Exposition of the Apostles Creed, Part · Sermon 46
Gods Remission of sins.
1 John 1.9.
He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
WITH what affection you heard your last Lesson, I cannot tell; I dare say it will content you to hear this; for every man will be glad to hear of a pardon, and that he may be forgiven, when he hath offended; which yet may not be obtained, except you make your selves capable by confession of the Fact. Charity then perswading me that you have, and are willing to perform your duty, at this time I shall acquaint you with Gods mercy, that he will forgive you, that he will cleanse you. About which point, that you may have the more comfort, taking my direction from the Apostle, I shall insist upon these two chief heads.
1. The assurance given us for a pardon, from these two Attributes of God, That he is faithful, and just.
2. The pardon it self, set down in these words, He will forgive, he will cleanse, making use of his Attributes to that end, to forgive, &c. In the consideration of which, there will fall in other circumstances.
1. The person remitting, God.
2. The persons to whom the Remission is granted, Us.
3. The matter of the pardon, for sin; and the extent of it, from all unrighteousness.
1. He.
Mark 2.7.To God it is that we must confess, and from him alone to expect our pardon: For who can forgive sins, but God only? Truly and properly this power belongs to him;Isa. 43.25. this he challengeth as his Prerogative, I am he, I am he, who blots out thine iniquities. No not Christ himself could have forgiven sins, had he not been God; this the Pharisees knew well, and therefore inferr'd from our Saviours words to the sick of the Palsie,Mark. 2.7. Son, thy sins are forgiven thee, that he had spoken blasphemy. Ignorant they were not, that there was power in the Priest for Remission; they knew one brother might remit an offence to his brother; but to grant a pardon with Authority, properly and truly to set the Seal to it, was in their judgment an act that belonged to the Deity; and therefore looking upon our Saviour as meer man, they charged him with blasphemy.
1. Verè, Truly only God can do it, since there can be no errour in his pardon; whereas in a remission from man there may be a fallacy, the person being perhaps not capable of a pardon; and therefore the Rule is, that an absolution from man is good, Clave non Errante. Then again, in sin there is the guilt and the punishment; in both these consists the whole debt, which the Creditor only can truly remit; for should any other take upon him to do it, he commits a double fraud. One to the Creditor, whose Authority he takes upon him; forgiving that debt in which he hath no right: And a second to the debtor, making him believe his debt is remitted, when it is not.
2. Propriè, Properly it belongs to him, because he is the sole Superiour: Man then having not absolute Authority, cannot of his own power grant an absolution. Besides, the offence is not alwayes committed against him; what then hath he to do to remit the injury offered to another!Mat. 6.14, 15. A wrong that is done unto him, he may and must forgive; but truly, properly, authoritatively to remit a sin committed against heaven, he must leave to him that dwells there.
But how God will have this pardon made known to us, rests in his own breast; for he doth it sometimes immediatly: But the ordinary way to receive it, is from the hand of the Minister,2 Cor. 5.19. Rom. 10.6. to whom he hath committed the Word of Reconciliation. Say not thou then in thy heart, Who shall ascend up to Heaven, to fetch my pardon from thence! for he hath erected an office on Earth, whither we may come, and find grace in the time of need. Hebr. 4.16.It pleased him out of his plenary power to grant a Commission to men, and in his stead to delegate them to forgive sin. That ye stagger not at it, their Power and Patent is extant, Whose sins you remit, they are remitted.John 20.23.
The Apostles first had it, and their Successours have it also, because those who live in the Church to the end of the World, do as much need remission, as those who liv'd then;Mat. 28.20. and therefore it ought to continue unto the end of the World.
Of which we may not so conceive, as if God absolutely without them cannot bestow a pardon, or that he is bound to this way alone, and cannot work without it; for the grace of God is free, and can work, as without the Word, so without Ministers: But if we look to that which is common and ordinary in the course established by him, this is an Ecclesiastical Act, committed, as the rest of the Ministry of Reconciliation, to Ecclesiastical persons: To these, when we testifie our Faith and Repentance, they have power to remit, and what they do, is confirmed by him; for so he hath promised, Whose sins you remit, John 20.23.they are remitted.
Note only here this great difference in this power; for the power of God is Absolute, theirs is limited; his is Primitive, theirs derived; his Imperial, theirs only Ministerial. This power being solely invested in God, he might have kept it, without any wrong to any, in himself; but it pleased him to commit it to the hands of men, that from them also it might be sought.
