Mans Active Obedience, Chapter 33
CHAP. XXXIII.
How ſorrow for ſinne cauſeth confeſsion of ſinne, according to the diuers kinds of it; and of the differences to be ſeene in men therein.
Confeſſion. SOrrow in the heart conceiued for ſin, eſpecially if it bee in any great meaſure, and the heart be deepely wounded, and thorowly pierced with the ſame, it will not be held in, and kept ſhut vp within the doores and gates of the heart, there alone to worke ſuch effects, and cauſe ſuch euents to follow thereof, as before hauehave been ſet downe; but it will breake out as fier, that cannot any longer bee ſmothered; and the fulneſſe of that ſorrow that cannot bee held and contained in the heart, will ſeeke ſome way to hauehave vent, and to empty and poure out it ſelfe, by vttering of ſpeech with the tongue, and by making open and plaine confeſſion before others of the ſinne, for which the heart is ſo ouerburdened with griefe and ſorrow within; which is for the time a little eaſing to the heart, which otherwiſe was as if it would hauehave burſt with the fulneſſe of ſorrow it felt, if this had not bin the ſooner done. Euen as when the ſtomack is oppreſſed, and ſurcharged with too great a fulneſſe, and ouerladen with more then it can either brooke or beare, there is neuer any quiet to be felt, vntill the ſtomack bee eaſed by vomite, and caſting out of that ſurpluſage of matter in it, that makes ſo ſicke and painefull: ſo likewiſe when ſorrow and griefe for ſinne committed, doth ouerlade and preſſe the conſ…ience, and fill the heart brim full with painefull heauineſſe, and wofull diſtreſſe, which is felt broyling within, and turmoyling and loathſomly fretting the bowels of the ſoule with greater diſquiet, then can be abidden; there is no caſe to be hoped for, or that euer can bee felt, vntill by open and plaine confeſſion (which is, as I may ſay in this caſe, the vomit of the ſoule) that ſinne be with vtter deteſtation vomitted vp, and caſt out with all kind of abhorring and loathing of the ſame. Whereof there is a pregnant example ſet forth in Dauid 2. Sam. 11. 4.after the committing of that great and groſſe ſin of his, into which he ſo foulely did fall. Who did euer take more paines to hide his ſin after it was committed, then did hee for a time? Who tried more waies? Who caſt more about by vſing ſundrie and diuers likely courſes, to hauehave had his ſinne ſmothered, that it might neuer hauehave been knowne, nor come to light, then did Dauid, as the hiſtorie doth report?2. Sam. 11. And yet all his labour this way was loſt, nothing proſpered nor ſucceeded to his mind, hee could find no eaſe of that torment which he felt in his conſcience, thorow the guilt of his ſinne; no reſt to his ſoule from the turmoile and diſquiet which hee felt within; no freedome from the paines which hee was ſo ſoarely vexed withall, which God had inflicted vponupon him, as iuſt puniſhments for his ſinne; but which way ſoeuer he turned him, he felt no more eaſe, then if he had lyen vponupon a racke; for night and day the hand of God was heauie vponupon him, ſo as his bones waxed old through his roaring all the day, and his moyſture was turned into the drought of ſummer. All this hee himſelfe ſaith (Pſalm. 32. 3. 4. 5) was while he kept ſilence, and would ſtill hauehave kept cloſe his ſinne, and bit in his ſorrow and griefe he felt for the ſame: but ſuch ſmothering of his ſin was, as if hee hauing hot coales powred into his boſome, ſhould hauehave claſped his garments cloſe about him, ſo to ſhut them in; which eueryevery one knoweth, would hauehave been a courſe not to be abidden, for the burning and ſcalding would hauehave been intollerable, and neuer to hauehave bin indured and borne, vntill all had been ript open, and throwne out againe. Therefore when hee could find no more eaſe by keeping ſilence, he burſt out to make open confeſſion of what he had done, and came to the acknowledging of his ſinne, without any further hiding of his iniquity: for ſo he ſaith, he did conclude with himſelfe, and reſolued to do, euen to confeſſe his tranſgreſſions vntounto the Lord; ſhewing what a bleſſed effect followed vponupon this courſe taken, that then hee was refreſhed, and found eaſe to his ſoule, the Lord was pacified towards him, and forgaue him the iniquitie of his ſinne. A very memorable example, and thing moſt worthie to be marked, as we are well giuen to vnderſtand by that word [Selah].
Sinne in the conſcience is as a thorne in a mans foote, as needels in the fleſh, or as poyſonfull matter in a ſoare, which lieth burning, and belching, and aking with paine not to be abidden; there is no reſt in ſuch caſes vntill they be got out, the ſoare launched, and the poyſon expelled; then commeth eaſe to the patient. Iob doth ſay, that If he Iob. 31. 33.had couered his tranſgreſſions as did Adam, by hiding his iniquitie in his boſome, he could hauehave had no comfort by that courſe in his diſtreſſe. Yea, the Spirit of God directly ſetteth it downe, that whoſoeuer couereth and hideth his ſinnes ſhall neuer proſper: but he that confeſſeth and forſaketh his ſinnes, that is the man that ſhall hauehave mercy, Prou. 28. 13. The couers and cloakes of ſinne doe nothing but intercept and hide the gracious light of Gods countenance from ſhining vponupon the obtenders and vſers thereof: for why ſhould God vouchſafe to forgiue that to vsus, which wee will not vouchſafe to acknowledge, ſeeing that mortall men doe looke for confeſſion of ſuch faults as others, though being but their fellow-ſeruants, hauehave done againſt them, before they will forgiue them. Thruſting out of ſinne then, and a clearing of the conſcience by caſting it vp, and vomiting of it out of the ſtomack of the ſoule as a loathſome burden, that cannot any longer be borne, by a free, an open, and plaine confeſſion made thereof; and by an acknowledgement of the euill that hath been done, though it be againſt a mans owne ſelfe, that hath been the doer of the ſame, is the readieſt and beſt way that can bee taken, to eaſe a grieued heart that is oppreſſed with ſorrow, and heauily laden with the importable burthen of his ſinne: *Confeſſio peccati eſt medicina peccati: Nazianz.for confeſſion of ſinne is the medicine to cure ſin; and where ſorrow is in ſuch a degree felt in the hart, it cannot alwaies bee kept in, but it will force out ſome confeſſion to be made by the tongue, to trie if that way any eaſe can come to the heart, or any reliefe poſſibly bee gotten by ſuch a courſe taken.
