The True Convert, Exposition · Verse 21
Text. Ʋerſe 21.VERSE 21. And the ſonne ſayd vntounto him, Father I hauehave ſinned againſt heauen, and in thy ſight, and am no more worthy to be called thy ſonne.
THere are ſome who ſay and doe not, and ſome that doe and ſay not, but he doth both: whence learne this in generall;
Doctr. True repentance will manifeſt it ſelfe. Rom. 10.10. 2. Cor. 4.13.Where, there is true grace, there will be a manifeſtation of it, both by deed and word. With the heart man beleeueth vntounto righteouſneſſe, and with the mouth confeſſion is made vntounto ſaluation, ſayth the Apoſtle. And againe in another place he thus ſayth, I beleeued and therefore hauehave I ſpoken. We alſo beleeue, and therefore ſpeake. See one example amongſt many that might be brought,Act …9.18. to proue this; In the beleeuers of Epheſus, it is ſayd of them, that they confeſſed, and ſhewed their deedes; As they had true grace, ſo they made it manifeſt both by ſpeaking and doing.
The reaſon is, becauſe the grace of Chriſt is eueryevery whit as large as the ſinne of Adam: Reaſon.And as there is no part,2. Theſ. 5. or power of ſoule or bodie, but is corrupted, ſo there is no part or power of ſoule or bodie, but is in part ſanctified: and howeuer this power of Gods ſanctifying ſpirit appeares not alike, euidently in eueryevery part, yet hath eueryevery part and particle his ſeaſoning with grace. Looke then as corruption doth ſhew it ſelfe in eueryevery member (as hand, tongue, eye, eare, feet, &c.) ſo will Vſe 1 grace alſo, where it is truely wrought.
Reproofe of two ſorts. 1. Hypocrites.This then ſerueth, firſt, for reprehenſion of two ſorts of people: firſt, Hypocrites, who ſay but doe not, and ſecondly, Nicodemites, who doe, but ſay not: For the firſt, they fry in words, but freze in deeds; talke by ells, but worke by inches; they confeſſe faire, but practiſe foule: their workes and words differ, as it is to be ſeene in ſome tap houſes, where the walls ſhall hauehave ſober ſentences on them; as feare God, honour the King, watch and pray, be ſober, &c. When there is nothing but drunkenneſſe in the roomes. What was ſaid of Iulian the Apoſtata, may be ſaid of theſe; they hauehave a buſie tongue, but a lazie hand. With theſe kinde of painted Sepulchers, is our Church peſtered, it were well, if they would once learne eyther to be as they profeſſe, or profeſſe to be as indeede they are: But I hauehave ſmall hope to preuaile with theſe, and therefore I will ſpare my breath,Second ſort, Nichodemites. and come to the other ſort, and they are our Peter like profeſſors, Nicodemites, who thinke it ſufficient, if they beleeue wel, though they confeſſe nothing at all. We hauehave many that liue in the boſome of our Church, who carry themſelues ſo cloſely, that a man may be acquainted with them many yeares, yet not know of what Religion they are of, they may be Atheiſts, or Papiſts, or Brownists; a man cannot tell by their profeſſion. If they be Chriſtians, a man had need be told ſo, for it doth not appeare by their workes and actions. Looke what courſe the fooliſh Painter doth take with his ill-fauoured pictures, writing vnderneath their names, as, this is a Beare, or this is a Lyon, that ſo all may know them; the ſame courſe had we need to take with theſe, that they may be knowne to be beleeuers and profeſſors. But let ſuch know, that had they true grace, it would breake forth like fire,Iere. 20.9. after it hath beene long kept in, and diſcouer it ſelfe both by deedes and words. Grace will find vent firſt or laſt, where euer it be, and manifeſtly declare, and make it ſelfe knowne both by hand and tongue.
Secondly, let this teach vsus, to make manifeſt the graces Vſe 2 God hath beſtowed on vsus, and openly to profeſſe it. Trees of Gods planting hauehave both leaues & fruit, leaues are for a medicinable vſe, and therfore may not be wanting. Remember the words of Chriſt, and conſider of them,Matth. 10.32. Whoſoeuer ſhall confeſſe me before men, him will I confeſſe alſo before my Father which is in heauen. But whoſoeuer ſhall denie me before my …ther, him will I alſo denie before my Father in heauen. Be not then aſhamed of the profeſſion of godlineſſe, vnleſſe thou wouldſt hauehave Chriſt to be aſhamed of thee at the laſt day.
Now wee come more particularly vntounto the words, which are a Confeſſion of ſinnes made by this Prodigall vntounto his father.Diuiſion of the Text. Wherein obſerue; Firſt, the matter of his Confeſſion, I hauehave ſinned. Secondly, the circumſtances; as firſt, to whom, viz. to his father: ſecondly, the manner how:
And that was with
Exaggeration, Againſt heauen, &c.
Humiliation, And am no more worthy, &c.
Queſt.But why doth this Prodigall leaue out that ſame latter clauſe, which hee did purpoſe to vſe, verſe 19. make me as one of thy hired ſeruants: heere he confeſſeth his ſin, but craues no pardon.
Anſw. 1 Some are of iudgement, that it was not omitted, though they be not heere recited by the Euangeliſt;Maldon. in loc. for it is vſuall in Scripture, when any thing is repeated, which formerly hath beene ſaid, to omit ſomething of what formerly was ſpoken.
Anſw. 2 Or ſecondly, his heart might bee ſo ſurcharged with greife, as that his words might faile, his paſſions (happily) drunke vp his ſpeech, and made that imperfect. So ſweet a harmony might bee betweene his heart and tongue, a broken heart, and a broken prayer.
Anſw. 3 Or laſtly, his father might interrupt him, and cut off his ſpeech, with his haſty calling vponupon his ſeruants. And ſo much may the word but, in the next verſe ſeeme to imply.
Theſe may bee the reaſons. Now to come to ſome Inſtructions.
And firſt, in that the Prodigall maketh a confeſſion of his ſinne: we may hence learne:
Without confeſſion there is no remiſſion. Doctr. Confeſſion neceſſary before remiſſion.Whoſoeuer would hauehave pardon and forgiueneſſe of ſinnes from God; muſt bring them in an acknowledgement and hearty confeſſion, before him.
Now (for the further explanation of this point) wee are to know that there is a two-fold confeſſion:There is a two-fold confeſſion. Ciuill; and that is of two ſorts.
Ciuill, and
Religious.
Ciuil confeſſion is either
Publique, or,
Priuate.
Publique,1. Publike. Ioſ. 7.19, 20. is that which is made before a Iudge or Magiſtrate by malefactors, ſuch a kinde of confeſſion was that which Achan made, when he was examined before Ioſua.
Priuate,2. Priuate. Gen. 20.7. is that which is made by one man to another, for ſome treſpaſſe done, or wrong offered. Thus Abimelech was willed to confeſſe to Abraham, the wrong that he had (though vnwittingly) offered. With this kinde of confeſſion we hauehave not now to doe.
Religious confeſſion is that which is made to God,Religious confeſſion; which is either publike, or priuate. as a part of his worſhip; and with this wee hauehave now to deale.
And it is either
Publique, or,
Priuate.
That is publique,Publike confeſſion is either generall or particular. which is made in the publique aſſemblies. And that either Generally, by the Miniſter with the whole Congregation: or elſe Particularly, by ſome one man before the Congregation.
This generall confeſſion,Generall confeſſion is, Ordinary. which is thus made by the whole Congregation together, both Miniſter & people,
Is
Ordinary, or,
Extraordinary.
Ordinary, as at vſuall times and common aſſemblies, as that of Aaron, Leuit. 16.21.who was commanded to lay his hands vponupon the liue Goat, and confeſſe ouer him all the iniquities of the children of Iſrael.
Extraordinary.Extraordinary; As in time of ſome great and generall calamity:Ioel 2, 15.16, 17 Ezra 9 5. N…h…m. 9.2. Such was that Ioel 2.15, 16, 17. which the Preiſts & Miniſters of the Lord are willed to make, and that which Ezra and Nehemiah did make vntounto the Lord.
