Confession and Absolution

Confession and Absolution

A Sermon

(No. 216)

Delivered on Sabbath Morning, October 3, 1858, by the

REV. C.H. SPURGEON

at the Music Hall, Royal Surrey Gardens

"And the publican, standing afar off would not lift up so much as his
eyes unto heaven, but smote upon his breast, saying, God be merciful to
me a sinner."–Luke 18:13.

THE HEROES OF OUR Saviour's stories are most of them selected to
illustrate traits of character entirely dissimilar to their general
reputation. What would you think of a moral writer of our own day,
should he endeavor in a work of fiction, to set before us the gentle
virtue of benevolence by the example of a Sepoy? And yet, Jesus Christ
has given us one of the finest examples of charity in the case of a
Samaritan. To the Jews, a Samaritan was as proverbial for his bitter
animosity against their nation, as the Sepoy is among us for his
treacherous cruelty, and as much an object of contempt and hatred; but
Jesus Christ, nevertheless, chose his hero from the Samaritans, that
there should be nothing adventitious to adorn him, but that all the
adorning might be given to the grace of charity. Thus, too in the
present instance, our Saviour, being desirous of setting before us the
necessity of humiliation in prayer, has not selected some distinguished
saint who was famed for his humility, but he has chosen a tax-gatherer,
probably one of the most extortionate of his class, for the Pharisee
seems to hint as much; and I doubt not he cast his eye askance at this
publican, when he observed, with selfgratulation, "God, I thank thee,
that I am not as other men are, extortioners, unjust, adulterers, or
even as this publican." Still, our Lord, in order that we might see
that there was nothing to predispose in the person, but that the
acceptance of the prayer might stand out, set even in a brighter light
by the black foil of the publican's character, has selected this man to
be the pattern and model of one who should offer an acceptable prayer
unto God. Note that, and you will not be surprised to find the same
characteristic exhibited very frequently in the parables of our Lord
Jesus Christ. As for this publican, we know but little of his previous
career, but we may, without perilling any serious error, conjecture
somewhat near the truth. He may have been, and doubtless he was a Jew,
piously brought up and religiously trained, but, perhaps like Levi, he
ran away from his parents, and finding no other trade exactly suited to
his vicious taste, he became one of that corrupt class who collected
the Roman taxes, and, ashamed to be known as Levi any longer, he
changed his name to Matthew, lest anyone should recognize in the
degraded cast of the publican, the man whose parents feared God, and
bowed their knees before Jehovah. It may be that this publican had in
his youth forsaken the ways of his fathers, and given himself up to
lasciviousness, and then found this unworthy occupation to be most
accordant with his vicious spirit. We cannot tell how often he had
ground the faces of the poor, or how many curses had been spilled upon
his head when he had broken into the heritage of the widow, and had
robbed the friendless, unprotected orphan. The Roman government gave a
publican far greater power than he ought to possess, and he was never
slow to use the advantage for his own enrichment. Probably half of all
he had was a robbery, if not more, for Zaccheus seems to hint as much
in his own instance, when he says–"Behold, Lord, the half of my goods
I give to the poor and if I have gotten anything of any man by false
accusation, I restore it unto him four-fold." It was not often that
this publican troubled the temple; the priests very seldom saw him
coming with a sacrifice; it would have been an abomination, and he did
not bring it. But so it happened, that the Spirit of the Lord met with
the publican; and had made him think upon his ways, and their peculiar
blackness: he was full of trouble, but he kept it to himself, pent up
in his own bosom, he could scarcely rest at night nor go about his
business by day, for day and night the hand of God was heavy upon him.
At last, unable to endure his misery any longer, he thought of that
house of God at Zion, and of the sacrifice that was daily offered
there. "To whom, or where should I go," said he, "but to God?–and
where can I hope to find mercy, but where the sacrifice is offered." No
sooner said than done. He went; his unaccustomed feet bent their steps
to the sanctuary, but he is ashamed to enter. Yon Pharisee holy man as
he appeared to be, goes up unblushingly to the court of the Israelites.
he goes as near as he dare to the very precincts, within which the
priesthood alone might stand; and he prays with boastful language. But
as for the publican, he chooses out for himself some secluded corner
where he shall neither be seen nor heard, and now he is about to pray,
not with uplifted hands as yonder Pharisee, not with eyes turned up to
heaven with a sanctimonious gaze of hypocrisy, but fixing his eyes upon
the ground, the hot tears streaming from them, not daring to lift them
up to heaven. At last his stifled feelings found utterance; yet that
utterance was a groan, a short prayer that must all be comprehended in
the compass of a sigh: "God be merciful to me a sinner." It is done; he
is heard; the angel of mercy registers his pardon, his conscience is at
peace;he goes down to his house a happy man, justified rather than the
Pharisee, and rejoicing in the justification that the Lord had given to
him. Well then, my business this morning is to invite, to urge, to
beseech you to do what the publican did, that you may receive what he
obtained. There are two particulars upon which I shall endeavor to
speak solemnly and earnestly: the first is confession, the second is
absolution.

