Ten Sermons for the Worthy Receiving of the Lords Supper, Sermon 1
The firſt Sermon of the Lords Supper.
PROVERBS. 28. VER. 13.
Hee that hideth his ſinnes ſhall not proſper: but hee that confeſſeth and forſaketh them, ſhall hauehave mercy.
THe drift and purpoſe of theſe words is, to ſtirre vp all men to true repentance: whereunto that they might be the ſooner induced, and therein better directed, hee ſets downe,
Firſt, the danger of impenitent perſons, whoſe propertie is to hide their ſins: concerning whom, he pronounceth, that they that hide their ſinne ſhall not proſper: ſo long as ſinne is couered, it proſpers in the ſoule: and ſo long as ſinne thriues in the ſoule, there can bee no true proſperity in the ſtate, either for inward or outward things.
Secondly, the happineſſe of penitent perſons: they ſhal finde merciemercy: whatſoeuer their iniquities hauehave beene, they ſhall bee receiued into Gods fauour, and finde all the frutes thereof, ſo that they teſtifie the ſoundneſſe of their repentance by the performance of theſe duties following: to wit,
That they come to a plaine and ſyncere confeſſion which is oppoſite to the former hiding: and
Secondly, that they grow to a generall reformation in theſe words [and forſaketh them]
Verſe 13. Hee that hideth his ſinne ſhall not proſper, &c.
From theſe words this doctrine euidently ariſeth: that the harbouring and hiding of ſinne, Doct. 1 Hiding of ſin hinders merciemercy.hinders vsus from all true proſperitie and merciemercy.
Whereſoeuer ſinne hath intertainment in the heart, ſound happineſſe is as farre from that partie, as hee himſelfe is from vprightneſſe and goodnes: God neuer caſtes away his kindneſſe vponupon them that endeauour not to caſt all ſinne out of their ſoules. pſal. 32.This point is made cleere vntounto vsus in the Pſalme, where the Prophet deſcribing a righteous man, and ſhewing that he, & he alone is a bleſſed man, ſets him out by this, that in his ſpirit there is no guile: verſe 2.Thereby implying, that guilefulnes and bleſſednes neuer goe together. He that with a falſe heart fauours himſelfe in any ſinne, hath obtained pardon for no ſinne; neither is he purged from any ſinne, what ſhewes ſoeuer he may make to deceiue himſelfe and others. And therefore all his iniquities ſhall be charged vponupon him, the leaſt of which is ſufficient to make him accurſed: and then how farre ſuch a one is from happines and true proſperitie, any one may iudge that hath the ſpirit of diſcerning: and this point Dauid in that Pſalme makes plaine by giuing an inſtance in his owne perſon. He was no hypocrite indeede, yet had hypocriſie at that time a great place in his heart, and thereupon hee begins to hide his ſinne, and to inuent ſhiftes and deuiſes to couer the ſame: verſe 3.but what followed heereupon? When I held my tongue (ſaith hee) (to wit from confeſſing my ſinne, as afterwards by his contrarie practiſe it is apparant) my bones conſumed, &c. There hee ſhewes in many words what perplexitie hee was in, when he was negligent in ſearching out his corruptions, and his heart had made a kinde of confederacie with ſin: that howſoeuer he was not vtterlie excluded from right to Gods fauour and true felicitie, yet for that time, hee could hauehave no ſound feeling nor comfort of it, till hee betooke him to true and heartie confeſſion; but then all was helped and remedied, as in that Pſalme it followeth, Then I acknowledged my ſinne vntounto thee, verſe 4.neither hid I mine iniquitie: for I thought I will confeſſe againſt my ſelfe my wickedneſſe vntounto the Lord, and thou for gaueſt the puniſhment of my ſinne.
To this ſame purpoſe there is a heauie threatning denounced againſt this diueliſh cunning and craft in couering of ſin, by the Prophet Iſaiah. Iſa. 29.15.Woe vntounto them that ſeeke deepe to hide their counſels from the Lord, &c. they that hauehave ſuch skill and arte to hide their wickedneſſe in the darke, and to carry badde matters couertly and cloſely, what doe they get by it? they thinke thereby to hauehave the credit and reputation of wiſe men & deepe polititians: but the curſe of God belongs vntounto them, which there is denounced againſt them, that ſhal purſue them, and his hand ſhall finde them out, with all their wretched and ſinnefull plots and deuiſes, which they hauehave hatched in the ſecrets of their braines, and thought to keepe cloſe from God and men: and he ſhall bring to nothing both them, and their counſels; for all their deepe reaches God can ouerreach them, and his iudgements ſhall ouertake and ouerthrowe them.
Agreeable to this, is the place of Iob, where it is ſaid, Iob 20.1.that when wickedneſſe is ſweet to a man, and he hides it vnderunder his tongue, and fauours it, &c. then his meate ſhall bee turned into the gall of Aſpes, &c. There that holy man of God ſheweth, that when any one is a fauourer, and a hider of ſinne, eueryevery thing that ſhould be for his good ſhall turne to his hurt; his ordinarie foode, his wealth and ſubſtance: and in a word, whatſoeuer otherwiſe might bee comfortable vntounto him, all ſhall goe croſſe with him: nothing ſhall bee proſpered and bleſſed vntounto him. Theſe places doe in part manifeſt vntounto vsus the danger of this cloaking of ſinne: what miſerie it brings; what happineſſe it depriues vsus of: yet beſides thoſe, there are reaſons that may more cleerely euict and prooue that it muſt needes bee ſo: for,
1 Firſt, the cauſes of this hiding of ſin are naught: Reaſons. which are theſe following.The cauſes of hiding of ſin.
1 The firſt, is the louelove of iniquitie: for ſinne is of that nature, LoueLove of it.that it will neuer tarie but where it is loued and much made of: it is ſuch a gueſt as rough intertainment would driue away in a ſhort time.
And that ſuch doe louelove it, it is very euident in that former place of Iob: where it ſaid, that firſt, wickeneſſe is ſweet, Iob. 20.12.and then they hide it. Looke what appetite and eager deſire any one that hath a ſweet tooth can poſſibly hauehave after pleaſant meates and dainty diſhes: the ſame or greater hauehave they after ſinne: the louelove whereof muſt needes be odious, becauſe it is Gods vtter enemie, and therefore the hiding of it muſt needes bee dangerous.
