you clean, put away the evil of your doings from before mine eyes, ceaſe to do evil, learn to do well. Come now and let us reaſon together, ſaith the Lord, tho' your ſins be as ſcarlet, they ſhall be as white as ſnow; tho' they be red as crimſon, they ſhall be as wool. And what greater Encouragement can we deſire, than that upon ſo eaſie and advantageous Terms, God ſhould be ſo ready to have an end put to all Controverſies and Quarrels between him and us.
I beſeech you therefore, brethren, by the mercies of God, to take up a ſerious Reſolution to break off your ſins by repentance, and to reform whatever, upon due ſearch and tryal of your ways, you ſhall find to be amiſs in your lives.
I beſeech you by the Mercies of God, that Mercy which naturally leads to repentance, and which is long-ſuffering to us-ward, on purpoſe that we may not periſh, but come to repentance, which hath ſpared us ſo often, and is not yet exhauſted and tired out by our intolerable obſtinacy, and innumerable provocations; that mercy which moved the Son of God to become man, to live among us, and to die for us; who now as it were ſpeaks to us from the Croſs, extending his pierced Hands, and painful Arms to embrace us, and through the gaſping wounds of his ſide lets us ſee the tender and bleeding Compaſſion of his Heart; that mercy which if we now deſpiſe it, we ſhall in vain one day implore, and catch hold of, and hang upon, to ſave us from ſinking into Eternal Perdition; that mercy, which how much ſoever we now preſume upon, will then be ſo far from interpoſing between us and the wrath of God, that it will highly inflame and exaſperate it: For whatever impenitent ſinners may now think, they will then certainly find that the Divine Juſtice, when it is throughly provoked, and whetted by his abuſed Mercy and Goodneſs, will be moſt terribly ſevere, and like a Raſor ſet with Oyl, will cut the keener for its ſmoothneſs.
Conſider this all ye that forget God, leſt he tear you in pieces, and there be none to deliver: Conſider and ſhew your ſelves men, O ye tranſgreſſours!
We do conſider all this (may ſome perhaps ſay) but we have been great ſinners, ſo great, that we doubt whether our caſe be not already deſperate.
This, if it be ſenſibly ſaid, with deep Sorrow and Contrition, with that Shame and Confuſion of face, which becomes great offenders, is a good Confeſſion, and the beſt Reaſon in the World, why ye ſhould now break off your ſins: For if what you have already done, do really make your caſe ſo doubtful and difficult; do not by ſinning yet more and more againſt the Lord, make it quite Deſperate and paſt Remedy; do but you Repent, and God will yet return and have Mercy upon you. And do not ſay you cannot do it, when it muſt be done, or you are undone. Power and neceſſity go together; when men are hard preſt they find a power which they thought they had not; and when it comes to the puſh, men can do that which they plainly ſee they either muſt do, or be ruined for ever.
But after all this, I am very ſenſible how great a need there is of God's powerful Aſſiſtance in this caſe, and that it is not an ordinary reſolution, and common meaſure of God's Grace, that will reclaim thoſe who have been long habituated to an evil courſe.
Let us therefore earneſtly beg of him, that he would make theſe Counſels effectual, that he would grant us repentance unto life, that he would make us all ſenſible of our faults, ſorry for them, and reſolved to amend them; and let us every one put up David's prayer to God for our ſelves, Deal with thy Servant according to thy mercy, and teach me thy ſtatutes; order my ſteps in thy word, and let not any iniquity have dominion over me; teach me, O Lord, the way of thy ſtatutes, that I may keep them unto the end.
I have now done; I am only to mind you of another Duty, which is to accompany our Repentance, and Faſting, and Prayer, as a Teſtimony of the Sincerity of our Repentance, and one of the beſt means to make our Faſting and Prayer acceptable to God, and to turn away his Judgments from us, and that is Charity and Alms to the Poor, whoſe number is very great among us, and their neceſſities very preſſing and clamorous, and therefore do call for a bountiful Supply.
And to convince men of the Neceſſity of this Duty, and the Efficacy of it in Conjunction with our Repentance, and Faſting, and Prayers, I ſhall only offer to your conſideration a few plain Texts of Scripture, which need no comment upon them. Dan. 4.27. it is the Prophets advice to Nebuchadnezzar; Break off thy ſins by righteouſneſs, and thine iniquity, by ſhewing mercy to the poor; if ſo be it may be a lengthning of thy tranquillity. Acts 10.4. the Angel there tells Cornelius, Thy prayers and thine alms are come up for a memorial before God. Iſa. 58.5. Is not this the faſt which I have choſen, to looſe the bands of wickedneſs, to undo the heavy burthens, and to let the oppreſſed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are caſt out, to thy houſe; when thou ſeeſt the naked, that thou cover him, and that thou hide not thy ſelf from thine own fleſh? Then ſhall thy light break forth as the morning, and thine health ſhall ſpring forth ſpeedily, and thy righteouſneſs ſhall go before thee, and the Glory of the Lord ſhall be thy rereward; then ſhalt thou call, and the Lord ſhall anſwer thee, thou ſhalt cry, and he ſhall ſay here I am. To which I will only add that Gracious promiſe of our Saviour; Bleſſed are the merciful; for they ſhall find mercy; and that terrible ſentence in St. James, He ſhall have Judgment without mercy, that hath ſhewed no mercy.