I. Brethren, let us imitate the publican, first of all in his
CONFESSION. There has been a great deal of public excitement during the
last few weeks and months about the confessional. As for that matter,
it is perhaps a mercy that the outward and visible sign of Popery in
the Church of England has discovered to its sincere friends the inward
and spiritual evil which had long been lurking there. We need not
imagine that the confessional, or priestcraft, of which it is merely an
offshoot, in the Church of England is any novelty: it has long been
there, those of us who are outside her borders have long observed and
mourned over it, but now we congratulate ourselves on the prospect that
the Church of England herself will be compelled to discover her own
evils; and we hope that God may give her grace and strength to cut the
cancer out of her own breast before she shall cease to be a Protestant
Church, and God shall cast her away as an abhorred thing. This morning,
however, I have nothing to do with the confessional. Silly women may go
on confessing as long as they like, and foolish husbands may trust
their wives if they please to such men as those. Let those that are
fools show it; let those that have no sense do as they please about it;
but as for myself, I should take the greatest care that neither I nor
mine have ought to do with such things. Leaving that, however, we come
to personal matters, endeavoring to learn, even from the errors of
others, how to act rightly ourselves.

Note the publican's confession; to whom was it presented? "God be
merciful to me a sinner." Did the publican ever think about going to
the priest to ask for mercy, and confessing his sins? The thought may
have crossed his mind, but his sin was too great a weight upon his
conscience to be relieved in any such way, so he very soon dismissed
the idea. "No," saith he, "I feel that my sin is of such a character
that none but God can take it away; and even if it were right for me to
go and make the confession to my fellow creature, yet I should think it
must be utterly unavailing in my case, for my disease is of such a
nature, that none but an Almighty Physician ever can remove it." So he
directs his confession and his prayer to one place, and to one
alone–"God be merciful to me a sinner." And you will note in this
confession to God, that it was secret: all that you can hear of his
confession is just that one word–"a sinner." Do you suppose that was
all he confessed? No, beloved, I believe that long before this, the
publican had made a confession of all his sins privately, upon his
knees in his own house before God. But now, in God's house, all he has
to say for man to hear, is–"I am a sinner." And I counsel you, If ever
you make a confession before man, let it be a general one but never a
particular one. You ought to confess often to your fellow creatures,
that you have been a sinner, but to tell to any man in what respect you
have been a sinner, is but to sin over again, and to help your fellow
creature to transgress. How filthy must be the soul of that priest who
makes his ear a common sewer for the filth of other men's hearts. I
cannot imagine even the devil to be more depraved, than the man who
spends his time in sitting with his ear against the lips of men and
women, who, if they do truly confess, must make him an adept in every
vice, and school him in iniquities that he otherwise never could have
known. Oh, I charge you never pollute your fellow creature; keep your
sin to yourself, and to your God. He cannot be polluted by your
iniquity; make a plain and full confession of it before him; but to
your fellow creature, add nothing to the general confession–"I am a
sinner!"