2 A ſecond cauſe of this, is hypocriſie, that men would faine ſeem better then they are, and therefore they hide that which is in them indeed, Hypocriſie.& make ſhew of that innocencie which they are farre from: this was the cauſe that made Dauid to diſſemble and cloake his great offence in the matter of Vriah, as the holy Ghoſt teſtifieth in the booke of the Kings: 1. King. 15.3.5where it is ſaid, that Abijams heart was not perfect with the Lord his God, as the heart of Dauid his Father, who did that which was right in the ſight of the Lord, and turned from nothing that hee commanded him all the daies of his life (to wit, of ſet purpoſe, and againſt his conſcience with any allowance and approbation) ſaue onelyonly in the matter of Vriah the Hittite: as if hee ſhould hauehave ſaid, therein indeede hee was falſe-hearted, and that was the reaſon why he was ſo long ere hee acknowledged his grieuous ſinne, and why he fell to deuiſing of naughtie ſhifts for the couering of his wickedneſſe: which brought him little proſperitie: nay, ſo farre was hee from gaining any thing by it, that euen one yeeres cloaking of ſinne, procured him many ſoare and grieuous troubles inward and outward for many yeeres together. Thus we ſee the cauſes are bad, to wit, louelove of ſinne, and damnable Hypocriſie.
2 Neither are the effects any better: for whoſoeuer doth thus couer his ſinnes:The il effects.
1 Firſt, It hindereth praier. Pſal. 66.18.he cannot pray: for (ſaith Dauid) If Iregard wickedneſſe in my heart, God will not heare mee. Sinnes acknowledged and bewailed quicken vsus to praier: but ſinnes allowed and maintained, vtterly diſable vsus for praier: for they make a ſeparation betwixt God and vsus.
2 Secondly ſuch a one can hauehave no benefit by the Sacrament: Iſa. 59.2.It keepes vsus from benefiting by the Sacrament. Iohn 13.27.as we ſee by Iudas: who being a cunning hypocrite, and a hider of miſcheuous plots againſt his maſter, whereas hee was diueliſh enough before, he was wholly poſſeſt by Satan after the eating of the Paſſeouer and the receiuing of the Lords Supper: for ſo the Euangeliſt teſtifieth that after the ſop, (as alſo after the others Sacrament, miniſtred at that ſame meale) Satan entered into him: meaning more fully then euer before: the like may bee ſaid of Simon Magus Act. 8.20. &c.
3 Thirdly the word is altogether vnprofitable vntounto ſuch: Or by the word.it's choaked in the heart that is corrupted with ſinne: it is euen like pure ſeede caſt into a filthie ſincke. There we ſee both by the cauſes and effects, how hurtfull a thing this hiding of ſin is, and how it ſtands in the way of all true proſperitie, to keepe the ſame from comming vntounto vsus.
But againſt this it may be obiected, Obiection. that it ſeemes to bee vntrue that thoſe that entertaine and nouriſh ſinne in their ſoules ſhall not proſper: for none proſper more then ſuch; they commit hainous and ſcandalous euils, and boaſt of them, and yet hauehave the world at will, and more then their hearts can wiſh. And on the contrarie, Dauid ſaith, Pſalm. 73.When I declare my paine, and am ſorie for my ſinne, then mine enemies are aliue, and are mightie, &c.
But for the ſatisfying of this doubt, we wuſt know, Pſal. 38.18.that howſoeuer theſe vngodly ones hold vp their heads and proſper, Anſwer. Proſpering in euill courſes, a ſore plague of God.and bring many of their purpoſes to paſſe, yet none are more wretched and miſerable then they. There is no more certaine ſigne of Gods heauie diſpleaſure, then for one to thriue in his vngodly courſes. That child whom the father loues, hee will correct betime: and ſo dealt God with Dauid. There were many greater offenders then hee in Iſrael, and yet none was ſo much ſcourged, becauſe none was ſo well beloued. But for one to eſcape the rodde, and to be ſtill further giuen vp to his owne hearts luſt, to commit ſinne with greedines, this is the moſt heauie ſtroake and fearefull iudgement that can poſſible fall vponupon any man: Rom. 2.for by this meanes hee ſtill heapeth vp wrath againſt the day of wrath, and the declaration of the iuſt vengeance of God vponupon all vnrighteous and vnholy perſons, when the Lord ſhall pay him home at full for all his cuill thoughts, words and workes.
Since then it is plaine, Vſe 1 that hiding of our tranſgreſſions ſtops vp the paſſage againſt all true proſperity, Sorts reproued.this makes for the reproofe of foure ſorts of men, that offend in this point: namely,
1 Firſt, of thoſe that are altogether blinded with ignorance, and know not ſinne, Ignorant perſons.nor the diſſerences of ſinne, which are greater, which leſſer. For till the Lord informe men by his word, and ſpirit, they can neuer ſee theſe things; neuer diſcerne betwixt good and euil, nor betwixt euil and euill which is more or leſſe offenſiue. For it is light that diſcouers darkeneſſe, and therefore they being deſtitute of the true vnderſtanding of the word, and ſo conſequently of the ſpirit, muſt needs faile in the diſcerning, and ſo alſo in the diſcouering and laying open of their corruptions; and therefore faile of ſound happineſſe.
2 Secondly, this is for the reproofe of an other ſort that are worſe then the former, Deniers of ſinne.who hauing the knowledge of ſin, doe yet denie their faults when they are told of them, as Ananias & Saphira did, Acts 5. 1. King. 5.and as Iehazi did when his maſter examined him. Thoſe ſinnes that are ſmoothered and caried ſo cloſely, God will manifeſt and diſcouer as openly, as hee did theirs: laying vponupon the one, the puniſhment of a ſudden and ſtrange death: and on the other, the leproſie of his fleſh, as a meanes to clenſe his ſoule.
3 Heere are an other kinde of hiders to be condemned, Diſguilers of ſinne.that will not groſly denie the fact, but will cloake it, and diſguiſe it, and giuegive good names to foule faults.
Such are they that would hauehave their gaming, and vnthriftines, and coſonage, to goe vnderunder the name of recreation; and all their leaud meetings, and abuſe of the creatures of God, and of the glorious and fearefull name of God, vnderunder the title of good fellowſhip, and meerie meetings, &c. And ſo for other notorious and greeuous ſinnes, which they paint ouer with faire colours: but doe ſuch proſper? When they get a little monie, Inconueniences that enſue on gaming.do they not looſe more in their ſoules then that comes to? and doe they not bring vponupon themſelues hardneſſe, and profanenes of heart: blindneſſe, and ſtupiditie of minde: vnreadineſſe and vnfitnes for any good thing: vnwillingnes to reade, heare, meditate, and conferre of holy things? are they not afraid to come into Gods holie preſence in praier, to be in the company of ſuch as will admoniſh or rebuke them; to bee alone in the night at ſuch times as the Lord doth waken their drouſie conſciences? to ſay nothing of many foule braules, and other hainous euils, which doe vſually accompanie ſuch exerciſes.
So others when they are paſſionate and diſtempered; tell them of it, & their anſwer is readie: What? would you not hauehave a man angrie with ſin? Oh this is baſe hypocriſie, and ſinnefull diſguiſing of your fault: for tell mee, you that can bee ſo eager againſt ſmall offences in others, when they concerne your ſelfe, Note. do you not beare with greater faults both in others and in your ſelfe, when they doe more neerely touch the glorie of God? your owne heart tel you that it is ſo, and therefore neuer ſuffer your violent diſtempers and outrages to goe vnderunder the viſard of zeale againſt ſinne, but let them goe for hatefull paſſions as they are.
