The Penitent Pardoned, Sermon 1 (1 of 3)

The Penitent Pardoned · Sermon 1 (1 of 3)

p. 1SERMON 1.Febr. 24. 1649.

Text, PSALM 32. latter part of Verſ. 5.

I ſaid, I will confeſſe my tranſgreſſions to the Lord, and thou forgaveſt the iniquity of my ſin.

THis Pſalme treats of the bleſſedneſſe of a juſtified, of a pardoned ſinner; touching which, ſeveral particulars are handled. 1Firſt, the Pſalmiſt handles, wherein the forgiveneſſe of ſin conſiſts, that he mentions under two expreſſions, Verſe 1. Bleſsed is he whoſe tranſgreſſion is forgiven, whoſe ſin is covered: the forgiveneſſe of ſin conſiſts, firſt in the covering of ſin: the covering of ſin not from God, but by God, ſo it is explained by God himſelfe, Pſal. 85. verſ. 2. Thou haſt forgiven the iniquity of thy people, Pſalm 85. 2.Ps 85:2Thou haſt covered all their ſin.

It is ſin in us to hide our ſins: as it is ſin to hide our talents, ſo it is ſin to hide our ſin; therefore when the Pſalmiſt ſaith the forgiveneſſe of ſin conſiſts in the covering of ſin, this covering is underſtood of Gods covering. Which is not to be underſtood of a totall abolition or Extirpation of ſin, but of ſuch a covering of it, as it ſhall never be imputed for condemnation and that is a ſecond expreſſion to ſet out Gods pardoning ſin. viz.

2. This forgiveneſſe is ſet out by not imputing of ſin, verſ. 2. Sin ſhall not be imputed unto a juſtified perſon, though ſtill it ſhall be inherent in him.

Secondly, The Pſalmiſt ſhews the Character of that p. 2man whoſe ſin is pardoned, verſ. 2. Bleſſed is the man in whoſe ſpirit there is no guile. If ſin be pardoned to the ſoule, guile will never be harbored and indulged in the ſoule.

IIIThirdly, Here is laid down the happineſſe of a pardoned man, verſ. 3. When I kept ſilence, my bones waxed old, through my roaring all the day long: yet for all this David cals him bleſſed; though Gods hand was heavie upon him, yet his heart was ſtill towards him; yet a bleſſed man, though an afflicted man:

IVFourthly, Here is laid down the courſe that the Pſalmiſt took to procure pardon of ſin, that is in my Text, I ſaid, I will confeſse my tranſgreſſions to the Lord, and thou forgaveſt the iniquity of my ſin. Thus I have brought you by the hand to the Text. I ſhall give you a ſhort paraphraſe of the words: I ſaid, this word implies in Scripture phraſe three things.Pſalm 14. 1.Ps 14:1 Firſt, it notes a deliberation or conſideration of the minde, Pſal 14. verſ. 1. The fool hath ſaid in his heart, there is no God: (that is) he hath thought ſo in his minde,Pſalm 30. 6.Ps 30:6 that there is no God. Pſal. 30. verſ. 6. And in my proſperity I ſaid, I ſhall never be moved: that is, I thought ſo. Saying, is not alwaies an act of the tongue, but ſometimes of the minde: I ſaid I will confeſse my ſin, that is, I have bethought my ſelfe, and conſidered in my minde, that it is meet for me to get pardon and to confeſſe my ſin to God, I ſaid.

2It notes ſecondly the purpoſe and the reſolution of the wil; ſo you have it, Pſal. 119. v. 57. Thou art my portion, O Lord, Pſalm 119. 57.Ps 119:57I have ſaid that I would keep thy words. 1 Kings 5. 5.1 Kgs 5:5There ſaying, is explained to be purpoſing or reſolving of the will.

3Thirdly, I ſaid, it implies the execution, or practice of what the minde reſolves upon, Pſal. 39. verſ. 1. I ſaid I wil take heed to my waies, Pſalm 39. 1.Ps 39:1&c. that is, I did look to my waies, and I am put upon the practice of taking care unto my ſteps and to my waies: the meaning of the phraſe is this, I ſaid I will confeſſe my tranſgreſſion, I have bethought it ſo in my minde, and it is good and meet ſo to do, I have purpoſed and reſolved in my will, and am actually put on the practice of it.

p. 3I ſaid I will confeſse my tranſgreſſion. Multi confitentur iniquitatem ſuam, ſed non adverſus ſe, ſed adverſus Deum qui dicunt non hoc feci, aut hoc Deus voluit, fatum mihi hoc fecit, & ſtellae, &c. Aygnanus in loc.The Septuagint interpret this place thus foreign. I ſaid I will confeſſe my tranſgreſſion, I will confeſſe againſt my ſelfe: upon which one hath this note, Many confeſſe their ſins, but they blame not themſelves but God, the ſtars, and what not. It is worth your notice, that ſin is expreſt by three words in this Text; firſt, tranſgreſſion, ſecondly, iniquity, and thirdly, ſin; I will comfeſse my tranſgreſſion, and thou forgaveſt the iniquity of my ſin. There are but four places as I remember in the Scripture where in theſe three words are joyned together in one verſe, Tranſgreſsion, Iniquity, and Sin. Exod. 34. verſ. 7. Keeping mercy for thouſands, Exod. 34. 7.Exod 34:7forgiving iniquity, tranſgreſsion, and ſin.