This confession which he made before God, was spontaneous, There was no
question put to this man as to whether he were a sinner or no; as to
whether he had broken the seventh commandment, or the eighth, or the
ninth, or the tenth; no, his heart was full of penitence and it melted
out in this breathing–"God be merciful to me a sinner." They tell us
that some people never can make a full confession, except a priest
helps them by questions. My dear friends, the very excellence of
penitence is lost, and its spell broken, if there be a question asked:
the confession is not true and real unless it be spontaneous. The man
cannot have felt the weight of sin, who wants somebody to tell him what
his sins are. Can you imagine any man with a burden on his back, who,
before he groaned under it, wanted to be told that he had got one
there? Surely not. The man groans under it, and he does not want to be
told–"There it is on your back," he knows it is there. And if, by the
questioning of a priest, a full and thorough confession could be drawn
from any man or woman, it would be totally useless, totally vain before
God, because it is not spontaneous. We must confess our sins, because
we cannot help confessing them; it must come out, because we cannot
keep it in; like fire in the bones, it seems as if it would melt our
very spirit, unless we gave vent to the groaning of our confession
before the throne of God. See this publican, you cannot hear the abject
full confession that he makes; all that you can hear is his simple
acknowledgment that he is a sinner; but that comes spontaneously from
his lips; God himself has not to ask him the question but he comes
before the throne, and freely surrenders himself up to the hands of
Almighty Justice, confessing that he is a rebel and a sinner. That is
the first thing we have to note in his confession–that he made it to
God secretly and spontaneously; and all he said openly was that he was
"a sinner."

Again: what did he confess? He confessed, as our text tells us that he
was a sinner. Now, how suitable is this prayer for us! For is there a
lip here present that this confession will not suit–"God be merciful
to me a sinner?" Do you say,–"the prayer will suit the harlot, when,
after a life of sin, rottenness is in her bones and she is dying in
despair–that prayer suits her lips?" Ay, but my friend, it will suit
thy lips and mine too. If thou knowest thine heart, and I know mine,
the prayer that will suit her will suit us also. You have never
committed the sins which the Pharisee disowned; you have neither been
extortionate, nor unjust, nor an adulterer; you have never been even as
the publican, but nevertheless the word "sinner" will still apply to
you; and you will feel it to be so if you are in a right condition.
Remember how much you have sinned against light. It is true the harlot
hath sinned more openly than you, but had she such light as you have
had? Do you think she had such an early education and such training as
you have received? Did she ever receive such checkings of conscience
and such guardings of providence, as those which have watched over your
career? This much I must confess for myself–I do, and must feel a
peculiar heinousness in my own sin, for I sin against light, against
conscience, and more, against the love of God received, and against the
mercy of God promised. Come forward, thou greatest among saints, and
answer this question,–dost not this prayer suit thee? I hear thee
answer, without one moment's pause–"Ay, it suits me now; and until I
die, my quivering lips must often repeat the petition, Lord have mercy
upon me a sinner.' " Men and brethren, I beseech you use this prayer
to-day, for it must suit you all. Merchant, hast thou no sins of
business to confess? Woman, hast thou no household sins to acknowledge?
Child of many prayers, hast thou no offense against father and mother
to confess? Have we loved the Lord our God with all our heart, with all
our soul, with all our strength; and have we each loved our neighbor as
ourself. Oh, let us close our lips as to any boasting, and when we open
them, let these be the first words that escape from them, "I have
sinned, O Lord; I have broken thy commandments; Lord, have mercy upon
me a sinner." But mark, is it not a strange thing that the Holy Spirit
should teach a man to plead his sinnership before the throne of God?
One would think that when we come before God we should try to talk a
little of our virtues. Who would suppose that when a man was asking for
mercy he would say of himself, "I am a sinner?" Why surely reason would
prompt him to say, "Lord have mercy upon me; there is some good point
about me: Lord have mercy upon me; I am not worse than my neighbors:
Lord have mercy upon me. I will try to be better." Is it not against
reason, is it not marvellously above reason, that the Holy Spirit
should teach a man to urge at the throne of grace, that which seems to
be against his plea, the fact that he is a sinner? And yet, dear
brethren, if you and I want to be heard, we must come to Christ as
sinners. Do not let us attempt to make ourselves better than we are.
When we come to God's throne, let us not for one moment seek to gather
any of the false jewels of our pretended virtues; rags are the garments
of sinners. Confession is the only music that must come from our lips;
"God be merciful to ME–a sinner;" that must be the only character in
which I can pray to God. Now, are there not many here who feel that
they are sinners, and are groaning, sighing, and lamenting, because the
weight of sin lies on their conscience? Brother, I am glad thou feelest
thyself to be a sinner, for thou hast the key of the kingdom in thy
hands. Thy sense of sinnership is thy only title to mercy. Come. I
beseech thee, just as thou art–thy nakedness is thy only claim on
heaven's wardrobe; thy hunger is thy only claim on heaven's granaries,
thy poverty is thy only claim on heaven's eternal riches. Come just as
thou art, with nothing of thine own, except thy sinfulness, and plead
that before the throne–"God be merciful to me a sinner." This is what
this man confessed, that he was a sinner, and he pleaded it, making the
burden of his confession to be the matter of his plea before God.

