Front matter (continued, part 29)
Eighthly, A man should keep his heart as a man keeps his house, when he is afraid and in danger of being robbed by thieves in the night. Oh how wakeful, and watchful, and active will a man now be! But what is a man's house to his heart? A man's heart is in ten thousand times more danger than his house, and accordingly his guard should be most about his heart. But,
Ninthly, A man should keep his heart, as men keep their gardens which are full of choice, rich, rare, ripe fruits and flowers. Now, what care, cost, and pains men are at to keep such gardens, you well know. And oh that you did but every day more and more experimentally know what it is to spend your greatest care and pains about your hearts, which are Christ's garden, his bed of spices, where all graces flourish! Cant. 4:16.
Tenthly, and last, A man should keep his heart as stylish men and women do their fine clothes. Oh they won't endure a speck, a spot upon them! It is your wisdom, and oh that you would more and more make it your work, to keep your hearts from all sinful specks and spots! Let not others be more careful to keep their outsides clean, than you are to keep your insides clean; for what are clean clothes, compared to a clean heart? It is better to go to heaven in ragged clothes with a clean heart—than to go to hell in fine clothes with an unclean heart.
Doubtless that man who makes it his business to keep his heart as men keep dangerous felons or traitors; or as soldiers keep their garrisons or castles when closely besieged; or as the priests and Levites kept the sanctuary of God; or as a man keeps his natural life; or as a man keeps a rich treasure; or as a fond father keeps an only child; or as lovers keep their love-tokens; or as a man keeps his house when he is in danger to be robbed; or as a man keeps his pleasant garden; or as stylish men and women keep their fine clothes—that man is doubtless a true Nathanael—a man who has a work of God passed in power upon his soul.
Yes, that man whose sincere desires, and whose gracious purposes, and fixed resolutions, and faithful endeavors, is to guard and watch his heart, according to the particulars we have now hinted, that man, without a perhaps, is a gracious man, and one who has the root of the matter in him, and shall be happy to all eternity.
Look! as no man can hear as he would and should; nor pray as he would and should; nor believe as he would and should; nor repent as he would and should; nor walk as he would and should—so no man can keep his heart as he would and should. But if a man makes it his great business and work to keep his heart, to watch his heart, to reform his heart, to better his heart—he is accepted of God, and shall be blessed forever.
It is one of the greatest and clearest evidences of grace, for a man to make it his greatest business, work, and concern—to keep his heart always in a gracious frame, to keep his heart always in a wakeful frame, in a watchful frame, in a tender frame, in a believing frame, in a repenting frame, in a humble frame, in a patient frame, in a serious frame, in a heavenly frame, and in a jealous frame; for the more gracious the heart is, the more suspicious it will be. [Cant. 5:2; 2 Kings 22:19; 2 Chron. 32:26; James 5:11; Eccles. 5:1,2; Col. 3:1,2; 2 Cor. 7:11.]
Satan has a strong party, a numerous party, an experienced party, a subtle party, in all our hearts, and therefore it highly concerns us to watch our hearts with a holy jealousy. O sirs! God has never said, Above all keepings, keep your shops; or above all keepings, keep your estates; or above all keepings, keep your flocks; or above all keepings, keep your money-bags; or above all keepings, keep your friends; or above all
keepings, keep your bodies; or above all keepings, keep your names; or above all keepings, keep your lives. But he has said, Above all keepings, keep your hearts.
Look! as the heart is the fountain of natural life, and if it fails, life fails. And therefore it is strongly secured with ribs about it, it is guarded in a castle of flesh and bones; so is the soul the fountain of spiritual life, and runs invisibly through all the body. Fountains were to be kept pure, by the Roman laws; and the heart, which is the spring and fountain of all actions, is to be kept pure, by the laws of the great God, 2 Cor. 7:1; 1 Thes. 5:23, etc. Men keep the heart principally from hurt, because every wound there is mortal.
Oh that men were as wise for their souls! God's eye is mainly upon the heart. The heart, well guarded and watched, keeps all in security. Alexander was safe while Antipater kept the watch, so all within that little world MAN will be safe while the heart is strongly guarded. The heart is the fountain, the root, the store-house, the great wheel that sets all agoing, and therefore, above all keepings, keep your hearts. It is a foolish thing to watch the outworks, and leave the fort-royal without a guard; so it is a foolish thing to watch the out-works, the eye, the ear, the tongue, the hand, the feet—though these must all be watched—and to leave the heart, which is a Christian's fort-royal, without a guard.
"If all things else must needs be lost,
Yet save your soul, Whatever it cost."
He who makes it his business to watch, and weep, and sigh, and groan most over his own heart—he doubtless is in a gracious estate. He who makes it his work, his daily work, his greatest work, his work of works—to keep a continual guard upon his heart, he certainly is in a blessed estate. He who lamentingly cries out, "Oh that my soul did but prosper as my body! Oh that my inward man were but in as good a frame as my outward man! Oh that this proud heart were but more humble! Oh that this hard heart were but more softened! Oh that this carnal heart were but more spiritual! Oh that this earthly heart were but more heavenly! Oh that this unbelieving heart were but more believing! Oh that this passionate heart
were but more meek! Oh that this vain heart were but more serious! Oh that this blind heart were but more enlightened! Oh that this dull heart were but more quickened! Oh my heart, my heart! when will you be better? Oh my God, my God! when shall my heart be better? Oh bring it into a gracious frame, and forever keep it in a gracious frame!" He who thus lamentingly cries out of his heart, he certainly has an honest heart, and will be happy forever.
"O Lord, my memory is weak, and my utterance is bad, and my understanding is dark, and my gifts are low, and my affections are flat, and my temptations are strong, and my corruptions are prevalent, Psalm 39:22-24. But you, who are the great heart-searcher, you know that I would sincerely have my heart in a better temper; I had rather have my heart brought into a gracious frame, and kept in a gracious frame, than to have all the riches of the Indies, than to be an emperor, yes, than to be king over all the earth."
If it be indeed thus with you, you are blessed, and shall be blessed forever; 2 Cor. 8:1 2, "For if there be first a willing mind, it is accepted according to that a man has, and not according to that he has not." I know the apostle speaks this in point of alms—but it is applicable to the case in hand, and to a hundred other cases. God measures his people not by their works—but by their wills. If they desire to be to be more holy, humble, heavenly, and to have their hearts always in a most gracious frame—then they are accepted of God; for every godly man is as good in the eye of God, in the judgment of God, and in the account of God—as he would be.
Not long before Mr. Baynes died, some friends who were with him in his library, which was an excellent one, fell a-commending of it; "Ay," says he, "there stand my books—but the Lord knows that for many years last past I have studied my heart more than books." Oh no minister compared to him, no scholar compared to him—who studies his heart more than his books. Nor is there any Christian compared to him who studies his heart more than his day-books, or more than his shop books, or that studies his heart more than his counting-house, or that studies his heart more than a good bargain, etc. That man is for heaven, and heaven is for that man— who makes it his greatest business in this world to watch his heart, to
guard his heart.
