God's sake-not merely that he may be saved, but that God may be glorifiel. tures. This sentiment may be illustrated by the following ob ervations. First. A true penitent laments his sin chiefly because it was committed against God, and tends to dishonour his name. The tendency of all sin, is to dishonour God. The apostle interrogates. "Through breaking of the law, dishonourest thou God?" He, who commits sin, practically says, that God is not a being worthy to be loved and obeyed-that his law is not good, and binding upon mankind-that the Divine government is not righteous, and entitled to the respect and submission of rational crea Sin has a direct tendency to rob God of his glory, and to bring his character, law and government into contempt. And on this account, chiefly, it is, that every true penitent bewails his sins. That he should have been so evil and vile, as to set himself against the holy God, and pour contempt upon his great and glorious name; fills his mind with shame and sorrow. This, in his view, gives sin its aggravan, and renders it an evil and bitter thing. Hence Joseph said, "How can I do this great wickedness, and sin against God?" And David exclaimed, "Against thee, thee only have I sinned, and done this evil in thy sight." This is godly sorrow for sin, such as "worketh repentance unto salvation." But, if the true penitent is sorry for his sin, chiefly because it dishonours God; then it is natural to conclude, that he will desire to be pardoned, chiefly that God's name may be honoured and magnified. As much as any one mourns for sin, because it dishonours God; so much he will desire to repent and be forgiven, that God may be glorified. Second. A true penitent is actu ated by a higher motive, than mere self-interest. Every true penitent loves God, and delights in his law. Love is the essence of repentance, as well as of every other grace.-But true love is disinterested."Charity seeketh not her own.Even Christ pleased not himself." The spirit of Christ, which is possessed by every true penitent, is the very reverse of selfishness: it is self-denial. "If any man will come after me, said Christ, let him deny himself." But if the true penitent is actuated, not by selfishness, but by disinterested love; then he must prefer the glory of God and the honour of his name, to every other object. He will seek the divine glory, not only in his prayer for pardon, but in every thing else. His own interest, as well as that of every other creature, is sought only in subordination to the glory of God. But a perfectly selfish sinner may ask forgiveness of God, yea may with great earnestness and many tears, implore pardoning mercy, for his own sake. Suppose a perfectly selfish, or totally depraved sinner, to be feelingly convinced, that he is a creature in the hand of God, that he is a transgressor of the Divine law, and every moment exposed to its awful curse; and suppose such a sinner brought to believe, that there is some hope, that if he cries to God, he may escape the torments of hell; what may we suppose a supreme regard to personal interest will prompt him to do? Will it not prompt him to cry for mercy? May not such a perfectly selfish sinner cry to God for pardon, and be very importunate and pathetic in his address to the throne of grace; al though he cares not, in his heart, how much God is dishonoured, and would not be concerned, if God should become contemptible in the eyes of the universe; if he himself may but escape the wrath to come and gain eternal happiness. A supreme regard to self-interest has led many such sinners to cry for mercy. If, then, a true penitent is actuated by a higher motive, than selfinterest, it must be, that he sues for pardon from a supreme regard to the glory of God. The language of his heart must be, "For thy name's sake, O Lord, pardon mine iniquity." Third. It appears from scriptural examples, that those are not true penitents, who have a supreme regard to themselves, and seek their own interest as their highest end, in praying for forgiveness. Pharaoh is an instance of a false penitent. He once made a show of repentance, and begged Moses and Aaron to entreat the Lord for him. But what was his motive? It was not the glory of the Lord God of Israel; but a desire to escape the judgments of heaven. "Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. therefore, forgive, I pray thee, my sin, only this once, and entreat the Lord your God, that he may take away this death only." This false penitent sought forgiveness for his own sake, without a supreme regard to the name of the Lord. Now, The Israelites who tempted God in the wilderness, and whose carcases fell there, often put on the appearance of repentance, and entreated the Lord to forgive their sins. But their motive was always a regard to their own interest. It was only when groaning under Egyptian bondage, or terrified by the billows of the Red Sea, or wasted by famine and pestilence in the desert, that they cried for mercy. They were regardlers of the glory of Him, who had brought them out of the land of Egypt and out of the house of bondage, and constrained Aaron to make them a molden calf. Jeroboam is another instance of false repentance. For his daring impiety, God had withered his hand. Then he said unto the man of God, "Entreat now the face of the Lord thy God and pray for me, that my hand may be restored me again." He thought nothing of the dishonour which he had done the God of Israel by his sin; and his only object in seeking forgiveness, was deliverance from Divine judgment. The last instance I shall mention, is that of Simon the sorcerer. After the sharp rebuke which the apostle gave him, for thinking that the gift of God might be purchased with money, he said, "Pray ye to the Lord for me, that none of those things which ye have spoken, come upon me." A desire to escape punishment was the leading motive with this impen itent sinner, in seeking forgiveness. 