Others wee ſhall finde that will terme their couetouſnes, frugalitte, their pride in apparell, comlines and decencie, Hurt that comes by diſguiſing of ſin.and the like: all which perſons little conſider what great iniurie they doe to their ſoules this while: for now the word cannot cure them of thoſe ſinnes which they would faine thinke (though their hearts tell them otherwiſe) to bee no ſinnes: they can neuer humble themſelues by repentance for them; and therefore they ſtand guiltie before Gods iudgement ſeate to anſwer for them, beſides all the hurt they ſhall in this life ſuſtaine in regard of them.
4 A fourth ſort that come vnderunder this reproofe are ſuch, as therein ſhew themſelues to be clokers of ſinne, Such as are negligent in ſearching out their ſinnes.that they doe not vſe diligence to finde out their ſinnes: ſuch as are partiall in dealing with their own ſoules, and in ſearching to finde out their corruptions; that are loth to dig too deepe, & throughly to ranſack the lothſome corners of their hearts. He that doth not his beſt endeuour to come to the ſight of his ſecret ſinnes, is eſteemed by God, to be a hider of them, and ſhall be deſtitute of that happineſſe and comfort that otherwiſe hee might enioy: Pſalm. 4.4.and therefore as Dauid exhorted his enemies for their good, to examine their hearts vponupon their beds, that ſo they might deſiſt from ſtanding out againſt him: ſo hee practiſed it himſelfe for the good of his owne ſoule, that hee might not long goe aſtray from the waies of the Lord. I hauehave conſidered my waies (ſaith hee) and turned my feete into thy teſtimonies.Pſal. 119.59.
Secondly, Vſe. 2 this ſerues for our inſtruction: if wee finde that we doe not proſper in the things of the Lord, When wee proſper not, fall to examination.or of the world, let vsus examine if there be not ſome ſecrete ſinne that is the cauſe of it. One comes to the word preached, and findes no helpe thereby againſt the corruptions vntounto which he is inclined, nor for the practiſe of good duties vntounto which hee is ſlacke: he cannot perceiue that there is wrought in him any great louelove vntounto the Saints, to the ordinances of God, or to the comming of Chriſt, &c. but he is dull and heauie, when hee is at it, and as dead and lumpiſh when he is gone from it. Let him ſearch, and he ſhall finde that there lies in his heart ſome ſin or other vnrepented, or the gilt of ſome duties vnperformed; the venome whereof doth ſo poiſon his conſcience, that the word of life can finde no place there; for when the word comes to a pure heart, it will enter ſpeedily, and worke effectually.
Another comes to the Sacrament, and findes no benefite thereby. Let him looke if there lurke not within him ſome hidden corruption that is the cauſe hereof: for the Sacrament is mightie in operation, if it be receiued with a pure and holy affection: 1. Cor. 10.it is the very communion of the body and blood of Chriſt. And therefore ſearch and caſt foorth that ill leauen that hath infected thy heart, and hindered thee from the comfort of this excellent ordinance of God. And the like may wee ſay for praier and any other of Gods ordinances.
Likewiſe for the things of the world: doe we not proſper in our eſtate, in our bodies, in our children? &c. let vsus make triall if there be not ſome wickedneſſe that hath countenance with vsus. Note. And if there be, thence (may wee bee ſure) comes all our woe: they that will not greeue for ſinne, becauſe it is ſinne, ſhall bee driuen to greeue for it by many ſore troubles: and they that are inſenſible of it when it is cōmitted, ſhall be made ſenſible in the end by feeling it puniſhed. And this is a good vſe that is made of the troubles of Gods Church, in the Lamentations of Ieremie. Wherefore (ſay they) is the liuing man ſorowfull, why doth hee turmoile and vexe himſelfe? Lamenta. 3.39.40.man ſuffereth for his ſinne: what is the concluſion? Let vsus ſearch and trie our waies, and turne againe vntounto the Lord, &c. Wee hauehave ſinned, Obiection. and rebelled, therefore thou haſt not ſpared, &c. But we know no ſpeciall ſinne that ſhould procure this hand of God againſt vsus.
Trie your owne hearts and waies diligently, Anſwer. and then if you finde no ſuch iniquitie, your croſſe is in merciemercy, and not in iudgement: for triall, and not for puniſhment: a medicine to purge & cure, and not a poyſon to infect & deſtroy. But if we will hauehave this comfort, we muſt ſtriue to finde out what is principally amiſſe in vsus: for the heart is deceitfull aboue all things, and the diuell would make vsus thinke that great faults are but ſmall faults, and that ſmall faults are no faults: Iere. 17.9.let vsus therefore bring our ſoules to the touchſtone of Gods Law, Iere. 77.10.and then we ſhall not be deceiued: as he himſelfe ſaith, I the Lord ſearch the heart: ſo his word is a diſcerner, and a diſcouerer of the thoughts, and intents of the heart; Heb. 4.12.and will make vsus able to deſcry the ſame. And this let vsus be aſſured of, for our comfort, that he that is truely deſirous, Note. and withall induſtrious to finde out his ſpeciall ſinnes, hee ſhall hauehave them diſcouered vntounto him, becauſe that is the end why God ſmiteth him, (as may appeare by that former place of the Lamentations) that hee might bee brought to the ſight and ſenſe of his tranſgreſſions, and to ſound humiliation for them: and therefore they that vponupon a good and conſcionable ſearch made, can diſcerne of no groſſe or preſumptuous ſinne in themſelues, may be comforted notwithſtanding their croſſes, and reſt fully aſſured, that God will not lay any thing to their charge, becauſe they are enemies to ſinne, and not louers nor maintainers of the ſame. And thus much for the firſt point. It followeth.
[But hee that confeſſeth] this is contrarie to the former hiding of ſinne, when wee ſo ſearch and ſift our hearts, that wee come to the knowledge of our offences, and the acknowledgment of the ſame before the Lord. Whence this doctine may be gathered: that,
Whoſoeuer would finde pardon for his ſins, Doctr. muſt confeſſe the ſame.Confeſſion neceſſarie before remiſſiō.
Hee that lookes for remiſſion on Gods part, muſt bring confeſſion for his part: whereſoeuer ſinne is vnacknowledged, there it is vnpardoned: no mercy till there be a ſight and confeſſion of iniquitie.
