Works, Part 3 · Sermon 15
OF THE CONFESSION OF SINNES.
THE FIFTEENTH SERMON.
Prouerbs 28. vers. 13.
He that hideth his sins shall not prosper: but he that confesseth and forsaketh them, shall hauehave merciemercy.
THere are two parts of this verse: Hiding of sinnes with punishments, and Confessing with merciemercy.
It is not my manner to restraine a precept generall, but according to circumstances to speake of generall things generally.
Here both the sinne of hiding sinnes is taught to bee auoided, and the vertue of confessing sinnes to be practised.
A matter not obserued: for error hath been much spoken against, but truth not so throughly taught, which is the cause of the small proceeding of the Gospell.
Example in Consubstantiation and Transubstantiation in the Sacrament, where the true manner of Christs presence is not knowne, because it hath not been taught as it should.
Example in superstitious holidaies, the breaknecke of the Lords Sabbaths, mē now not sparing to worke on the Lords day also, because they hauehave not been taught to sanctifie it.
Example of Lent fast, wherein the abuse of fasting hauing been checked, and the manner of right fasting so little opened, it is come to passe that men knowe not how truly to fast.
Example of the butcherly discipline once entred, the truth of discipline not being spoken of, it maketh men thinke that now to speake of it, is to make eueryevery one a Pope in his owne parish.
So likewise of Eare confession, the grosse abuses whereof hauing been reprooued, but the right vse of confession passed ouer vntaught, men care not to confesse either to God or men: and if they doe either, it is rather vponupon the commandements of men, than vponupon the consideration of iudgement and mercies. Whereby also all conference and examination is taken from the Minister, to whom examinatiō is not to be denied, though al things be not to be disclosed. And againe, acknowledging of sinnes and priuate and publike reconciliation hauehave vtterly ceased.
My brethren, teach the truth, teach the truth: for by want hereof it is come to passe, thatThis Sermon was preached in the assē ble of many learned Diuines. first the peace of mens consciences is not prouided for: secondly, our winnings are not so great as our losings: thirdly, God is not glorified.
The peace of conscience is not looked vntounto: for when thou knowest what thou shouldest not doe, thy conscience straight accuseth thee for doing the euill thou shouldest not: but because thou art not taught the good thou shouldest doe, thou canst not pursue after it with comfort.
Our losses hauehave been greater thā our winnings, because the good of men hath not been prouided for by building thē vp. For though they heare sinnes spoken against, yet seeing godlines and religion to decay, the Lords day not being celebrated with reuerence, men not prepared for the receiuing of the holy Sacrament, neuer fasting, neuer confessing, &c. yet the weake are not staied or drawne on, but fal away: the aduersaries mouth is not stopped, but set wide open, because truth is not enough spoken of and practised.
God is not glorified: for they who are wonne, are not so truly wonne, but become hypocrites: and many are not wonne at all, because the truth is not fully deliuered: for hearing some things spoken against, they are led to contrarie heresies, by reason they were not grounded in the truth, which teacheth it selfe and errors also, as good sheweth euil and it selfe also.
We must then teach, louelove, and practise good things: as we must reprooue, hate, and not doe that which is euill. Which manner of teaching, because it hath not been in vse, we cannot now get credit to, peoples mindes being inured with other kinde of teaching.
Confession is either priuate, or publike: Priuate first vntounto the Lord, secondly vntounto men: first, for our owne sinnes: secondly, for the sinnes of others. Publike, first vntounto God with men, and before men: secondly, vntounto God and vntounto men.
That which cannot be done publikely must be done priuately. And if euer publike exercise be done with fruite, the priuate must prepare thee for it, as reading, fasting, prayer, conference, admonishing and rebuking thy selfe. And without confession priuately, wee will neuer confesse publikely.
Confession to God is neuer to be omitted, nor to men, when the occasion is necessarie.
Though carnall men of all sorts thinke it is an easie thing to confesse to God: yet if we consider how hardly we are drawne to confesse to men, we may thereby knowe how loth we are truly to confesse vntounto God: which appeareth both in the vnregenerate and the regenerate.
As Adam for example, who was ashamed of the nakednes of his bodie: but when hee looked at his soule hee pleaded not guiltie, but went about to deriue his sinne to the woman, and the woman to the Serpent. EueryEvery one will say he is a sinner; but who will speake wherein he hath sinned, or acknowledge it when hee is charged withall? yea a miserable sort of excuses will be pleaded; for all are grauen out of Adam.
The regenerate also are willing to confesse, for all are borne againe but in measure as infants for a great while more carnall than spirituall: so much as we are failing from Gods image, so much readie are we to be deceiued and to couer sinnes.
So Abraham and Dauid being patternes of Gods merciemercy, are also patternes of our weakenesse. Abraham in denying Sarah to be his wife both to Pharaoh and to Abimel…ch: Dauids confession not found at the first: the sinne was left of him, yet hee had not repented; sinne was past, but grace not come: his heart was hard vntill the Prophet had been with him, as Psal. 32. which is a Psalme of forgiuenes of sinnes, notwithstanding hee there sheweth the hypocrisie of their heart: for being in great affliction, as a bladder dried vp, he could not come then to confesse his sinne. This is generall: Iob. 33. 9. I am cleane, I am innocent.
