with God and there is no fellowship with him, without a conformity to him. If then we would be happy in this world, we should be religious: we should study to know and do the will of God. Then we should be happy in sickness as well as in health, and in the prospect of death no less than in the midst of earthly enjoyments.] 3. The connexion between grace and glory [The saints in glory are called "saints in light;" and in order to partake of their inheritance, we must be "made meet for it." An unregenerate sinner would not be happy, even if he were in heaven. There is a total difference of character between them that are saved and them that perish: those who are saved, love God, and delight in him, and make it the labour of their souls to glorify him: whereas they who perish, would, if they were able, pluck him from his throne: it would be glad tidings to them if they were informed that he exists no longer. Such precisely is the difference between saints and sinners in this world; the one find all their happiness in serving God; the other say in their hearts, "We wish there were no God." Neither the one nor the other indeed attain the same degree of holiness or wickedness in this world that they will in the next: but in all other respects their characters will continue the same that they are in this life. If ever then we would have fellowship with God in heaven, we must begin it here and, if ever we would dwell with him in the regions of everlasting light, we must now be "brought out of darkness into the marvellous light of his Gospel," and "walk henceforth as children of the light and of the day "."] b Col. i. 12. c 1 Pet. ii. 9. a Eph. v. 8. MMCCCCXXXII. CONFESSION NECESSARY TO FORGIVENESS. 1 John i. 8, 9. If we say that we have no sin, we deceive ourselves, and the truth is not in us: if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. THESE words are rendered familiar to our ears by being read almost continually as introductory to the service of our Church. On this account they may appear perhaps the less interesting; though in reality they are, from that very circumstance, commended to us as deserving a more than ordinary attention. The truths indeed which are contained in them are extremely plain and simple: but they are of infinite importance to every child of man, inasmuch as they declare the pitiable condition of a selfapplauding moralist, and the happy condition of a self-condemning penitent. We shall consider the substance of them under these two heads: Let us consider, I. The pitiable condition of a self-applauding moralist Persons of a high moral character are too often classed with the Pharisees of old, whose leading feature was hypocrisy. But, Moral characters are proper objects of our love 66 per [No one can doubt but that morality is highly estimable, even though it do not flow from those divine principles which give it its chief value in the sight of God. So at least St. Paul thought, when before the whole Jewish council he said, "Men and brethren, I have lived in all good conscience before God until this daya." In this assertion he spoke of his life previous to his conversion. In another place, speaking of the same period, he informs us, that he was, as touching the righteousness of the law, blameless ;" and, that he had justly considered this as "gain to him." And such may morality. well be considered, wherever it exists: it is a gain to the son himself, in that he is kept from many actual offences: it is a gain to all his neighbours, who cannot but feel a beneficial influence from such a life: and it is a gain to the whole world, as far as the light of such an example can extend. True it is, that when St. Paul fully understood the Gospel, he counted all his morality "but loss for Christ." Yet this does not at all derogate from the intrinsic excellence of morality: and to speak of morality in the contemptuous and degrading terms which many religious persons, and not a few incautious ministers too, use in reference to it, is extremely erroneous and blameworthy, inasmuch as it tends to lessen men's regard for moral virtue, and to render the Gospel itself odious as hostile to good works. I would that every disciple of Christ would consider the example of his Divine Master in reference to this very point; and not consider it only, but follow it. When the Rich Youth came to him, and was directed by him to keep the different commandments of the decalogue, he answered, "Master, all these have I observed from my youth." Now I would b Phil. iii. 6, 7. a Acts xxiii. 1. ask, What is the treatment which that young man would have experienced from the great mass of religious professors? I greatly fear that the general feeling towards him would have been that of contempt, rather than of love. But how did our blessed Lord and Saviour regard him? We are told, "Then Jesus beholding him, loved him." And this is the spirit we should manifest towards all who are observant of the Divine laws, though they may not possess that faith in Christ which would stamp a new character upon the whole of their conduct. In proportion as any man excels in the different branches of moral virtue, he ought to be held as an object of respect, esteem, and love.] But when they trust in their morality, they deserve our pity— [I do not suppose that any persons would affirm, that they never had sinned at all. I rather conceive, that the Apostle speaks of persons affirming, that they never had sinned to such a degree as to deserve God's wrathful displeasure. This, alas! is too often the effect of morality; that it causes men to overlook their manifold defects, and to be filled with self-complacency, when, if they had juster views of themselves, they would be bowed down rather with a sense of their own unworthiness. Now such persons, how excellent soever they may be in other respects, are in a