This little I have said, that the power be not despised, and that men take not themselves to be wiser than God, and chalk to themselves a way of salvation which he never taught. That Faith and Repentance may procure a pardon, I deny not; but that, he, who shall deride, and out of contempt scorn and cast aside this delegated power, I shall not easily believe, that he is endued with these conditions; and therefore may justly doubt whether God out of fidelity and justice is bound to remit his sin: To those who shall submit to his wayes, a pardon he will grant; for he is faithful and just.
2. He is faithful, foreign.
Faithful he is, and he will keep his word; gracious in his promises, and firm and constant in his performance. Fides dicitur, Cic. Off. 1.eo quod fiat quod dictum est. The Consuls bade Hanno be bold, and never fear; the faith of our City frees thee. The same say I to every penitent sinner, Fear not, Num. 23.19.the Faith of our God frees thee: For God is not as man, that he should lye; he is faithful, 2 Tim. 2.13.and he cannot deny himself; and among his faithful sayings, this is one, and worthy of all acceptation, 1 Tim. 1.15.that Jesus Christ came into the World to save sinners.
Why was it that his Son was incarnate, but that his word was passed for it so soon as man had sinned;Gen. 3.15. Matth. 1.21. the seed of the woman should break the Serpents head? Why did he take the Name Jesus, but to save his people from their sins? Why did he turn in,Matth. 9.11. teach, converse and eat with Publicans and sinners, except for their conversion? Why did he ordain his Word to be preached, his Sacraments to be administred?Matth. 11.28. Matth. 18.11. Luke 1.70, 71, 72. Rom. 8.3. Why doth he call to him all that labour, and are heavy-laden, except it were to make it evident, that he came to seek and save that which was lost? His Word for this was pass'd to the Patriarchs and old Prophets, and he sent his Son in the similitude of sinful flesh to perform it.
This is the Rock on which a distressed soul may safely Anchor. Say the winds of temptations rise high, and the waves roar to split thee on the Rock of despair; look from thy self to God: Thou in a moody fit mayst say, I am cast out of the sight of thy eyes: Jonah 2.4. Psal. 102.27. Ezek. 18.32, 21, 22. Zach. 1.3.But he is the same God, and his promises cannot fail; he hath said it, nay, sworn it, As he liveth, he will not the death of a sinner; let but the wicked man turn from all his iniquities, and he will not remember them: They are his own words; and therefore he calls, Turn unto me, and I will turn to you.
Let it but be shewed what one promise he ever made that was not performed, and then I am content that you distrust him for this. He promised to I…rael deliverance from bondage; to the Jewes, a return from captivity; to Abrahams posterity the Land of Canaan; with thousands of this kind, all which he performed in their due time. He is the same God still, immutable, unchangeable, Numb. 23.19.verus & verax; and hath he said it, and shall he not do it? Is his word passed to a penitent, and can you think, that he who is faithful, will break it? Th… Earth may shake and reel too and fro; Hebr. 1.10, 11, 12.the Mountains may fall, and crumble to nothing; the Heavens shall be wimpled up as a garment; but not one word, not one Iota that he hath spoken, Matth. 5.18.shall be disanull'd.
As long as we are compassed with this body of sin, our heart will be affrighted with distrusts,Luke 7.5. with fears, with doubts; need we have to pray, Lord increase our faith. That which can especially keep us from despair, is the meditation of this Attribute,2 Tim. 1.12. God is faithful; I know whom I have bel…eved; neither can I be disappointed of my hope, unless the Lord should fail in his truth. This is the first Reason why we may hope for a pardon, which is drawn from Gods truth and faithfulness; and yet there is another drawn from his justice.
3. And just.
Just to forgive! Man would have made a clean contrary conclusion, just to punish, just to take revenge: Sin going before, and following, more proper it had been that severity than mercy should have followed. And so it had been, were it not for confiteamur, confession that preceded; for where this goes before, there pardon attends upon it, which is highly consonant to the justice of God, except we should call him just and unjust with the same breath. Thus then the case stands.
The sins of all penitent sinners he hath once punished in his Son; from him he received a full price, an ample satisfaction for them; and upon it, was pleased to cancel the Bond,Col. 2.14. and to blot out the hand-writing against us: So that now if we confess our sin, and acknowledge the debt, yet truly by faith in Christ plead it to be paid, his justice doth much more embolden us to be confident of Remission, then drive us upon the Rock of diffidence and distrust: For God forbid but the Judge of all the World should do right. Gen. 18.25.When therefore he is a just God, he cannot in justice impute and punish those sins, which were once over and above punished in his Son. Non factum then we may not plead; confiteamur, stands flat against that; but full payment and satisfaction we may plead, which if with a penitent and faithful heart it be put in, the Judge will be pacified, and his justice will save thee.