1 From the above examples, recorded in scripture, it appears, that something more is included in the prayer of the true penitent for pardon, than a desire to escape punisnment, for all the false penitents mentioned, had such a desire. A sincere and supreme regard to the honour of God's great name, is essential to the prayer of the true penitent, when he implores the pardon of his iniquity. Fourth. It appears from instances of true penitents, recorded in scripture, that such persons pray to be forgiven, that God may be Lord to the House of Israel by his glorified. David is an eminent example. How often do we find such expressions as these in his prayers, "O save me for thy mercy's sake--Remember thou me for thy goodness' sake-Arise for our help and redeem us, for thy mercy's sake-Help us, O God of our salvation, for the glory of thy name; and deliver us and purge away our sins, for thy name's sake." Daniel is another striking instance of a true penitent and thus he prays, "Now, therefore, O our God, hear the prayer of thy servant and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake. O my God, incline thine ear and hear; transgressions for mine own sake." open thine eyes and behold our des- Nor is this language peculiar to olations and the city which is call- the writers of the Old Testament. ed by thy name: for we do not It is the language of the Evangelpresent our supplications before ists and Apostles. They speak thee for our righteousness, but for of the forgiveness of penitent bethy great mercies. O Lord, hear: lievers, as being for Christ's sake; O Lord forgive: O Lord, hearken and of course, not for their own. and do; defer not, for thine own John says, "I write unto you, litsake, O my God." tle children, because your sins are forgiven you, for his name's sake." From such instances, recorded in scripture for our instruction and imitation, it appears, that true penitents pray God for his own sake, and not for theirs, to grant their requests. They desire him to pardon their sins and bestow the favours asked, that he may be glorified; and not, simply or chiefly, that they may escape misery, or enjoy happiness. I add, Fifth. It is to be presumed, that every true penitent prays to be pardoned for the same reason, for which God consistently may, and actually does, pardon him. But it is plainly taught in scripture, that God pardons penitent sinners, for his own sake, and not for theirsthat his own glory, and not their happiness, is his great end, in their forgiveness. In proof of this, I may first mention the word of the If, then, God's design in pardoning the penitent, is to glorify himself; doubtless, the motive, which excites true penitents to pray for pardon, is a desire that God may be glorified. Now, when it is considered, that a true penitent mourns for sin, because it tends to dishonour God, that he is actuated by a higher motive than self-interest, that the scriptures represent false penitents as seeking their own happiness, and true penitents as seeking the glory of God in their petitions, and that God represents himself as pardoning the penitent for his own sake; must not every candid mind assent to the truth and propriety of the sentiment deduced from our text, that a true penitent desires pardon, not for his own sake merely, but for God's sake-not merely that he may be saved, but that God may be glorified? REFLECTIONS. 1. A true penitent loves God more than himself. He humbles himself and implores mercy, that God may be glorified. His own happiness appears of so little consequence, when compared with the Divine glory, that he scarcely stops to enquire whether he shall be happy or miserable. His thoughts are absorbed in the greatness, goodness, and glory of God. His heart says, Let God be magnified; let the reproach, which my sins have brought upon his holy name, be wiped off, and let my in iquity be the occasion of exalting the riches of Divine grace." But if the true penitent loved himself more than God, the motive of his repentance and prayer for pardon would be his own happiness. He would think more of himself, than of God. The language of his heart would be,' Lord, let my sin be forgiven, let me escape endless punishment and be happy, whether thou art glorified, or not. If it should tend ever so much to the dishonour of thy name to overlook my iniquity; yet I cannot be denied my request for pardon.' Such is the temper of every sinner, who loves himself more than God, and values his own happiness more than the Divine glory. But the temper of the true penitent is just the reverse. Every true penitent, therefore, loves God more than himself, and values the glory of his name, more than his own eternal happiness. 