And marueile not that men are vnwilling to confesse, for confession presupposeth accusation: and who will accuse himselfe by name, except he be moued by grace, or be franticke? Yea being accused, whose natures will yeeld, seeing what griefe, what sorrow, what shame, what humilitie must needes follow? For sinne is grieuous, God is glorious, the law is holy. It is hard to be couered, punishment is fearefull, a pretious price is reiected; and who will see the iudgements of God, by condemning themselues, and will not bee readie to dispaire? Naturally therefore confesse we cannot.
Thou hauing done sin, wouldest not now doe it: but where is grace to louelove God? how hard a thing then to confesse where God giueth not grace?
We must begin with our selues. I hauehave marueiled at many who could weepe bitterly for other mens sinnes, but could not shed a teare for their owne: but when thou hast felt the smart of sinne in thy selfe, then canst thou rightly acknowledge the sinnes of others: then art thou come to some good measure of this grace: And being escaped, with the Prophet Ezech. 9. thou maiest fall downe vponupon thy face and crie and say: Ah Lord, wilt thou destroy all the residue of Israel, in powring out thy wrath vponupon Ierusalem?
Hauing confessed mine owne sinne, then must I looke vntounto others; and to Gods iudgements against others, and so vponupon mercies shewed to others, that I may learne to preuent and remoue iudgements, and to obtaine and continue merciemercy by confession.
And though we hauehave no Nehemiahs to confesse publikely, Nehem. 9. yet let some stand in the gap priuately to pray for the people, that the people also may pray for vsus; and euerie one must so much more lament as his calling requires. Whose sinnes thou hast not acknowledged, thou art partaker of them; and if thou admonish not, and do what thou canst with thy kinsfolkes and friends to recouer them, thou canst not cleere thy selfe of being guiltie of their iniquitie: but if thou bee grieued, and confessest and prayest priuately for the sinnes of thy brother, then maiest thou auoid vaineglory in the publique.
True it is we may vse priuate meanes and yet neglect the publique, but wee must reade humbly with the Eunuch, and pray with feeling, that the prayers of others in publique may be profitable; and feeling wants in the priuate meanes, wee must desire the helpe of the publique.
Publique confession vntounto God with men and before men is, when generally generall sinnes are confessed, or some particular sinnes as before the Sacraments.
Thankefulnes can neuer bee receiued except confession of vnworthines goe before: and therefore prayers vsually begin with confession of sinnes and iudgements; yet many abstaine and care not to come to the confession of their sinnes: but they must know that the Ministers mouth is to confesse their sinnes.
When the Church hath offended against God, then all must confesse, Leuit. 18. Dan. 9. Esra. 9.
No one thing is more pleasant to God than confession, nothing more displeasing than hiding: nothing more publique, the more acceptable.
But herein is required iudgement and affection, for they do not only offend who confesse not, but also such as will confesse generall sinnes and not particular, in seeing wherein and after what manner they hauehave sinned: therefore a beadroll of the number and greatnes of their sinnes would bee made, and so fashion and hypocrisie would bee auoyded. Labour then to see thy sinne in time of confession, and say, Lord moue the heart of the Minister and people to confesse my sinne when I looke into it.
Fault is not onelyonly in iudgement, but in affection also: for if a man come to confesse vntounto the Minister he will hang downe his head, though but two or three be present: but care not how publiquely thou doe it.
We must be touched otherwise then when we sing Psalmes, there must bee reuerence in bowing of the knees, for thou must giuegive thy body and thy heart also. The Publican needeth not to be taught to cast downe his eyes, for the humble heart will bring downe thy looke. Againe, wee must giuegive good example in our outward gesture to prouoke others to come reuerently before the Lord. If confession be thus acceptable, then when we are to receiue more grace, wee must bee more humbled in acknowledging our sinnes; and that we may doe it as we ought, we must labour for a deeper sight of our vnworthines by our sinnes.
The way to obtaine merciemercy is, as soone as we see our sinnes to acknowledge them. I acknowledged my sinne, and then thou forgauest the punishment of my sinne, not my sinne onelyonly. The debter loueth much that hath much forgiuen him, because he sorrowed much. The prodigall sonne returning after much sorrowe and humble confession, found much kindnes. Though we hauehave been vnkind children, is there more louelove in a naturall man than in the Lord? In naturall fathers and maisters when their seruants and children confesse, anger ceaseth; is not this from the Lord; and will not he shew fauour vntounto vsus? Doth God giuegive thee this charge, that if thy brother repent seauentie times seauen times, thou shouldest forgiue him? doth he perswade him truly confessing that hee will forgiue him? and shall not then the Lord be mercifull vntounto thee if thou confesse; in giuing thee remission of thy sinnes, and sanctification from thy sinnes? Yea God is more mercifull than man, when man truly confesseth.