This confeſſion of ſinnes is to be made firſt and chiefly1. To God, Publike, to God, and that both publikely with, and before others, in the publike Congregations and Aſſemblies of the Church; and alſo priuately in our ſecret and priuate prayersPriuate. by our ſelues, which is then ſufficient, when our ſinnes are not knowne to others, or none elſe thereby wronged and offended; vnleſſe we find cauſe to diſcouer our priuy faults and ſecret infirmities to ſome faithfull Miniſter or friend, that is fit and able to counſel and comfort vsus in reſpect of the ſame, as Iam. 5. 6. willeth Chriſtians to do.
And we are to confeſſe our ſins vntounto God, not as to one that were ignorant of them, and knew them not before to hauehave been done; but as to him that knoweth, and perfectly remembreth all things, hauing them as it were written before him in a booke, who ſearcheth the heart, and knowes all that wee doe amiſſe; that ſpieth out all our waies, and hath the heauens, the earth, and our owne conſciences the faithfull witneſſes of our ſins againſt vsus; therfore are we the rather to confeſſe our ſecret ſins vntounto him, becauſe we know he knoweth them, that by our ſo confeſſing of them wee may doe him to know, that wee alſo know them our ſelues; and that our hearts are ſo filled with ſorrow within for hauing done them, that wee cannot but expreſſe the bitterneſſe of our griefe, by making ſuch an humble confeſſion of our ſinnes vntounto him, who taketh knowledge of all ſinnes, and that onelyonly can forgiue them, and grant vsus pardon for them; as he hath promiſed ſo to doe, Prou. 28. 13. 1. Iohn 1. 9. and hath accordingly performed to Dauid and others, 2. Sam. 12. 13.
Beſide this confeſſing of ſinne vntounto God, if the ſinne2. To men. committed, hath not onelyonly been done in the ſight and knowledge of God, but alſo before men, with ſcandall and offence to the Church wherein it is ſo done; then is it to be openly confeſſed both to God and men thereby offended, that the plaiſter of confeſſion being ſpread as far, as the hurts and wounds of ſinne hauehave extended, they may be ſoundly cured.
Sinnes for which confeſſion is due vntounto men, are either ſuch as be offenſiue, and hurtfull vntounto ſome certaine and particular perſons onelyonly, vntounto whom like priuate confeſſion is requiſite, by the teſtimonie of our Sauiour Chriſt;Mat. 5. 23. 24. or elſe they are ſuch as bee publikely offenſiue, and ſcandalous to a whole Church or Congregation; either in regard of the notoriouſneſſe of the crime committed, or in reſpect of the obſtinacie of the offender, proceeding vnreclaimeably with an obdurate heart and high hand in1. Cor. 5. Matth. 18. 17. any priuate or leſſer ſinne, whereby he doth iuſtly deſerue▪ and cauſe that it ſhould be made publike, that others may take heed of him, and hee accordingly be cenſured, aſhamed, & chaſtiſed▪ for theſe, no leſſe then publike cōfeſſion is ſufficient, that thereby the Church and Congregation may be ſatisfied, and the poore ſinners ſorrow and griefe of heart, as one that is indeed truely penitent, may bee brought out, and made manifeſt to be true and ſound, as it ought to be.
Here in confeſſion of ſinne alſo, there is many manifeſtDifference thereof. and plaine differences betweene the repentance of ſound conuerts, and of thoſe that are impenitent, vnrepentant, and at the beſt but counterfeit.
And firſt to begin with the Papiſts, who for priuate1. From popiſh confeſſion. confeſſion are more ſeuere in their tradition, then God is in his Word, vrging eueryevery man vnderunder paine of damnation to confeſſe in the eare of a Prieſt, all, and eueryevery one of his1. VntoUnto men. ſinnes in particular, how ſecretly ſoeuer they hauehave been done; and ſo many times doe vrge men to doe open penance for ſecret ſinnes, inuerting the diſcipline of the Church: this neither the Word of God any where requireth, neither the Orthodox Church hath taught, as well doth Maſter Perkins make to appeare in his Reformed Catholike in his Treatiſe of Confeſſion, that AuricularAuguſt. Confeſſ. lib. 10. cap. 3. Chryſoſt. tom. 5. hom. 5. de dei natura. Et in Pſal. 50. hom. 2. confeſſion was not knowne vntounto Auguſtine, it is cleare, for he ſaid, What hauehave I to doe with men, that they ſhould heare my confeſſions, as though they ſhould heale all my diſeaſes. And likewiſe Chryſoſtome; I doe not compell thee to confeſſe thy ſinnes to others. And againe; I doe not bid thee confeſſe them to thy fellow-ſeruants, who will mocke thee: but confeſſe them to God, who will cure and heale thee.