There is then in this Attribute great comfort to an afflicted soul; He may at first sight think it makes against him, but being rightly examined, it makes much for him. For say his enemy catch him by the throat, and cry Pay what thou owest, his answer may be, that he owes nothing;Matth. 18.28. for his Saviour that was engaged for him hath paid the whole debt, taken up and cancelled the Bond. And so in equity being bound to proceed no farther, he will forgive.
4. To cleanse. To forgive.
This terme foreign is borrowed from such as are in a strait. The other foreign from men that are foul and defiled. In sin there seemes to be great liberty; whereas yet the man is but a slave or prisoner. In sin there seemes to be great purity, the wayes of a man being clean in his own eyes, whereas there is nothing more foul and filthy.Prov. 16.2. Now to him that feeles himself in these straits, God hath promised remission; for him that feels himself polluted, God hath provided a Bath, a Purgation.
Not this to Divels or damned spirits. The lapsed Angels sinned voluntarily having no temptation, but from themselves it came to rebel. The damned souls maliciously refused the pardon offered them;1 Pet. 3.19, 20 and therefore are reserved to the judgement of the last day. But with man, with a living man it is not so; he may confesse his sin, and ask pardon; which if he do, a free pardon shall be sealed to him.
And a free pardon I call it, because remission is a wonderful favour proceeding from the meere grace of God, procured by the death and passion of Christ, whereby the guilt and punishment of sin is freely remitted. Terme it Grace, Mercy, Love, by what name you will, 'tis the same thing; we deserve it not. The zeal of the Lord of Hosts hath done it. A gratuito it must be,Isa. 9.7. or nothing. For we have not wherewith to buy it, the best work that ever we do, being his gift; and therefore suppose the pardon were to be purchased by it,1 Cor. 4.7. yet it must be imputed to Grace, since from his favour we had wherewith to purchase it. But God help us, so far we are from that, that non sumus solvendo, we are not able to satisfie for the wrong we do him dayly, the injury being infi…ite, and our works few, finite, imperfect. As for our sufferings,Rom. 8.18. non sunt condignae, they are not worthy; for paena nulla hominis nocentis est peccati deletiva, no punishment of a guilty person can blot out sins. We must then rely only upon his favour and free good-will for our discharge. 'Tis a pardon of Grace. So much he hath taught us in the Parable of the two debtors, One ought two hundred pence, the other fifty; when they had nothing to pay, foreign, he freely forgave them both. His mercy, his free grace …ore the Bill. But yet more clearly, and in no Parable, foreign,Luke 7.41. Col. 2.13. Deut. 3.5. Ezr 36.22, 23. Isa. 43 25. he hath forgiven you all trespasses. He hath gratified you in this, that he hath taken as it were a spunge and blotted out your sins for his oath sake, for his promise sake, for his name sake, for his own sake, foreign, freely, freely by his grace, Rom. 3.24.
Yea, but here the Socinian steps up and asks, How was this pardon freely granted, when he required and accepted a price for us, foreign, his Sonnes blood for our redemption? Doth he a courtesie gratis,1 Tim. 2.6. that takes a recompence and ransome for the doing of it?
I confesse a ransome he had, and a full recompence; he took the blood of his dear Sonne, without which we never had obtained a pardon. And yet it is a free gift for all this. For first, what cause did we give God to love us, or Christ to die for us? What reason can be given of Gods foreign,Luke 2.14. Tit, 3.4. good pleasure, or his Sonnes foreign, love to mankind? Then again it is another degree of grace to accept of the satisfaction of another person for us; To punish him,Ezech. 18.20. and let us go. In common justice the soul that sins must die, but here the soul that sins is set at liberty, and the person that never sinned is put to the death. This is another Gratuito.
Consider then the case betwixt the Father and the Sonne, and no man dare call it a free remission; for the purchase was dear, and the price inestimable. But consider again the persons whom Christ pardoned, sinners; The person who put himself to satisfie, never being requested to do so much; Or God ordaining his Sonne to satisfie,Acts 2.23. and that he would accept the payment, though made by another; and we must needs conclude with Saint Paul, that in the remission of sin foreign,Tit. 2.12. The grace of God appeared. His Son given for us a free gift, his Son given to us a free gift; that we are given to his Son and pardoned in him, and for him, another free gift proceeding from his meere grace and favour.