Therefore Daniel confeſſeth his owne ſinnes, the ſinnes of the people and the ſinnes of their forefathers; and aggrauates the ſame in many words, Dan 9.5.6, 7.8.10.ſaying, Wee hauehave ſinned, and hauehave committed iniquitie, and hauehave done wickedly, yea we hauehave rebelled, and hauehave departed from thy precepts, and from thy iudgements. We would not obey thy ſeruants the Prophets that ſpake in thy name, &c. VntoUnto vsus appertaineth open ſhame, to our Kings, to our Princes, and to our Fathers, &c. For wee hauehave not obeied the voice of the Lord our God, &c. Yea all Iſrael hauehave tranſgreſſed thy law &c. therefore the curſe is powred vponupon vsus.
And thus doth Ezra likewiſe in the behalfe of the people that had taken ſtrange wiues: for hauing rent his clothes and his garment, hee fell vponupon his knees, and ſpread out his hands vntounto the Lord his God and ſaid: Ezra 9.5.6.O my God, I am confounded and aſhamed to lift vp mine eies to thee my God: for our iniquities are increaſed ouer our head, and our treſpaſſe is gone vp to heauen, &c.
The ſame courſe doth Nehemiah take: for thus he ſpeaketh, in the name of all Iſaael: Nehem. 1.7.We hauehave grieuouſly ſinned againſt thee, and hauehave not kept thy commandements, nor the ſtatutes, nor the iudgements which thou commandedſt thy ſeruant Moſes, &c. So thoſe that beleeued Acts 17.19. came and confeſſed, and ſhewed their workes.
And there is reaſon to prooue that this confeſſion is verie neceſſarie, Reaſons. if euer we would finde fauour with God: for
1 Firſt, God cannot in iuſtice forgiue ſinne vnleſſe there be confeſſion.without it we hauehave no promiſe belonging vntounto vsus: as God cannot in iuſtice withhold merciemercy from ſuch as plainly lay open their trāſgreſſions before him: ſo can he notwithout violating, his truth, vouchſafe merciemercy to thoſe that ſmoother and hide their ſinnes from him; for thus runnes the promiſe: If wee acknowledge our ſinnes, 1. Iohn 1, 9.hee is faithfull and iuſt to forgiue vsus our ſinnes, and to clenſe vsus from all vnrighteouſnes. Whence wee ſee, that where there is a generall acknowledgement of ſin, there is promiſed both a general remitting of ſin, and purging frō ſin: but wher that is wāting, no ſuch thing can be expected.
2 Secondly, thoſe muſt needs hauehave the gate of mercy ſhut againſt them, Without it, there is no repentance.that doe not confeſſe their faults vntounto the Lord, becauſe acknowledgement of our guiltineſſe is one of the firſt ſteps to true repentance, and one of the chiefe teſtimonies of a true penitent heart. As is manifeſt in Dauid, who, when his heart ſmote him after he had numbred the people, dealeth plainely with God. O Lord (ſaith hee) I hauehave ſinned exceedingly in that I hauehave done: now O Lord I beſeech thee take away the trespaſſe of thy ſeruant: for I hauehave done very fooliſhlie. And all thoſe that are truely and thorowly wounded in their ſoules for their offences, as Dauid then was, will enforce themſelues to doe as he did; for till men frame to this confeſſion, it is certaine they are not yet fallen out with their ſinnes.
3 Thirdly, to the intent wee may the ſooner be perſwaded heereunto, It is a preſeruatiue againſt reuolting.wee muſt vnderſtand that this is a very ſoueraigne preſeruatiue againſt relapſes and backſlidings: for hee that hath once done this penance before Gods iudgement ſeate, it will bee ſuch a coraſiue vntounto his heart, that he will hardly fall into thoſe open and groſſe ſinnes twice, Obſerue. which he hath ſincerely and heartily acknowledged once. When Peter, and Dauid, and Paul had attained to this, and laid open their ſins in an vnfained confeſſion of them to the Lord, they neuer returned to thoſe ill practiſes againe. Infirmities and ſlips they had many in other kindes, but they were ſo fenſed and fortified againſt thoſe particulars, that they ſtood ſtrong againſt them, and neuer fell againe into them whiles they liued.
4 Fourthly, this is a very effectual meanes to quicken vsus vntounto praier, and therfore ſtil in the Scripture wee ſhall finde, It quickens vntounto praier.that where there hath beene heartie confeſſion, there hauehave followed as heartie petitions; as wee ſee in the former examples of Daniel and Nehemiah. For how vehement their requeſts were, may appeare in the places before alleaged, by the manner of putting them vp. O Lord heare, O Lord forgiue, Dan. 919.O Lord conſider and do it, (ſaith Daniel) deferre not for thine owne ſake, O my God. And Nehemiah comes with the like importunitie. Nehem. 1.5.6 11.O Lord God of heauen, the great and terrible God, that keepeſt couenant and merciemercy, &c. I pray thee let thine eares be attent, and thine eyes open, to heare the praier of thy ſeruant, which I pray before thee daily, day and night for the children of Iſrael thy ſeruants. O Lord I beſeech thee let thine eare now hearken to the praier of thy ſeruant, &c.
5 Fiftly and laſtly, this is a very great meanes to glorifie God: God is glorified thereby. Ioſh. 7.19.in which regard Ioſhua ſaith vntounto Achan, my ſonne, I beſeeth thee giuegive glory to the Lord God of Iſrael, and make confeſſion vntounto him: and ſhew me what thou haſt done, hide it not from mee. Now if any inquire, how wee by this meanes ſhould glorifie God; I anſwer, that wee giuegive him the glorie: 1. of his truth, in acknowledging that which his word chargeth vponupon vsus: 2. of his iuſtice, if he ſhould proceed againſt vsus: and 3. of his merciemercy, in that wee thereby imply, we hauehave hope that hee will forgiue vsus. For if wee did expect no fauour, we would neuer diſcouer our filthie nakednes before the eies of the righteous Iudge of heauen and earth. Sith then, that without this confeſſion there is no promiſe made vntounto vsus, no ſound repentance in vsus, no abilitie to reſiſt corruption for the time to come: and whereſoeuer this is (on the contrarie ſide) it puts life into our praiers, and brings honour vntounto Gods name; the point is cleere and euident, that this confeſſion is ſo neceſſarie, that without it there is no merciemercy to be looked for from God.