The hypocrite looks most to externals—but the sincere Christian looks most to internals. The hypocrite's main watch is about his lips—but a sincere Christian's main watch is about his heart. The hypocrite's main work lies without doors—but the sincere Christian's main work lies within doors. All know, that know anything, that both nature and grace begin at the heart—but art begins at the face. A painter does not begin a picture at the heart; a picture has but a face—but an outside. And as nature begins at the heart—but art at the face, so grace begins at the heart—but hypocrisy at the face, at the outside of religion.
Every man is that in reality—which he is inwardly. "A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God," Romans 2:28-29. Certainly that man who makes it his great business to watch his heart, and to keep his heart always in a gracious frame, that man is a gracious man.
It is true our hearts are like our watches, seldom got to go well; and when they do go well, how hard a work is it to keep them going well! The motions of our watches are not constant; sometimes they go faster, and sometimes they go slower, and often they stand in need of mending. Though in these, and many other respects, our hearts are like our watches —yet if we make it our grand work to keep a constant guard upon our hearts, and our main design in this world to have our hearts brought and kept in a gracious frame, our spiritual estate is good, and we shall be happy forever, etc.
In my other writings there are variety of special evidences, which the Christian reader, if he pleases, and if need requires, may make use of, in order to the further clearing up of his gracious estate, and therefore let these twenty suffice at this time. And thus much for this chapter, etc.
Evangelical Repentance
Now, in this chapter I shall treat of sound, saving repentance, of repentance unto life; yes, of that evangelical repentance that has the precious promises of remission of sin and salvation running out unto it. My purpose at this time is not to handle the doctrine of repentance at large—but only to speak so far of it as may speak it out to be evidential of the goodness and happiness of a Christian's spiritual and eternal condition.
Now, before I come to open myself more particularly, give me permission to premise this in the general, namely, that there is a repentance that does accompany salvation: 2 Cor. 7:10, "For godly sorrow works repentance to salvation not to be repented of: but the sorrow of the world works death." Jer. 4:14, "O Jerusalem, wash your heart from wickedness, that you may be saved." Acts 11:18, "When they heard these things, they held their peace, and glorified God, saying, Then has God also to the Gentiles granted repentance unto life." Mat. 18:3, "And Jesus said, Truly I say unto you, Except you be converted, and become as little children, you shall not enter into the kingdom of heaven." Acts 3:19, "Repent, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord."
Having premised thus much in the general, give me now permission to say, That there are three parts of true, sound, saving repentance, unto all which forgiveness of sin is promised. And the
1. First, is contrition or grief of heart for sins committed. Now this is called sometimes godly sorrow, 2 Cor. 7:10; and sometimes a contrite spirit, Isaiah 66:2; and sometimes a broken and contrite heart, Psalm 51:17; and sometimes the afflicting of our souls, Lev. 16:29; and sometimes the humbling of the heart, 2 Chron. 7:14, Lam. 3:20; and sometimes a mourning, Zech. 12:10; and sometimes a weeping, Mark 14:72. All repenting sinners are mourning sinners. David repents—and waters his couch with his tears, Psalm 6:6. Hezekiah repents—and humbles himself for the pride of his heart, 2 Chron. 32:26. Ephraim repents—and Ephraim bemoans himself and smites upon his thigh, and is
even confounded, Jer. 31:18-19. Mary Magdalene repents—and weeps, and washes Christ's feet with her tears, Luke 7:38. The Corinthians repented—and they were made sorrowful after a godly manner, 2 Cor. 7:9. Repentance in the Hebrew is called an irking of the soul; and in Greek, after-grief; and in the Latin, poenitentia; all which do import, that contrition or sorrow for sin is one part of true repentance. Oh the sighs, the groans, the sobs, the tears, which are to be found among repenting sinners, etc. Luther hit the mark when he said, "What are all the palaces of the world to a contrite heart; yes, heaven and earth, seeing penitential heart is the seat of divine majesty?"
2. Secondly, It is very observable, that all mourning people for their sins, are within the compass of the promise of forgiveness of sins: Zech. 12:11, "In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddo." Zech. 13:1, "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." Jer. 31:18, "I have surely heard Ephraim bemoaning of himself," etc. Verse 20, "I will surely have mercy on him;" or, as the Hebrew has it, I will, having mercy, have mercy on him. As soon as Ephraim's heart is troubled for his sins, God's affections are troubled for Ephraim; as soon as Ephraim, like a penitent child, falls a-weeping at God's foot, God, like a tender indulgent father, falls a-bemoaning of Ephraim. Ephraim could not refrain from tears, and God could not refrain from opening his affections of mercy towards him. Just so in Isaiah 57:15. And how can the contrite heart be indeed revived and cheered without forgiveness of sins, without a pardon in the bosom?
Melancthon makes mention of a godly woman, who having upon her deathbed been in much conflict, and afterwards much comforted, broke out into these words: Now, and not until now, did I understand the meaning of these words, "Your sins are forgiven." There is no comfort to that which arises from the sense of forgiveness: Isaiah 40:1-2, "Comfort, comfort my people, says your God; speak comfortably to Jerusalem, and cry unto her that her iniquities are pardoned." And why is the mourning soul pronounced the blessed soul: Mat. 5:4, "Blessed are those who mourn, for they shall be comforted:" but because the mourning soul is the
pardoned soul?
Question. But what is that sorrow or mourning for sin, which is a part of true repentance? The resolution of this question is very necessary for the preventing of all soul-deceits and mistakes, and for the quieting, settling, and satisfying of souls truly penitent, and therefore I shall give these eight following answers to it.
[1.] First, It is a sorrow or grief that is SPIRITUAL, that is, SUPERNATURAL. No man is born with godly sorrow in his heart, as he is born with a tongue in his mouth. Godly sorrow is a plant of God's own planting; it is a seed of his own sowing; it is a flower of his own setting; it is of a heavenly offspring; it is from God, and God alone. The spirit of mourning is from above; it is from a supernatural power and principle. There is nothing that can turn a heart of stone into flesh—but the Spirit of God, Ezek. 36:25-26. Godly sorrow is a gift from God: Job 23:16, "God makes my heart soft." No hand but a divine hand can make the heart soft and tender under the sight and sense of sin. Nature may easily work a man to mourn, and melt, and weep, under worldly losses, crosses, and miseries, as it did David's men, 1 Sam. 30:4; but it must be grace, it must be a supernatural principle, that must work the heart to mourn for sin.
[2.] Secondly, Godly sorrow is a sorrow FOR SIN AS SIN. Godly sorrow is a mourning rather for sin—than for the trouble which sin brings; it is not so much for loss of goods, lands, wife, child, credit, name, etc.—but for that a holy God is offended, a righteous law violated, Christ dishonored, the Spirit grieved, and the gospel blemished, etc. Peter's sorrow was godly—but Judas' sorrow was worldly; Peter mourns over the evil of sin—but Judas mourns over the evil of punishment.