Micha 7. v. 18. who is a God like unto thee,Mic. 7. 18.Mic 7:18 that pardoneth iniquity, and paſseth by the tranſgreſſion of the remnant of his heritage? he retaineth not his anger for ever, becauſe he delighteth in mercy.

Levit. 16,Levit. 16. 21.Lev 16:21 verſ. 21. And Aaron ſhall lay both his hands upon the head of the live Goat, and confeſse over him all the iniquities of the children of Iſrael, and all their tranſgreſſions in all their ſins, &c.

And it is likewiſe uſed in Job. 13. verſ. 23. Job 13. 13.Job 13:13How many are mine iniquities and ſins, make me to know my tranſgreſſion and my ſin.

In theſe four places the words are uſed in Scripture, and in my Text, but not elſe as I remember throughout the word of God: and becauſe theſe three words are here uſed, Interpreters take much pains to finde out ſome material diſtinction between them: her is Tranſgreſſion, Sin, and Iniquity; I have conſulted with many, and the trueſt account I can give you is this; foreign Tranſgreſſion ſignifies in the Hebrew Rebellion; ſay interpreters, it notes ſin with extenſions and aggravations, ſin increaſed to a great height. Secondly, foreign Sin ſignifies evils that are of the leſſer degree; that are not ſo hainous, and ſo notes onelyonly by ſin evils of infirmity and common incurſion. Thirdly, foreign Iniquity ſignifies ſin of nature, that pravity of nature wherein a man was born. But p. 4Grammarians in the Latine diſtinguiſh theſe words otherwiſe. Iniquity they make to be that which is done againſt another man: Sin, that which is done againſt a mans ſelfe: and Tranſgreſſion, that which is done immediately againſt God. But beloved, the Scripture in many places, makes them all one. Therefore we need not make further curious enquiry after the diſtinction of theſe words, And thou forgaveſt the iniquity of my ſin. The iniquity of my ſin; There is ſome diſagreement about the ſenſe of theſe words, what it is for God to forgive the iniquity of ſin: By the iniquity of ſin, ſome do underſtand the puniſhment that ſin deſerves: the Hebrew word foreign that ſignifies Iniquity, ſignifies Puniſhment; the ſame word here is ſpoken of Cain, Et raatum &c. poeaam.My puniſhment is greater then I can bear; there is the ſame word foreign: therefore in ſome tranſlations it is read thus, Thou for gaveſt the puniſhment of my ſin. Secondly, others here do underſtand by the iniquity of ſin, (with whom I do concure) ſin with all its aggravations, with all its hainous circumſtances, ſin with all its malignity, Thou doſt forgive the iniquity of my ſin: moſt Interpreters go this way, and ſo make the phraſe to be very emphatical, Thou haſt forgiven me my ſin; that is, all hainous circumſtances that might greaten my ſin, thou hoſt forgiven them all. J ſhal onelyonly make a ſhort entrance at this time into the firſt part of my Text, I ſaid I will confeſſe my tranſgreſſion to the Lord: Theſe words contain in them a holy purpoſe in the Pſalmiſt to ſet up the practiſe of a neceſſary and Chriſtian duty, to wit, ſecret confeſſion of ſin to God. In them five parts are obſerveable. Firſt, the duty it ſelfe, Confeſſion. Secondly, a deliberate purpoſe to ſet on the practiſe of this duty, I ſaid. Thirdly, the ſubject matter of this duty, Tranſgreſſion, and Tranſgreſſion with a propriety, my Tranſgreſſion, not of other mens ſins but my ſins, I ſaid I will confese my tranſgreſſions. J remember Ainſworth, he ſaith it ſhould be tranſlated thus, more agreeable to the Hebrew, foreign I will confeſſe adverſum me againſt my ſelfe my tranſgreſſion to the Lord. Many men p. 5confeſſe ſin, but they do confeſſe ſin as againſt God, that is, they do confeſſe ſin as if. God were the author of ſin, that charge him to be the patron of their impiety and wickedneſſe, I ſaid I will confeſſe my tranſgreſſion againſt myſelfe. Fourthly, The object of this duty, I will confeſs my transgreſſion to the Lord: and this beloved takes off Auricular confeſſion, uſed and ſtood on much in the Church of Rome. Confeſſion that God cals for, and the Scripture cals for, is in ſecret between God and your own ſouls; when conſcience ſhall ſuggeſt guilt to you in reference to your former miſdoings, when you can pour out your ſoul in complaint to God, I ſaid, I will confeſſe my tranſgreſſion unto the Lord. Fifthly and laſtly, The iſſue and event of this duty; and thou forgaveſt the iniquity of my ſin: obſerve the connexion; here is a connective particle, and thou forgaveſt: he doth not come with an Ergo or a Quare, not with a cauſal, but with an et, a copulative, and thou forgaveſt; not J confeſſe ſin, therefore I am forgiven; but I confeſſe ſin, foreign and thou haſt forgiven me. Forgiveneſſe of ſin is not laid down as an effect flowing from a cauſe, but as a conſequent flowing from an antecedent. Indeed the Papiſts plead much for merit, becauſe ſometimes cauſal particles are uſed, but this is beyond my Text: thus much for the explaining of the words. Doct. At this time J ſhall onelyonly raiſe a Doctrine from the firſt part of this Text, J ſaid, J will confeſſe my tranſgreſſion unto the Lord. The point of Doctrine is this: That juſtified perſons who have their ſins forgiven, are yet bound to confeſſe ſin to God.