truly pitiable condition: for " they deceive themselves." "They deceive themselves" in relation to the extent of their attainments. They do, in fact, say with the Rich Youth, "What lack I yet?" whilst "they lack one thing," even that very thing which is indispensable to their acceptance with God. Our Lord brought the young man to the test; and, by a command which he gave, tried him, whether God or the world were the higher in his esteem? It was a grief to the young man to renounce all hope of an interest in the Saviour; but he knew not how to part with his possessions; and therefore abandoned the Lord Jesus rather than them. So, if moralists were brought to the test, they would shew, and indeed they do continually shew, that the love of Christ is not dominant in their hearts, and that they have never seen him as that “ pearl of great price, for which they are ready to part with all." They deceive themselves also in relation to their state before God. They imagine that they do not deserve, and consequently are not in danger of, his wrath and indignation. Thus it was with the Apostle Paul before his conversion. Hear his own acknowledgment respecting it: "I was alive without the Mark x. 19-21. law once; but when the commandment came, sin revived, and I died:" that is, before I understood the spirituality of the law, I thought my obedience to it so perfect that I was in no danger of condemnation for my offences against it: but when my eyes were opened to see the extent of its demands and the defects of my obedience, I saw at once that I was deservedly under a sentence of death and condemnation. Thus it is with multitudes who are exemplary in their moral conduct: in the midst of all their confidence they deceive themselves; and whilst they take credit to themselves for being right in the sight of God, they shew, that they have never yet received" the truth as it is in Jesus," and that, consequently, "the truth is not in them."] Let us now turn our attention to, II. The happy condition of the self-condemning penitent The "confession" which characterizes a true penitent, of course is not to be understood of a mere acknowledgment, but an acknowledgment accompanied with suitable contrition, and with a humble faith in the Lord Jesus. It imports such a confession as was made by the high-priest on the great day of annual expiation, when he laid his hands on the scape-goat, and confessed over him all the sins of all the children of Israel, whilst all of those whose sins he so transferred were "afflicting their souls before God." I may add, that this confession implies also a forsaking of the sins so confessed; as it is said, "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy!." Now respecting all such penitents, I do not hesitate to say, that, 1. Whatsoever they need shall certainly be vouchsafed unto them [Two things the penitent panteth after; namely, the forgiveness of his sins, and the renovation of his soul after the Divine image. And, behold, these are the very things promised to him in our text: "If we confess our sins, God will forgive our sins, and cleanse us from all unrighteousness." How reviving to the contrite soul is such a declaration as this! Here is no limitation as to the number or heinousness of the d Rom. vii. 9. e Lev. xvi. 21, 29, 30. f Prov. xxviii. 13. 66 sins that may have been previously committed; nor any exception as to the measure of depravity which may have defiled the soul, or the degree of obduracy to which it may have attained. Though our sins may have been as scarlet, or of a crimson dye, they shall all be washed away in the blood of Christ, and the soul become white as the driven snow." "Clean water also shall be sprinkled on us, even the Holy Ghost in his sanctifying operations, to cleanse us from all our filthiness and from all our uncleanness. A new heart shall be given us, and a new spirit be put within us: and God, by the mighty working of his own power, will cause us " to walk in his judgments and to keep his statutesh." Here is all that the penitent can desire. The promises are perfectly commensurate with his necessities: and, "laying hold on these promises, he shall be able to cleanse himself from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God."] 2. For this, those very perfections of the Deity which are most adverse to them, are pledged [If the penitent desire mercy, Justice frowns upon him, and demands judgment against him: and Truth requires, that all the threatenings which have been denounced against sin and sinners should be executed upon him. But, through the mediation of the Lord Jesus Christ, these perfections of the Deity are not only satisfied, but are converted into friends, yea, and made the strongest advocates for the penitent's salvation. What a wonderful declaration is this, that, "if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness!" That mercy should be displayed in forgiveness, we can easily imagine: but how can justice? and how can truth? when, as has been before observed, both these attributes demand the sinner's condemnation? The Gospel solves this difficulty: it declares to us, that the Lord Jesus Christ has undertaken for us, and become our Surety, and by his own obedience unto death has satisfied all the demands of law and justice, and obtained for us the promise of eternal life: so that, if only we believe in him, and come to God through him, we may plead, even upon the very ground of justice and of truth, that God will fulfil to us all that he has promised to the Lord Jesus in our behalf, and impart to us all the blessings which his only dear Son has purchased for us. Through this mysterious dispensation, the very righteousness of God is magnified in the exercise of mercy; and "God is just, whilst justifying the sinner that believes in Jesus." g Isai. i. 18. i 2 Cor. vii. 1. h Ezek. xxxvi. 25-27. |