David mourns over his sin, "Against you, you only have I sinned, and done this evil in your sight," Psalm 51:4. And so 2 Sam. 24:10, "And David's heart smote him after he had numbered the people; and David said unto the Lord, I have sinned greatly in that I have done, and now I beseech you, O Lord! take away the iniquity of your servant, for I have done foolishly." David does not cry cut, Take away the threatened famine,
but, Take away the iniquity of your servant. He does not cry out, Take away the enemies of your servant, but, Take away the iniquity of your servant. Nor he does not say, Take away the pestilence from the land— but, Take away the iniquity of your servant.
But now when Pharaoh was under judgments, he never cries to the Lord to take away his sins, his pride, his hardness, his obdurateness, his envy, his malice, his hatred, etc.—but he cries out, Take away the judgment, take away the punishment, take away the frogs, take away the lice, take away the caterpillars, etc. But under all these dreadful and amazing judgments that he was under, such a word as this never fell from his lips, Take away my sin, O Lord! take away my sins; your judgments do terrify me—but my sins will damn me, and therefore whatever becomes of my life, kingdom, and crown, take away my sins and save my soul.
David saw sin to be a greater evil than fleeing before his enemies, or than famine or pestilence was; and therefore he desires rather to be rid of his sins, than to be rid of the punishment which was due to his sin. But Pharaoh saw no such evil in sin, and therefore he cries out, Take away the plague, take away the plague.
And Job upon the ash-heap cries out, "I have sinned, what shall I do unto you, O preserver of men!" Job 7:20. Job does not cry out, Oh, I have lost all my substance, I am bereaved of all my children, I am set as naked upon the ash-heap! My friends reproach me, my wife tempts me to curse my God, which is ten thousand times worse than to curse myself; Satan persecutes me, and God has not only forsaken me—but has also become a severe enemy to me, etc. Job cries out of his sin, and not of his sufferings. A deep sense of his sins swallows up as it were all sense of his sufferings.
And so that great apostle Paul does not cry out, O wretched man that I am! that bonds attend me in every place, and that I have neither house nor home to go to, and that I am despised, scorned, reproached, and persecuted, and that I am accounted factious, seditious, rebellious, erroneous, and that I am looked upon as the offscouring of the world, etc. Oh no! but he cries out of his sin: "O wretched man that I am! who shall deliver me from this body of death?" Romans 7:23, 24.
Likewise, the prophet Micah, "I will bear the indignation of the Lord, because I have sinned," Micah 7:9. Though of all burdens the indignation of the Lord be the greatest burden—yet divine indignation is but a light burden in comparison of sin. A gracious soul can better stand under the burden of God's indignation for sin, than it can stand under the burden of sin itself, which has kindled that indignation, etc.
[3.] Thirdly, Godly sorrow is a GREAT sorrow, it is a SUPERLATIVE sorrow, it is a sad and SERIOUS sorrow. A sincere mourning is a deep mourning, it springs from serious and deep apprehensions of the great anger and deep displeasure of God, and of the woeful nature, demerit, burden, bitterness, vileness, and filthiness of sin, etc. The blessed Scripture seems to make godly sorrow a superlative sorrow, calling it a great mourning, like the mourning of Hadadrimmon in the valley of Megiddo, and a bitterness, as one is in for his first-born, Zech. 12:10-11. And so the church, "My affections are troubled within me, my heart is turned within me; for I have grievously rebelled," Lament. 1:20. And David watered his couch with his tears, Psalm 6:6. And Mary Magdalene wept much, as well as she loved much, Luke 7. And Peter went out and wept bitterly, Mat. 26:15. Clement observes, that all the time that Peter lived after this great fall, he would every night, when he heard the rooster crow, fall upon his knees and weep bitterly.
Look! as shallow brooks make the greatest noise, so hypocrites and formalists may howl, and roar, and cry, and make more noise than the true penitent; but yet the sorrow of a true penitent is more inward, secret, solid, still, and deep, Hosea 7:14. As, you know, the deepest rivers run most silently, and make least noise—so the deepest sorrow makes least noise. The mourning of repenting souls, under the apprehensions of their sins, is like the mourning of doves; but the mourning of wicked men under the apprehension of their sins, is like the bellowing of bulls and roaring of bears, Ezek. 7:16; Isaiah 51:20, 59:11.
[4.] Fourthly, A sincere mourning is an EXTENSIVE mourning, it is an UNIVERSAL mourning. Godly sorrow and grief extends itself, not only to some sins—but to all sins, great and small. Look! as a holy heart hates all sin, so a holy heart mourns over all sin that it sees and knows to be sin. God hates one sin as well as another, and he has
forbidden one sin as well as another, and he has revealed his wrath from heaven against one sin as well as another, and he is provoked by one sin as well as another; and Christ is crucified by one sin as well as another; and the Spirit is grieved as well by one sin as by another, and the gospel is reproached by one sin as well as another, and the conscience is wounded by one sin as well as another, and Satan is gratified by one sin as well as another, and wicked men's mouths are opened by one sin as well as another, and inquirers of religion are stumbled, grieved, and offended by one sin as well as another, and the soul is endangered by one sin as well as another.
An unsound heart may mourn for great sins—which make great wounds in his conscience and credit, and which leave a great blot upon his name, or that waste or rot his body, or destroy his estate, or which expose him to public scorn and shame, etc. But for sins of omission, for wandering thoughts, idle words, deadness, coldness, slightness in pious duties and services, unbelief, secret pride, self-confidence, and a thousand more— such gnats as these he can swallow without any remorse, Proverbs 5:8-14.
But now godly sorrow is of a general extent, it mourns as well for small sins as for great. David's heart smote him, as well for cutting off the lap of Saul's garment, as it did for killing of Uriah with the sword. A gracious soul weeps over many sins which none can charge upon him but God and his own conscience: Psalm 19:12, "Oh cleanse me from secret faults."
Yes, let me say that godly sorrow and grief extends not only to a man's own sins—but also to the sins of others as well as his own, Ezek. 9:4-5. And this you may see also in David, Psalm 119:53, 136, 158; and in Jeremiah, Jer. 9:1-3; and in Paul, Philip. 3:18; and in Lot, 2 Peter 2:7-8.
[5.] Fifthly, Godly sorrow is a LASTING sorrow, it is a durable sorrow. As long as a Christian continues sinning, he cannot but continue mourning. David's sins were always before him, Psalm 51:3, though his Absalom nor his Bathsheba were not ever before him. Godly sorrow will every day follow sin hard at heels. Look! as a wicked man, in respect of his desire and will to sin—would sin forever, if he should live forever; so I may say, if a godly man should live forever—he would sorrow forever. After Paul had been converted many years, some think fourteen,
you shall find him a-mourning and lamenting over his sins, Romans 7. An sincere child will never cease mourning, until he ceases from offending an indulgent father. Though sin and godly sorrow were never born together —yet while a believer lives in this world, they must live together. And indeed holy joy and godly sorrow are in no way inconsistent, Psalm 2:11; yes, a godly man's eyes are always fullest of tears, when his heart is fullest of holy joy, etc. A man may go joying and mourning to his grave, yes, to heaven, at the same time.