Particular confeſſion: what it is.The Particular confeſſion is that, which is made by one man particularly before the whole congregation, for ſome publique and hainous ſinne, or ſinnes, by him committed,2 Cor. 2.6. that ſo the Church might bee ſatisfied, which is by him offended; and ſuch a confeſſion was that of the inceſtuous perſon, 2 Cor. 2.6.
Priuate confeſſion; what it is, and when to be vſed.And thus we ſee what this publike Confeſſion is, now for the priuate; which is, when the fault is confeſſed priuately; and this muſt then be vſed, when the ſinne is priuate:
This alſo may be made to
God, or,
Man.
To God; and that either in
Generall, or,
Particular,
Generall: and how. Ezra 9.6, 7, 8. Iſa. 59.12. Iſa. 59.12. Particular: and how. Iſa. 59.13.In Generall, as when a ſinner doth onelyonly in generall manner confeſſe that he is a ſinner, that hee hath offended God, and done wickedly: ſo did the Iewes confeſſe; Our tranſgreſſions are multiplyed, &c.
In Particular, when there is an acknowledgement of particular ſinne…, which we are guilty of. Thus did the Iewes alſo in the place before quoted, where they confeſſe and ſay; In tranſgreſſing and lying againſt the Lord, and departing away from our God: ſpeaking oppreſſion and reuolt, conceiuing and vttering from the heart words of falſhood. Ezra 9.2.So did Ezra, who acknowledged in the behalfe of the people, their ſpeciall ſinne of marrying ſtrange wiues.
Priuate conf…ſſio… vntounto man, a…d in what ca…e.To Man alſo, may priuate confeſſion be made, as in trouble of conſcience to finde peace: when ſinne lieth heauy vponupon the ſoule, and clogs the conſcience, notwithſtanding confeſſion hath beene made vntounto the Lord, then may a man make knowen his griefe to another in priuate, and voluntarily confeſſe (either to his Paſtor, or to ſome other diſcreet and faithfull Chriſtian, who is able to counſell and to comfort him, to pray with him, and for him, vntounto God, that ſuch or ſuch a ſinne doth trouble him, according to S. Iames his councell,Iames 5.16. Confeſſe one to another, and pray one for another.
Thus we hauehave ſeene the ſeuerall kindes of confeſſion, now hee that is truely penitent, will not ſticke, neither may he ſticke to make confeſſion, according to the nature of his ſinne: if it bee publique, his confeſſion muſt be publique; if priuate, his confeſſion may bee priuate. Thus muſt he confeſſe, if hee would hauehave forgiueneſſe, as may be prooued by many examples in Scripture.
Publike examples wee hauehave in Nehemias making a large confeſſion of his and the peoples ſinnes.Neh. 9.5, 6, 7. Ezra 9.6, 7. Dan. 9.5, 6, 7. So in Ezra and Daniel, who in the behalfe of the people confeſſe that Iuſtice belongeth vntounto God, but ſhame and confuſion to themſelues: Hereunto may bee annexed the example of the Niniuites, Ionas 3.8, 9. Matth. 3.6.who openly confeſſed their ſins to God. And of the people who came to Iohn the Baptiſt to be baptized of him.
Preſidents alſo for this priuate practiſe wee hauehave many:2 Sam. 24.10. Dauid confeſſeth & bewaileth his folly in numbring of the people; his adultery with Vrias wife; his murder in cauſing her innocent husband to be ſlaine, & for theſe hee is content (if I may ſo ſpeake) to doe penance eueryevery Sabbath day in our Congregations,Pſal. 32. Pſal. 51. where his Pſalmos are preached, read, heard, ſpoken of, and ſung; for in how many Pſalmes hath hee recorded his offences with his owne hand, that all Gods people might take notice of his fals, and be warned that they commit not the like offences. The like confeſſion is made by Paul of his miſled life in the time of his vnregeneracy,1 Tim. 1.13, 15. I was a blaſphemer, and a perſecutor, and an oppreſſor, &c. and confeſſeth himſelfe to be the greateſt amongſt ſinners.
The reaſons of this point are theſe; firſt, God cannot Reaſon 1 in iuſtice forgiue, except wee make our confeſſion vntounto him.1 Ioh. 19. If we confeſſe our ſinnes, he is faithfull and iuſt to forgiue vsus our ſinnes (ſaith Saint Iohn). But if there be no cō feſſion, then there is no promiſe: How can God then without violating his truth ſhew mercy vntounto ſuch? and therefore ſaith Salomon, Pro. 28 13.Hee that hideth his ſinnes ſhall not proſper: but who ſo confeſſeth and forſaketh them ſhall hauehave mercy. Such a one then as doth thus confeſſe, may looke for mercy and none els.
Reaſon. 2 A Second reaſon is, Becauſe there is no ſound repentance for ſinne, where there is no true confeſſion of ſinne. For the inward ſight of ſinne would open our mouthes, and cauſe vsus to confeſſe it. When the heart is pricked, words will breake forth, the tongue cannot forbeare: As we ſee in Dauid, who ſo ſoone as his heart ſmote him for numbring of the people cryed out.1 Sam. 24.10. I hauehave ſinned exceedingly in that which I hauehave done. Thus, out of the abundance of the heart will the tongue ſpeake as Chriſt ſaith.
Theſe may be the reaſons.
The vſes follow.
Ʋſe. To reproue ſuch as doe not confeſſe.And Firſt (ſeeing this is ſo, That whoſoeuer would hauehave pardon of ſinne muſt confeſſe the ſame.) This ſerueth to reprooue ſuch as looke for pardon on Gods part, but will bring no confeſſion for their part. And there are diuers ſorts of theſe.
Firſt ignorants.As firſt all ignorant ones: For how can theſe confeſſe ſinne truly who know not what ſinne is: They hauehave neuer had a ſence nor feeling of it, and can ſuch bewaile it? True it is they will confeſſe in generall they are ſinners as others are, and God forgiue them; but yet there ſinnes neuer trouble them, nether hauehave they any feeling of what they ſay. Let ſuch know as are yet in …gnorance, that there eſtate is fearefull; for there is no hope of pardon, till we make confeſſion and that we cannot doe vntill the Lord open our eyes to ſee our ſelues.
Secondly concealers.A Second ſort to be reproued; Are ſuch as doe conceale their ſinnes. Theſe hauehave knowledge of them, and do feele the burden, yet are loath to vtter them, and aſhamed to confeſſe them. But here is ſhame miſplaced: Where it ſhould not be there it is, and where it ought to be there it's wanting; God gaue ſhame for ſinne, & boldneſſe for confeſſion; But (here is that ſaying true) The Diuells in't For the matter is ſo inuerted, that when ſinne is committed ſhame is abſent; but when ſinne ſhould be confeſſed then ſhame is preſent. It's ſtrange me thinkes, that men ſhould be bold and audatious in committing euill, in the view of the whole world, and yet will hauehave none to know them to be penitent for their faults: This is a baſhfull diuell; caſt it forth, And if ſhame will moue you, then be mooued with the greateſt ſhame; for whether is it a greater ſhame, to confeſſe ſinn before the Angells and the whole world, God ſitting in his iudgement ſeate to condemn it, or before man God ſitting in his mercy ſeate to pardon it? For confeſſed it muſt be either here or here after. In the meanetime know, thou hideſt mercy from thy ſelfe, but not thy ſinnes from God, who knoweth them (and except thou doſt confeſſe) will one day Set them in order before thy eyes, Pſal. 50.21.to the horror of thy ſoule.
A Third ſort are ſuch as doe excuſe them.The third ſort are excuſers. They will not altogether conceale and hide, but they will ſhift it off; and lay the fault on others. This corruption is (within a day) as old as Adam, who poſted of the matter from himſelfe vntounto his wife.Gen. 3.12. The woman that thou gaueſt me ſhee gaue me of the tree. And ſo the woman after his example, laies the blame vponupon the ſerpent; The Serpent beguiled me and I did eat.
