1 João 1:8,9

DISCOURSE: 2432
CONFESSION NECESSARY TO FORGIVENESS

1 João 1:8. 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 self-applauding 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—
[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 day [Note: Atos 23:1.].” 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 [Note: Filipenses 3:6.].” And such may morality well be considered, wherever it exists: it is a gain to the person 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 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 [Note: Marcos 10:19.].” 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 law once; but when the commandment came, sin revived, and I died [Note: Romanos 7:9.]:” 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 [Note: Levítico 16:21; Levítico 16:29.].” 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 [Note: Provérbios 28:13.].”

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 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 [Note: Isaías 1:18.].” “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 statutes [Note: Ezequiel 36:25.].” 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 [Note: 2 Coríntios 7:1.].”]

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 [Note: Romanos 3:26.].”

How blessed is the condition of the penitent when viewed in this light! Every thing is secured to him that his necessities require! and every thing confirmed to him by the very justice and faithfulness of Jehovah! Wipe away thy tears, thou weeping penitent; and “put off thy sackcloth, and gird thee with gladness:” for God has here “given thee the oil of joy for mourning, and the garment of praise for the spirit of heaviness.”]

Attend however to a few words of parting advice—
1.

Let your humiliation be deep and abiding—

[It can never be too deep: there is no measure of self-lothing or self-abhorrence that can exceed what the occasion calls for. Thou mayest heretofore have thought thyself so pure, that “thou hadst no sin” which could subject thee to the wrath of God. Now thou knowest, that “the bed was too short for thee to stretch thyself upon, and the covering too narrow for thee to wrap thyself in [Note: Isaías 28:20.].” “The pillows are plucked from thy arms;” and “the untempered mortar with which thou daubedst thy wall, adheres no longer [Note: Ezequiel 13:10.].” You have now learned to estimate your character by another standard. You see now your defects. You compare your obedience, not with the mere letter, but with the spirit of the law: and from this view of your past life you know your just desert, and are convinced that the very best action, word, or thought of your whole life, if tried by the standard of God’s holy law, would plunge you into merited and everlasting perdition. And so it is at this very moment, notwithstanding your change of character. You could no more bear the scrutiny of that perfect law, than you could in your days of unregeneracy. Let this thought never be forgotten: let it abide with you day and night. Job, before that God had appeared unto him, said, “If I justify myself, mine own mouth shall condemn me [Note: Jó 9:20.]:” and after he had beheld God in his majesty and glory, his humiliation, so far from being removed, was deepened: and he exclaimed, “Behold, I am vile: I repent therefore, and abhor myself in dust and ashes [Note: Jó 40:4; Jó 42:6.].” So let your increase both in grace and peace be marked by a proportionable increase in humiliation and contrition.]

2. Let your affiance in God be simple and uniform—

[Never for a moment entertain a thought of any worthiness in yourself, or suffer any thing to be blended with your faith in Christ. Rely on him as entirely as if your whole life had been a scene of the most enormous wickedness. Renounce entirely every thing of your own in point of dependence; and seek to “be found in Christ, not having your own righteousness, but the righteousness which is of God through faith in him.” And let this abide with you to your latest hour. Let neither a relapse into sin deter you from coming thus to Christ; nor the most spotless continuance in holiness render such a mode of coming to him unnecessary in your eyes. This is the way in which you may come, however aggravated may have been your guilt; and this is the way in which you must come, however eminent your attainments. It is not possible for you to be too much on your guard against either doubting the sufficiency of Christ to save you, or attempting to unite any thing with him as a joint ground of your hope. To err in either of these respects will be fatal: it will arm both justice and truth against you, and will make void all that the Lord Jesus has done and suffered for you. But rely simply and altogether upon him, and “you shall not be ashamed or confounded world without end.”]