But now the sorrow, the grief of wicked men for sin, it is like a morning cloud, or the early dew, or the crackling of thorns under a pot, or a runner who quickly passes by, or a dream which soon vanishes, or like a tale which is told, etc., their sorrowful hearts and mournful eyes soon dry up together, as you may see in Esau, Ahab, Pharaoh, and Judas. But the streams of godly sorrow will last and run as long as sin hangs upon us, and dwells in us: 1 Cor. 15:9, "I am the least of the apostles, that am not fit to be called an apostle, because I persecuted the church of God." Psalm 25:7, "Remember not the sins of my youth, nor my transgressions." David prays to the Lord, not only to forgive—but also to forget, both the sins of his youth and the sins of his age. David remembered all his faults, both of former and of later times. David was well in years when he defiled himself with Bathsheba; and this he remembers and mourns over, Psalm 51.
And it is very observable, that God charged his people to remember old sins: Deut. 9:7, "Remember, and forget not, how you provoked the Lord your God to wrath in the wilderness." Repentance is a grace, and must have its daily operation as well as other graces. witness the very covenant of grace itself: Ezek. 16:62-63, "I will establish my covenant with you; and you shall know that I am the Lord: that you may remember, and be confounded, and never open your mouth any more because of your shame, when I am pacified towards you for all that you have done." Certainly a true penitent can no more satisfy himself with one act of repentance, than he can satisfy himself with one act of faith, or with one act of hope, or with one act of love, or with one act of humility, or with one act of patience, or with one act of self-denial. Godly sorrow is a gospel grace which will live and last as well and as long as other graces; it is a spring which in this life can never be drawn dry.
[6.] Sixthly, Godly sorrow is a DIVORCING sorrow; it divorces the heart from sin, it breaks that ancient league which has been between the heart and sin. There is a strong firm league between every sinner and his sin, Isaiah 28:15, 18; but when godly sorrow enters, it dissolves that league, it separates between a sinner and his sin, it sets the soul at an everlasting distance from sin. It is an excellent saying of Austin, He does truly bewail the sins he has committed, who never commits the sins he has bewailed. The union between the root and the branches, the foundation and the building, the head and the members, the father and the child, the husband and the wife, the body and the soul, are all near, very near unions; yet, that between a sinner and his sin seems to be a nearer union.
Observable is the story of Phaltiel. You know when David had married Michal, Saul injuriously gave her to another; but when David came to the crown, and sent forth his royal command that his wife should be brought to him. Her husband, Phaltiel, dares not but obey, brings her on her journey, and then not without great reluctancy of spirit takes his leave of her, 2 Sam. 3:14-16. But what—was Phaltiel weary of his wife, that he now forsakes her? Oh no, he was forced, and though she was gone—yet he had many a sad thought about parting with her, and he never leaves looking until he sees her as far as Bahurim, weeping and bemoaning her absence. Just thus stands the heart of every unregenerate man towards his sins— as Phaltiel's heart stood towards his wife.
But when the springs of godly sorrow rise in the soul, the league, the friendship, the union which was between the sinner and his sins, comes to be dissolved and broken in pieces, Hosea 14:8. All godly sorrow sets the heart against sin. He who divinely mourns over sin, cannot live in a course of sin. When of all bitters, God makes sin to be the greatest bitter to the soul, then the soul bids an everlasting farewell to sin; now the soul in good earnest bids adieu to sin forever. O sirs! this is a most certain maxim, to live and die with—that either a man's sins will make an end of his mourning, or else his mourning will make an end of his sin; for he who holds on sinning, will certainly leave off mourning. No man can make a trade of sin, and yet keep his heart in a mourning frame. But he who holds on mourning for sin, will certainly leave off the trade of sin. Holy grief for sin will sooner or later break off all leagues and friendships with sin. As sin makes a separation between God and a man's soul—so godly sorrow makes a separation between a man's soul and his sin, Isaiah 59:1-2. All holy mournings over sin will by degrees issue in the wasting and weakening of the strength and power of sin; nothing below the death and destruction of sin will satisfy that soul who truly mourns over sin.
But now, though you may find an unsound heart sometimes a-lamenting over his sins—yet you shall never find him a-leaving of his sins. Pharaoh lamented over his sin, crying out, "I have sinned, the Lord is righteous, and I and my people are wicked." And again, "Then Pharaoh called for Moses and for Aaron in haste, and he said, I have sinned against the Lord your God, and against you," Exod. 9:27, 10:16. But though you find him here lamenting and complaining over his sin—yet you never find him leaving or forsaking of his sin. Just so, Saul could cry out that he had sinned—but yet he still continued in his sin; he acknowledged that he did evil in persecuting of David, and yet he still held on persecuting of him. An unsound heart mourns over sin—and yet he holds on in a course of sin; he sins and mourns—and mourns and sins, and commonly all his mourning for sin does but the more embolden him in a way of sin.
But the gracious soul says with Job, "If I have done iniquity, I will do it no more," Job 34:32. He laments over sin and leaves it; he confesses it, and forsakes it, and he is as willing to forego it as he is willing that God should forgive it.
[7.] Seventhly, All godly sorrow is the fruit and effect of evangelical faith. It flows from faith as the stream from the fountain, the branch from the root, and the effect from the cause: Zech. 12:10, "They shall look upon Him whom they have pierced—and shall mourn for him, as one mourns for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born." Look! as all legal sorrow flows from a legal faith, as you may see in Ahab's and the Ninevites; so all evangelical sorrow flows from an evangelical faith: "they shall look upon Him whom they have pierced—and shall mourn." All gracious mourning flows from looking, from believing. Nothing breaks the heart of a sinner like a look of faith. All tears of godly sorrow drop from the eye of faith. Godly sorrow rises and falls, as faith rises and falls. Faith and godly sorrow are like the fountain and the flood, which rise and fall together. The more a man is able by faith to look upon a pierced Christ, the more his heart will mourn over all the dishonors which he has done to Christ. The more deep and wide the wounds are which faith shows me in the heart and sides of Christ, the more my heart will be wounded for sinning against Christ.
Again, godly sorrow is not an enemy—but a friend to holy joy. I have read of a holy man, who lying upon his sick-bed, and being asked which were his joyfullest days which ever he had, cried out, "Oh give me my mourning days, give me my mourning days again, for they were the joyfullest days which ever I had." The higher the springs of godly sorrow rise, the higher the tides of holy joy rise. His graces will flourish most— who evangelically mourns most. Grace always thrives best in that garden, that heart, which is watered most with the tears of godly sorrow. He who grieves most for sin, will rejoice most in God. And he who rejoices most in God, will grieve most for sin.