This milke wee hauehave ſucked from our great Graund-mothers breaſt, and are growne as skilfull in it as they themſelues were; we can excuſe and poaſt off ſinne, and lay the blame on others; wee are growne expert at it; Sometimes the Starres ſhall be in fault, I hauehave done badly, but it was my deſtinie, ſurely I was borne in an ill houre: Otherwiles the Times ſhall beare the blame, this is not well I muſt indeed confeſſe, but the times are bad wherein we liue, we can doe no other, God helpe vsus, O… vponupon this wicked world; They are well that are with God, and thus we daube vp the matter: When the Apoſtle vſeth this as an argument to make vsus more watchfull,Epheſ. 5.16. In redeming the time becauſe the dayes are euill. Sometimes we blame ill companie, and lay the fault on them: But for ſuch a company I had not done thus or thus. This is Tyburne language common in the mouths of theiues, Oh that I had neuer ſeene his eyes, I would I had neuer known him, & thus we ſhift the matter from our ſelues. And many there are that doe not ſticke to lay the blame on God; It was Gods will that I ſhould doe thus or thus. But let all theſe know, that ſo long as they thus ſeeke to excuſe their ſinnes, and lay the fault on others, they are farre from that ingenuous confeſſion, which muſt be made before remiſſion and forgiueneſſe can bee obtained.
A fourth ſort are deniers of ſinne. 2 Kin. 5.25. Acts 5.3.A fourth ſort are ſuch, as doe denie their ſinnes, and will not at all acknowledge them; if they be told of them yet they will out-face it. Such a one was Gehezi; Thy ſeruant went no whether. And of the ſame brood were Ananias and Saphyra, who made no bones of lying to the holy Ghoſt: many ſuch we hauehave amongſt vsus, who hauehave great skill in this art of deniall, reproue them and they will out-face it: take them in the manner, yet they will denie it: or if they be brought to confeſſe any thing, it ſhall be this; That, the firſt time of their taking, was the firſt time of their ſinning.
A fift ſort are defenders of ſinne.A fift ſort to be reprooued, are thoſe that with a brazen face, and whoriſh forehead, will defend their ſins. Drunkenneſſe, that is good fellowſhip, and theyle maintaine it. Pride, is but handſomeneſſe; and how would you hauehave them goe? Fornication, a tricke of youth, and the beſt are enclined to it. And as for Swearing, they hope they may ſweare, ſo they ſweare truly: Thus is worldlineſſe, vſury, oppreſſion, maintained and defended: Theſe are farre from confeſſing ſinne,Culpa cum defenditur, geminatur. when they thus defend it, and ſo double it: and as they are farre from confeſſion ſo are they alſo farre from remiſſion. Theſe doe but feed themſelues with wind, while they hope for heauen.
And a laſt ſort, are ſuch, as bragge and boaſt of their lewd courſes, yet will not ſticke to ſay, they looke for heauen as well as any. Theſe can make themſelues merry with their drunkenneſſe, and whoredomes, thefts, and murthers. They will confeſſe, they did ſuch, and ſuch a vilany, at ſuch a time, and in ſuch a place. But this confeſſion is rather a profeſſion, and committing them afreſh; and ſhall theſe finde mercy? Certainly a man need no great skill to read theſe mens doomes; for, except the Lord giuegive them a great meaſure of repentance, the very blackneſſe of darkneſſe is reſerued for them.
Thus then we ſee the error of all theſe, who make themſelues ſure of remiſſion, though they neuer bring their ſinnes into a confeſſion, but eyther conceale, or excuſe, or hide, or defend, or boaſt of their euill actions. Let theſe in time looke well about them; For though they make themſelues neuer ſo ſure of heauen, yet let me tell them, that this certaintie, is but a ſenceleſſe preſumption, which wil at length deſtroy their ſoules, if they bring not themſelues to this confeſſion, which God requires: And now for a ſecond vſe.
Is this ſo, that there is no remiſſion, where there is no Ʋſe. 2 confeſſion? Then let this admoniſh eueryevery one, that deſires to hauehave their ſinnes remitted, to ſee, that they bee truly and vnfainedly confeſſed. Conceale them not, hide them not, excuſe them not, defend them not, and aboue all, take heed of glorying in them. Seeke not with Achan to hide that curſed thing, it wil proue thy ouerthrow; Be not Secretary to the Deuill, it is no good office; conceale not that which God commaundes thee to make knowne. Sinnes that are ſmothered, will in the end feſter vntounto death: Remember remiſſion is promiſed, but vponupon condition of confeſſion; ſuffer, then, no ſinne to goe vnconfeſſed, which thou wouldſt not hauehave to goe vnpardoned. The onelyonly way to hauehave thy ſinnes couered is to vncouer them:Dum agnoſcit reus, ignoſcit Deus. the onelyonly way to hauehave them hid, is to reueale them. For, when man vncouers, God doth couer; when man condemnes, God will iuſtifie; when man accuſeth, God will pardon; But God will neuer cancell, what man doth conceale. Is thy offence publike? let thy confeſſion be ſo. Be not aſhamed of a needfull confeſſion, when God may be glorified by it. A ſincere heart will not ſtand vponupon termes of priuate reputation, much leſſe will dare to giuegive the price of a Harlot, for a ſacrifice for his ſinne; ſeeke not by money to buy out thy confeſſion, thou canſt hauehave ſmall peace in it: If thy offence hath beene priuate, goe to God in priuate, and humble thy ſelfe; giuegive not ouer confeſſing, vntill God hath ſpoken peace to thy ſoule, and giuen thee ſome aſſurance, that thy ſinnes are forgiuen thee.
Motiues.And to ſtirre you vp to the performance of this duty, conſider of theſe three motiues, (beſides what hath beene already ſayd.)
Firſt, it brings glory to God. Ioſh. 7.19 Bis Deum landamus, vbi pie nos accuſamus.Firſt, by thy confeſſion, thou bringeſt glory to God; his Name is honoured, when thy ſinnes are confeſſed: Thus ſaith Ioſua to Achan, My ſonne, giuegive, I pray thee, glory to the Lord God of Iſrael, and make confeſſion to him, and tell mee now what thou haſt done, hide it not from mee. Where we ſee he ioyneth giuing glory to God, and confeſſion of ſinne together.
Queſt. Anſw. How God is glorified by our confeſſion.But how is God glorified, when ſinne is confeſſed?
Many wayes; for in our confeſſions wee giuegive him; Firſt, the glory and praiſe of his truth, in acknowledging that to be true, which his word chargeth on vsus.
Secondly, the glory of his Iuſtice; by acknowledging, that if he ſhould puniſh vsus,Pſal. 51.4. and throw vsus into hell, wee had but our deſert; he ſhould doe vsus no wrong.
Thirdly, the glory of his Wiſedome; in that we acknowledge, no ſecret thing can be hid from him, but that our ſecret'ſt ſinnes are naked, and open before him.Heb. 4.
Fourthly, the glory of his Patience; in acknowledging his long-ſuffering, & forbearing of vsus,Lament 3.22. whereas he might hauehave executed Martiall Law upon vsus, and ſpeedily hauehave conſumed vsus.
Fiftly, the glory of his Power; in that we acknowledge there is no way to flie from him,Pſal. 139.7. but that the onelyonly way for pardon, is by flying vntounto him.
And laſtly, the glory of his MercieMercy, in that we hauehave hope, that he will pardon and forgiue vsus,Pſal. 32.2. and not impute our ſinnes vntounto vsus.
And thus we ſee, how the true and ſincere confeſſion of ſinne, doth ſerue notably to the ſetting forth of the glo…y of Gods name. How ſhould this, yea, how would this preuaile with vsus, if there were any ſparke of grace in our hearts? Thou that haſt a long time diſhonoured God by ſinne, make ſome part of amends this way, by thy humble and heartie confeſſion of it: Doeſt thou looke for glory from God? then ſee, that this way thou doeſt giuegive glory to God, honour him by heartie confeſſion, whom thou haſt hitherto diſhonoured by thy preſumption.