And here the confeſſion J am to ſpeake of, is a private confeſſion of our evils to God, between God and our own ſouls; and though it be but a familiar ſubject; yet as God ſhall enable me, J ſhall labour to make it uſeful and profitable for your edification in a Chriſtian courſe, in a holy confeſſion of ſin before your God.

There are many Queres to be diſpatcht in the handling of this point.

The firſt Quere is, What are the reaſons why perſons juſtified p. 6and pardoned, are yet bound to make confeſſion of ſin unto God in private. The Reaſons are theſe following.

Reaſ. 1 Firſt, They are to confeſſe ſin unto God, becauſe holy confeſſion gives a great deale of caſe and holy quiet unto the mind of a ſinner; concealed and indulged guilt, contracts horror and dread on the conſcience. As wind when it is diſperſt and diffuſed through the air doth little hurt; but when it is concealed in the bowels of the earth, it makes ruptures and earthquakes, overthrows things up and down: Sin when it is unconfeſt, concealed, and indulged, makes heart-quakes in the conſcience, and contracts a great deal of horror and terror, Pſal. 32. verſ. 3.Pſalm 32. 3.Ps 32:3 When J kept ſilence, my bones waxed old, through my roaring all the day long.

Meaning, David when he kept cloſe his ſin; he roared by reaſon of horror; when he did not pour out his ſoul in confeſſion to God; but when a man ſhall with an ingenuous clearneſſe confeſſe his evils unto God, this doth alleviate his minde, and lighten his burden, and eaſe his conſcience,Spiritualis vomitus. and quiet his ſpirit. Origen doth call confeſſion of ſin to God, the ſouls ſpiritual vomit. Now you know vomiting doth give eaſe to a burdened ſtomach, when the ſtomach is pained and burdened, and oppreſt. A man is ſick at the heart when meat doth not digeſt; the vomiting of the load off of the ſtomach doth eaſe the ſtomach: when the conſcience is burdened, when a mans ſpirit is troubled, pouring out of complaints and confeſſion to God doth eaſe the mind: A ſinner is like a veſſel of new wine filled and ſtopt up cloſe; till it hath vent it is ready to burſt; ſo is a godly man filled with ſin, till he can vent by confeſſion to God, his heart is ready to burſt.Pſalm 119. 25.Ps 119:25 Pſal. 119. verſ. 25. My ſoul cleaveth unto the duſt, quicken thou me according to thy word.

Verſ. 26. I have declared my waies, and thou heardeſt me, teach me thy Statutes.

As if he ſhould have ſaid, My ſoul cleaves to the duſt, I am in a very low and ſad condition, but I have declared my waies, I have confeſt my ſins; then God heard me, p. 7then I had peace, then I had quiet, then I had comfort: that is the firſt Reaſon, ſecret confeſſion to God, it doth give a great deal of eaſe and holy quiet to the minde.

Reaſ. 2 A ſecond Reaſon why juſtified perſons muſt confeſs ſin, is, becauſe God loves to hear the complaints and confeſſions of his own people; lying on the face the beſt geſture, and the mourning weed the beſt garment that God is well pleaſed with,Jer. 31. 18▪Jer 31:18 Jer. 31. verſ. 18. I have ſurely heard Ephraim bemoaning himſelfe, &c. (that is) confeſſing his ſin unto God.