Well yet, say some, let it be granted, that it is a pardon of Grace, for those respects before named, yet in regard of some other it cannot. For are not they who receive it, tyed up to hard conditions? must they not confesse? must they not repent? must they not believe? are they not tied in the bonds of new obedience? must they not become new creatures? are they not tied to put off the old man,2 Cor. 5.12. Eph. 4.22, 24. and to put on the new, and to serve him in righteousn…sse and holinesse all the dayes of their lives? without which the pardon can never be obtained, or being obtained, forfeited, and of none effect: Will you call that then a free pardon, which is granted upon such termes?
Yes, yes, free enough it is for all this. For I hope when it lay in Gods power, whether he would grant any pardon upon any conditions, that he would grant it upon these, was a gracious offer, and came freely from him, and therefore he might put into it, and binde us, if we would be benefited by it, to what lawes and conditions he pleased. Secondly, These conditions being performed, are not the causes of the pardon, that was freely purchased and freely granted: It was neither for the merit of these, nor yet their worth and dignity that God pardons the sinner. These are only causae sine quae non, without which the sinner shall not be pardoned. For God grants not the pardon for these, but freely bestowes it where these are found. A King offers to a poor man who hath offended him, a pardon, and withal tells him, that he will give him Honour and a Crown; only he binds him to confesse his fault, that he trust to him, that he offend him no more, and to perform that, he will give him ability: Will he not acknowledge this to be a gracious and Princely courtesie? Or shall he say, that it was for his own worth and merit that he was thus pardoned and honoured?Matth. 18.32. The King of heaven deals thus by poor sinners; he forgives the whole debt, quia rogamus, because we aske; and he gives a Crown, because we aske. And therefore every where the Scripture attributes this Remission to the meere mercy of God, who freely promised the pardon to the merits of Christ, who freely died to satisfie his justice. Those conditional expressions then, If you confesse, if you repent, if you beleeve, &c. rather put us in minde to whom the Remission is granted, then for what it is granted. For even these also are the free gifts of God, and therefore for these, if performed, we cannot deserve it. Now where there is no merit, there the effect must be a meere Gratuito, and of mercy.
But could not God, without these conditions, have remitted sin? Out of his absolute power he could,Matth. 26.53. by the same power, that he could command twelve Legions of Angels to his assistance; but he would not do it, because it was not for the honour of his justice, or mercy; it was not compatible with his decree of Election, no nor yet profitable for mankind.
1. Sutable it had not been to his justice; For justice will never endure, that obstinate, rebellious, contumacious, and impenitent persons receive a pardon. It rather cries aloud, Let such be severely punished. To have granted a pardon then to such as wilfully and maliciously go on in wickedness, had been to violate all proceedings of justice.
2. This also had been a great wrong to Grace and Mercy; for is it fit that a pardon of Grace be offered to him that rejects it, and casts it off? which that man doth which is not penitent. For what is it else to say, I will not confess my fault, I will not repent, I will not be a New creature, but in effect, I will none of Gods Grace, I will have no pardon? Besides, Mercy must be a distinct act from justice. But if impenitents should not be punished by justice, but should receive a pardon equally with the penitent, what difference could be found betwixt mercy and justice?
3. This course would clearly overthrow the Decree of Gods Election.Ephes. 1.5. Chosen some are to life, and in Christ they are chosen, in which decree Faith and Repentance are included. For none are in the number of the redeemed, but such who are tyed to the conditions of Redemption. Promiscuously then to conferr a pardon, is against the nature of Gods election, which made choice of some to life, and expresly set down upon what conditions it is to be obtained.
