Now, in this verse, he declares it plainly in what way and method sin is pardoned by this blood. By the former verse, we have so much, that it is necessary we must search and try our ways, that so we may truly know our sins, and charge them upon ourselves, and here it is superadded, that we must confess them to him: and the promise is annexed, “he is just and faithful to forgive.” Now, this confession of sin is very fitly subjoined, both to that which he declared of that great end of that gospel,—communion with God,—and that which was immediately holden forth of the remaining virtue of Christ's blood. For might a poor soul say, How shall I come to partake of that blessed society? I am a sinner, and so an enemy to God, how shall this enmity be removed? And if the answer be made, “The blood of Jesus Christ cleanseth from all sin,” and so maketh access for a sinner to enter into this society, yet a question remains, and how shall the virtue of that be applied to my soul? It is sufficient, I know, for all, but what way may I have the particular benefit of it? Here it is fully satisfied, “if we confess our sins, God is just and faithful to forgive.” He lieth under some obligation to pardon us. Now, many of you may think, if this be the way, and these be the terms of pardon, then we hope all shall be pardoned, for if there be no more but to confess our sins, who will not willingly do that, and who doth not daily do it? As one said, “if it be sufficient to accuse, none will be innocent,” si accusasse sufficiat, nemo innocens erit; so you may think, si confileri sufficiat, nemo reus erit, “if it be sufficient to confess, none will be guilty.” But, my beloved, let us not deceive ourselves with the present first apprehensions of words that occur in this kind. It is true, as ye take confession, there is nothing more ordinary, but, if it be taken in the true scripture meaning, and in the realest sense, I fear there is nothing among men so extraordinary. I desire you may but consider how you take this word in your dealings with men,—you take it certainly in a more real sense than you use it in religion. If any had done you some great wrong or injury, suppose your servant, or inferior, what acknowledgment would you take from him of his wrong? If he confessed his wrong only in general ambiguous terms, if he did it either lightly, or without any sense or sorrow for it, if he did withal excuse and extenuate his fault, and never ceased, notwithstanding of all his confession, to do the like wrong when occasion offered, would you not think this a mockery, and would it not rather provoke you than pacify you? Now, when you take words in so real and deep significations in your own matters, what gross delusion is it, that you take them in the slightest and emptiest meaning in those things that relate to God? And I am sure the most part of men's confessions are of that nature which I have described,—general, ignorant, senseless, without any particular view, or lively feeling, of the vileness and loathsomeness of sin, and their own hearts. Whenever it comes to particulars, there is a multitude of extenuations and pretences to hide and cover the sin, and generally men never cease the more from sinning. It puts no stop in their running, as the horse to the battle. Today they confess it, and tomorrow they act it again with as much delight as before. Now, of this I may say, “Offer it to thy governor, and see if he will be pleased with thee,” or let another offer such an acknowledgment of wrong to thee, and see if it will please thee, and if it will not, why deceive ye [pg 322] yourselves with the outward visage of things in these matters that are of greatest soul-concernment? Should they not be taken in the most inward and substantial signification that can be, lest you be deceived with false appearances, and, while you give but a shadow of confession, you receive but a shadow of forgiveness, such a thing as will not carry and bear you out before God's tribunal? Therefore we must needs take it thus, that confession of sin is the work of the whole man, and not of the mouth only. It is the heart, tongue, and all that is in a man, joining together to the acknowledgment of sin, and God's righteousness, therefore it includes in it, not only a particular knowledge of our offences, and the temper of our hearts, but a sensible feeling of the loathsomeness and heinousness of these. And this is the spring that it flows from,—a broken and contrite heart that is bruised under the apprehensions of the weight of guiltiness, and is embittered with the sense of the gall of iniquity that possesseth the heart. Here, then, is