Secondly, conſider;Second motiue it bringeth confuſion to Sathan. Reuel. Confeſſion of ſinne brings confuſion to Sathan. Sathan is confounded, when ſin is confeſſed. His labour is to accuſe vsus night and day, and therefore is he called, The accuſer of the brethren: Now when we preuent him, and be the firſt accuſers of our ſelues, oh the foyle that we giuegive him then do we ſtop his mouth, that he hath nothing to ſay againſt vsus, nor wherewith to charge vsus.
And laſtly, conſider, it …gs peace to thy own ſoule,Third motiue, it brings peace to the ſoule. Pſal. 3….3. Verſe. 4. and quietneſſe to thy heart: See this in Dauid, ſo long as he kept cloſe his ſinne, and held his tongue, his bones conſumed, and his moyſture was turned into the drought of ſummer. He was night and day, as it were in Little-eaſe; he could hauehave no reſt nor quietneſſe,Verſe. 5. till he did acknowledge his ſinne, and confeſſe againſt himſelfe, his wickedneſſe to the Lord, and ſo he had the puniſhment of his ſin forgiuen. Looke then as a ſicke ſtomach is eaſed by vomiting,Quicquid conſcientiae ſtomachum grauat, totum, vemitu purae confeſſionis …uomere ne differas. Bern. ſo is a guiltie conſcience eaſed by confeſſion, and not before; deferre not therefore to take this vomit, if thou wouldſt hauehave eaſe.
Ʋſe 3 And ſo I paſſe from this to a third vſe, which is, for our direction: for, muſt confeſſion goe before remiſſion, then let eueryevery one looke that as they confeſſe, ſo they make an vpright confeſſion. Many hauehave confeſſed, yet found ſmall comfort: as, Pharoah, Saul, and Iudas, with many more; if therefore we would ſpeed better then they did, we muſt looke that our confeſſion be better then theirs was; See then that you obſerue diligently the true properties of it, and they are theſe;
Properties of true confeſſion firſt, it muſt be in particular, not by whole ſale. Ezra. 9. Neh. 9. Pſal. 51.4. 1. Tim. 1.13.Firſt, it muſt be Particular, and of ſpeciall ſinnes, and not by lump, or whole ſale: There muſt be a particularizing of thy faults, and a culling out of thy chiefe tranſgreſſions, and not content thy ſelfe with termes of generall acknowledgment. This hath beene the practiſe of Gods children continually. Ezra and Nehemiah when they make confeſſion, what ſpecialties doe they rip vp? into what particulars doe they deſcend? So did Dauid: this euill hauehave I done. Thus did Paul reckon vp his ſpeciall ſinnes, I was a blaſphemer, &c. It is not then ſufficient to ſay, I am a ſinner, God forgiue me; but there muſt be an acknowledgment of particulars, if we would hauehave God forgiue. To the Phyſitian thou wilt tell thy particular paines; in what part, in what manner, thou wert taken; and nothing ſhalbe concealed: but ſee thy folly here; Thou wilt confeſſe, that thou art ſicke, that thou art a ſinner, but there is all; as for thy ſpeciall ſins, God muſt find them out,Dan. 2. thou wilt confeſſe none; dealing with him as Nabucadnezer, with his inchaunters about his dreame; he had dreamed, but they muſt find what; ſo we are ſinners, but God muſt find wherein.
But who knoweth the errors of his life, who can remember all his former faults?Obiect.
Remember what thou canſt,Anſw. reckon vp thy ſpeciall euills thou knoweſt that thou haſt committed; and the Lord will be pleaſed to accept of a generall repentance, for the reſt as he did of Dauid.Pſal 19.12. A Second property, it muſt bee with the heart.
A Second property of true confeſſion is, that it be made with the Whole heart; Such a confeſſion as is fetched no furrher then from the mouth will neuer be reſpected: This lip-labour God hateth as a lame offering and maimed ſacrifice.
Thus did Ephraim confeſſe, and the poore Publican, …r. 31.18. Luke. 18.13.who ſmote vponupon his breaſt, and ſaid, Lord be mercifull to me a ſinner. Far from the heart are thoſe drowſie confeſſions which many make; but let ſuch know, that their cold confeſſion, will bring but a cold effect and fruit of conſolation in the end.
Thirdly, it muſt be freely and willingly, The Third property, It muſt be free. Confeſſio vt perfecta ſit, tria debet habere, ſcil. vt ſit voluntaria, nuda, et munda. Bern. Pſal. 32.5.and not extorted or inforced: Many doe confeſſe their ſins, but they are drawne to it (as we ſay) by head and eares; The anguiſh of their Soules, and horror of their Conſciences; the violence of ſome ſickneſſe, or ſome other iudgment, doth force them to it. But this is no free-will offering, and therefore not regarded: Perfit confeſſion muſt be voluntarie, and ſo was Dauids; I will confeſſe my ſinne, and ſo thou forgaueſt &c.
Fourthly, we muſt ſo confeſſe,The Fourth property with purpoſe to forſake. Vera confeſſio & vera penitentia eſt, quādo ſic paeuit…t hominem p…ccaſſ…, vt crimē non rep…tat. Ber. as that we alſo purpoſe to leaue and forſake: for otherwiſe Pharaohs confeſſion would be as good as ours; then doth a man truly confeſſe, when he leaueth thoſe ſinnes, which he hath made confeſſion of. We may not then confeſſe, as the Papiſts doe, who preſume to ſinne becauſe of confeſſion; nor as the Atheiſt doth, who confeſſeth ſinne in a brauery, purpoſing to liue in it; but with good Shecaniah, ſo confeſſe, as that we make a couenant to leaue and forſake thoſe ſins, which we make confeſſion of.Ezra. 10.23. The Fift property. It muſt be with hope of mercy.
Fiftly, it muſt be in Faith: As with the one eye we muſt behold our ſinnes, and the heynouſnes of them, ſo with the other eye we muſt looke vponupon the mercy of God in Chriſt: So are we to dwell on the meditation of our ſinnes, as that we forget not the riches of Gods grace. Wee may not then confeſſe, as the convicted theefe before the Iudge, who expects nothing but hanging: but as the ſicke man to his Phyſition, in hope of being cured. There is a confeſſion, which is the daughter of deſperation,Math. 27.5. as we ſee in Iudas, who confeſſed, I hauehave ſinned, and hanged himſelfe when he had done. Beware of that.
The Sixt property with praier for mercy. 2 Sam. 24.10.And laſtly, with confeſſion, Prayer muſt be added, and with the acknowledgment of our ſinnes, remiſſion muſt be craued. I hauehave ſinned exceedingly in that I hauehave done, (ſaith Dauid) therefore now Lord I beſeech thee take away the tteſpaſſe of thy ſeruant. He doth as well begg mercy & forgiueneſſe, as acknowledge his offence. But this did did not Cain nor Iudas: Though they made confeſſion of there faults,Gen. 4. they cryed not for mercy, and therefore receiued no comfort nor grace in time of neede.
Other properties there are neceſſarily required, as that it muſt be made with Exageration, we muſt aggrauate our ſinnes and not extenuate them; As alſo that it bee made, with humiliation, and only vntounto God, not to Saint or Angell. But theſe I am in the next place to handle, and therefore I paſſe them by here. See then that thy confeſſion be made in this right manner, that it may be acceptable and pleaſing vntounto God: Confeſſe not only in Generall that thou art a ſinner, but reckon vp thy ſpeciall ſinnes; ſay. Lord this and this hauehave I done; ſuch a word did I ſpeake, ſuch a fault did I commit; at ſuch a time, in ſuch a place to the prouoking of thy wrath, and that moſt iuſtly againſt me. And ſee that thou confeſſeſt with the heart as wel as with the tounge, that thou maiſt call God himſelfe for a witneſſe: Thou Lord who art the ſearcher of the heart and reynes, knoweſt that I confeſſe it with my ſoule, yea and that freely and willingly, without any extorting or enforcing, and with a full reſolution to forſake it hereafter. Pardon therefore oh Lord! pardon and forgiue. Pſal. 51.2.And according to the multitude of thy mercies blot out this my offence. Thus (or after the like manner) muſt thou come before the Lord and make thy confeſſion: which if thou doſt, aſſure thy ſelfe (for God hath engaged his truth vponupon it) that thou ſhalt obteine pardon and forgiueneſſe.