Now again, how does he come? What is the posture that he assumes? The
first thing I would have you notice is that he "stood afar off." What
did he do that for? Was it not because he felt himself a separated man?
We have often made general confessions in the temple, but there never
was a confession accepted, except it was particular, personal, and
heartfelt. There were the people gathered together for the accustomed
service of worship; they join in a psalm of praise, but the poor
publican stood far away from them. Anon, they unite in the order of
prayer, still he could not go near them. No, he was come there for
himself, and he must stand by himself. Like the wounded hart that seeks
the deepest glades of the forest where it may bleed and die alone in
profound solitude, so did this poor publican seem to feel he must be
alone. You notice he does not say anything about other people in his
prayer. "God be merciful to me," he says. He does not say "one of a
company of sinners," but "a sinner," as if there were not another
sinner in all the world. Mark this, my hearer, that thou must feel
thyself solitary and alone, before thou canst ever pray this prayer
acceptably. Has the Lord ever picked thee out in a congregation? Has it
seemed to you in this Hall as if there were a great black wall round
about you, and you were closed in with the preacher and with your God,
and as if every shaft from the preacher's bow was levelled at you, and
every threatening meant for you, and every solemn upbraiding was an
upbraiding for you? If thou hast felt this, I will congratulate thee.
No man ever prayed this prayer aright unless he prayed alone, unless he
said "God be merciful to me," as a solitary, lonely sinner. "The
publican stood afar off."

Note the next thing. "He would not lift up so much as his eyes unto
heaven." That was because he dare not, not because he would not; he
would have done it if he dared. How remarkable it is that repentance
takes all the daring out of men. We have seen fellows very dare-devils
before they were touched by sovereign grace, who have become
afterwards, the most trembling and conscientious men with the tenderest
conscience that one could imagine. Men who were careless, bragging and
defying God, have become as humble as little children, and even afraid
to lift their eyes to heaven, though once they sent their oaths and
curses there. But why did he not dare to lift his eyes up? It was
because he was dejected in his "spirit," so oppressed and burdened that
he could not look up. Is that thy case my friend this morning? Are you
afraid to pray? Do you feel as if you could not hope that God would
have mercy on you, as if the least gleam of hope was more light than
you could possibly bear; as if your eyes were so used to the darkness
of doubt and despondency, that even one stolen ray seemed to be too
much for your poor weak vision? Ah! well, fear not, for happy shall it
be for thee; thou art only following the publican in his sad experience
now, and the Lord who helps thee to follow him in the confession, shall
help thee to rejoice with him in the absolution.

Note what else he did. He smote upon his breast. He was a good
theologian he was a real doctor of divinity. What did he smite his
breast for? Because he knew where the mischief lay–in his breast. He
did not smite upon his brow as some men do when they are perplexed, as
if the mistake were in their understanding. Many a man will blame his
understanding, while he will not blame his heart, and say, "Well, I
have made a mistake. I have certainly been doing wrong, but I am a
good-hearted fellow at the bottom." This man knew where the mischief
lay, and he smote the right place.

"Here on my heart the burden lies."