the great moment of confession and repentance, what is the inward fountain it flows from? If the heart be brought to the distinct and clear view of itself and to discern the iniquity and plague of it, and so to fall down under the mighty hand of God, and before his tribunal, as guilty, as not being able or willing to open his mouth in an excuse or extenuation of sin or to plead for compassion from any consideration in himself, a soul thus placed between iniquities set in order and battle array, on the one hand, and the holy law and righteousness of God, on the other hand, the filthiness of the one filling with shame and confusion, and the dreadfulness of the other causing fear and trembling, in this posture, I say, for a soul to come and fall at the Judge's feet, and make supplication to him in his Son Christ, thus being inwardly pressed to vent and pour out our hearts before him, in the confession of our sins, and to flee unto the city of refuge,—his mercy and grace that is declared in Jesus Christ,—this, I say, is indeed to confess our sins, for then confession is an exoneration and disburdening of the heart,—it flows from the abundance of the inward contrition of it. And as this must be the spring of it, so there is another stream that will certainly flow from the ingenuous confession of our sins that is, a forsaking of them. These are the two streams that flow from one head and spring the inward fountain of contrition and sorrow for sin there is a holy indignation kindled in the heart against sin, and an engagement upon such a soul, as indeed flees to mercy, to renounce sin, and here is the complete nature of true repentance. Solomon joins them, “He that confesseth and forsaketh shall have mercy,” Prov. xxviii. 13. And this is opposed to covering of sins—for “he that covereth his sins shall not prosper.” And what is that to cover his sin? Confessing them in a general confused notion, without any distinct knowledge or sense of any particular guiltiness? That is a covering of sins. Or confessing sin and not forsaking of it? That is a covering of sin for to act sin over again with continual fresh delight and vigour, is to retract our confessions and to bury and cover them with the mould of new transgressions. Now, take this unto you, you “shall not prosper.” What can be said worse? For you are but in a dream of happiness, and you shall one day be shaken out of it, and that fancied pardon shall evanish, and then your sins that you covered in this manner, shall be discovered before the Judge or the world, and you “shall not stand in judgment.”
Sermon XVIII.
1 John i. 9.—“If we confess our sins, he is faithful and just to forgive us our sins,” &c.
The freedom of God's grace, and the greatness of his wisdom, shine forth most brightly in the dispensation of the gospel, and both of them beautify and illustrate one another. That there is, first, an expiation of sin by the blood of Jesus Christ, that a way is laid down of reconciling the world, and that by the blood of the cross, that peace is purchased and so preached unto sinners, as a thing already procured, and now only to be applied unto the soul by faith,—herein doth the estimable [pg 323] riches of the grace of God expose itself to the view of angels and men. That the great work of redemption is ended, ere it come to us, and there remains nothing, but to publish it to the world, and invite us to come and receive it, and have a part in it,—all is ready, the feast prepared, and set on the table, and there wants nothing but guests to eat of it, and these are daily called by the gospel to come to this table, which the wisdom of the Father hath prepared for us, without either our knowledge or concurrence. Besides, the very terms of proposing the gospel, speak forth absolute freedom. What can be more free and easy than this? Christ is sent to die for sinners, and to redeem them from the curse,—only receive him, come to him, and believe in him. He hath undertaken to save, only do you consent too, and give up your name to him,—ye have nothing to do to satisfy justice, or purchase salvation, only be willing that he do it for you, or rather acquiesce in that he hath done already, and rest on it. But how shall our sins be pardoned, and justice satisfied? Only confess your sins to him, and ye are forgiven, not for your confession, but for Christ, only acknowledge thine iniquity and wrongs, and he hath taken another way to repair his justice than by thy destruction and condemnation. He is so far from extending his justice against thee, that he is rather engaged upon his faithfulness and justice to forgive thee, because of his promise.