Again, the more a man apprehends of the love of God, and of the love of Christ; and the more a man tastes and is assured of the love of the Father, and of the love of the Son—the more that person will grieve and mourn that he has offended, provoked, and grieved such a Father, and such a Son. Remember this, as a man's assurance of peace and reconciliation with God rises—so his grief for sin rises. The more clear and certain evidences a man has of the love and favor of God to his soul, the more
that man will grieve and mourn for sinning against such a God. There is nothing which thaws and melts the heart, which softens and breaks the heart, like the warm beams of divine love; as you may see in the case of Mary Magdalene, Luke 7; she loved much, and she wept much, for much was forgiven her. A sight of the free grace and love of Christ towards her, in an act of forgiveness, broke her heart all in pieces. "Then she knelt behind him at his feet, weeping. Her tears fell on his feet, and she wiped them off with her hair. Then she kept kissing his feet and putting perfume on them." Luke 7:38.
A man cannot stand under the shinings of divine love with a frozen heart, nor yet with dry eyes. The more a man sees of the love of Christ, and the more a man tastes and enjoys of the love of Christ, the more that man will grieve and mourn for all the dishonors that he has done to Christ. The more a sincere child sees, and tastes, and enjoys of his father's love, the more he grieves and mourns that ever he should offend such a father, or provoke such a father, who has been so loving and indulgent towards him. Injuries done to a friend cut deep, and the more near, and dear, and beloved a man's friend is to him, the more a man is afflicted and troubled for any wrongs or injuries which are done to him; and just so it is between God and a gracious soul.
The free love and favor of God, and his unspeakable goodness and mercy manifested in Jesus Christ to poor sinners, is the very spring and fountain of all evangelical sorrow. Nothing breaks the heart of a poor sinner like the sight of God's free love in a redeemer. A man cannot seriously look upon the firstness, the freeness, the greatness, the unchangeableness, the everlastingness, and the matchlessness of God's free favor and love in Christ—with a hard heart, or with dry eyes! Ezek. 36:31, compared with verses 25-26.
Oh! who is there that has but one spark of sincerity, who can read over that heart-breaking scripture with dry eyes? "Yet you have not called upon me, O Jacob, you have not wearied yourselves for me, O Israel. You have not brought me sheep for burnt offerings, nor honored me with your sacrifices. I have not burdened you with grain offerings nor wearied you with demands for incense. You have not bought any fragrant calamus for me, or lavished on me the fat of your sacrifices. But you have burdened
me with your sins and wearied me with your offenses. I, even I, am he who blots out your transgressions, for my own sake, and remembers your sins no more." Isaiah 43:22-25
"I was enraged by his sinful greed; I punished him, and hid my face in anger—yet he kept on in his willful ways. I have seen his ways—but I will heal him; I will guide him and restore comfort to him, creating praise on the lips of the mourners in Israel. Peace, peace, to those far and near,' says the Lord. 'And I will heal them." Isaiah 57:17-19. Now a man would think, after all this horrid abuse put upon God, this would certainly follow: therefore I will plague and punish you; therefore my wrath shall smoke against you; therefore my soul shall abhor you; therefore I will shut up my loving-kindness in displeasure against you; therefore I will show no more mercy towards you; therefore I will hide my face forever from you; therefore I will take vengeance on you; therefore I will rain hell out of heaven upon you, etc. Oh! but read and wonder, read and admire, read and stand amazed and astonished, read and refrain from tears if you can: verse 25, "I, even I, am he who blots out your transgressions for my own sake, and will not remember your sins."
The prophet's expression in that Zech. 12:10 is very observable, "They shall look upon him whom they have pierced, and they shall mourn for him, as one that mourns for his only son." Now it is observable in a father's mourning for an only son, there is nothing but pure love, sincere love, hearty love. But in a son's mourning for his father, there may be, and often is a great deal of self-love, self-respect, because the child may run and read in his father's death, his own loss, his own ruin, his own undoing. But in the father's mourning for an only son, a man may run and read the integrity, purity, and sincerity of the father's love. And it is only such a love as this, which sets the soul a-mourning and a-lamenting over a crucified Christ. The thoughts and fears of wrath, of hell, and of condemnation—works unsound hearts to mourn. But it is the sight of a bleeding, dying Savior—which sets sincere, gracious souls a-mourning.
[8.] Eighthly, and lastly, Godly sorrow, grief, or mourning, may be known by the inseparable attendants or companions which attend it and wait on it, 2 Cor. 7:11; and they are these seven:
First, "What carefulness" or study; the word notes the serious intension of the mind, and the diligence and dexterity of the soul in shunning and avoiding sin, and arming of the soul against all occasions and temptations thereunto. The great care and concern of the repenting soul is to leave all sin, to shake off all sin, to avoid all sin, and to weaken and subdue, and bring under all sin. Oh! the care, the caution, the circumspection, the vigilancy, the strivings and the strugglings of the repenting soul against temptations and corruptions.
Secondly, Yes, "what clearing of yourselves," apology or defense; which is not done either by denying of sin, or by excusing of sin committed—but by confession of sin, and disliking of sin, and bewailing of sin, and by walking quite cross and contrary to the sin confessed, disliked, and bewailed; as Zaccheus did, Luke 19:8; and as the jailor did, Acts 16:13. The true penitent has no ways to clear himself—but by arraigning, judging, and condemning of himself: 1 Cor. 11:31, "For if we would judge ourselves, we should not be judged." When men judge themselves, and condemn themselves, God is justified, and the devil defeated—as having nothing to say against them, but what they have said before. When men acknowledge their sins, and aggravate their sins, and pass the sentence of condemnation upon themselves for their sins—they shall find their acquittance from them clearly drawn in the blood of Christ. Repentance for sin takes off the guilt of sin; and sin bewailed is as if it had never been committed; and this becomes the soul's apology, Ezek. 18:21-22. [As the child makes his defense and apology to his father, not by denying or defending his faults—but by confessing and disclaiming of them; so does the penitent soul carry it towards God.]
Thirdly, "Yes, what indignation," or stomach, or wrath unto grief. It notes the very rising of the stomach with rage, and a being angry unto fretting, fuming, and sickness. Again, it notes the very height of anger and rage. The true penitent is not so exceeding angry with himself for anything—as he is angry with himself for his sins. Indignation here imports the turning of all the passions of the soul wholly against sin. There are no men in the world so hot and angry against themselves for their sins, as penitents are. "Then you will defile your idols overlaid with silver and your images covered with gold; you will throw them away like a
menstrual cloth and say to them—Away with you!" Isaiah 30:22. Witness David, Psalm 73:22; witness Ephraim, Hosea 14:8; and witness Paul, Romans 7:22-23.
There are none who fret, and fume, and chafe at themselves for sin, as penitent souls do. There are none who loathe themselves, who abhor themselves, and who are weary of themselves, upon the account of their sins—like penitent souls. It is not this thing nor that, nor this enemy nor that, nor this party nor that, nor this design nor that—but sin, which is the main—the grand object of a penitent's hatred, scorn, wrath, rage, reproach, disgrace, and contempt, etc. He who would be angry and sin not, must be angry at nothing but sin. If some men would but spend more of their anger and indignation against their sins, they would not be so angry as they are with their brethren, that in disputable things differ from them.