2. A true penitent will not complain, or think hard of God, for so ordering it in his providence, that he came into the world a sinner, and has rendered himself so guilty and ill-deserving. It is not uncommon for those, whose repentance consists in a selfish sorrow for sin, to murmur against God, for placing them where they are, and making them what they are. Such a sinner will sometimes say within himself, 'Why did God place me in this seducing world, when he might as easily have placed me in heaven with the angels? Why did he bring me into the world a sinner, when he might as easily have made me holy, as he did Adam? Why did he make me an accountable, immortal creature, when he knew that I should be a sinner, and expose my soul to endless misery? Such complaints arise from selfish feelings, and are direct replies against God. As soon as the sinner gets a hope, however groundless, that he shall escape the righteous judgment of God, these complaints are forgotten. But the true penitent, as we have seen, loves God more than himself, and desires, above all things, that God may be glorified. Hence he approves of all God has done respecting himself and others, to advance his own glory. Believing that God hath made all things for himself; yea, even the wicked for the day of evil," and that 'the wrath of man shall praise him, and the remainder of wrath he will restrain;' he says, "Even so, Father, for so it seemed good in thy sight." 3. A true penitent feels as if he could love and praise God forever ; even should he be treated according to his deserts. He prays God to pardon him for his name's sake. His prayer is conditional. As much as he desires pardon, in itself considered; he does not desire it, all things considered, unless it will be for God's glory. He prays with submission, or a willingness to be denied, if God sees it best to deny him. His supreme desire is, that God would glorify himself; and he rejoices in the belief, that God ever has, and ever will, glorify his great and holy name. Those, who feel as if they should have reason to hate God, if he should not pardon their iniquities, are selfish creatures, possessing the 'carnal mind, which is enmity against God.' 4. The true penitent is as willing that God should pardon other sinners, as himself. The supreme object of his desires, is the glory of God. He is disposed to say, 'Let God be glorified, whatever becomes of me.' He desires that God would pardon him, if he shall see fit, to promote his own glory. Hence, if God sees it to be more for his glory to pardon others, than himself; he humbly acquiesces.-He would have God pardon and save those, whom it will be most for his glory to pardon and save. He feels disposed to bless God for saving others, should he be lost himself. He values the happiness of others as really as his own, and as much, when of the same apparent worth; while the glory and blessedness of the Supreme Being receive the supreme affection of his heart. 5. A true penitent may, with propriety, plead the greatness of his sins, as a reason why he should be pardoned. Thus David did, "For thy name's sake, O Lord, pardon mine iniquity; for it is great."Every true penitent may reasonably make the same plea. As he desires to be pardoned, for the sake of God's name; the greatness of his sins, instead of being a reason why he should fail of pardon, may be a good reason why he should obtain it for the more guilty the sinner is, the more do the riches of Divine grace shine in his forgiveness. It is natural for impenitent sinners to endeavour to extenuate their guilt and cover their sins lest the number and greatness of their iniquities should prevent their pardon. They desire and seek to be forgiven for their own sakes.-And if God were altogether such an one as themselves,' as they often imagine him to be; it might favour their cause to conceal the number and aggravations of their iniquities. But, "he that covereth his sins, shall not prosper." The true penitent, as he has no disposition, so he has no need, to extenuate his guilt, but may freely confess the greatness of his iniquity, and make it an argument in his petition for mercy. 6. An awakened sinner may believe, and feel, and do much, without being a true penitent. He may believe, with the fullest conviction, that the law of God is good-that he has transgressed it-and that he deserves endless punishment.— This conviction may consist with hatred to the law and to Him who enacted it, and will be felt by all the finally impenitent, when "every mouth shall be stopped." Such conviction always precedes, but is not always followed by repen tance. An awakened sinner may feel a bitter hatred to sin and pungent sorrow for it, without any true repentance. His hatred of sin may arise solely from its tendency to ruin himself; and his sorrow for it may flow from his fear of punishment, and not from a sense of the reproach he has cast upon his Maker. Penitential hatred of sin and sorrow for it, flow from love to God and his law, and are peculiar to those, in whose "hearts the love of God has been shed abroad by the Holy Ghost." An awakened sinner may cry mightily to God for the pardon of his sins, without being a true peni |