And in the laſt place, ſeeing this is ſo. That the ready Ʋſe 4 way to obteine pardon for ſinne is to confeſſe it; Then this affordeth great comfort to ſuch as are truely grieued and heartily ſorry for them, who are euer confeſſing and bewailing their ſinnes to the moſt high God; yea, ſuch ſinnes as none but their owne conſciences can checke them for, and are much grieued becauſe they can reueale no more. Let not ſuch bee too much diſcouraged, for aſſuredly, that ſinne that is truely confeſſed ſhall neuer be imputed: For God is faithfull and iuſt,1 Iohn 1.9. who hath promiſed, the word is gone out of his mouth, which he will neuer recall; he can no more denie it then denie himſelfe. Comfort therefore thy ſelfe, for the more thou confeſſeſt the better it is for thee; and how euer, in the Courts of men, confeſſion brings ſhame and puniſhment: yet in Gods court it brings a couer and reward.
Father.] Here we ſee to whom he makes confeſſion. It is not to the ſeruants, nor to his brother, but to his Father. Hence learne;
Confeſſion of ſinne muſt be made vntounto the Lord. Doctr. Confeſſion of ſinne is to be made to God. Pſal. 32.5. Dan. 9.4. Hoſ. 14.2.I acknowledged (ſaith Dauid) my ſinne vntounto the Lord. And ſo did Daniel, I prayed vntounto the Lord my God, and made my confeſſion, and ſaid, O Lord, we hauehave ſinned, &c. This is giuen the Iſraelites in charge, That they ſhould take vponupon them words, and turne vntounto the Lord. It is to God then, to whom we muſt turne, it is to him that we muſt confeſſe.
The reaſons are theſe.
Firſt, All ſinne is committed againſt God. True it is, Reaſon. 1 we may hurt and wrong men by our ſinnes,Becauſe all ſin is properly committed againſt God. and bring much damage both to the body and goods of others by the committing of them, as Dauid to Ʋriah; but the chiefeſt diſhonour is againſt God, whoſe law is broken and tranſgreſſed. And hence it was that Dauid did crye out,Pſal. 51.4. Againſt thee, againſt thee onelyonly hauehave I ſinned, and done euill in thy ſight. Now, if this be ſo, then am I to make confeſſion vntounto him him alone, hee being the party wronged, and againſt whom the chiefeſt diſhonour is.
Reaſon. 2 Secondly, God onelyonly can forgiue ſinnes, and none but he.God onelyonly can forgiue. Iob 34.31. It pertaineth onelyonly vntounto God to ſay, I hauehave pardoned, I will not deſtroy (ſaith Elihu in the Booke of Iob.) The Iewes though they were blinde in many things, yet this they knew, that none could forgiue ſinnes but God onelyonly. And the Lord himſelfe doth teſtifie as much,Marke 2.7. Iſa. 43.25. I, euen I, am hee that putteth away thy iniquities for my owne ſake.
Reaſon. 3 Thirdly, It is very requiſite that he to whom we make confeſſion ſhould know the heart (for ſinners will diſſemble.He onelyonly knowes the heart.) Now, this God onelyonly doth, and none but hee: To him therefore are wee to come and make acknowledgement.
Reaſon. 4 And laſtly, Confeſſion of ſinne is a ſpeciall part of diuine worſhip.It is a part of his worſhip. Iſa. 41.8. 1 Sam. 7.3. Math. 4.10. Obiect. Anſw. Now, God will not giuegive his glory to another, he will not hauehave any part-ſtakes with him, Thou ſhalt worſhip the Lord thy God and him onelyonly ſhalt thou ſerue.
But then it may ſeeme vnlawfull to make confeſſion vntounto men, and to acknowledge our ſinnes vntounto them.
Not ſo: We allow confeſſion of ſinnes to men, both in publique and priuate (as we hauehave heard in the beginning of the former doctrine) to teſtifie the truth of our Repentance, and for the ſetting vp of Gods glory, and ſatisfaction of the parties wronged.
Ʋſe. 1 And firſt, This may ſerue to ouerthrowe the popiſh Auricular confeſſion (held and maintained by that man of ſinne) which vponupon paine of damnation muſt be made in the eare of a Prieſt by eueryevery one, immediately before the receiuing of the Sacrament of the Lords Supper. A cunning inuention for the diſcouering of all ſtates, and for the vpholding and enritching of that couetous and ambitious Sea: Hereby they come to know the hearts and affections of men, and knowing them, they can quickely tell what courſe to take for themſelues, either for bringing good or preuenting miſchiefe,Scripture brought to maintaine auricular confeſſion anſwered. Iam 5.16. Matth. 3.5.6. for the enriching themſelues and impoueriſhing of others. As for the Scriptures they alledge, they make nothing for them, if they be throughly ſcanned, Confeſſe your ſinnes one to another (ſaith S. Iames) an expreſſe place ſay they to proue Confeſſion of ſinnes to a ghoſtly Father. There went out Ieruſalem, and all Iudea, and all the regions round about Iordan, and were baptized of him in Iordan, confeſſing their ſins (ſaith S. Mathew:) Loe, ſay they, how thoſe conuerts did alſo practiſe it.The confeſſion S. Iames requires, was to be, 1. In time of ſickneſſe. Theſe are two of the maine pillers which they hauehave to vphold their building, when indeed neither of them is for their turne. As for the firſt, Let them know (if they will not wilfully bee ignorant, which is much to be feared) that the confeſſion of faults which the Apoſtle there ſpeakes of, is to bee made in time of ſickneſſe.
Secondly, In the priuate houſes of the diſeaſed;2. In the priuate houſe. And not in the Church; in the time of health, and in the eare of a Prieſt, and in their holy time of Lent a little before Eaſter.
Thirdly,3. It muſt be one to another. Caictan. Scotus. The Confeſſion hee there requires is to bee made one to another. So then by this the Prieſt is as well bound to confeſſe to Lay-men, as they vntounto the Prieſt; it bindes as well the one as the other, as two of their own ſide hauehave confeſſed.
As for the example of thoſe conuerts which they alleage; this briefly. Firſt,The confeſſion of the Conuerts, was, 1. Voluntary. 2. In generall, not of eueryevery particular ſin. their confeſſion was voluntary, not conſtrained.
And ſecondly, It was generall, and not particular of all and eueryevery ſinne; for had they confeſſed eueryevery one and that particularly, Iohn muſt hauehave ſtood from morning to euening, many yeares together, becauſe Ieruſalem and all Iewry, and all the Countries round about came vntounto him, as the Text ſaith; had it therefore been as the Papiſts teach, Iohn muſt of neceſſity hauehave had ſhriuing worke enough for all the dayes of his life.Fulke in loc. Such a confeſſion therefore,Quod fine numero eſt, quomedo numerale? Bern. See Caluin Inſtitut. l. 3. c. 4. And Whites Way to the Church. pag. 157. 226. 227. with many others. as they teach and vſe, is neither neceſſary nor poſſible, and ſuch a doctrine as was not heard of before Innocent the third, which was twelue hundred yeeres after Chriſt, hee was the firſt that made an act and decree touching it. But I will bee ſparing in this poynt (for I intend not controuerſie) ſo much hauing been written for the confutation of it. I now leaue them, and come to a ſecond vſe.
Is this ſo, that confeſſion of ſinne is to bee made vntounto the Lord: then ſee thou fly vntounto him when thou haſt offended, Ʋſe. 2 and make knowen thy faults to him, whom thou haſt much diſhonoured.
Obiect.But God already knowes them, what neede we then confeſſe them?
Anſw. 1 Wee muſt confeſſe them, not to make God know them, as if he knew them not before; But firſt, to teſtifie our obedience, and performe that homage which wee owe vntounto him.
Anſw. 2 Secondly, becauſe God hath promiſed pardon and forgiueneſſe vponupon this condition, that wee confeſſe and acknowledge.
Queſt.But cannot God forgiue ſinne, without this condition, that we confeſſe it?