Yet, ye would not conceive so of this manner of proposal of forgiveness and salvation, as if the requiring of such a thing as repentance in thee were any derogation from the absoluteness of his grace for it is not required, either to the point of satisfaction to God's justice, and expiation of sin, for that is done already upon the cross. Christ was not offered to save sinners, he was not sent upon the previous condition of their repentance nay, “while we were yet enemies, Christ died for the ungodly.” So that to the business of our redemption there was no concurrence upon our part nor influence upon it by our carriage, for he considered us as sinners, and miserable, and so saved us. And now, to the actual application of these preventing mercies,—it is true, it is needful in the wise and reasonable dispensation of God, that sinners be brought to the knowledge and sensible acknowledgment of their sin and misery, and so be upon rational inducements of misery within, and mercy without, of self-indigency, and Christ's sufficiency, be drawn unto Jesus Christ, and so to a partaking of those purchased privileges of forgiveness of sin, peace with God, &c. I say, all this is so far from diminishing a jot of that absolute freedom of grace, that it rather jointly proclaims the riches of grace and wisdom both, that repentance should be given to an impenitent sinner, and faith freely bestowed on an unbelieving sinner, and withal, that remission and salvation, together with faith and repentance, should be brought to us by his death, while we were yet enemies,—this doth declare the most unparalleled bounty and grace that the heart of man can imagine, and withal, that remission of sins is joined to confession, and salvation to faith, herein the wisdom of God triumphs, for what way is it possible to declare that freedom of grace, to the sensible conviction of a sinner, and so to demonstrate it to all men's consciences, except by making them return within, to see their own absolute unworthiness, vileness, and incorrespondency to such mercies, and so drawing an acknowledgment of his grace from the mouths and consciences of all? How shall a soul know that rich superabundant grace, if he know not the abundance of his sins? How shall he profess the one, except he withal confess the other? Let us imagine an impenitent sinner, continuing in rebellion, pardoned and forgiven: and is there any thing more contrary to common sense and reason, to be in God's favour, and yet not accepting that favour, to be a friend, and yet an enemy, to have sins forgiven, and yet not known, not confessed? These, I say, sound some plain dissonancy and discord to our very first apprehensions. Certainly, this is the way to declare the glory of his grace, in the hiding and covering of sin, even to discover sin to the sinner, else if God should hide sin, and it be hid withal from the conscience, both thy sin and God's grace should be hid and covered, neither the one nor the other would appear. Take it thus then,—the confession of sin is not for this end, to have any casual influence upon thy remission, or to procure any more favour and liking with God, but it is simply this, the confession of sin is the most accommodate way of the profession and publication of the grace of God in the forgiving of sins. Faith and repentance are not set down as conditions pre-required on [pg 324] thy part, that may procure salvation or forgiveness, but they are inseparably annexed unto salvation and forgiveness, to the end that they may manifest to our sensible conviction, that grace and freedom of grace which shines in forgiveness and salvation.
“He is just and faithful,” &c. Herein is the wonder of the grace of God increased, that when we are under an obligation to infinite punishment for sin, and bound guilty before his justice, that the “most great and potent Lord” who can easily rid himself of all his enemies, and do all his pleasure in heaven and earth, should come under an obligation to man to forgive him his sins. A strange exchange! Man is standing bound by the cords of his own sins over the justice of God,—he is under that insoluble tie of guiltiness. God in the meantime is free, and loosed from the obligation of the first covenant, that is, his promise of giving life to man. We have loosed him from that voluntary engagement, and are bound under a curse. And yet, behold the permutation of grace,—man is loosed from sin, to which he is bound, and God is bound to forgive sin, to which he was not bound. He enters into a new and voluntary engagement by his promise, and gives right to poor creatures to sue and seek forgiveness of him, according to his faithfulness. Yet in this plea, as it becomes us to use confidence, because he gives us ground by his promises, so we should season it with humility, knowing how infinitely free and voluntary his condescension is, being always mindful, that he may in righteousness exact punishment of us for sin, rather than we seek forgiveness from him. And yet seek it we ought, because he hath engaged his faithful promise, which opportunity to neglect, and not to improve, either through fear or security, were as high contempt and disobedience to him, as those sins by which we offend him.