Which maketh for the iuſt reproofe and condemnation of thoſe that faile in this dutie. Vſe. 1 They pretēd they would fain hauehave God to pardon their ſins, but they will bring no bill of inditement againſt thēſelues, only in generall they wil acknowledge themſelues to be ſinners as all are, but will grow to no partion lars at all. They hauehave ſome wit and skill to ſet out other mens ſins to the view of the world, in eueryevery branch & circumſtance therof: Note. ſo that many times they make them greater in appearance, then they are indeed: but come to any offence of their owne, & if you cannot proue it, they will not confeſſe it: if you can proue it, they wil excuſe it. It was not long of them; ſuch & ſuch prouoked them, or intiſed and allured them: but that would not ſerue Adams turne, that Eue perſwaded him to eate of the forbidden fruit: neither would that cleere Ahab, that Iezabels hand was chief in the murdering & robbing of Naboth. They ſhould rather hauehave harkened to Gods voice, then vntounto the wicked counſels and perſwaſions of any: and if they had any worke of Gods ſpirit in their hearts, they would charge themſelues and not others. For grant that the occaſion of their fall was more from them, yet the cauſe was in themſelues, euen their own curſed corruption, and rebellious diſpoſition. And therefore their labouring to put off the blame and ſhame of their ſinnes vponupon others, euidently proclaimeth, that they hauehave not an vnderſtanding minde, nor a broken, and humble, and penitent heart. And the like may bee ſaid of thoſe: that howſoeuer they will come to a recitall of diuers miſdemeanors, either before God or men, or both: as the qualitie of their offences requireth the ſame, yet they doe it ſo ſlightly and coldly, that though they name particulars, it is ſure they are not touched with them: ſuch a cold confeſſion will bring as cold conſolation; their faint and careleſſe ſueing for a pardon, is the next way to procure them a deniall.
Secondly, this is for inſtruction, Vſe. 2 that we doe our beſt indeauour to learne this Art of acknowledging our ſinnes aright: let vsus leaue off aggrauating of other mens faults, and paſſe a hard cenſure and ſentence, vponupon our one: for that will procure vsus moſt fauour, and the largeſt meaſure of merciemercy from the Lord.
With earthly Iudges, the more is confeſſed by a malefactour, the worſe it's likely to goe with him: Note. but it is otherwiſe with the great Iudge of heauen: the larger and freer our confeſſion is, the eaſier, and ſurer, and ſpeedier, 1. Cor. 11.ſhall our remiſſion be: if wee iudge our ſelues, wee ſhall not be condemned of the Lord.
Now to th'intent we may performe this dutie the better, it will not be amiſſe to ſet downe ſome rules for our direction heerein.
We muſt know therefore that in a ſound confeſſion, Rules for confeſſion.theſe things are requiſite.
1 That it proceed from a good roote.
2 That it be performed in a good manner.
1 For the firſt: if the roote be rotten and corrupt, the fruit ſpringing from thence, cannot but bee diſtaſtefull to the Lord.
Now that the rotte may be ſound, theſe things muſt be looked vntounto in our confeſſion.
1 That it proceed from a hatred of ſinne.
2 From hope of merciemercy.
1 Concerning the former, wherſoeuer the hatred of ſinne is wanting, The roote of confeſſion.(as it was in Saul and Pharaoh, when they made acknowledgement of their offences) it is plaine that the parties confeſſing are not wearie of their ſinnes, It muſt proceed.but of their plagues, as Pharaoh was: that their acknowledgement proceedeth not from inward remorſe for their faults, but from ſome ſudden paſſion, From hatted of ſinne.and from the force of their naturall conſcience; as in Saul it is euident: for both of them fell preſently to their old works and waies againe, and returned with the dogge to their vomit, and with the ſow to their wallowing in the mire; and ſo it is with many: when the ſnares of death lay hold of them, or ſome heauie plague lies vponupon them, or the flaſhings of a guiltie conſcience begin to ſcorch them, When and why hipocrits confeſſe.they are in great perplexitie and anguiſh, euen at their wits end, and know not what to doe, nor what courſe to take for the obtaining of ſome eaſe: And then euen as a dogge that hath ouergorged his ſtomack, will vomit vp that which paineth and troubleth him: ſo will they in like caſe vomit out ſome paſſionate confeſſion: looke what comes firſt to their minds, and moſt troubleth and frighteth them, out it ſhal to one or other. But as the dogge, when he is eaſed of his former paine, will returne againe to his lothſome vomit, and eate vp that which before he had ridde his ſtomacke of: ſo will they betake themſelues to their old cuſtome and faſhion of life againe, and fall to the freſh practiſe of thoſe odious & monſtrous euils, which vponupon the bedde of their ſickeneſſe, or in the day of their heauines, they in word acknowledged, and renounced as vile and abominable. If now of dogs they had beene made ſheepe, they would neuer hauehave lapped vp their filthy vomit againe: that were enough to poiſon a ſheepe that pleaſeth a dog.
And as Saul and Pharaoh dealt, ſo did the Iſraelitet in the ſame ſort: Pſal. 78.33.34.36.37.when the wrath of God lay heauy vponupon them, and hee conſumed their daies in vanitie, and their yeeres in mourning, &c. they returned and ſought God earely: but how … they flattered with their mouth, and diſſembled with him with their tongue. For their heart was not vpright with him, neither were they faithfull in his couenant.
When miſerie preſſed ſore vponupon them, Note. then they ſeemed to fall out with their ſinnes, whereas in truth they fell out onelie with their croſſes, as the effect ſhewed, in that when their diſtreſſes were ouer, they ſinned ſtill againſt God, and prouoked the moſt high by their rebellions.
This then is the firſt thing neceſſarilie required, when wee make our confeſſion, that it proceed from an hatred and indignation againſt our ſinnes, and againſt our ſelues for the ſame. 2. Cor. 7.11.
A ſecond thing is, that it muſt come from hope of merciemercy. For if that be wanting, From hope of mercy.our confeſſion will be but a witneſſing againſt our ſelues for our deeper cōdemnation. And God may iuſtly ſay vntounto vsus, as he did to that vnprofitable ſeruant in the Goſpell, out of thine owne mouth will I condemne thee, Luke 19.22.thou euill ſeruant. If we plead guiltie, and doe not ſue for a pardon (as we will neuer if wee be deſtitute of hope) our caſe is ſo farre from being made better, that it is a great deale worſe. Iudas confeſſed that he had ſinned betraying innocent blood, yea, and made reſtitution alſo: but it was wreſted from him through the horror of his conſcience, and the feareful apprehenſion of Gods wrath, beating vponupon his ſinnefull heart; and therefore not expecting any mercy for his hainous offence, hee neuer offered any praier to God, but made a quicke diſpatch of himſelfe. Whereas if his confeſſion had beene ioyned with hope of fauour, hee would hauehave fallen to mourning and lamentation for his ſinne, and ſo to an earneſt crauing of pardon for it. Thus we ſee what is the roote of ſound confeſſion.
If followeth to bee conſidered, how it may bee made in a good manner.The manner of confeſſion.