The Papiſts doe likewiſe erre about the confeſſion of ſinnes which they make vntounto God, in that it is, and muſt2. VntoUnto God. be made in a tongue or language not vnderſtood of the ſpeakers thereof being ignorant, which hindreth the feruencie of his zeale, that ſo doth make his confeſſion, and the breaking of his hart with ſorrow for that ſinne, which hee confeſſing, knoweth not what it is that hee doth confeſſe; and therefore may well thinke ſuch confeſſing will bee fruitleſſe, and bootleſſe, and all in vaine: for it is not likely that euer God will take knowledge of that for the forgiuing of it, though pardon in ſome ſort may be asked of him, when he that asketh it, knoweth not what he asketh, and vnderſtandeth not what he ſaith; it is not like that euer the Lord will heare him, that heareth not himſelfe all the while he is a ſpeaking he cannot tell what.
Now in the next place to come to the openly prophane2. From open Atheiſts. and vngodly perſons, they offend againſt the making confeſſion of ſinnes vntounto God, at leaſt in any particular manner, becauſe they are ſhut vp in hardneſſe of heart, ſo as they cannot repent, and therefore will bee brought to no ſpeciall confeſſion at all; which courſe doth need no light of Gods word and glorious Goſpell to ſhew the damnablenes thereof; for the candle light of the Heathen is ſufficient to diſcouer their ſtate to bee moſt deſperate and paſt all hope. Seneca could ſay, that as to tell a dreame is the part of one that firſt wakened himſelfe out of his dreame, that now hee may tell it vntounto others; ſo to confeſſe ſinne, is the office and part of him that is in the way of being recouered out of ſin: whereby is intimated the contrarie, for any to hold his peace this way, is to be in his dreame ſtill, and to lie drowned in the gulph of perdition, and in a deadly lethargie and ſleepe of ſinne.
But to come to ſet downe ſome differences of confeſſing3. From common Proteſtants. ſinnes betweene common Proteſtants (I meane thoſe that only are but carnal Goſpellers, hypocrites, and counterfeit conuerts at the beſt), and them that are throughly penitent, and who hauehave their hearts broken indeede with godly ſorrow for their ſinnes. The firſt ſort, if they could1. Difference. get their ſhame and ignominie remoued, and ſtill keepe credit with men, they care not though they doe keepe ſtill their ſinne, which appeareth by the manner of their making confeſſion of their ſinnes; which is done after ſo ſlight a faſhion, and in a ſtubborne manner, hauing ſuch a companion of pride ioyned with the ſame, as will ſtrangle it to death before it come foorth: but a true penitent childe of God doth make confeſſion of his ſinnes with ſhame and confuſion of face for them; yet not ſparing nor caring for any ſhame amongſt men by confeſſing his ſinnes, nor what cauſe he hath to looke ſadly vponupon them, but how he may in all humilitie looke vp with hope and comfort vntounto God; hee careth not what puniſhment ſoeuer God laieth vponupon him, ſo as his ſinne may be taken away; he is ſtill crying out with Dauid, Lord take away mine iniquitie, and blot out all my ſinne: for thePſal. 51. nature of true repentance is to make a man aſhamed of ſinne, which hee hath committed, but not aſhamed with griefe to confeſſe it when it is done; but men are for the moſt part ſo full of ſelfe-louelove, as they will not yeeld to make any other confeſſion of their ſinnes, then ſuch as will (as they thinke) ſtand with their owne outward ſafetie, credit and honour.
Hypocrites are more generall in folding vp all their2. Difference. ſinnes in a bundle together, when they come to make confeſſion of their ſinnes, regarding no more one then another of them; but ſhuffling of them together vponupon a heape, they doe make a generall and confuſed kinde of confeſſion and acknowledgment of them, and ſuch alſo is their humiliation for them. But as in ſurfets taken in eating, ſome one kinde of meate intemperatly eaten, may be the principall cauſe of that ſurfet; ſo among many ſins there may be ſome one or two chiefe feſtring ſins, which doe lie rankling in mens conſciences, that require ſpeciall coſt to be beſtowed about them, and regard to be had of them.