Certainly, the very name of God, revealed to us or known by nature's light, those general characters of his name, mercy and goodness, power and greatness, might suffice to so much, as to make us, in the apprehensions of our own guiltiness and provocations of his holiness, to look no other way than to his own merciful and gracious nature. Suppose we had nothing of a promise from him, by which he is bound, yet, as the very apprehension of the general goodness, and unlimited bounty, and original happiness that is in God, ought naturally to draw the creature towards him in all its wants, to supplicate his fulness, that can supply all necessities, without lessening his own abundance, even so, if we did only apprehend that God is the fountain of mercy, and that he is infinitely above us and our injuries, and that all our being and well being eternally consists in his sole favour, this, I say, alone considered, might draw us to a pouring out our hearts before him, in the acknowledgment of our guiltiness, and casting ourselves upon his mercy, as the term is used in war, when there is no quarter promised, and no capitulation made. It is the last refuge of a desperate sinner, to render unto God upon mercy, to resign himself to his free disposal. Since I cannot but perish, may a soul say, without him, there is no way of escaping from his wrath, I will rather venture, and “go in to the King, and if I perish, I perish.” There is more hope in this way to come to him, than to flee from him. Perhaps he may show an act of absolute sovereign goodness, and be as glorious in passing by an offence, as just in punishing it. Do I not see in man, in whom the divine Majesty hath imprinted some characters of conscience and honesty, that it is more generous and noble to forgive than to revenge? And do I not see generally among men, clemency and compassion are commended above severity and rigour, though just, especially towards those who are inferior, weak, unable to resist, and have yielded themselves to mercy. Now, shall I not much more apprehend that of God which I admire in a sinful man? Shall not that be most perfect in him which is but a maimed and broken piece of his image in lost man? Certainly, it is the glory of God to conceal an offence as well as to publish it, and he can show as much greatness and majesty in mercy as in justice, therefore I will wholly commit myself to him. I think a man ought to reason so, from the very natural knowledge he hath of God. But when ye have not only his name and nature published, but his word and promise so often proclaimed, himself come under some tie to receive and accept graciously all sinners that fly in under the shadow of his wings of mercy, then, O with how much persuasion and boldness [pg 325] should we come to him, and lay open our sins before him, who not only may pardon them, and not only is likely to do it, seeing he hath a gracious nature, but certainly will pardon them, cannot but do it, because his faithfulness requireth it! Certainly, he hath superadded his word to his name, his promise to his nature, to confirm our faith, and give us ample ground of strong consolation.
There is another more suitable notion about the justice of God, in forgiving sin. It hath some truth in the thing itself, but whether it be imported here, I dare not certainly affirm. Some take his faithfulness in relation to his word of promise, and his justice in relation to the price and ransom paid by Christ, importing as much as this—whatever sinner comes to God in Christ, confessing his own guiltiness in sincerity, and supplicating for pardon, he cannot in justice refuse to give it out unto them, since he hath taken complete satisfaction of Christ. When a sinner seeks a discharge of all sin, by virtue of that blood, the Lord is bound by his own justice to give it out and to write a free remission to them, since he is fully paid, he cannot but discharge us, and cancel our bonds. So then a poor sinner that desires mercy, and would forsake sin, hath a twofold ground to suit[247] this forgiveness upon—Christ's blood, and God's own word, Christ's purchase and payment, and the Father's promise, he is just and righteous, and therefore he cannot deny the one, nor yet take two satisfactions, two payments for one debt, and he is faithful, so he cannot but stand to the other, that is, his promise, and thus is forgiveness ascertained and assured unto the confessing sinner. If any would take this in relation to confession, as if it reflected upon that which preceded, and the meaning should be, if any man confess his sin, he is just to requite confession with remission,—he cannot in righteousness deny one that deserves it, he is just to return some suitable recompense to such a humble confession, this sense were a perverting of the whole gospel, and would overturn the foundations of grace. For there is no connection between our confession and his remission but that which the absolute good pleasure of his will hath made, besides, that repentance is as free grace given from the exalted Prince, as remission of sins is.