4. Lastly, this had been to deboist the world, and consequently unprofitable to mankind. For the fear of God had been taken away:Gen. 20.11. The doors had been opened to all villany, and a flood of wickedness had over-spread the face of the earth. Who would have stood in aw and feared to sin, had he been (whether penitent or no) secure of a pardon. For if our ingeminating in mens ears,Job 15.16. that there is no pardon to be had by those who drink iniquity as an Ass drinks water, that is, with ease, with delight, and yet this will not keep men from sinning against heaven with a high hand: in what ruff, height, impudence shall we conceive would malice have shewed her face, had God ordained a pardon for the impenitent? It was then the goodness and wisdom of God for these causes to enjoyn, That if we confess our sins, he would forgive, not else. And here you must give me leave to pause, and wonder, and to cry out with David, O Lord, who is like unto thee! Offend but a man,Psal. 71.19. whose breath is in his nostrils, and tis a marvail, if he grow not implacable, if he rage and swels not as the troubled sea. Will he study, and invent a way of reconciliation? will he admit of any Mediation, or Mediator? Such may be the fury of a mortal soul, that no Messenger or message will be accepted, all offers of peace rejected;Mat. 18.17. and the man no better thought on then a Heathen or Publican. What a good Lord then do we serve, that though he be offended day after day, yet if we will confess our fault, repent,Isa. 27.4. Psal. 103.9. return and ask pardon day after day, we shall find it true, that furor non est illi, he will not keep his anger for ever, he will forgive.
To this purpose he hath exalted his seat of mercy,Psal. 108.4. Mat. 11.28. and set it above all his works, on which being set, he proclaims, Come ye all unto me, and gives us under an oath assurance to come, protesting, I will not the death of a sinner. Ezech. 33.11.Weigh but his ways well, and you shall find this true. Why was it that his Son came down from heaven? why born so meanly? wrapp'd so homely? why was he baptized? why was he tempted? why did he hunger and thirst? why betrayed, arraigned, crucified? why did he bear our iniquities? was it not that we might be freed, discharged, forgiven? Say now that he will not pardon, who would not spare his Son, that he might find a means to pardon.
And that for this we might find the greater security, to his Ministers he hath committed the Word of reconciliation; and there is nothing in their Trust, be it either the Word, the Sacraments, their Prayers, the Keys, but very neerly relates to Forgivenesse.
1. He hath made us his mouth to the people, so that preach we must; and what must we preach?Luke 24.47. Repentance and remission of sins. That is our main Text, the rest but expositions upon it. All that we can say, is but to humble you, make you sensible of, and sorry for your sin; that being contrite and penitent, you may be a fit subject for mercy and favour, that is, capable of a pardon.
2. But our Office is not only to preach. Pray we must also for you; and that we are to pray for especially, is, forgivenesse. As we are to put you in mind of God,John 2 17. Psal. 106.30. Isa. 38.4. Numb. 21.7. Job 42.8, 9, 10. Numb. 16.46. James 5.14. so to put God in mind of you. Stand we must betwixt the Temple and the Altar, and cry, Spare thy people, O Lord, spare thy people; to stand in the gap with Phinehaz, to lift up our voice with Isaiah, for the remnant that are left; to intreat God, as Moses; as Iob; to make an atonement, with Aaron, and being called to pray over the sick person, that the sin he hath committed, may be forgive….
3. Come to the Sacraments, of which we are the Ministers; Two they are, and both have Remission of sin annexed to them. To water at the Font: To blood at the Lords Table forgiveness is promised. That is the special Grace assured by these seals. Go and baptize all nations f…r remission of sins, that's the promise made to Baptism:Acts 2.28. Mat. 18.28. This is my b…ood of the New Testament shed for you, and for many, for the Remission of sin, that is, the Grace received in the Eucharist. Both Minister then, and holy Rites for this end.
Mat. 18.18. Joh. 20.23.4. Lastly, into the Priests hand God hath delivered a Key; and to what use doth it more serve, than to secure a pardon? Lock out the Pastor doth, and must, but that's not his prime intention; tis with a hope to open the door, and let in again, when he shall see the offendor truly penitent and sorrowful, that gave him just occasion to turn him out, and shut the door upon him. To absolve, to remit, to forgive, is his aim and end, even then, when he doth not forgive.
Cast but up all this, and you shall see to what it amounts. The Total will present unto us the free Grace and Mercy of our good God, and his readiness to grant a pardon, in that he gave his Son to purchase a free Remission: and to pass security of it to us, he hath made known to us his word, instituted Sacraments, ordained Priests, left the keyes in their hands, that by the word dropt from their lips, by the prayers offered by their devout hearts, the Sacraments consecrated by their hands, and the keys kept in their Office, the full pardon and remission …f sin, might be obtained, sealed, and delivered over unto us. Hitherto of the first favour past over unto us upon Confession, which is a Pardon; but besides that, there is another, which is the cleansing; for
5. To cleanse us from all iniquity.
It is the Apostles meaning, that there is nor only upon confession a free pardon granted, but there is a purgation that goes along with it, that carries away the malicious filth of sin. The pardon is available for our justification, but the purgation hath an influence upon our lives. By it we come to be new creatures, and are by little and little freed from the pollution of sin. For together with the action of God in forgiving sin concurreth another action of divine Grace,Whites Orthod. cap. 1. par. 1. obs. 1. enabling a man to forsake and mortifie every greater sin which God pardoneth. The filthiness of the flesh and spirit is taken down.