True penitents therefore doe deale more particularly, and looke to their ſpeciall and chiefe ſinnes, acknowledging them with griefe of heart vntounto God, making their beginning there; and hauing their thoughts moſt ſpecially to dwell vponupon the conſideration of them. It is meet that men ſhould take ſeuerall repentances for their ſeuerall ſinnes, and for the vaine pleaſures and carnall delights they hauehave taken therein, that hauing had many vnlawfull pleaſures in ſinnes, they doe not ſhut vp all with one repentance alone. There is a ſtorie, 2. Sam. 21. 1. that in Dauids time God ſent a plague vponupon the land for a ſinne committed in the daies of Saul: if Dauid and his people were puniſhed for not regarding Sauls ſinne; how much more liable was he to puniſhment, if he had not regarded his owne ſinnes, and the ſinnes of his time? It was well ſaid by one, that if for the blood of the Martyrs ſhed in this land in Queene Maryes time, wee had had eueryevery yeere ſince a faſt throughout the whole land for that blood ſhed, it had been little enough; how much more then for our owne proper ſinnes, and the ſinnes of this time, which now ouerflow the bankes both of religion and ciuill honeſtie? Where capitall and principall ſinnes that hauehave much angred the Lord, and greatly prouoked his diſpleaſure againſt the offenders, hauehave not in ſpeciall manner been bewailed, acknowledged and confeſſed vntounto the Lord, when men hauehave made their repentance, and humbled themſelues for their ſins, it hath come to paſſe, that ſuch as hauehave gone forward a great way in repentance, hauehave been faine to goe a great way backe againe to fetch better repentance, that they may repent for that which yet they neuer repented of: as in the time of Ezra. 10. 10. 11, the people hauing repented long, were faine to go back to fetch now repentance; and hauing faſted before, to faſt again, & turne all mirth into mourning, becauſe they forgate a ſpeciall ſinne of marrying with ſtrange wiues. For as in an Euidence and writing for aſſurance, there may be left our ſuch words as ſhould be moſt effectuall in the conueiance, to the great preiudice of the lawfull owner, which muſt cauſe it to be new written againe: ſo in a mans repentance many things may be found out, which were forgotten at the firſt, to the great hindrance of a mans comfort. Hence it is that men often remember vponupon their death-beds, with much griefe of heart, the ſinnes of their youth, their incontinencie, their pride, their oppreſſion, their ſlanders and wrongs they hauehave done to their neighbours that are dead and gone, no ſatisfaction hauing been therefore made by them. And experience hath tried and taught this, that many, though they left their ſinnes long agoe, yet becauſe they did not throughly and ſoundly repent for them, they hauehave rebounded backe vponupon them with terrible ſights and fearfull viſions, to humble them, and to bring them to a more ſerious examination of them, and better ſorrowing for them, though long ſince left, and in a manner quite forgotten.
I doe not denie, but that hypocrites and reprobatesThe confeſſion of Iudas. may ſomtimes, through the great diſtreſſe of conſcienceMatth. 27. 3. 4. that they are in, be brought to make a more particular confeſſion of their ſinnes, and to make ſpeciall mention of their moſt hainous and enormious vices, which they are guilty of, and which now hauehave brought them to that diſtreſſe wherein they are. Iudas was a rank hypocrite, and a cloſe cunning one, if euer there was any, yet he is ſaid to hauehave repented; and in the helliſh ſorrow that he was in, he made confeſſion of his ſin; yea he made confeſſion of his particular ſin, & that openly, he cared not who heard him; and he confeſſed that ſinne that was of all his ſinnes the greateſt, and whereby hee had moſt offended: but becauſe it was without faith in Gods merciemercy, and without any true humbling of himſelfe before the Lord, ſeeking vntounto him to hauehave it pardoned; and was made not in the true and perfect hatred of that ſinne, becauſe it was ſinne, but becauſe hee could keepe his owne counſell no longer; and the ouer-ruling hand of God would hauehave, that he ſhould penne his owne inditement, and confeſſe the action that he was guiltie of, the fact for which hee was in his conſcience now arraigned, before he ſhould be hanged; that being out of his owne mouth thus condemned, all the world might know that hee died iuſtly damned. This confeſſion of his, though it was of his particular ſinne, though it was of his chiefeſt and moſt hainous ſinne, and that openly made to his owne ſhame; yet was it no better then his ſatisfaction, when hee brought againe the money and caſt it a forehead from him: for nothing can bee well done in a wicked man, which yet would bee excellent, found done by a good man. Beſides, the confeſſion of Iudas was a falfe confeſſion, made to wrong parties, ſuch as were guiltie of the ſame ſinne himſelfe had committed; and therefore were no way fit nor able to relieue him. He made his confeſſion to man, hee made none to God, whom hee had ſo greatly offended, to aske merciemercy of him; he humbled not himſelfe before his Lord and Maſter, whom moſt villanouſly aboue all he had wronged, to aske pardon and forgiuenes at his hands, who only could helpe him; it was a confeſſion of deſperation, and not of hope; a confeſſion that had no true humiliation ioyned with it; a confeſſion more of the innocencie of Chriſt, then of the greatneſſe of that ſinne, by which hee had done all that miſchiefe that then was done: it was therefore but an effect of worldly and helliſh ſorrow, that cauſed his death and iuſt damnation.
But the humble confeſſion, which godly ſorrow in theTrue confeſſion. hearts of ſuch as are truly penitent doth cauſe them to make, is the reuerend and modeſt bluſhing of their guiltie conſciences; they now putting themſelues to ſhame, not hiding their ſinnes any longer, but making open confeſſion of them both before God and men, when there is iuſt cauſe for them ſo to doe, with deſire of reconciliation, with hope of obtaining merciemercy at the hands of God, and pardon for the ſame: and theſe doe ſo confeſſe their ſinnes, as it is done with an vtter loathing and perfect hating of them, as thoſe that hauehave no purpoſe at all to hauehave any more to doe with them from that time forward, as Ephraim who ſaid, Hoſ. 14. 8. What hauehave I to doe with Idols any more?