Fourthly, "Yes, what fear" of God's displeasure, and of doing anything wickedly before the Lord. Penitent souls are of all souls the most trembling souls, the most timorous souls: Proverbs 28:14, "Blessed is the man who fears always." The penitent Christian has still a jealous eye upon his own heart, words, and ways. He is very apt to suspect a snake under every flower, and to fear a snare in every creature-comfort. The burnt child dreads the fire. He who has been once stung hates a snake; he who has been in danger of drowning, trembles at the thoughts of going by water; and he who has once broken his leg, rides and walks with a fear of diligence and vigilancy all his life after.
I have read of the dove, that she is afraid of every feather that has grown upon a hawk; the very sight of any of the hawk's feathers brings as much terror upon her as if she had seen the hawk herself. Such a native dread is, it seems, implanted in her, that it detests and abhors the very sight of any such feather. In every penitent, God implants such a holy fear, such a filial fear, such a reverential fear, such a fear leading to diligence and vigilancy, that the penitent Christian's heart rises, detests and abhors, not only gross sins—but the least motions, inclinations, and temptations to sin. Those who have paid dear for past guilt—have known what an aching heart, a wounded conscience, and a bleeding soul means. Those who have experienced what the frowns of God, the threatenings of God, and the
wrath of God means—will certainly beware of sin, watch and war against it, and fear to fall into it.
Fifthly, "Yes, what vehement desire." It signifies such a desire of fervency that can admit of no delay; it notes such a desire as produces diligence, activity, and industry. The true penitent is full of fervent and vehement desires to be rid of his sins. Rachel was never more vehement and fervent in her desires after children, nor David after the water of the well Bethlehem, nor the hunted deer after the water-brooks, nor the betrothed virgin for her marriage-day, nor the slave for his freedom, nor the captive for his ransom, nor the soldier for the conquest, nor the sick man for his cure, nor the condemned man for his pardon—than the true penitent is vehement and fervent in his desires to have his lusts subdued, mortified, and destroyed, Romans 7:22-24.
Many a day have I sought death with tears, said blessed Cowper, not out of distrust, impatience, or perturbation—but because I am weary of sin, and fearful of falling into it. If you ask the penitent, Why do you hear, pray, read, and apply yourself so seriously, so frequently, so unweariedly, and so constantly to all sin-subduing ministrations? he will tell you that it is out of a vehement and fervent desire that he has to be rid of his sins. If you ask him again, why he is so much in complaining against sin, in mourning over sin, and in warring against sin? etc., he will tell you that it is out of a vehement and earnest desire that he has to be fully and finally delivered from sin.
Sixthly, "Yes, what zeal." Zeal is an extreme heat of all the affections set against sin, and working strongly towards God. David's zeal did eat up his sin as well as himself. And Paul was as zealous in propagating the gospel, as he had been furious in persecuting of it. Many men's zeal is hot and burning, when scorns and reproaches are cast upon them; but the penitent man's zeal is most hot and burning, when religion is scorned, saints persecuted, truth endangered, and the great and dreadful name of God blasphemed, etc. The zeal of a true penitent will carry him on in a course of godliness, and in a course of mortification, in spite of all the diversions and oppositions that the world, the flesh, and the devil can make. Holy zeal is a fire that will make its way through all things that stand between God and the soul. The true penitent is unchangeably
resolved to be rid of his sins, whatever it cost him. Whatever escapes, whatever lives—he is fully determined his lusts shall die for it. Only remember this, though zeal should eat up our sins—yet it must not eat up our wisdom, no more than public policy should eat up our zeal.
Seventhly, "Yes, what revenge." The true penitent revenges himself upon himself for his sins, not by whips and scourges, as the papists do— but by buffeting the flesh, and bringing it into subjection by fasting and prayer, and by crossing of his lusts, and loading of them with chains, and by drawing the sword of mortification against them, and by withholding from them that fuel that might feed them, and by the use of all other holy exercises, whereby the old man, the body of sin and death, may be subdued to the obedience and discipline of the Spirit of God. [1 Cor. 9:27. A penitent sinner loathes the very scars of his sins after they are healed.— Gregory Nazianzen.]
Holy revenge will show itself by contradicting of corrupt self, and by a severe chastising and punishing of all these instruments that have been servants to the flesh; as you may see by the daughters of Israel in dedicating their looking-glasses, by which they had sinned, to the service of the sanctuary, Exod. 38:8; and as you may see by the Ephesians' burning of their costly and blasphemous books before all men, Acts 19:19; and by Mary Magdalene's wiping of Christ's feet with her hair, wherewith formerly her fond and foolish lovers were enticed and entangled, Luke 7. And the same spirit you may see working in Zaccheus, Luke 19:8-9; and in the jailor, Acts 16:23-34. And so blessed Cranmer thrust his right hand first into the fire, that being the hand by which he subscribed the popish articles, revengefully crying out, "This unworthy right hand, this unworthy right hand," as long as he could speak.
The common language of holy revenge is this: "Lord, pour out all your wrath, and all your fierce anger, and all your fiery indignation, upon this lust and that lust. Lord, bend your bow, and shoot all the arrows of your displeasure, into the very heart of my strong corruptions; Lord, when will you rain hell out of heaven upon this proud heart, this unbelieving heart, this unclean heart, this worldly heart, this froward heart, this treacherous heart of mine, etc."
I have read of Hannibal, that when he saw a pit full of the blood of his enemies, he cried out with much contentment and delight, "Oh beautiful sight!" Just so, when a penitent Christian sees his spiritual enemies, his strong corruptions, all in a gore-blood, oh how delightfully and rejoicingly does he cry out, "Oh beautiful sight! Oh blessed sight, that ever I have seen!" When the children of Israel saw the Egyptians dead upon the seashore, then they sang a song of praise, Exod. 15. The application is easy.
O sirs! let no man deceive his own immortal soul; for it is most certain, that repentance to life has all these lively companions attending of it. Sound repentance, and the companions of it, are born together, and will live and continue together until the penitent soul changes earth for heaven, grace for glory. And let this much suffice for the first part of true repentance, etc.
2. The second part of true repentance lies in CONFESSION of sin, which flows out of a contrite heart. I mean, not a bare, formal, empty confession, such as is common among the worst of sinners, as that "we are all sinners, and stand in need of a Savior. God help us! God be merciful unto us!" etc.; but of such a confession of sin as arises from a true sight and full sense of sin, and from the due apprehensions of a righteous law that is transgressed, and a holy God who is provoked, etc. When tongue and heart goes together; when the tongue speaks out of the abundance of the heart; when the tongue is the faithful interpreter of the heart, freely, sincerely and humbly acknowledging iniquity, transgression, and sin; and the penitent judging himself worthy of death, of wrath, of hell, and unworthy of the least mercy and favor from God, etc.
New such a confession as this is you shall find in repenting sinners; and if you look again, you shall find those people so confessing, to be under the capacity of the promise of the forgiveness of their sins, etc.