And the firſt thing in that is, that wee confeſſe hartily and ſincerely, with ſorrow and ſhame that we hauehave prouoked ſo gracious a God. It muſt bee hartie. Luke 18, 13. Iere 31.18So did the Publican when hee ſmote vponupon his breaſt, and ſaid, Lord be mercifull vntounto mee a ſinner. And ſo did Ephraim: of whom the holy Ghoſt ſpeaketh in this manner. I heard Ephraim lamenting thus: Thou haſt corrected mee, and I was chaſtiſed, as an vntamed calfe, &c. Surely after that I conuerted, I repented: and after that I was inſtructed, I ſmote vponupon my thigh: I was aſhamed, yea euen confounded, becauſe I did beare the reproach of my youth. Where it is declared, that after they had beene long and greeuouſly afflicted, and began at length to be ſoundly humbled, they did not onelyonly ſee and acknowledge their ſins, but were vexed and troubled, and euen confounded at the conſideration, and in the confeſſion of them, yea euen of the follies and vanities of their youth. Contrarie to this practiſe of theirs, is the cuſtome of many, who will reckon vp and recount their ſeuerall iniquities before the Lord, but they doe it ſo idly and drowſily, as if it were nothing to offend him. Whereas if a child ſhould come with ſuch a rude and bold confeſſion of his faults to his parents: or a wife ſpeake ſo ſleightly of her vnchaſt and vnholy behauiour before her husband, they would diſlike the confeſſion of the faults, more then the faults themſelues; and all that heard them would cry out vponupon them, Drouſie confeſſion hatefull.there is an impudent wife, and a graceleſſe child. And wee muſt not conceiue then, that God will be pleaſed with ſuch lame and maimed ſacrifices. Let none bee deceiued, God will not bee mocked: hee pronounceth him accurſed, whoſoeuer he bee, that doth the worke of the Lord negligently.
A ſecond thing to be obſerued in the manner of it is, that we confeſſe not our ſins in the lumpe only, It muſt bee particular, and of ſpeciall ſinnes.and by whole ſale as it were, but that we bring before his holy eies our particular, and ſpeciall ſinnes, which will bee vntounto vsus a teſtimony of great vprightneſſe, for we are naturally prone, either to content our ſelues with a generality of confeſſion, that wee are great ſinners, the Lord be mercifull vntounto vsus, &c. which wee may doe for our credit that wee would be eſteemed penitent perſons: Note this corruption.or if wee come to particulars, wee will rather meddle with any, then with our beloued ſinnes: as in the body, wee would bee dealing with any, rather then with our particular ſoare, that will moſt paine vsus, if we ſhould ſet vponupon the curing of it: our chiefe ſins are ſo deepely rooted, that we cannot get them vp, but we muſt breake a great deale of ground round about. This therefore argueth great ſinceritie, when we can bring our capitall and head ſinnes to arraignement: as the holie Apoſtle Paul did, when once he was throughly conuerted: 1. Tim. 1.13. Ezra. 9.I was (ſaith hee) a blaſphemer, and a perſecuter, and an oppreſſor. And likewiſe good Ezra, who acknowledged in the behalfe of the people their manie great ſinne of marrying ſtrange wiues. whoſe practiſe if we can follow, we ſhall hauehave that good euidence of ſoundneſſe and vprightneſſe in our ſoules that they had.
3 Thirdly, Vſe 3 this makes for the ſingular comfort of Gods children, that can particularly aggrauate their ſecret ſinnes, that no body in the world can touch them for: their beloued ſinnes, which heretofore they would not for a kingdome hauehave parted from. That no malitious reuengfull wicked man can ſo ſet out the faults of his enemie, whom he hates with a deadly hatred, as they can the corruptions of their owne hearts and liues. This is a ſigne that their conſciences are touched by the holy ſpirit of grace, whoſe ſpeciall and proper worke it is, Note. to conuince the heart of ſin. Ioh. 16.8. Such hauehave lowly minds, and broken hearts. The Law may make one confeſſe his faults to men in a paſſion, but it can neuer make a man lay them open before God in true contrition: that is a worke of the ſpirit of Ieſus Chriſt. Let ſuch goe on ſtill and they ſhall finde good ſucceſſe. Note. We are giuen to ſpeake the worſt of our aduerſaries, and to ſet forth their vile practiſes to the vtmoſt, before ſuch as are able and readie to take them downe: what greater enemie hauehave wee then ſinne? and where can we complaine better then vntounto the liuing God, who is of infinite merciemercy to pardon, and of infinite power to ſubdue our greateſt and ſtrongeſt corruptions? let vsus make our moane to him, and hee will hauehave compaſſion on vsus: for hee knoweth our hearts, and the venome and ſtrength of our corruptions, better then wee our ſelues doe; and if we confeſſe them hartelie, particularly and conſtantly before him, Note. he hath giuen vsus two pawnes; to wit, his faithfulnes, and his iuſtice, for the remiſſion, and ſuppreſſion of them: if he ſhould not forgiue vsus, 1. Iohn 1.9.and heale our natures when we hauehave done our part, he ſhould forfeite his truth and his iuſtice, and ſo he ſhould be a greater looſer then wee.
[And forſaketh them] This muſt, and will follow vponupon the former: and this offereth vntounto vsus another point of doctrine, namely: that
It is not ſufficient to confeſſe ſinne, Doct. 3 but wee muſt alſo leaue and forſake it.
Wee muſt renounce and abandon the allowance of eueryevery infirmitie, Sinne muſt bee renounced as well as confeſſed. Iſa. 55.7.and the practiſe of eueryevery groſſe ſinne.
This, as it is commanded by the Prophet Iſaiah, who ſaith: Let the wicked forſake his waies, and the vngodly his owne imaginations, &c. So was it practiſed by thoſe worthy and excellent conuertes, Acts 19.mentioned in the Acts of the Apoſtles, who did not onelyonly acknowledge their vile and naughtie practiſes, but to ſhew their thorow deteſtation of them, and their reſolution to forſake them, brought their curious bookes and burnt them openly, Note. though the price of them amounted to a great value: that ſo thoſe that had beene witneſſes of their ſinne, might alſo be witneſſes of their repentance: and that neither themſelues nor others might be infected by them afterwards: and that thoſe whoſe harts were not yet touched with remorſe for that ſinne, might by their example bee drawne to a diſlike of it, and to hartie ſorrow, and repentance for it.
And that a ſound confeſſion, and a holy reformation goe together, might bee further prooued, by the examples of Dauid, of Peter, and of Paul, which were formerly alleged: who hauing once made acknowledgement of their ſinnes, neuer fell to the committing of them any more. And reaſon will ſhew the ſame more fully and clearely: for,
1 Firſt, Reaſons. if there be not a leauing of ſinne, ſure it is, there is no ſound repentance: Without reformation there is no ſound repentance.for if there were, the thorow hatred and vnfained ſorrow for ſinne (before mentioned) would kill the ſame at the very roote, and then it would die alſo in the branches.
2 This redreſſing of a mans waies, as well as confeſſing of his faults, No ſaith.is very needfull, becauſe otherwiſe one can hauehave no aſſurance that hee hath faith; for that purifies the heart: and if the heart be cleane, Acts. 15.all that proceedes from it will bee anſwerable thereunto. A pure fountaine cannot ſend foorth impure ſtreames.