The confeſſion of ſinne made by hypocrites, and ſuch3. Difference. as are vnſound in their repentance, is not a voluntarie humble confeſſion of ſinne in the griefe of their hearts that they hauehave done it, mooued by a loath ſome hating of it, that makes them ſo to throw it out, as ouerburdenſome longer to be kept: for they commonly doe not confeſſe their ſinnes, before their ſinnes be knowne in ſuch ſort, as the deniall of them is in vaine and without colour; and before the confeſſion of ſinne bee extorted out of them, by the extremitie of ſome iudgement and plague vponupon them. As when that terrible thunder, and haile mingled with fier, Exod. 9 27.ſo grieuous as neuer before was knowne, was throwne downe vponupon Pharaohs head, and vponupon all his land; and that innumerableExod. 10. 16. armie of locusts ſent after the haile had deuoured all the fruit which the haile had left, then was this confeſſion wroong out of Pharaohs mouth, that he had ſinned, that God was righteous, but he and his people were wicked; that he had ſinned againſt God, and had ſinned againſt his people. Hypocrites come not to confeſſion, till they bee drawne out as by the eares to the making of it; as was Adam, Ioſh. 7. 18. and that they be arreſted and attached by ſome iudgements ſent from God: as the Lord was ſaid to hauehave taken Adam, and ſo he was brought out to make his confeſſion. When they doe make their confeſſion, they do make it but by halues, and with their mouthes as halfe open, confeſſing ſomething, but not fully the whole matter as it was by them done. They confeſſe their ſinne as did Adam, who for all his confeſſing (as Iob ſaith of him, Iob 31. 33), yet did ſtill hide his ſinne; ſo doe theſe, making confeſſion of their ſinnes for all that keepe cloſe much iniquitie in their boſome. Adam, becauſe his ſinne was knowne vntounto the Lord, who now called to examination for the ſame, did indeede at the laſt with much adoe ſay, he had eaten: but hee kept cloſe his owne iniquitie in his boſome, and laid the whole blame of the fault vponupon another perſon. When hypocrites come to confeſſe their ſin, they ſeeke how to extenuate it, and make it ſeeme as little as poſſibly they can, excuſing it in themſelues all they are able, and laying the greateſt … vponupon the ſhoulders of other men, if they can faſt…n v… …ny partners in the ſame courſe with them. As in …a…s example and practice is euident to be ſeene, who being challe…ged by Samuel for1. Sam. 15. 14. 15 20. 24. 30. the bleating of the ſhe…pe i… his eares, and the loughing of the oxen which were kept vbſ…ine, though at the length being ſtrongly & notably conuinced by Samuel, he was brought in ſpite of his heart to make co…ſion of his ſinne, and that twice for failing; once after his conuiction, and then againe the ſecond time before Samuel wholly left him; yet at the firſt he ſtood ſtoutly to the matter, that he was innocent, and free from all bl…e; yea, that he deſerued much commendation, for hauing done all that God commanded him, and performed his whole will in all that hee would hauehave done; for he for his part had ſlaine the Amalekites: as for that fault of keeping ſome of the fat beaſts aliue, hee transferreth the blame therof wholly from himſelf, as if he had had no hand in it, and laieth it al vponupon the people; they indeede (ſaith he) ſpared the fat beaſts for ſacrifice. Wherein he dealt like a notable hypocrite indeed: for of that which was well done, he would hauehave the whole praiſe, as though he himſelfe had done it all alone: but of that which was euill done, he would hauehave all thinke that he ſtood cleare from all manner of fault therein; that, others muſt anſwer for, let the people ſhare that, and part it amongſt them, and much good doe it them, for he will none thereof. And this is the moſt vſuall dealing of falſe-hearted hypocrites that hauehave liued ſince, and doe liue at this time: in good things if they hauehave done any thing, they wil hauehave it vnderſtood, that they hauehave done all things: but in euill things, except they hauehave done all things, they would hauehave men beleeue, that they hauehave done nothing: if they can picke out any that hauehave done as bad as they, or though not ſo bad, but fallen into the lapſe of thoſe ſinnes, wherein they doe lye notably bemired; though they cannot deny but they hauehave done euill, yet they preſently hauehave ſuch an anſwere as this ready to make to all, that liſt to charge them therewith; I cannot indeed deny, but that I hauehave not done well in doing of this thing: but I am not the firſt that in like manner hauehave done amiſſe, neither ſhall I bee the laſt; there be others, I warrant you, that be as bad as I; neither am I alone in this ſinne; there were others as well as I, that ioyned with me in it, and were as forward as I, and prouoked mee to it; and though I cannot ſay I hauehave done well in doing of … yet I pray God I neuer doe worſe: I hauehave as good a heart to God-ward as any whoſoeuer, and I had a good meaning to doe for the beſt, how hainous ſoeuer you make the matter: God bee mercifull to vsus; if I ſhould not doe thus, there were no liuing in this world, but to be vndone and laughed at for a preciſe foole. This and much more might Saul hauehave anſwered to Samuel; which anſwere would hauehave been as good, as an aprone of Figge leaues to couer his nakedneſſe.
They that are truly penitent indeede, take none of theſe courſes when they are humbled before the Lord, or before men, to make confeſſion of their ſinne; they doe it after a much differing▪ yea after a cleane contrarie faſhion. When their hearts are wounded and ſtricken thorow with godly ſorrow for ſin, there need no great vrging nor inforcing of them to make their humble confeſſion and acknowledgement of them; they are neuer well till that is done; their hearts are ſo oppreſſed and filled with ſorrow within, that they are as if they ſhould burſt, till after this manner they hauehave ſ…ught to eaſe them; they ſtay not alwaies the extremitie, vntill by ſome outward iudgement, the confeſſing of their ſinnes be extorted from them; it is enough that the greatneſſe and heinouſneſſe of their ſins is ſet before them, and made knowne vntounto them, and that there by they hauehave offended God, their hearts being conuinced of them, and ſmitten with remorſe and griefe for the doing of them: this is found ſufficient, without the enforcement of further terrour and feare of puniſhment, to bring them on their knees before God, yea, and before men alſo, when there is iuſt cauſe for them ſo to doe, to make their free and humble acknowledgement of their ſinnes, and to craue earneſtly the pardon and forgiueneſſe of them.