That we may understand this point the better, and be practitioners in it, know we must that there is a twofold purging: One that is made by the blood of Christ; this is perfect even now; for they to whom the merit of Christ is imputed, have instantly the Guilt of their sin remitted, so that it hath no power to condemn. The other purging away sin, is by the spirit of Christ, which will never be brought to perfection, while it works upon this our flesh. For his Spirit begins only this work in this life by the mortification of our earthly members, weakens and subdues the power of sin,Micah 7.18, 19 so that though ir remain in motion and act, yet the dominion is removed; for not any one sin raigns in us to command as it was wont to do.
Men then do but deceive themselves with hope of a pardon, except they find in themselves the effect of the purgation also. The blood of Christ is applyed to no man, but by his Spirit; and upon whom the Spirit works, he will be cleansed; so that if after confession a man obstinately and wilfully remains in those foul and enormous sins which he did confess, and lets them reign in him, his pardon is evacuated, and of none effect. For whom the blood of Christ frees from condemnation, his Spirit raiseth and quickneth to Sanctification.
I know well, that while we are in this life, we never can be cleansed from frailties and infirmities; in purging, all the noxious humours pass not away at once, but yet there is still a discharge of them, they are lessened, they decay, they flow away still; so it must be in this spiritual putrefaction, although we cannot be rid of it all at once, yet care must be taken, that it be lessened and weakned, purged out as much as may be. Minimè bonus est, qui m…lior non vult fi…ri. He is no good man, that would not be better; for the light of the righteous shines more and more to the perfect day.Prov. 4.18.
And to that end these three Assays would be made towards perfection, these three degrees of ascent and proficiency observ'd.
1. There would be a barring up of all the inlets,Dr. Ham. Serm. 6. and an obstructing the avenues against the future breakings in of the old polluters, those old profane polluted habits of sin, and a resistance made to all new and fresh temptations.
2. A daily recourse by prayer to the finger of God, which alone can cleanse Lepers, that he would make us clean, and prepare us for new Jordans of grace, in which we may wash, and by that vertue be cleansed.
3. That when he hath prepared them, we go down and wash in them, acting with his grace, and co-operating with it to the utmost of our strength and indeavour; which directions, were they taken out, and put in practice, no question there would be greater proficiency in our cleansing; from iniquity, from all malicious iniquity we would be cleansed at least.
The APPLICATION.
Did you ever read of the Well which the Angel shewed to Hagar, Gen. 21.19.when she and her Ismael were ready to perish for thirst in the Wilderness? Have you ever heard of the Israelites Manna? the Rock of water which followed them? the bunch of Figs that cured H…zekiah? the Spou…es Apples,Exod. 16. Exod 17. Isa. 38.21. Cant. 2.5. and the Flagons in the Canticles? All this, and much more is Remission of sins, to a soul press'd down with the weight, and scorch't with the sense of Gods wrath; for till such time he hears these gracious words, Remissa sunt peccata, Luk. 7.48, 50.Thy sins are forgiven, go in peace. He knows that he is more odious in the eyes of God, than the creature we most hate is in ours; subject to what penalty the Majesty of Heaven pleaseth to inflict,Prov. 28.9. and that his very prayer is abominable.
View but the misery of him whose sin is not covered, in that mirrour of sorrow our Saviour, in the Garden, and upon the Cross: See if ever there were man in such a case praying with such fervour, Let this Cup pass, Luk. 22.42, 44.sweating blood, complaining with so much sense, deserted of God, Men and Angels. What was the cause of this blood, this sweat, this sorrow, this complaint? Sin it was, not yet remitted; yet not his own, but the sin of the whole World: He saw God upon the Throne, ready to take vengeance, and to damn man for it. He saw how odious the pollution of sin was to his holiness; how offensive the iniquity of sin was to his justice; and this was it that made him pray so earnestly for a pacification, melted him into sweat, a sweat of clotted blood, and caused him to complain, That he was forsaken.