He smote upon his breast as if he were angry with himself. He seemed to
say, "Oh! that I could smite thee, my ungrateful heart, the harder,
that thou hast loved sin rather than God."" He did not do penance, and
yet it was a kind of penance upon himself when he smote his breast
again and again, and cried "Alas! alas! woe is me that I should ever
have sinned against my God"–"God be merciful to a sinner." Now, can
you come to God like this, my dear friend? Oh, let us all draw near to
God in this fashion. Thou hast enough, my brother, to make thee stand
alone for there have been sins in which thou and I have stood each of
us in solitary guilt. There are iniquities known only to ourselves,
which we never told to the partner of our own bosom, not to our own
parents or brothers, nor yet to the friend with whom we took sweet
counsel. If we have sinned thus alone, let us go to our chambers, and
confess alone, the husband apart, and the wife apart, the father apart,
and the child apart. Let us each one wail for himself. Men and
brethren, leave off to accuse one another. Cease from the bickerings of
your censoriousness. and from the slanders of your envy. Rebuke
yourselves and not your fellows. Rend your own hearts, and not the
reputation of your neighbors. Come, let each man now look to his own
case, and not to the case of another, let each cry, "Lord, have mercy
upon me, as here I stand alone, a sinner." And hast thou not good
reason to cast down thine eyes? Does it not seem sometimes too much for
us ever to look to heaven again. We have blasphemed God, some of us,
and even imprecated curses on our own limbs and eyes; and when those
things come back to our memory we may well be ashamed to look up. Or if
we have been preserved from the crime of open blasphemy–how often have
you and I forgotten God! how often have we neglected prayer! how have
we broken his Sabbaths and left his Bible unread! Surely these things
as they flash across our memory, might constrain us to feel that we
cannot lift up so much as our eyes towards heaven. And as for smiting
on our breast, what man is there among us that need not do it? Let us
be angry with ourselves, because we have provoked God to be angry with
us. Let us be in wrath with the sins that have brought ruin upon our
souls, let us drag the traitors out, and put them at once to a summary
death; they deserve it well; they have been our ruin; let us be their
destruction. He smote upon his breast and said, "God, be merciful unto
me a sinner."

There is one other feature in this man's prayer, which you must not
overlook. What reason had he to expect that God would have any mercy
upon him? The Greek explains more to us than the English does, and the
original word here might be translated–"God be propitiated to me a
sinner." There is in the Greek word a distinct reference to the
doctrine of atonement. It is not the Unitarian's prayer–"God be
merciful to me," it is more than that–it is the Christian's prayer,
"God be propitiated towards me, a sinner." There is, I repeat it, a
distinct appeal to the atonement and the mercy-seat in this short
prayer, Friend, if we would come before God with our confessions, we
must take care that we plead the blood of Christ. There is no hope for
a poor sinner apart from the cross of Jesus. We may cry, "God be
merciful to me," but the prayer can never be answered apart from the
victim offered, the Lamb slain from before the foundation of the world.
When thou hast thine eye upon the mercy-seat, take care to have thine
eye upon the cross too. Remember that the cross is, after all "the
mercy seat; that mercy never was enthroned, until she did hang upon the
cross crowned with thorns. If thou wouldst find pardon, go to dark
Gethsemane, and see thy Redeemer sweating, in deep anguish, gouts of
gore. If thou wouldst have peace of conscience, go to Gabbatha, the
pavement, and see thy Saviour's back flooded with a stream of blood. If
thou wouldst have the last best rest to thy conscience, go to Golgotha;
see the murdered victim as he hangs upon the cross, with hands and feet
and side all pierced, as every wound is gaping wide with misery
extreme. There can be no hope for mercy apart from the victim
offered–even Jesus Christ the Son of God. Oh, come; let us one and all
approach the mercy-seat, and plead the blood. Let us each go and say,
"Father, I have sinned; but have mercy upon me, through thy Son." Come,
drunkard, give me thy hand; we will go together. Harlot, give me thy
hand too; and let us likewise approach the throne. And you, professing
Christians, come ye also, be not ashamed of your company. Let us come
before his presence with many tears, none of us accusing our fellows,
but each one accusing himself; and let us plead the blood of Jesus
Christ, which speaketh peace and pardon to every troubled conscience.

Careless man, I have a word with thee before I have done on this point.
You say, "Well, that is a good prayer, certainly, for a man who is
dying. When a poor fellow has the cholera, and sees black death staring
him in the face, or when he is terrified and thunderstruck in the time
of storm, or when he finds himself amidst the terrible confusion and
alarm of a perilous catastrophe or a sudden accident, while drawing
near to the gates of death, it is only right that he should say, Lord
have mercy upon me." Ah, friend, the prayer must be suitable to you
then, if you are a dying man; it must be suitable to you, for you know
not how near you are to the borders of the grave. Oh, if thou didst but
understand the frailty of life and the slipperiness of that poor prop
on which thou art resting, thou wouldst say, "Alas for my soul! if the
prayer will suit me dying, it must suit me now; for I am dying, even
this day, and know not when I may come to the last gasp." "Oh," says
one, "I think it will suit a man that has been a very great sinner."
Correct, my friend, and therefore, if you knew yourself; it would suit
you. You are quite correct in saying, that it won't suit any but great
sinners; and if you don't feel yourself to be a great sinner, I know
you will never pray it. But there are some here that feel themselves to
be what you ought to feel and know that you are. Such will, constrained
by grace, use the prayer with an emphasis this morning, putting a tear
upon each letter, and a sigh upon each syllable, as they cry, "God be
merciful to me, a sinner." But mark, my friend, thou mayest smile
contemptuously on the man that makes this confession, but he shall go
from this house justified, while thou shalt go away still in thy sins,
without a hope, without a ray of joy to cheer thy unchastened spirit.