And in the confeſſing of their ſinnes, they doe not mince the matter, to make their ſinnes either fewer or leſſer then they are; they ſeeke not excuſes, pretences and cloakes to couer their ſinnes, and to ſhift of the blame and fault from themſelues to lay it vponupon other men: but they diſcouer all their ſinne, and lay them open to the full; they ſeeke not how to extenuate, but rather how to aggrauate the faults that they hauehave committed; they leaue other men, and take the blame vponupon themſelu…, and lay the burthen vponupon their owne ſhoulders: There are none ſo hard and ſeuere vntounto them, as they are vntounto themſelues, in making the moſt and worſt of their ſins, and paſſing out the ſharpeſt ſentences and cenſures againſt themſelues aboue that any others would euer doe; they comming to take the ſcantling of their owne ſinnes, doe ſet them vponupon the tenter-hookes, to draw them out to the full and furtheſt length and breadth that they can extend vntounto; yea, they ſtraine them many times ſo hard, that they doe reach them beyond the true extent of them: and doe make them greater, then either God himſelfe, or man would doe. There are none hauehave been ſo humbled; none that hauehave thought ſo meanely and baſely of themſelues, or that hauehave caſt themſelues downe ſo low in the ſight of their ſinnes, and conſcience of their vnworthineſſe, as hauehave done ſome of Gods moſt worthie and excellent ſeruants; as it is plaine to be ſeene by the Scriptures. Agur (Prou. 30. 2)Prou. 30. 2. ſaith of himſelfe, Surely I am more fooliſh then …ny man, and hauehave not the vnderſtanding of man in me. Now it is ſure Agur was a wiſe man, and a holy man, yet he thus meanely conceiueth and ſpeaketh of himſelfe. So the Apoſtle ſpeaketh of himſelfe, that he was of all other the greateſt ſinner, 1. Tim. 1. 15: and yet anſwering for himſelfe before1. Tim. 1. 15. Acts 23. 1. the Iewes and High Prieſt, Acts 23. 1; he ſaith, Men and brethren, I hauehave in all good conſci…nce ſerued God vntounto this day. Doubtleſſe no other godly and wiſe man liuing in thoſe times, and knowing theſe men, would euer hauehave giuen ſuch a hard ſentence of either of them.
Queſtion. The queſtion then from hence may be, how farre a man may amplifie his owne weaknes & vnworthines, without preiudicing ye truth. Anſwere. For anſwer hereunto, we are to know, that as an act of iuſtice, differeth from an act of charitie, ſo the ſentence of iudgement differeth from the ſentence of affection and ſenſe: an act and deed of iuſtice wee know muſt goe by a ſtraight thread, without ſwaruing any way at all: but an act of charitie hath latitude or breadth, as the health … a mans bodie hath, and the Zodiack Circle in the heauens, within the extreame whereof, the Moone is neuer out of her right courſe, though ſhe moue not euer with her Center vnuariably vponupon the ecclipticke line. Now in the practice of repentance, which is an immediate act of the affections, men may according to their feeling make their faults, and the reuengement thereof with the moſt, rather then with the leſt, and yet be within the compaſſe of the truth of their conceiuing and feeling, though beyond the extent of the truth of their ſins in themſelues exactly conſidered; according to the practice of Zacheus, Luke 19. 8.who, repenting of his getting goods vniuſtly, ſaid, he would giuegive half of his goods to the poore: which thing, though an act of repentance will allow a man to doe, yet an act of ſtrickt iuſtice and iudgement will not deſigne and inioyne a man to doe ſo much. Zacheus repenting ſaid, If he had done any Leuit. 6. 5.man wrong, he would reſtore him fourefold; which was more then the Law would hauehave required. An indifferent and vpright Iudge comming to iudge betweene two ſinners, muſt iudge according to the truth of things, neither more nor leſſe: but a repentant perſon comming to iudge of himſelfe, hee iudgeth with the hardeſt, according to the truth of that he doth conceiue and feele to be in himſelfe: ſo in the act of charitie, a man thinketh beſt of others, and worſt of himſelfe, as wee ſee in the Apoſtle (Rom. 7. 24.) who in true ſorrow for his ſinne, cryeth out of himſelfe,Rom. 7. 24. expounded. as of a moſt wretched man, foreign, the word is a double compound, vſed when one would moſt diſgrace a man: now we know the Apoſtle had not committed any ſo hainous a ſin after his conuerſion; for in his apologie for himſelfe, Act. 23. 1. he ſaith, that in all good conſcience he hath ſerued God vntounto that day: and 2. Cor. 1. 12. he ſaith, that that was his reioycing, euen the teſtimony of his conſcience; that in all ſimplicity and godly pureneſſe he hath had his conuerſation in the world, &c. Now according to this preſident ſet before vsus, in that which was thus done by this bleſſed Apoſtle, is the courſe and practice of true conuerts, that are throughly humbled, and caſt downe with ſorrow and griefe for their ſinnes: there is none that will thinke more meanly of them, nor any that will cry out more loudly againſt them, then they will thinke meanly and abiectly of themſelues, and cry out with a note higher, then they that are loudeſt againſt them for their vnworthines and euill doing. AndQui ſibi diſplicet in vitijs, deo placet. Bernard. indeed the more abiect that any true penitent ſeruant of God is in his owne account, ſo hee ende in faithfull humility, and not in ſtubborne deſperation, it is the better. And ſo much may ſerue to hauehave been ſpoken for ſhewing ſome differences betweene the confeſſion of ſins made by hypocrites, and thoſe that are ſound conuerts, and true penitent perſons.