[1.] First, You shall find repenting sinners confessing their sins. Ezra 9:6, "O my God, I am ashamed, and blush to lift up my face unto you, my God: for our iniquities are increased over our head, and our sin is grown up unto the heavens." Verse 10, "And now, O our God, what
shall we say after this? for we have forsaken your commandments," etc. Psalm 51:3, "I acknowledge my transgressions, and my sin is ever before me." Verse 4, "Against you, you only have I sinned, and done this evil in your sight." Dan. 9:4-5, "I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and awesome God, etc.; we have sinned and committed iniquity, and have done wickedly, and have rebelled, even by departing from your precepts, and from your judgments," etc. Verse 8, "O Lord, righteousness belongs unto you—but unto us confusion of face, as at this day." Luke 15:18, "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven and before you;" verse 19, "And I am no more worthy to be called your son," etc. 1 Cor. 15:9, "For I am the least of all the apostles, that am not fit to be called an apostle, because I persecuted the church of God." 1 Tim. 1:13, "I was before a blasphemer, and a persecutor, and injurious," etc. Isaiah 53:6, "All we like sheep have gone astray, we have turned everyone to his own way, and the Lord has laid on him the iniquity of us all." I might easily produce a hundred other scriptures to prove that repenting sinners are confessing sinners—but let these suffice, etc.
[2.] Secondly, If you please to cast your eyes upon other scriptures, you shall find these penitent confessing sinners to be expressly under the promises of the forgiveness of sins. [Confessing penitents are under the promises of forgiveness, etc. Turn to Job 33:27, 28, and ponder upon it. Proverbs 28:13, "He who covers his sins shall not prosper; but he who confesses and forsakes shall have mercy," etc.] 1 John 1:9, "If we confess our sins, he is faithful and just to forgive us our sins." Psalm 32:5, "I acknowledged my sin unto you, and my iniquity have I not hid. 1 said, I will confess my transgressions unto the Lord; and you forgave the iniquity of my sin." Lev. 26:40-42, "'But if they will confess their sins and the sins of their fathers--their treachery against me and their hostility toward me, which made me hostile toward them so that I sent them into the land of their enemies--then when their uncircumcised hearts are humbled and they pay for their sin, I will remember my covenant with Jacob and my covenant with Isaac and my covenant with Abraham, and I will remember the land." Jer. 3:12-13, "Return, O backsliding Israel, says the Lord, and I will not cause my anger to fall upon you: for I am merciful, says the Lord. Only acknowledge your iniquity." And observable
is that prayer of Solomon, 1 Kings 8:47-50, "If they shall bethink themselves, and repent, and make supplication to you, saying, We have sinned, and have done perversely, we have committed wickedness; then hear their prayer, and forgive your people that have sinned against you."
Question. But what are the properties or qualifications of true penitential confession of sin?
Answer. They are these eight that follow.
(1.) First, It is free, it is VOLUNTARY, not forced, not extorted. Nehemiah, Ezra, Job, David, Daniel, Paul, etc., were free and voluntary in the confession of their sins, as all know that have but read the Scripture. [Acts 26:10-11; Ezra 9:9; Neh. 9; Dan. 9; Psalm 5; Job 40:4-5] The true penitent confesses his sins with much candor, sincerity, and freedom of spirit. He is as free in his confession of sin, as he has been free in the commission of sin. His confessions are like water which runs out of a spring with a voluntary freeness—but the confessions of wicked men are like water that is forced out of a still with fire. Their confessions are forced and extracted merely from sense of pain, or from fear of punishments, etc. Pharaoh never confessed his sin until God brought him to the rack, nor Saul until he was in danger of losing his crown and kingdom, nor Balaam until he sees the angel stand with his drawn sword ready to slay him, nor Judas until horror of conscience and the pangs of hell had surprised him, and taken fast hold on him. [Exod. 10:16; 1 Sam. 15:24; Num. 22:23-35; Mat. 27:3-5.]
Wicked men cast out their sins by confession, as mariners do their wares in a storm, wishing for them again in a calm. The confessions of wicked men are commonly extorted or squeezed out, either by some outward trouble, or by some inward distress. But penitential confession is free and sincere, arising from an inward detestation of sin, and from the contrariety of the heart to sin; and, therefore, were there no rod, no rack, no wrath, no hell—the true penitent would very freely and readily confess his sins. When God is most free in bestowing of mercies, then are they most free in confessing their iniquities, Hosea 14:1-4. Look! as that is the best wine that flows from the grape with least pressing, and as that is the best honey which drops from the honeycomb without crushing—so those
are the best confessions that flow, that drop freely, voluntarily from the soul, etc.
(2.) Secondly, True penitential confession is FULL as well as free. That confession is not sincere that is not full, Lam. 1:18-19. God loves neither halting nor mincing confessions. These undid the pharisee, Luke 18:11. As penitential confessions are not extorted, so they are not straitened. Sin must be confessed in its particular species and parts; all known sins must be confessed fully, plainly, particularly, as you may see by turning to these scriptures, Lev. 26:40-42, and 19:21; Judges 10:10; Psalm 51; 1 Sam. 12:19; 1 Tim. 1:13; Acts 26:10, 11; Dan. 9:5-17; Lev. 16:21-22, etc. Some there are who deny their sins, with the harlot: Proverbs 30:20, "Such is the way of an adulterous woman; she eats and wipes her mouth, and says, I have done no wickedness." And others there are who blame their sins on others, as Adam did, Gen. 3:12; and as Eve did, verse 13; and as Aaron did, Exod. 32:22; and as Saul did, 1 Sam. 15:22. And many there are who hide their wickedness, that conceal their wickedness, as that proud pharisee did, Luke 18:11-12. That expression of the prophet Hosea, chapter 10:13, "You have ploughed wickedness," is rendered by the Septuagint, "You have concealed wickedness;" and, indeed, there is nothing more common to a wicked heart, than to keep close his sin, than to cover and hide his transgressions. And, certainly, this is that sore disease that our first parents were sick to death of, almost six thousand years ago; and, therefore, it is no wonder if we are all infected with it.
Man by nature is a vain-glorious creature, apt to boast and brag of the sins that he is free of—but unwilling to confess the sins that he is guilty of. There are no men so prone to conceal their own wickedness, as those who are most forward to proclaim their own goodness. There are many who are not ashamed to commit sin, who yet are ashamed to confess sin; but certainly of all shame, that is the most shameful shame, which leads a man to hide his sins.
But now the true penitent, he makes conscience of confessing small sins as well as great sins, secret sins as well as open sins, Psalm 90:8, 19:12. David confesses not only his great sins of murder and adultery—but he confesses also his self-revenge intended against Nabal, and of his knife
being so near Saul's throat, when he cut off the tip of Saul's garment. [Job 31:33. We are but flesh and blood, says one; it is my nature, says a second; I cannot help it, says a third; I am not the first, says a fourth; it was bad company drew me, says a fifth; if it be a sin, I am sorry for it, says a sixth; if it is bad, I cry God's mercy, says a seventh. And thus wicked men are as hypocritical in their confessions as they are in their professions, etc.]