II. Having thus briefly described this confession, I come more briefly
still to notice the ABSOLUTION which God gave. Absolution from the lips
of man I do believe is little short of blasphemy. There is in the
Prayer Book of the Church of England an absolution which is essentially
Popish, which I should think must be almost a verbatim extract from the
Romish missal. I do not hesitate to say, that there was never anything
more blasphemous printed in Holywell Street, than the absolution that
is to be pronounced by a clergyman over a dying man; and it is
positively frightful to think that any persons calling themselves
Christians should rest easy in a church until they have done their
utmost to get that most excellent book thoroughly reformed and revised,
and to get the Popery purged out of it. But there is such a thing as
absolution, my friends, and the publican received it. "He went to his
house justified rather than the other." The other had nought of peace
revealed to his heart, this poor man had all, and he went to his house
justified. It does not say that he went to his house, having eased his
mind; that is true, but more: he went to his house "justified." What
does that mean? It so happens that the Greek word here used is the one
which the apostle Paul always employs to set out the great doctrine of
the righteousness of Jesus Christ–even the righteousness which is of
God by faith. The fact is, that the moment the man prayed the prayer,
every sin he had ever done was blotted out of God's book, so that it
did not stand on the record against him; and more, the moment that
prayer was heard in heaven, the man was reckoned to be a righteous man.
All that Christ did for him was cast about his shoulders to be the robe
of his beauty, that moment all the guilt that he had ever committed
himself was washed entirely away and lost for ever. When a sinner
believes in Christ, his sins positively cease to be, and what is more
wonderful they all cease to be, as Kent says in those well known
lines–

"Here's pardon for transgressions past,

It matters not how black their cast,

And, O my soul with wonder view

For sins to come here's pardon too."