Could we but see what he did feel, the wrath, the fierceness of wrath; the anger, the heat of anger of Almighty God against that sinner, whose sin is not remitted; we would hate that sin which caused and moved it, and think our selves most happy, when we are out of the danger; for every thing that befell him, might have befallen us, and one more, eternal damnation, had he not purchased, and taught, and left us a way to sue out a pardon.
Amos 6.1.But there are too many who are at ease in Zion, a sort of careless and obstinate, and malicious sinners, who flatter themselves with hope of a pardon; but take not the way to procure it: They heap up sin, and yet never doubt of Remission. This Age hath produced a Monster, the World never saw the like before; it hath two hearts, many heads, more than a hundred hands, the teeth of Lyons, a Sword for a tongue, feet of clay, the face of a woman, a tayle of a Scorpion, a garment dip't in blood, the talents of an Eagle, and the name is Blasphemy; there attends upon it Hypocrisie, Sacriledge, Heresie, Schisme, Perjury, Murder, Extortion, Oppression; this is the description of the great Whore; It is a composition of all things, but the understanding of a man; and when that shall return, I will confess remissibile peccatum, but till then, major iniquitas.Gen. 4.13.
God forgives no sin, till it be confessed and forsaken, at least in dislike or hatred. What hope then can remain for them which do not repent? Our Apostle tells us here reservedly, He forgives us, he purgeth us: Not then a pardon for all hand over-head; but for us, who are true Confessionists and Penitents. There were many Lepers in the days of Elisha, and many Widows in Israel in the days of Elijah; 2 Kings 5. 1 Kings 17.yet none cleansed that we read of, but Naaman; nor no Widow relieved, but she of Sareptha, to whom the Prophet was sent: 'Tis so in this case, none purged, none pardoned, but to whom the pardon is sent and offered.
Beware then how you would be of the company of those penitents, who for the guilt and punishment, would be glad to hear from Christs mouth, Thy sins are forgiven thee; John 8.but cannot endure that other counsel, Go sin no more, least a worse thing fall unto thee; which certainly to all obstinate and rebellious sinners will fall. A worse thing indeed, no less than eternal damnation, especially if they fall into that sin which never shall be remitted: For such a sin there is; I cannot now stand to dispute what it is; I shall only acquaint you with these properties of it. 1. Inward impenitence. 2. Despair of a pardon. 3. To call evil good, and good evil, & to defend it. 4. Obstinately to persevere, and impugne the truth. 5. Every day to grow worse and worse. 6. And to bear the marks of Antichrist. I leave it to every mans conscience to judge who are guilty; but this gives me leave to put you in mind of, that every such man is in a most lamentable condition; for to omit what may befall him in another world; in this either Sodoms fire, or Noahs flood, Egypts plagues, Pharaohs destruction, Corah and Abirams ruine, Ahab and Jezabels end, Herods Lice, Judahs, or Achitophels Haltar, Absaloms Oak, Ananias sudden death may pursue and overtake him; for untill he hath his pardon sealed in heaven by the blood of Christ (which in a malicious course of sin he never shall) subject he is to any one of these plagues.
The Lord hath not so much as promised, nor spoken one syllable that can be wrested for favour to those who do not forsake their sins; he is often in these promises, He that confesseth, and forsakes his sins, shall find mercy; Turn to me, Prov. 28.13. Zach. 1.3.and I will turn to you, with thousands to the same purpose; but where is it written, in what line is it to be found, That he that goes on in his wickedness, shall save his soul? The clean contrary is extant; They shall dye in their sins, John 8.21. James 2.13. Rom. 2.5.they shall have judgment without mercy, they heap up wrath against the day of wrath. It is then out of the Divels mouth, not Gods, that men learn and perswade themselves they shall be forgiven, though they be great proficients in sin, and multiply their transgressions, as they increase their dayes, neglecting all wholesom admonition that might induce them to break off their sin by Repentance. O let it not be forgotten that here is a pardon, here is a purgation indeed promised in this verse; but that confitemur goes before it. The pardon then is but conditional, not absolute; confess then, and lay hold of it, you have right to sue it out; but if you confess not, there is no hope; the pardon then should make men better, not worse; not presumptuous to sin, but fearful to offend.
2. And such an effect it will work in the heart of every one that effectually sues it out; for he will thus say to himself, What shall I sin, Rom. 6.1.that grace may abound? God forbid. For out of abundance of love he will adhere to Christ his Saviour, as one who is the Author of this great grace, as one who hath merited it, and purchased it for him.