We are to pray that the ministery may be recouered, that the Ministers being humbled the people may also ioyne with them.
Another kinde is to confesse to men and not only vntounto God, otherwise it is hypocrisie; as it is, though we confesse to men and not to God.
We must confesse to men when we owe some dutie, or when we are to receiue a benefit by them. We owe them dutie when we are admonished: secondly, when we hauehave offended them.
They that vse good meanes, and come by authoritie, we must confesse vntounto thē, Mat. 18. Where there must be a yeelding or a proceeding with farther processe, Luk. 17. It is required that a man should acknowledge or he cannot hauehave forgiuenes.
Where men offending are admonished; I will confesse, say they, vntounto God, not vntounto you: when as the Lord requireth that it should first be done vntounto men: First reconcile thy selfe to thy brother, then vntounto God.
We offend our brethren when we iniurie them: secondly, when we are authors or counsellers of them vntounto euill: or thirdly, when we giuegive them euill example.
Whether we hauehave iniured them in their bodies, goods, or good name. Leuit. 6. 4. the same day the sacrifice was to be offered, the same day must satisfaction be made. And where iudgement is threatned, men refusing to satisfie the parties, God will not forgiue, who is also offended: for God requireth confession, and man satisfaction.
Many hauehave charged others to do euill, and hauehave wrought euill with others, the one being humbled, the other will not be perswaded it is so: but hauing hurt them in their soules, though by confession we cannot recouer them, yet we must shame our selues vntounto them, that they may hauehave the cause of sinne vponupon themselues. If thinking of these things in our studies, yet if we practise them not, our prayers will not be acceptable.
We are to receiue benefit when we would hauehave aduise from them, or would be comforted of them: and we would hauehave aduise when we are tempted vntounto sinne, or accused in our consciences for sinne.
Though men cannot accuse vsus, yet there are many times speciall sinnes that we cannot get peace with God for, or power to ouercome them: these must be confessed to men, that we may get strength in wisedome, Iam. 5.
Where I take acknowledging to be more than confession: for a man cannot acknowledge a thing but he must needes confesse it; but he may confesse, and yet not acknowledge. And there the Apostle speaketh of recouering one from sinne when they are tempted, as the whole scope of the place sheweth.
In accusation the Diuell will lay sinne to our charge, and the conscience is feared both in reason and affection: then there must be recourse to our friends.
Experience wofull enough will witnes this, some for light matters hauehave hanged themselues, who if they had opened their griefes might hauehave beene recouered, as some hauehave beene, whose throats hauehave beene ripped, and others who hauehave beene found lying in the waters.
God hath appointed a communion of Saints, and if we will not partake of their couns…ile we may be brought downe for not disclosing as others hauehave beene.
There is another higher sight of diuinitie and better faith of godlines, when there is griefe for sinne; or for temptation to a sinne; or thirdly, for lying in sinne and not getting out of it, and also for being prouoked to grosse sinnes.
Many men lying in a sinne when neither by praying, nor fasting, nor hearing, nor otherwise they can get out of it, they must seeke for strength at others, and desire their prayers.
The Papists will hauehave vsus bound to the Ministers: S. Iames more large.
To come out of sinne is the best way to shame our selues and acknowledge it; and this meanes vsed plainely will driue Satan away for comming neere vsus.
The temptations are many times strange thoughts, to blaspheme God, and iniurie highly whom most we louelove, and many such like things.
The family of louelove had these temptations, and many others who hauehave bene giuen ouer grosely, because fighting with an euill conscience, they did not vse the meanes of getting out. And these are laid vponupon men for corrections for things past, for remedies for things to come to passe, and for prouocations vntounto prayer.
No remedie is so great as to disclose them to thy friend who loueth thee, and will pray with thee.
Choyse must be vsed of those in whom we will disclose, especially of a spirituall father must our choyse be, spirituall for discerning well of the temptation, and for wisedome in prescribing a remedie.
Not those who say it is fond, lessening the sinne which should be waighed as it is, that the iust proportion of Gods iudgement may be seene, neither to those that shal aggrauate it, least they terrifie thee too much.
When sinne fighteth, then learning will not so much preuaile, Satan is such a subtle Sophister.
A father he must be, a brother, a sister, a righteous man, as S. Iames saith, who must hauehave the affection of a father for compassion, taciturnitie, and not vpbrayding: Compassion, that the heart may bleed as of a tender father and mother, that though the sin be not ours, yet we may hauehave a fellow feeling; for the mercifull is blessed which followeth the poore in spirit: Taciturnitie, that the sinne being close, it may neuer goe further thā the cause is.
Vpbrayding is such a thing as it feareth many, because it is the propertie of worldly men to keepe men vnderunder by that meanes, but these fathers may not doe it.
Though it be true that many meeting such a father, they will not vse him as a father; which appalleth the spirit of a good father, who if in wisedome hee shall but touch any thing that may be thought to be disclosed, he is thought to doe it to vpbrayd them.
FINIS.