A true penitent is much in confessing and lamenting over that secret pride, that secret fleshliness, that secret worldliness, that secret hypocrisy, that secret vain glory, etc., which is only obvious to God and his own soul. But it is quite otherwise with wicked men; for they confess their grosser sins—but never observe their lesser sins; they confess their open sins—but never lay open their secret sins. Cain confesses the murdering of his brother—but never confesses his secret enmity, which put him upon washing his hands in his brother's blood. Pharaoh confesses his oppression of the children of Israel—but he does not confess the pride of his heart, nor the hardness of his heart. Judas confesses his betraying of innocent blood—but he never confesses his covetousness, which put him upon betraying of the Lord of glory. And others have confessed their apostasy, who have never confessed their hypocrisy that has led them to apostasy, etc. Well, this is certain, that those little sins, those secret sins, that never break a sinner's sleep—do often break a believer's heart.
(3.) Thirdly, As true penitential confession is full, so it is SINCERE and heartfelt. It is not a feigned, nor a formal, nor a mere verbal confession—but an affectionate confession. It is a confession that has the mind, the heart, the soul, as well as the lip in it. [Psalm 51:31; Jer. 18:19, 20; Isaiah 26:8-9; Ezra 9:6; Pi. 38:4; Job 42:6; Luke 18:13.] The penitent man's confession springs from inward impressions of grace upon his soul, he feels what he confesses, and his affections go along with his confessions. The poor publican smote upon his bosom and confessed.
Look! as the sick man opens his disease to his physician, feelingly, sincerely; and as the client opens his case to his lawyer, feelingly, sincerely—so the penitent opens his case, his heart to God, feelingly, sincerely. Cold, careless, verbal, formal, customary confessions are great
abominations in the eye of God, Jer. 12:2. Such men's confessions will be their condemnation at last—their tongues will one day cut their throats. Though confession to men is a work of the voice—yet confession to God must be the voice of the heart. Sometimes the heart alone is sufficient without the voice, as you may see in Hannah, 1 Sam. 1:13-15; but the voice is never sufficient without the heart, as you may see in that Isaiah 29:13. Such who make confession of sin to be only a lip labor—such, instead of offering the calves of their lips as the prophet requires, Hosea 14:2, do but offer the lips of calves!
Heart-confessions, without words, shall be effectual with God, and carry the day in heaven, when all formal, verbal confessions, though they are ever so eloquent or excellent, shall be cast as dung in sinners' faces, Isaiah 1:12-16. Mary Magdalene weeps, and sighs, and sobs—but speaks never a word, Luke 7:38; and yet by her heart-confessions are accepted by Christ—as is evident by his answer to her: Luke 7:48, "He said unto her, Your sins are forgiven." Penitent souls confess sins feelingly—but wicked men's confessions make no impression upon them; their confessions run through them as water runs through a pipe, without leaving any impression at all upon the pipe. Wicked men do no more taste nor relish the evil of sin, the poison of sin, the bitterness of sin in any of their confessions, than the pipe does taste or relish the water that runs through it. Such who confess sin formally, or rhetorically, and yet love sin dearly, heartily—shall never get good by their confessions. Certainly such confessions will never reach the heart of God—which do not reach our own hearts; nor will such confessions ever affect the heart of God—which do not first affect our own hearts. Such as speak very ill of sin with their tongues, and yet secretly wish well to sin in their hearts—will be found at last of all men the most miserablest. But,
(4.) Fourthly, As penitential confession is sincere and heartfelt, so it is DISTINCT and not confused. The true penitent has his particular and special bills of indictment, he knows his sins of omission, and his sins of commission; he remembers the sins that he has most rejoiced and delighted in; he cannot forget the sins that have had most of his eye, his ear, his head, his hand, his heart; the by-paths in which he has most walked, and the transgressions by which God has been most
dishonored, his conscience most wounded, and his corrupt nature most pleased and gratified, are always before him, Ezra 10:3. A general confession is almost as bad as a general faith; wicked men commonly confess their sins by wholesale, We are all sinners. But the true penitent confesses his sins by retail, Psalm 51:3. Though it cannot be denied but that in some cases a general confession may be penitent, as you see in the publican, "God me merciful to me a sinner," Luke 18:13; yet it must be granted that a true penitent cannot content nor satisfy himself with a general confession. And therefore David confesses his particular sins of adultery and blood-guiltiness, and Paul particularizes his sins of blasphemy, and persecution, and injuriousness against the saints, 1 Tim. 1:13.
And more you have of this in that Acts 26:10-11, "And that is just what I did in Jerusalem. On the authority of the chief priests I put many of the saints in prison, and when they were put to death, I cast my vote against them. Many a time I went from one synagogue to another to have them punished, and I tried to force them to blaspheme. In my obsession against them, I even went to foreign cities to persecute them." Likewise, Judges 10:10, "And the children of Israel cried unto the Lord, saying, We have sinned against you, both because we have forsaken our God, and also served Balaam." "We have sinned," there is their general confession; "we have forsaken our God, and also served Balaam," there is their distinct and particular confession, both of their apostasy and idolatry. And so 1 Sam. 12:19, "The people all said to Samuel—Pray to the Lord your God for your servants so that we will not die, for we have added to all our other sins the evil of asking for a king." They were discontented with that government that the Lord had set over them, and they would need be governed by a king, after the mode of other nations; and this sin they confess distinctly and particularly before the Lord and Samuel.
And so David, in that 1 Chron. 21:17, "And David said to God—I am the one who called for the census! I am the one who has sinned and done wrong! But these people are innocent—what have they done? O Lord my God, let your anger fall against me and my family, but do not destroy your people." Thus that princely prophet confesses that particular sin that he then lay under the guilt of. And so Zaccheus makes a particular
confession; he does as it were point with his finger at that wrong and injustice that he had been guilty of: "Behold, Lord, half my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold."
Thus you see that true penitents make a particular confession of their right-eye sins, and of their right-hand sins. Indeed, what is confession of sin but a setting our sins in order before the Lord? And how can this be done but by a distinct and particular enumeration of them? But to prevent mistakes, this must be taken with a grain of salt, this must be understood with this limitation; we are to confess our sins distinctly, particularly—so far as we know them, so far as we are acquainted with them. There are many thousand sins which we commit that we know not to be sins, and there are many thousand sins committed by us that cannot be remembered by us. Now certainly it is impossible for us to recount or confess those sins that we knew not, that we remember not; so that our particular confessions can only reach to known sins, so far as we can call them to mind; for indeed our particular acts of sin are innumerable; they are "more in number than the hairs of our head;" and indeed we are as well able to count the stars of heaven, and to number the sands of the sea, and to recount all the sparing mercies, the pitying mercies, the preventing mercies, the supporting mercies, the sustaining mercies, and the delivering mercies of God—as we are able to count, to number, to recount, the individual particular acts of sin that we are guilty of; yet so far as the knowledge and memory of a penitent Christian reaches, so far his confession reaches. But now wicked men confess sin in the general, in the lump; as Pharaoh, "I have sinned;" and their confessions are commonly confused, and at random. When and where do you find wicked men confessing their sins distinctly or particularly before God or man? This is none of the least of their miseries—that they have not a clear, distinct, particular view of their own corruptions and abominations. But,