Anſw.The Queſtion is not what God can doe, but what God will doe: He can doe farre more then he will; and will doe what he pleaſeth. It is his will, that the end and meanes ſhould go together: he hath decreed it, and therfore will not alter it. Plead therefore no longer againſt thine owne ſaluation, but acknowledge thy faults vntounto him: remember he is one that knoweth before, what & wherin thou haſt offended, and therfore ſeek not to hide any thing from his all-ſeeing eye. Set thy ſelfe euer as in his preſence, in making thy confeſſion, whether it bee in publike or priuate, and bring with thee a holy bluſhing, a godly ſorrow, and a full purpoſe to leaue and forſake thoſe ſins which thou makeſt confeſſion of: euermore remember thou haſt to deale with God, & not with man, in this penitentiall exerciſe. Were men thus perſwaded, they durſt not come with that impudency and hollowneſſe, to make acknowledgement, which now they doe; but be thou perſwaded of it, and in confeſſing of ſinne, adde not ſinne to ſinne.
Againſt Heauen, Text.and in thy ſight] Hee doth not mince and extenuate the matter; hee ſaith not, Father, I hauehave ſinned, but I had no bad meaning, I knew not what I did. Neither doth he plead the inſtability of his youth, to extenuate his fault, but he aggrauateth and enlargeth the greeuouſneſſe of his ſinne, and ſets it out to the vttermoſt. 1. I hauehave ſinned. 2. Againſt Heauen. 3. In thy ſight. All tend to the aggrauation of his fault. To break a lawfull command enioyned by the Magiſtrate (though of ignorance) is a fault; wilfully to breake, it is a greater: but to doe it in his ſight and preſence, argueth great rebellion. From the Prodigall his practice, let vsus learne,
That it is the property of a true penitent, not to mince, Doctr. A true Penitent doth not mince his ſin, but aggrauate the ſame.or coctennate his ſinne, but to aggrauate and ſet it out, in the worſt and vileſt manner that hee can. True repentance makes a man large and plentifull in the accuſation of himſelfe, it cauſeth a man to amplifie and exaggerate his offence, and make the moſt and worſt of ſinne that poſſible can be. See this prooued by ſundry examples. Ezra confeſſing his owne ſinnes, and the ſinnes of the people, ſaith thus;Ezra 9.6. Our iniquities are increaſed ouer our heads, and our treſpaſſes growne vp to the heauens. And Daniel, he confeſſeth thus, We hauehave ſinned, Dan. 9.5.and hauehave committed iniquity, and hauehave done wickedly, and hauehave rebelled, euen by departing from thy precepts, and from thy iudgements. See what termes of aggrauation hee heapeth vp, as if all were too little that he could ſay againſt himſelfe, and the reſt of the people. So Dauid in his confeſſion,2 Sam. 24.10. for that ſinne of numbring the people, I hauehave ſinned greatly, in that I hauehave done; and now I beſeech thee, O Lord, take away the iniquity of thy ſeruant, for I hauehave done very fooliſhly. Such was his indignation againſt himſelfe, for offending God, as that he had neuer enough in blaming of himſelfe, 1. I hauehave ſinned. 2. I ſinned exceedingly. 3. I hauehave done fooliſhly. 4. Ʋery fooliſhly. Thus is hee large and plentifull in his owne accuſation. And ſo the Apoſtle Paul, ſpeaking of his perſecuting of the Church, doth ſet it out to the full. I was (ſaith he) a perſecutor, 1 Tim. 1.13, 15.a blaſphemer, & an oppreſſor, yea, the cheefe of all ſinners. See how hee doth load himſelfe with termes of reproch.Neque hoc dicebat mentiendi praecipitatione, ſed exiſtimandi affectione. Bern. De vita ſolitaria. Who could hauehave ſayd more againſt him, then hee did againſt himſelfe? Neither doth he, in vttering this ſpeech, make a lye, or ſpeak for modeſties ſake, but, as he thought, in his very heart, eſteeming no mans ſinne like his owne, nor feeling another mans, as his owne.
Reaſon.The Reaſon may be this; Becauſe the eyes of a Penitent are in ſome meaſure opened, ſo that hee now ſeeth ſinne in its owne colors, and apprehendeth it as a deadly, enemy to Gods glory, and his owne ſoules health. Now we know how ready we are to ſpeake the worſt we can, of thoſe who are enemies vntounto vsus, and to ſet forth their vile practices to the vttermoſt. Thus the hatred he beareth vntounto ſinne, cauſeth him to thinke, that hee can neuer ſufficiently diſplay it, and maketh him ſo diſpoſed, as that no malicious wicked man can ſo ſet forth the faults of his enemy, whom he deadly hates, as he deſires to ſet forth the loathſomneſſe of his owne ſinne. Thus we hauehave ſeene the reaſon. The vſes follow.
Vſe 1 And is a penitent, thus qualified? is there ſuch a diſpoſition in him, as that he will lay to his owne charge, as much as poſſibly he can? Then what ſhall we ſay of ſuch as ſtudie this art of mincing and extenuating ſinne? The ſinnes of others they can enlarge, they hauehave both will and skill in ſetting open to the view of the whole world, in eueryevery branch and circumſtance the faults of others, ſo that many times they appeare to be greater, then indeed they are. But in confeſſing of their owne ſinnes, they hauehave no ſuch gift, nor facultie; then they doe ſo mince the matter, that mountaines ſeeme mole-hils, and mole-hils motes. Sinners they are, but yet not the greateſt ſinners: they are not alone, but others are as bad as they. Iuſtifie themſelues they will with that proud boaſting Phariſie; God I thanke thee, Luke 18.11.12.I am not as other men are, extortioners, vniuſt, adulterers, or euen as this Publican: ſo they thank God, they are neither whores nor theeues, murtherers, nor drunkards; and if they doe no worſe, they truſt they ſhall doe well enough. This in ſtead of ingenuous confeſſion, is to be ſeene and heard amongſt men, which euidently proclaimeth, that true repentance is much wanting.
Secondly, Wouldſt thou hauehave pardon at the hands Vſe 2 of God? then enlarge thy ſinnes, and leſſen them not, ſtretch them out to the vtmoſt pinne, and ſet them forth at full, with their parts and circumſtances: At what time, in what place, after what manner, with what companie they were committed; let no circumſtance of aggrauation be wanting, by which they may appeare the more foule and filthie: but as God ſeeth ſinne in the vileneſſe of it, ſo doe thou lay it before him, in the acknowledgement of it. Say after this manner; Ah Lord God, how hauehave I diſpleaſed thee? how grieuouſly hauehave I offended thee? Sinning not of ignorance, but of knowledge, yea, wilfully and preſumptuouſly, with a high hand: againſt the light of my conſcience, and thoſe bleſſed meanes thou haſt affoorded mee for my reſtraint: I hauehave grieued thy bleſſed ſpirit, and the hearts of thy children, and I hauehave opened the mouthes of the wicked, cauſing them to blaſpheme, by reaſon of my ſinful crime. Thus am I not onelyonly a ſinner, but a rebellious ſinner; not an ordinary offender, but an obſtinate one: a filthy, loathſome, vncleane Leper, whoſe ſoule and bodie is wholy polluted and defiled; from head to foote there is nothing appearing, but wounds, bruſes, and ſores, full of corruption; all my thoughts, words, and deeds, are euill, onelyonly euill, and that continually. Thus muſt thou aggrauate thy ſinnes, and article againſt thy ſelfe. Vrge God againe and againe, to heare this, and this too, Lord, this ſinne hauehave I committed, and this alſo, at ſuch a time, in ſuch a place, amongst ſuch and ſuch companie, there did I doe it, &c. And thus muſt thou exaggerate thy faults, and confeſſe them largely, and ingenuouſly. Thou didſt enlarge thy ſinnes in the committing, cut them not ſhort in the confeſſing: Tell the worſt tale thou canſt againſt thy ſelfe, and thou ſhalt ſpeed the better: And be aſhamed that any ſhould ſay worſer of thee, then thou doeſt of thy ſelfe vntounto the Lord.