3 Further, hee may bee certaine, that the ſpirit of Chriſt dwels not in his heart: for whereſoeuer that takes poſſeſſion, There is not the ſpirit.it expels ſinne, and will not ſuffer ſuch filthy ware to reſt in that roome where it doth remaine: and if it bee not in the warehouſe, it cannot be brought forth into the ſhop.
This ſerues for the reproofe of thoſe, Vſe 1 that ſay and will ſtand to it, that they hauehave repented, and doe repent daiely: and why? they confeſſe their ſinnes eueryevery daie. But hauehave they mended their faults that they hauehave ſo often confeſſed? nay, they cannot ſay ſo: though they repent eueryevery day, Note. they mend no daie; then let them looke for no mercy. But to come more neerely to ſuch kind of men: they affirme they hauehave acknowledged their ſwearing, and blaſpheming: their drunkennes, and ſwilling: their brawling, & contending: their rayling, & reuiling of ſuch as are better then thēſelues: they hauehave confeſſed theſe, & the like to be great faults, and hauehave been ſorrowfull in their hearts for them: but hauehave they left theſe foule ſins? Oh no, fleſh & blood is weake; and all hauehave their infirmities, & ſo hauehave they infirmities. Nay, theſe are groſſe preſumptuous euils, and ſuch as howſoeuer being weighed in the ballance of the fleſh, they ſeeme light; yet being weighed in the ballance of the Sanctuarie, they will be found ſufficient to preſſe them downe vntounto the pit of hell, if they ceaſe not from the practiſe of them. And as for fleſh and blood, which they ſay is weake, What ſhould Chriſtians talke of that? (in the ſenſe that they doe) if they be but fleſh and blood, they can neuer enter into the kindome of heauen. They that are Chriſts, Iohn 3.3.hauehave crucified the fleſh, with the luſts and affections thereof: neither are wee any longer debiters to the fleſh to liue according thereunto: Rom. 8.but me muſt mortifie the deedes of the fleſh by the ſpirit: that howſoeuer ſinne will ſtill remaine in vsus, yet it may not raigne in our mortall bodies, that we ſhould obey it in the luſts thereof, or that our members ſhould be weapons of vnrighteouſneſſe for the execution of euill any more. And this wee may boldly ſay, Rom. 6.that whoſoeuer liueth in thoſe forenamed ſinnes, neuer yet knew what repentance for ſinne, and ſound confeſſion of ſinne meanes. And therefore what good conceite ſoeuer ſuch hauehave of themſelues, they doe but flatter and diſſemble with a double heart. If they hauehave had ſome gripings for their ſcandalous and ſinnefull manner of liuing, and thereupon hauehave caſt forth ſome peece of a confeſſion, the beſt that they can make of it, is but this, Dogſicke.that they hauehave been dogge-ſicke (as was ſhewed before) and ſo diſgorged their ſtomackes of that that pained them: not in any hatred of the things (for they returne to their vomite againe) but in deſire to be exempted and freed from thoſe bitter pangs, and helliſh tortures which they finde in their ſoules. At moſt, they are but as the ſow that hath been waſhed, ſeeing that they returne to their old filthines. There hath beene onelyonly a change of the outſide, none at all of the inſide: for if their nature had beene altered and renewed, their words and workes would hauehave beene reformed, and that not for a fit, but for euer in the whole courſe of their cariage afterwards. They might indeed now and then meete with a rubbe, and ſtumble ſometimes, but their walke for the moſt parte, ſhould be in the waies of godlineſſe; and though they did fall, they ſhould riſe againe, Pſal. 37.becauſe the Lord would put vnderunder his hand.
Therefore let all men carefully looke vntounto themſelues: if they were ſwearers before the Sacrament, Note. and be ſwearers ſtill: if idle perſons, vnthrifts, ſcoffers, &c. before they come to the word, and continue to be ſuch ſtill, their caſe is fearefull. Let them be afraid how they ſtand in the courts of Gods houſe to heare; and how they draw neere to the Lords table to receiue the holy things of God. For if they come not to be helped againſt thoſe grieuous ſinnes which heretofore they hauehave liued in, let them know, they ſhall find no mercy: and if they finde not mercy, Note. they ſhall be ſure to meete with iudgement: they ſhall not miſſe of one. And howſoeuer they may bragge that they truſt to be ſaued as well as the beſt, when their liues are as bad as the worſt, yet they ſhall finde at the time of death, and when the horrible terrors of their guiltie conſciences ſhall ſurpriſe them, that all ſuch boaſting hath beene vaine: and that true repentance conſiſtes in a change of the life without, as well as of the heart within: and then if they hauehave not forſaken their ſinnes, they ſhall be in danger, and in feare to goe from the pangs of death to the paines of hell.
In the ſecond place, Vſe. 2 ſeeing it is ſo dangerous to make ſemblance that wee are touched with repentance for our ſinnefull courſes, when we proceede not to a reformation of the ſame, Meanes to attaine to reformation.therefore it behooues vsus to vſe all good meanes, whereby we may attaine to this reformation: ſuch as are theſe that follow.
1 Firſt, Auoide the occaſions of euill.wee muſt conſtantly and carefully auoide all the occaſions of thoſe ſinnes which we pretend that we hauehave been humbled for. If one would not be a gameſter any more, let him auoide the company of gameſters: if one would not bee ouertaken with incontinencie, and intemperancy, or the like, let him neuer frequent ſuch places, nor aſſociate himſelfe with ſuch perſons, as that any temptation ſhould by ſuch meanes be offered vntounto him. Our nature is as tinder: Our proneneſſe to ſinne.if others doe but caſt the leaſt ſparke vponupon vsus, wee are in danger to take fire preſently: and therefore as we will not ſet flaxe, or any ſuch combuſtible matter neere the chimney for feare of the worſt: ſo let not vsus aduenture to thruſt our ſelues into any place where there is perill of infection: but be iealous of our ſelues in eſchewing all inducements, as vntounto any, ſo eſpecially vntounto our owne ſinnes, and thoſe vices that we are moſt prone vntounto.
Secondly, as we ought to forbeare all meanes of euill: ſo we muſt vſe all meanes of goodneſſe: Vſeal meanes of goodneſſe.not one or two of the meanes, but eueryevery one of them, in their places: for otherwiſe if we refuſe all of them, or any of them, it is a righteous iudgement of God, that wee ſhould liue and die in our ſinnes. Therefore let vsus giuegive our ſelues to reading, if we can: to heareing, if wee cannot read, ideſt, meditate on the word: chieflie on ſuch places as make moſt againſt our owne corruptions; faſt, pray, receiue the Sacrament, and then vſing theſe meanes conſcionably, wee ſhall finde that euerie one of them will worke ſome grace, and miniſter vntounto vsus ſtrength and vertue againſt our ſpeciall ſinnes.