Now as touching confeſſing of ſinnes in geneall, whenConfeſſion in generall. we are brought vponupon our knees before the Lord, to confeſſe & acknowledge our ſins vntounto him; though we may be ſpecially moued thereunto, by ſome one, or ſome few later groſſe and grieuous ſinnes committed and fallen vntounto by vsus; yet is it meet that we reſt not alone in the conſideration of that one, or thoſe few ſinnes ſo lately committed; but by meanes thereof to take occaſion to find out our other ſinnes alſo, and them all (if we could) by which in former time we tranſgreſſed and offended; that all may be repented of, and wee the better humbled for them. As when one lighting a candle to goe ſeeke ſome one thing that he miſſeth, by meanes of that light, and ſeeking, doth finde another; yea (many times) many things that were ouercaſt, and (in a manner) quite forgotten. As a worthy man hath wiſely obſerued out of the practice of Dauid, that being checked by Nathan for one groſſe ſinne lately committed, and by him done, he comming to make his repentance for it, thinketh of more, and neuer reſteth till he come to the root of all, to be humbled for his Originall ſinne, as well as for his actuall; Pſalm. 51.as in that penitentiall Pſalme compoſed by him is euident to be ſeene: ſo is it meet, that when (by meanes of ſome groſſe ſinne lately or laſtly committed) our conſciences are ſo wounded, and our hearts ſo pierced and ſmitten thorow with ſorrow and griefe, as there is no abiding for vsus longer to deferre and put of our repentance, and humbling of our ſelues before the Lord for making our peace with him, that wee take occaſion therefrom to ſuruay and ouerlooke all our wayes; to caſt ouer the day-booke of our whole life, to ſee what Items the Lord hath againſt vsus, and what arrearages we hauehave runne into, by our tranſgreſſing his moſt righteous lawes, and to goe ſo farre backe in ſearching and trying our wayes, and Iob 14. 4. Pſal. 25. 7.well conſidering them in our hearts, (according as the Lord willeth vsus to doe by the mouth of his Prophets, Lam. 3. 40. Hag. 1. 5. 7.) vntill we come with Iob, and Dauid, to bewaile the very ſinnes of our youth, and to aske mercy for them; yea, vntill we come to the head ſpring and fountaine of our Originall corruption; and to gage the very belly and wombe of ſin in our firſt conception; and ſo acknowledge that, with all the reſt, vntounto God, as particularly as we can; labouring to breake our hearts for them all ioyntly and ſeuerally, that ſo our hearts may fall into the more pieces, there being the more ſtroks giuen to the ſame, by the more ſinnes we can remember to hauehave been committed by vsus, vntill our hearts may be ſo ſmitten and ſo contrite, that they may be as if they were grownd euen to duſt and powder: for the which purpoſe we muſt narrowly ſearch and ſift our ſelues, vntounto the which courſe the Prophets hauehave ſo much, and ſo often called Gods ſeruants by their earneſt exhortations, Zeph. 2. 1.
Now albeit we be willing to take knowledge of allOf ſpeciall ſins. our ſinnes in generall, yet are wee moſt to humble our ſelues, to aske mercy, and ſeeke reconciliation for our ſpeciall ſinnes, whereof we are guilty, if we can geſſe which they are that God hath chiefly in chaſe, and for which he moſt purſueth vsus by his iudgements, for ſtill retaining of them. For commonly men that could bee contented that all their ſinnes might die with the leane cattell ſlaine by Saul, yet hauehave they ſome one or two fat ſinnes, which1. Sam. 15 9. they would as faine ſpare, as Saul did the fat beaſts and Agag the King. There is no gift of God giuen to many men that is ſo deare vntounto them, but there is ſomething forbidden by God, that is in like ſort as deare to them as that is, and as loth to be parted from. Herod would notMat. 14. part with his darling ſinne: but God when he hath ſinne in chaſe, and purſueth men with his iudgements, becauſe they will ſtill retaine thoſe ſinnes, will neuer giuegive them ouer, no more then Ioab purſuing Sheba the ſon of Bichri, 2. Sam. 20.did giuegive ouer his purſuit vntill the traitors head was throwne ouer the wall vntounto him. Gods iudgements are as his armies of ſouldiers, that doe purſue vsus for our ſins: wee are to bee as wiſe therefore for making peace with God, as was the woman with Ioab in Abel, by whoſe counſellVerſ. 22. the traitors head was cut off, by cutting off the heads of all ſuch our ſinnes, and caſting them away ſpeedily from vsus, that God may ceaſe any further to purſue vsus with his iudgements for them. There are alſo ſome ſinnes moſt ſpecially aimed at, as chiefe in the treaſon, which God will ſee ſpeciall execution to be done vponupon, before euer he will giuegive vsus ouer: their heads are to bee cut off in time, and they moſt ſpecially to be throwne out hy humble confeſſion and pardon craued for them. We are therfore to be moſt heedfull in obſeruing our chiefeſt infirmities, our ſtrongeſt corruptions, our commoneſt and moſt maſterfull ſins that hauehave foiled vsus moſt, and into which we are moſt in danger ſooneſt and ofteneſt to fall; to acknowledge them eſpecially vntounto God, as bewailing them moſt, with deſire to hauehave mercy for them, and power againſt them, euer keeping a vigilant eye open ouer our greateſt frailties, that we may be moſt humbled for them before the Lord, moſt afraid of them in our ſelues, in regard of our knowne weakneſſe; and labour to arme our ſelues the better, and to make ouer ſelues the ſtronger to deale with them, and to wraſtle againſt them; both for the throwing them out of vsus, when they are got in; and for the keeping them out when they are once expelled and gone. For as one ſaith well, they that are the beſt men of warre againſt all the vanities and fooleries of the world, doe alwaies keepe the ſtrongeſt guards againſt themſelues, to defend themſelues againſt themſelues, from ſelfe-louelove, ſelfe-eſtimation, ſelfe-opinion, and ſuch other home-bred ſinnes.