They are all swept away in one solitary instant; the crimes of many
years; extortions, adulteries, or even murder, wiped away in an
instant; for you will notice the absolution was instantaneously given.
God did not say to the man–"Now you must go and perform some good
works, and then I will give you absolution." He did not say as the Pope
does, "Now you must swelter awhile in the fires of Purgatory, and then
I will let you out." No, he justified him there and then; the pardon
was given as soon as the sin was confessed. "Go, my son, in peace; I
have not a charge against thee; thou art a sinner in thine own
estimation, but thou art none in mine; I have taken all thy sins away,
and cast them into the depth of the sea, and they shall be mentioned
against thee no more for ever." Can you tell what a happy man the
publican was, when all in a moment he was changed? If you may reverse
the figure used by Milton, he seemed himself to have been a loathsome
toad, but the touch of the Father's mercy made him rise to angelic
brightness and delight; and he went out of that house with his eye
upward, no longer afraid. Instead of the groan that was on his heart,
he had a song upon his lip. He no longer walked alone, he sought out
the godly and he said, "Come and hear, ye that fear God, and I will
tell you what he has done for my soul." He did not smite upon his
breast, but he went home to get down his harp, and play upon the
strings, and praise his God. You would not have known that he was the
same man, if you had seen him going out, and all that was done in a
minute. "But," says one, " do you think he knew for certain that all
his sins were forgiven? Can a man know that?" Certainly he can. And
there be some here that can bear witness that this is true. They have
known it themselves. The pardon which is sealed in heaven is re-sealed
in our own conscience. The mercy which is recorded above is made to
shed its light into the darkness of our hearts. Yes, a man may know on
earth that his sins are forgiven, and may be as sure that he is a
pardoned man as he is of his own existence. And now I hear a cry from
some one saying, "And may I be pardoned this morning? and may I know
that I am pardoned? May I be so pardoned that all shall be forgotten–I
who have been a drunkard, a swearer, or what not? May I have all my
transgressions washed away? May I be made sure of heaven, and all that
in a moment?" Yes, my friend, If thou believest in the Lord Jesus
Christ, if thou wilt stand where thou art, and just breathe this prayer
out, "Lord, have mercy! God be merciful to me a sinner, through the
blood of Christ." I tell thee man, God never did deny that prayer yet;
if it came out of honest lips he never shut the gates of mercy on it.
It is a solemn litany that shall be used as long as time shall last,
and it shall pierce the ears of God as long as there is a sinner to use
it. Come, be not afraid, I beseech you, use the prayer before you leave
this Hall. Stand where you are; endeavor to realize that you are an
alone, and if you feel that you are guilty. now let the prayer ascend.
Oh, what a marvellous thing, it from the thousands of hearts here
present, so many thousand prayers might go up to God! Surely the angels
themselves never had such a day in Paradise, as they would have to-day,
if every one of us could unfeignedly make that confession. Some are
doing it; I know they are; God is helping them. And sinner, do you stay
away? You, who have most need to come, do you refuse to join with us.
Come, brother come. You say you are too vile. No, brother, you cannot
be too vile to say, "God be merciful to me." Perhaps you are no viler
than we are; at any rate, this we can say–we feel ourselves to be
viler than you, and we want you to pray the same prayer that we have
prayed. "Ah," says one, "I cannot; my heart won't yield to that; I
cannot." But friend, if God is ready to have mercy upon thee, thine
must be a hard heart, if it is not ready to receive his mercy. Spirit
of God, breathe on the hard heart, and melt it now! Help the man who
feels that carelessness is overcoming him–help him to get rid of it
from this hour. You are struggling against it; you are saying, "Would
to God I could pray that I could go back to be a boy or a child again,
and then I could; but I have got hardened and grown grey in sin, and
prayer would be hypocrisy in me. No, brother, no, it would not. If thou
canst but cry it from thy heart, I beseech thee say it. Many a man
thinks he is a hypocrite, when he is not, and is afraid that he is not
sincere, when his very fear is a proof of his sincerity. "But," says
one, "I have no redeeming trait in my character at all." I am glad you
think so; still you may use the prayer, "God be merciful to me." "But
it will be a useless prayer," says one. My brother, I assure thee not
in my own name, but in the name of God, my Father and your Father, it
shall not be a useless prayer. As sure as God is God, him that cometh
unto Christ he will in no wise cast out. Come with me now, I beseech
thee; tarry no longer; the bowels of God are yearning over thee. Thou
art his child, and he will not give thee up. Thou hast run from him
these many years, but he has never forgotten thee; thou hast resisted
all his warnings until now, and he is almost weary, but still he has
said concerning thee, "How shall I make thee as Admah; how shall I set
thee as Zeboim? Mine heart is turned within me, my repentings are
kindled together."

"Come humbled sinner, in whose breast

A thousand thoughts revolve;

Come with thy guilt and fear oppressed,

And make this last resolve:

I'll go to Jesus; though my sin

Hath like a mountain rose,

I know his courts; I'll enter in,

Whatever may oppose.

Prostrate I'll lie before his face,

And there my sins confess;

I'll tell him I'm a wretch undone,

Without his sov'reign grace."

Go home to your houses: let everyone–preacher, deacon, people, ye of
the church, and ye of the world, everyone of you, go home, and ere you
feast your bodies, pour out your hearts before God, and let this one
cry go up from all our lips, "God be merciful to me a sinner."

I pause. Bear with me.

I must detain you a few moments. Let us use this prayer as our own now.
Oh that it might come up before the Lord at this time as the earnest
supplication of every heart in this assembly! I will repeat it,–not as
a text, but as a prayer,–as my own prayer, as your prayer. Will each
one of you take it personally for himself? Let everyone, I entreat you,
who desires to offer the prayer, and can join in it, utter at its close
an audible "Amen."

Let us pray,

"GOD-BE-MERCIFUL-TO-ME-A-SINNER."

[And the people did with deep solemnity say] "AMEN."

P.S.–The preacher hopes that he who reads will feel constrained most
solemnly to do likewise.
__________________________________________________________________