Thirdly, if at any time we be ouertaken by infirmitie (as who is not often? Bewaile infirmities ſpeedilie. Iames 3.1. Note.for in many things we offend all) let vsus lament & bewaile our offences, and that preſently vponupon the committing of them: for if ſinne bee quickly and hartely lamented, the courſe thereof will be ſpeedily ſtaied, and we ſhall gaine by an infirmitie, which is by that means ſoundly healed. For our experience of our owne weakeneſſe, and ſo our humilitie will be increaſed: our diſcerning of the ſubtilties of Satan, and the deceitfulnes of ſinne, and our care and watchfulneſſe to reſiſt it hereafter, will be thereby augmented.
Fourthly and laſtly, Couenant with God to fight againſt our maſter ſinnes.if none of theſe meanes will ſerue the turne, wee muſt binde our ſelues by a ſolemne vowe and couenant, to labour and ſtriue againſt our principall and moſt dangerous corruptions; and to abandon them, whatſoeuer becomes of vsus. And though we may be tempted, and that often and ſtrongly, yet we muſt reſolue (by Gods grace) neuer to yeeld vntounto them againe. If we could thus earneſtly ſet againſt our ſinnes, ſatans aſſaults would bee nothing ſo ſtrong: for if we did manfully reſiſt the diuell, Iam. 4.7.hee would fiie from vsus like a coward: and his inſtruments ſeeing vsus reſolute, would hauehave no heart to meddle with vsus: and if we ſhould fall once or twice afterwards, the breach of our vowe would ſo peirce and wound our hearts, Note. that it would make vsus much ſtronger againſt new aſſaults. And the true reaſon why the diuell is ſo violent in tempting, and wee ſo weake in reſiſting, is, becauſe wee hang off, Note. and halt betweene two opinions as it were, and hauehave ſuch faint reſolutions of forſaking our ſinnes, and doe ſo ſeldome and ſleightly make couenants for the repreſſing of them.
Thirdly, Vſe. 3 this is for exceeding great comfort vntounto thoſe of Gods children, that hauehave attained to ſuch a meaſure of ſound godlie ſorrow, that for their great and groſſe ſinnes, they hauehave (by Gods merciemercy) left them all, ſo that they would not commit them againe for a thouſand worlds. This is an infallible token of an vpright heart; and ſuch may be ſure, that they hauehave a portion in the mercies of God, which hee promiſeth to his choſen people.
Oh, Obiect. but they finde many paſſions and infirmities ſtill. Be it ſo: Anſ. yet if they ceaſe to louelove them and to giuegive intertainement vntounto them, all is well. For preſumptuous and offenſiue euils, we muſt ceaſe to practiſe them: But for humane frailties, it is impoſſible that the moſt penitent man ſhould bee freed from them. How to diſcerne that our ſinnes are but frailties.If our hearts checke vsus, and wee deſire to hauehave others reprooue vsus, and vſe the meanes before ſet downe, whereby more grace may be euerie day conueied vntounto vsus, though wee be ouertaken many times as a bird in the ſnare, before wee bee aware, and hauehave a ſudden flaſhing in our affections, that is readie to ſhew foorth it ſelfe in our outward actions; yet our hearts are ſound and ſincere notwithſtanding: neither ſhould we keepe from our ſoules that comfort which doth belong vntounto vsus.
[Shall finde merciemercy.] Heere is the promiſe of God vponupon our obedience: and this we may be aſſured of. Whence the Doctrine is: Doct. 4
That whatſoeuer we hauehave beene, MercieMercy for the Penitent.or whatſoeuer our ſinnes hauehave beene, if wee can bring confeſſion and reformation, wee ſhall finde mercy: God will pittie vsus, and hauehave compaſſion vponupon vsus. (as the word ſignifieth) 1. Firſt, Wherein it conſiſts.that wee ſhall neuer bee vnderunder the bondage of it any more. 3. Thirdly, the Lord will accept of vsus, and of our ſeruices, and make all the meanes comfortable and profitable vntounto vsus. When we come to the miniſtery, he will write his Lawes in our hearts. When we come to the Sacrament, wee ſhall not onelyonly receiue the bleſſed bread and wine, but we ſhall hauehave communion with the ſonne of God. When wee offer vp our praiers, 1. Cor. 10.God will heare in heauen, and hauehave merciemercy vponupon vsus, and fulfill our hearts deſire. All theſe things are promiſed in the couenant, ſet downe, Ezek. 36.25. and Iere. 31.31. as alſo Iſa. 1.18. which text is handled in the next Sermon; and therefore to that place the larger handling of this point ſhall bee referred. OnelyOnly a word or two for the vſe of it.
Which is for very great conſolation vntounto Gods ſeruants: Vſe. who neede not to bee diſcouraged by any of their former ſinnes: but may make full account, that if they hauehave acknowledged their euill workes, and clenſed and redreſſed their ſinfull waies, God will be, (nay is already) reconciled vntounto them. When the prodigall ſonne reſolued to come home vntounto his Father, and to take new waies: Luke 15.and though he had beene an vnthrift before, yet he would now mend and reforme all: His father neuer charged him with olde matters, neither needed he, becauſe he charged himſelfe. If an earthly father will and ſhould deale thus, how much more will the Father of all mercies deale graciouſly with his children, that humble themſelues before him, and remoue their ſinnes out of his ſight: eſpecially ſith the greater mercy hee ſheweth to his owne children, the more glorie hee ſhall gaine to his owne name.
Therefore let vsus make full reckoning, that we ſhall not onelie meete with Gods miniſter at the meanes, but with God himſelfe, who wil pardon that which is paſt, and confirme and ſtrengthen vsus vntounto eueryevery good worke for the time to come: who will giuegive vsus the power of godlineſſe, and the life of grace: who in a word, will grant vsus (and there confirme his grant vntounto vsus) the right vntounto, and vſe of al his mercies & bleſſings whatſoeuer, with the remouall of all hurtfull croſſes. When the firſt Adam did but once eate of the forbidden fruite, it was inough to infect him, and all his poſteritie, though there were but one threatning annexed to it, and none did taſte of it, but he alone. And why ſhould not wee expect on the other ſide, that when our ſecond Adam Ieſus Chriſt hath eaten of the commanded fruit, Note this compariſon.and hath ſanctified it vntounto vsus by his example, word and praier, and annexed many promiſes vntounto it, and wee our ſelues alſo doe often receiue it: why (I ſay) ſhould not we beleeue that it ſhall be more ſufficient and forcible to miniſter holineſſe and happines vntounto vsus, then was the forbidden fruit, to bring ſinne, and miſerie vponupon vsus? eſpecially ſince it is certaine, that none euer ſpedde ill at the Sacrament, but they that came with ill and hypocriticall hearts thereunto: and as eueryevery ones confeſſion and reformation hath been more ſound, and faithfull, & his reſolution to claue vntounto God more firme and conſtant: ſo his comfort hath been more large, and durable.