Queſt.But doth not a man preiudice the truth, in amplifying of his owne weakneſſe and vnworthineſſe, and in confeſſing more of himſelfe then indeed is true, as the Apoſtle Paul, who ſayth, he was the firſt or chiefe of ſinners, when there were many greater ſinners then he?
Anſw. Doctor Willet on the ſecond of Sam. cap. 9. Queſt. 6.This queſtion is thus anſwered; Firſt, we muſt make a difference between the generall confeſſion of the weakneſſe and ſinfulneſſe of our nature, which the moſt perfect in this world may and muſt acknowledge; and a particular acknowledgment of ſome actuall ſinne which a man is not guiltie of: Now, to confeſſe ſuch or ſuch a ſinne, which a man hath not committed, is a preiudicing of the truth, and may not be done. And thus Saint Paul, though he ſay, he was the chiefeſt ſinner, yet hee doth not ſay, he was an Adulterer, or an Idolater, or the like, which ſins he was free from.
Secondly, we are to know, the practiſe of Repentance (being an act of the affections) cauſeth a man to iudge, and ſpeake of himſelfe, according to the truth of that he doth conceiue and feele to be in himſelfe, and ſo according to his ſence, to make his faults with the moſt, rather then with the leaſt. And this a man may doe, and yet be within the compaſſe of the truth of his own conceiuing, though beyond the extent of the truth of his ſinnes, in themſelues exactly conſidered. And thus did the Apoſtle ſpeake, according to his ſence, and thought himſelfe to be inferiour vntounto all. And thus much for this Queſtion, as alſo for this doctrine. Now, let vsus proceed and come to the next, which is his Humiliation.
And am no more worthie to be called thy ſonne. Text.See how he humbleth, and abaſeth himſelfe vntounto his Father, I am vnworthie to be thy ſonne, yea, I am vnworthie the very name of ſonne, ſo many hauehave beene my ſinnes, ſo lewd hath bin my courſe. The inſtruction hence may be this;
The onelyonly way to obtaine pardon for ſinne, Doctr. The onelyonly way to obtaine Gods fauour is with an humble heart to ſeeke it. 1. Pet. 5.6.and procure Gods fauour, is with an humble heart, and lowly ſoule to come before him. The onelyonly way to be exalted by him is to come vntounto him in humilitie of ſoule, and lowlineſſe of ſpirit. The practiſe of this Prodigall is a preſident for vsus. For the farther proofe of this truth, remember what S. Peter ſayth. Humble your ſelues therefore vnderunder the mightie hand of God, that he may exalt you. And what S. Iames ſayth,Iam. 4.10. Humble your ſelues in the ſight of God, and he ſhall lift you vp. It is no hard matter to bring a cloud of witneſſes to iuſtifie this, but I will be ſparing, and remember you onelyonly of that Parable of the proud Phariſie, and the Publican, and ſo away. Theſe two goe vp into the Temple to pray.Luk. 18.10. The Phariſie begins and prayes thus, God I thanke thee, Verſe 11.I am not as other men, &c. He ſhewes not vulnera, but munera, not his wounds, but his worth; not his miſerie, but his brauery: reputing himſelfe ſo iuſt, that he neither ſayth, thy kingdome come, nor yet forgiue vsus our treſpaſſes: Auguſt. Hom. 36. de verb. Dom. ſecund Luc.But (as hauing no ſinne, and abounding alreadie with all grace) both theſe he leaues out; thanking God more for that other were bad, then for that himſelfe was good. Now the Publican, he ſtands a farre off, Verſe 13.and would not lift vp ſo much as his eyes to heauen, but ſmote vponupon his breaſt, ſaying, God be mercifull to me a ſinner. As the one exalts himſelfe, in reſpect of his vertue: ſo the other humbles himſelfe, in regard of his ſinne: As the one ſhews his robes, ſo the other (like a poore beggar) ſhewes his rags, and (as an humble petitioner) his grieuances. Now marke how Chriſt applyes this,Verſe 14. I tell you this man departed home vntounto his houſe, more iuſtified then the other: for eueryevery one that exalteth himſelfe, ſhalbe abaſed, and he that humbleth himſelfe ſhalbe exalted.
The Reaſons may be theſe:
Reaſon. Iſay 66.2. Iſay 57.15.Firſt, Such onelyonly hath God promiſed to looke vponupon, and ſhew merciemercy too; To this man will I looke, euen to him that is poore, and of a contrite ſpirit: and againe; Thus ſaith the high and loftie one, that inhabiteth eternitie, whoſe name is Holy, I dwell in the high and holy place: with him alſo that is of a contrite and humbled ſpirit, to reuiue the ſpirit of the humble, and to reuiue the heart of the contrite ones: as for other, they hauehave no promiſe of fauour or of merciemercy.
Reaſon 2 And ſecondly; Such onelyonly are capable of grace and merciemercy. Full veſſells can receiue no liquor, and haughtie hearts, no fauour; for they deſpiſe it. As therefore the veſſell muſt be emptied, and the ayre and wind remoued before any ſolid liquor can be receiued; ſo muſt thou firſt caſt out haughtineſſe and pride out of thy heart, before merciemercy can be obtayned.
Ʋſe.Let the Vſe of this, be for Exhortation. Come before the Lord with humbled ſoules and contrite ſpirits, for this is of him much ſet by. And to ſtirre vsus vp to the putting on of this grace (as the Apoſtle doth exhort vsus) conſider of theſe motiues;Coloſ. 3. Motiues to labour for humilitie, and auoid pride. Tract. de Paſſione Dom. cap. 19. Firſt, Pride is the Deuils firſt borne. A ſecond motiue, God exalts the humble, but caſts downe the proud one. Luke 1.46. Pſ. 113.56. firſt, Pride, it is the Deuils firſt borne, and the Deuils firſt poyſon which Satan powred into our nature; and this (as Bernard ſpeakes) is the Deuils character: for as the ſeruants of Chriſt and children of God, are knowne by charitie and humilitie; ſo the ſeruants of ſinne, and ſonnes of Satan, are knowne by pride and crueltie; and therefore let this moue vsus to imbrace the one and abhorre the other. Secondly, God exalts ſuch as are humble, but ſuch as are proud doth his ſoule hate. His deeds hath manifeſted this: hee called humble Dauid, from the Shepheards crooke to the Kings Crowne. He did ſo regard the meekeneſſe of the Virgine, that all generations count her bleſſed. Thus he taketh vp the ſimple out of the duſt, and lifteth the poore out of the myre. But he deales otherwiſe with the proud, and euer hath done. The proud Angels he thruſt out of heauen, and our proud parents out of Paradiſe: For it he draue Nebuchadnezzar from the company of men,Dan. 4.30. and made him to hauehave his habitation with the beaſts of the field, and to eat graſſe as Oxen. What ſhall I neede to ſpeake of Haman, Herod, and others,Pro. 16.8. whoſe pride did cauſe their fall and ruine? by this that hath beene ſaid we ſee the Pſalmiſts ſaying verified,Pſal. 138.6. Though the Lord be high, yet hath he reſpect vntounto the lowly; but the proud hee knoweth a farr off. The moſt high hath eſpeciall reſpect to ſuch as are moſt low.Marlo rat. in Luc. cap. 1. verſ. 48. God cannot looke aboue him (ſaith one) becauſe hee hath no ſuperiour: nor about him, for that he hath no equall: hee regards onelyonly ſuch as are below him. The lower then a man is, the neerer vntounto God, and the more expoſed to his ſight, who looks from aboue: but the higher he is, the farther is he off; and the more proud he is, the leſſe is he reſpected. Seeing then this is ſo, how ſhould this worke vponupon vsus, and make vsus to decke our ſelues with this excellent grace; which like the Violet (though it growes lowe by the ground, and hangs the head vnderunder ſome obſcure leafe, as willing to liue vnſeene,) yet is the ſweeteſt of flowers, and beloued of all.