In confeſſing of ſinne, beſide the variety and multitudeQuality of ſins. of our ſinnes, which thus are to be ſearched out, the quantity and quality of ſinne is to be waighed and conſidered, to the end our humiliation may bee thereby the better furthered.
And firſt, for the finding out the heauineſſe and waightineſſe of our ſinnes, wee are not to doe as they, that, comming to waigh gruffe or maſſie mettall, bring great ſcales, and leaden and great iron waights; but wee are to waigh them in the tryed ſcales and waights of the Sanctuarie, that are as the waights wher with men weigh gold, that will ſhew what is wanting, though it were but the waight of a dramme, graine, or leſſe. The cauſe why we vnderualue ſinne, is becauſe we take out our owne waights to waigh it by; which are as waights of leade; if things be not ſomwhat exceſſiue heauie, wee cannot perceiue or find any great want or difference with them. But nothing is little, nor lightly to be accounted of, that is committed againſt the great Maieſty of God, the price of Chriſts redemption, the couenant that we hauehave made in Baptiſme, by the cōmitting whereof we are made couenantNihil leue quod praeponderatur mundo. breakers, and as periured perſons. That cannot be accounted light, that is able to waigh againſt, and to outwaigh the whole world, and ouerthrow it too; as we know ſinne hath done: one iot of Gods Law is more eſteemed by him, then all heauen and earth is beſide. We know what the Pſalmiſt ſaith of men, yea and of men in their beſt eſtate, how by ſin they are made ſo ſubiect to vanitie, as if they ſhould be laid in the ballāce, they would be found lighter then vanitie it ſelfe: and if the Lord ſhould hold the ſcales, and put a ſinner into the ballance, though weighed but with the leaſt ſinne that euer can be commmitted; yea though without any actuall ſinne at all, no more being put in than his bare Originall corruptin; as let it be an Infant newly come into the world, and not yet a day old, he would be found not to hold waight in the Lords ballance; and therefore the ſentence of Gods iuſtice paſſing out againſt ſuch an one would be ſo heauie, as would make manifeſt the waightineſſe of his ſinne; for therby he would not only be thruſt downe from the throne of an earthly kingdome, as was Balthazar, Dan. 5.but of the euerlaſting kingdome of heauen, but alſo preſſed downe into endleſſe torment, and moſt wofull condemnation in hell. Let no man then account of that to bee light, which is able to ſinke and waigh down any vnderunder it into vtter deſtruction, and euerlaſting confuſion; which the leaſt ſinne in the world is able to doe.
As for the quality of eueryevery ſinne, there is as great difference betweene ſinnes and ſinnes, as betweene moats and beames; hundreths of pence, and thouſands of tal…nts; betweene fifties and fiue hundreths, in our reckonings & accounts. Yea, euen the ſame ſinne againe and againe committed multiplyeth, according to that order which is in cyphering; where that figure which in the firſt place ſtandeth for ſingle, in the ſecond place is ten times as much, in the third place an hundreth, in the fourth a thouſand, and ſo infinitely encreaſing by tens, hundreths, and thouſands, according to the order of the place wherin it ſtandeth. The ſame ſinnes by circumſtances are greater in one then in another, according to the differences of mens perſons and places. Sinnes are greater in publike perſons, then in priuate; in ſuch as hauehave knowledge, then in them that are ignorant: the white haires of old men, doe make their ſinnes a great deale the blacker: and this, that men ſinne in the cleere light and ſunſhine of the Goſpell, ſetteth them vp to a farre higher degree of wickedneſſe, and of iuſt condemnation, both before God and man, then if they had done the ſame wickedneſſe in the night of ignorance, and times of darkneſſe. Sinnes of wilfulneſſe, are aboue ſinnes of weakneſſe: but if there be any one ſinne to be named more dangerous then another, it is ſecurity, hardneſſe of heart and impenitencie: all other ſinnes, through faith and repentance, may be pardoned: this onelyonly is the killing ſinne, which if it be not preuailed againſt, will neuer be forgiuen, neither in this world, nor in the world to come: for except you repent, (ſaith he that ſhall bee the Iudge of all the world) you ſhall all likewiſe periſh, Luk. 13. 3. Neither doth that impardonable ſinne againſt the holy Ghoſt otherwiſe kill, but for that it is accompanied with finall impenitency: for though God in himſelfe be infinite in mercy, yet hathHeb. 6. 6. he ſet markes, marches, and limits, how farre, and not beyond that, to ſhew mercy to men, that they may feare and tremble to offend and proceed in ſinne.