Should a man who is in a great debt, beyond his ability to pay, find his Creditor so merciful as to forgive him all, would he not magnifie his bounty, would he not love him, be thankful to him! God, when the debt was infinite, we bankrupts, that had nothing to pay, freely forgives us; nay, puts into our hands a stock of grace, that we may employ for our advantage; and can we do less than love him for this? This is all he looks for; we can, we may pay it by the assistance of his grace; and shall we then stick with him for, and deny him that, so little?
Remember the case proposed by our Saviour to Simon the Pharisee: There was a certain Creditor had two Debtors; the one ought five hundred pence, Luke 7.11.the other fifty; and when they had nothing to pay, he frankly forgave them both. Tell me, which of them will love most? Of their love you see he made no question, but of the quantity of their love. To which Simon answered, I suppose to he to whom he forgave most; which answer our Saviour exemplifies for good, in that poor woman Mary Magdalen; Dilex it multum; Ver. 47.her love was correspondent to her pardon; much forgiven her, and therefore in her much love: In vast sums of sin we are all engaged, and God knows what we had to pay; some ow'd more, some less; but not one who had any thing to lay down; yet our gracious God forgave us all; for the pardon is universal, a pardon for sin indefinite; no sin for number or greatness in the Text excepted: Be they for tale as the hai… of the head, or for number as the sands, yet there is a pardon for them: Be they for weight Talents, ten thousand Talents, yet for these there is a Remission; for he will cleanse us from all iniquity, Matth. 18.24.saith our Apostle: And if all freed, and freed from all sin, pence, pounds, Talents, then all must love him; and he most, to whom he hath forgiven most; but that man love him also, to whom he hath forgiven little.
But I know not how it falls out, he that is the greatest debtor, is the lest lover. After a discharge, he runs most on the score, and boldly increaseth his sin, because God hath frankly and freely wiped it out: This is a high kind of ingratitude, of which Mary was not guilty; for she loved much, and she continued in her love;Luke 10.39. John 12.3. Mark 16.1. for she after sate at his feet, and heard his words, and she brought her box of Nard, and poured it every whit on his head; and intended to do as much at the Sepulchre, supposing that she could never shew her love sufficiently to him who had given her a pardon. Go thou and do likewise, anoint his feet, poure Nard on his head, love him in his death, honour him in his resurrection; one way or other shew thy love, because he hath forgiven thee a vast debt of sins.
Thirdly, lastly, because though thy love be never so perfect, yet thy performances will be imperfect;Matth. 6.11, 12 therefore be sure daily to ask for forgiveness; supplicate as Christ hath taught, forgive us our trespasses. Pray for it as for thy bread, beg it as food; for indeed it is more necessary than daily bread: For this then let us renew our suit day by day, be earnest and importunate with him; this being obtained, other requests will be speeded the easilier.
For sin separates from God; and till it be remitted, we cannot expect audience,John 9.31. and a grant of what we ask; for God hears not sinners; that is, obstinate, rebellious, malicious sinners; such who live in sin, delight in sin, plot sin, and practice sin; all the time that sacrilegious Achan was in the Camp, Joshua could not prevail against Ai. Josh. 7.When Saul had sinned, he could get no answer from God,1 Sam. 28.6. either by Ʋrim, by Ʋision, or Prophet. Ask we may, and not have; seek, and not find, so long as we remain in our sins; …or the prayer of the wicked is an abomination to the Lord: Whereas if we begin our petitions with confession of our unworthiness, and seriously resolve to forsake that which makes us unworthy, we shall obtain pardon for what's past, and be heard in our requests.
This is the form of the Covenant which God hath made with man, They shall confess their iniquities, Prov. 28.9. Lev. 26.40, 41. Job 33.26. Psal. 32.5. Matth 18.38. Psal. 56.then will I rememb…r my Covenant; he shall pray unto God, and he will be merciful; I confessed my sin, and so thou forgavest: But yet this is clear in the New Testament, Did I not forgive thee, because thou askedst? For according to that of David, God cannot be angry with his people that prayeth.
To be heartily sorry that we ever offended him, to confess, and beseech him to remit the offence; to be wary how we offend again, by a lively faith to present him with the ransom of our offence, and to thank him that he would provide this ransom for us, and that he hath left in his Church a means to dispense it, will pacifie our God, and expedite our suits. This, this alone may quiet the conscience, and give rest and peace to our troubled souls while we live here, and seal unto us an assurance of an eternal rest with him hereafter.
The three Sermons following occasioned by the Article I believe the Resurrection of the body.