Thirdly Humility, is the keeper of all graces,A third motiue, Humilitie preſerues grace, but pride deſtroyes it. It is, conſeruatrix virtutum. Bernard, 2 Kings 4.39. Eccleſ. 10.1. but Pride the ſpoyler of them. No boxe better to keepe thoſe iewels in, then a heart well lined with humilitie. Looke as aſhes doe preſerue fire, ſo doth our humilitie the ſparkles of Gods bleſſed ſpirit. But now on the other ſide, pride ſpoyles all. This, like Colloquintida, imbitters the whole pot of Pottage. And, like a dead Flye, ſpoyles a whole boxe of oyntment, cauſing it to ſend forth a ſtinking ſauour: This cauſeth our knowledge to ſtinke, our zeale to ſtinke, as it did Iehue's: In a word, any good thing that is in thee, is ſpoyled by this weed. Oh how ſhould this cauſe vsus to be in louelove with that grace, and deteſt this vice!
Fourthly, Humility makes vsus like Chriſt himſelfe,Fourthly, By it, we become like Chriſt himſelfe. and therefore muſt needes be an excellent vertue: this grace he willeth vsus to learne of him, for he was meeke and lowly in heart. He diſdayned not to waſh his Diſciples feet,Phil. 2.5.6. to teach them humility. He made himſelfe of no reputation, and tooke vponupon him the forme of a ſeruant, that we might learne of him to be humble. Let the ſame minde therefore be in you (ſaith the Apoſtle) that was in Chriſt Ieſus. He was humble, be thou then aſhamed to bee proud.
Let theſe things be well thought of, and that by vsus all, be we neuer ſo extraordinarily graced by God, Pride is ſuch a ſinne as it ſteales vponupon the very beſt; and Gods moſt ſanctified children are moſt buffeted with it. Therfore theſe motiues are to bee remembred by vsus all, and the Remedies to be vſed,Meanes for ſubduing pride and ſeeking humilitie. which are theſe: Firſt, carefull and conſcionable attendance vponupon the Word. This is the hammer that muſt breake the heart, for vntill it be humbled, there is no good to be done. Is not my Word like a hammer, that breaketh the ſtone? This hammer will bruiſe this ſtony heart, and grind it to powder, and without this hammer, there is no hope of euer hauing the heart truely humbled. Submit thy ſelfe therefore to the ſtroke of this hammer, if thou truely deſireſt the attainment of this grace.
I…r. 28, 29. A ſecond meanes is Meditation. Firſt of Gods Attributes and workes of his iuſtice in ſpeciall. Heb. 3.16.A ſecond meanes is Meditation, and that of a threefold obiect.
Firſt, of God, and his Attributes, with the workes of his Power and Iuſtice, which are excellent helpes to make vsus quake; and breake the ſtonie rocke of our ſoules to peeces: As wee ſee in Habakuk, When I heard (viz. of theſe iudgements threatned) my belly trembled, my lips ſhooke at the voyce, rottenneſſe entred into my bones, and I trembled in my ſelfe, that I might reſt in the day of trouble.
Secondly, of thy eſtate paſt. Epheſ. 2.3. Pſal. 51.5.Secondly, of our owne eſtate either Paſt, Preſent, or to Come. For the Time paſt, what thou wert viz. A child of wrath and firebrand of hell. Shapen in iniquity and conceiued in ſinne. The ſerious meditation of this would be enough to humble vsus and make vsus ſtrike ſaile.
For the time preſent. Secondly of thy eſtate preſent, being firſt frayle. Iob. 4.19. And 10.9.Remember how thou art fraile and ſinnefull: thou art fraile and brittle, being but duſt and aſhes, and ready to be broken with eueryevery little fillop, and knocke, Thy foundation is laid in the duſt, and thy wals are made of clay. Thy whole bodie is but a Tabernacle of earth. This is thy eſtate oh man! and this is the eſtate of all men. Some indeed are more painted then other ſome, but all are earthen pitchers: Some are more cleare then others, but all glaſſes frayle, brittle. Is here any cauſe of pride?
Thou art alſo ſinneful, Secondly ſinfull. Rom. 7.24.hauing much corruption within thee, and carrying a whole bodie of ſinne about with thee, ſo that the good thou wouldſt doe, thou doeſt not, and the euill thou ſhouldſt not doe, that doeſt thou daily. Verſe 19.Thou mayeſt well cry out with the Apoſtle Paul, O wretched man that I am.
For the time to come, Thirdly of thy … Gen. …remember what thou … duſt thou art, ſo to duſt thou ſhalt returne, yea, and beco… the baſeſt duſt. As we ſee the whiteſt Snow, when it is reſolued vntounto water, whereof it was congealed, becomes fouler water then any water elſe: ſo thou Oh man of earth, when thou ſhalt returne againe vntounto earth, ſhalt become viler, and baſer earth, then any other whatſoeuer.
Thus the conſideration of thy owne naturall eſtate, whether Paſt, Preſent, or to come, will be an excellent meanes, to take downe this Peacocke pride, and make thee humble.
Thirdly, conſider of the eſtate of others, and without enuie caſt an eye vponupon their gifts:Thirdly, of the eſtate of others conſider how many thou commeſt farre behind in knowledge, faith, zeale, &c. and other graces. This is the receipt which the Apoſtle preſcribeth to the Phillippians, againſt this ſin of pride, Looke not eueryevery man on his owne things, 2. Phil. 4.but eueryevery man alſo on the things of others. This would be an excellent meanes, to diminiſh a ſelfe liking, and that ouerweening conceit of our owne excellencie.
The laſt meanes to be vſed,The third meanes is Prayer. is earneſt and feruent Prayer, that the Lord would be pleaſed to giuegive thee this grace of humilitie; and bleſſe the meanes thou vſeſt for this end and purpoſe: EueryEvery good gift (ſayth S. Iames) commeth from the Father of lights: and ſo muſt this alſo, els we ſhall neuer hauehave it. Thus we hauehave ſeene the meanes, now let vsus vſe them, and that conſcionably, for let me tel you the cure of pride is no eaſie cure, and the obtaining of humilitie no eaſie purchaſe.
All vices are againſt it; and which is more ſtrange, all virtues are againſt it; and which is yet more ſtrange, humility hath an oppoſition againſt humility, as if ſhe were falſe to her owne perſon.Sape homo de vanae gloriae contemptu vanus gloriatur. Humility oftentimes by a prodigious and prepoſterous birth bringeth forth pride. How often is a man proude becauſe he is not proude. A ſecret pride is oftentimes occaſioned by ouercomming (as wee thinke) pride, when alas now pride hath giuen vsus the ſoile, as a cunning wraſtler ſeemeth many times to take the fall, for no other end but to get the other vponupon the hippe. How wonderful carefull then had we all neede to be, what neede hauehave wee to ſtudie and pray for humility yea, in the midſt of grace to pray for an humble heart. See thou remember the former meanes deliuered; and if at any time (as who at ſometime ſhall not feele) thy heart beginne to ſwell, remember theſe and the like ſayings, Be not high minded, but feare. God reſiſts the proude, he lookes vponupon ſuch a farre of. Oh they are excellent helpes! heareſt thou any commend thee, and ſet forth thy praiſes, then remember the former ſentences, and let them ſtand Sentinell, to keepe thee from pride. Remember alſo to meditate (as of Gods glory and greatneſſe) ſo of thy owne vileneſſe and baſeneſſe; remember what thou wert, what thou art, and what thou muſt be; hold thy ſelfe to this taske,Plin. Nat. hiſt. lib. 11. cap. 10. and it will keepe thee from it. It is recorded of the Bee, that in ſtormy weather it will get vp a little ſtone, that by the weight it may flye more ſteddily, and get home in ſafety. Art thou in danger to bee blowne away with pride? get thy ſelfe to Prayer, and Meditation, it will be to thee as the little ſtone to the Bee, or as Ballaſt to the ſhip, to keepe thee from being turned about with the waues of ſelfe-conceit. Thus get this grace, and when euer thou comeſt to the Lord bring it with thee, and feare not of ſpeeding, for they that fall downe loweſt at Gods almes-dealing, ſpeed euer beſt. And thus much for this poynt, as alſo for this part of the Prodigalls Regreſſe.