Cant. 2. verſ. 14. O my Dove, that art in the clefts of the rock, Cant. 2. 14.Song 2:14in the ſecret places of the ſtaires; let me ſee thy countenance, let me hear thy voice: for ſweet is thy voice, and thy countenance is comely. God delights to ſee and hear the complaints and the confeſſions of his ſervants unto him: ſo David ſpeaks, Pſalm 119. 26.Ps 119:26I declared my waies, and thou heardeſt me with pity and complacency. God had rather ſee men come with ropes about their necks, and with ſackcloth about their loins by a humble confeſſion,1 Kings 20. 311 Kgs 20:31 as the ſervants of Benhadad did, then to ſee ornaments about their necks by a ſelf-juſtification; Chriſt loves to hear and ſee the mourning condition of a juſtified perſon.

Reaſ. 3 A third Reaſon why juſtified perſons muſt confeſſe ſin to God, is, becauſe confeſſion of ſin doth help to quicken the heart to ſtrong and earneſt ſupplication to God. Pſal. 32. verſ. 6. For this ſhall every one that is godly pray unto thee in a time when thou mayeſt be found, Pſalm 32. 6.Ps 32:6ſurely in the floods of great waters they ſhall not come nigh unto him.

Confeſſion quickens ſupplication, Dan: 9. 20.in Dan. 9. verſ. 20. And whiles I was ſpeaking and praying, and confeſſion my ſin, and the ſin of my people Iſrael, and preſenting my ſupplication before the Lord my God, for the holy mountain of my God. &c. that Gabriel came and touched him. &c.

Confeſſion is to the ſoul as the whet-ſtone is to the knife, that ſharpens it and puts an edge upon it; ſo doth confeſſion of ſin; confeſſing thy evils to God doth ſharpen and put an edge on thy ſupplications: that man will pray but faintly, that doth confeſſe ſin but ſlightly.

p. 8Solemn and ſecret confeſſion of they evils unto God, doth greatly help to quicken ſtrong ſupplications unto God.

Reaſ. 4 A fourth Reaſon why juſtified perſons muſt confeſſe ſin unto God, is, becauſe confeſſion of ſin will worke a holy contrition and a godly ſorrow in the heart, Pſal. 38. verſ. 18.Pſalm 38. 18.Ps 38:18 For I will declare mine iniquities, I will be ſorry for my ſin.

Declaration doth work compunction; confeſſion of ſin, is but the cauſing of ſin to recoyle on the conſcience; which cauſeth bluſhing and ſhame of face, and grief of heart.

Reaſ. 5 A fifth Reaſon why juſtified perſons muſt confeſſe ſin unto God, is, becauſe their ſecret confeſſion of ſin doth give a great deal of glory to God, it gives glory to Gods Juſtice: I do confeſſe ſin, and do confeſſe God in juſtice may damn me for my ſin: it gives glory to Gods mercy; I confeſſe ſin, yet mercy may ſave me: it gives glory to Gods omniſciency; in confeſſing ſin, I do acknowledge that God knoweth my ſin: confeſſion of ſin gives glory to God,Joſh. 7. 19.Josh 7:19 Joſh. 7. verſ. 19. And Joſhua ſaid unto Achan, My ſon, give I pray thee, glory to the Lord God of Iſrael, and make confeſſion unto him, and tell me now what thou haſt done, hide it not from me: It is a giving glory unto God.

Reaſ. 6 A ſixt Reaſon why juſtified perſons muſt confeſſe ſin unto God, is, becauſe holy confeſſion of ſin will imbitter ſin, and indear Chriſt to them, when a man ſhall let ſin recoyle on his conſcience by a confeſſion. Theſe after reflexions, and theſe after recollections of ſin, do greatly imbitter ſin, and do indear Jeſus Chriſt; the ſtronger deſires that a ſinner hath after Jeſus Chriſt, the more he doth inhaunce the price of Jeſus Chriſt. And thus much for the firſt Quere, to wit, the Reaſons of the point.

The ſecond Quere is, But when is a man in the beſt plight to have freedome of ſpirit to make ſecret confeſſion of ſin unto God? I will name but three Seaſons: As,

Seaſ. 1 Firſt, When God doth bring a beleever under ſome grievous outward affliction, then is a fit time for him to confeſſe ſin to God. It is a ſaying of Gregory, Sins do p. 9blinde the eyes of men when they ſin,Oculos quos culpa claudit poena ape…it. Greg. yet thoſe eyes come to be opened by the puniſhment, the puniſhment openeth thoſe eyes which the fact hath ſhut. As you read of Joſephs brethren, they did remain 20 yeares without having conſcience recoyle on themſelves to confeſſe their vils in ſelling their brother Joſeph, but when Joſeph laid them in a priſon, then they confeſt their evill, Gen. 42 21. Gen. 41. 21.Gen 41:21And they ſaid one to another, we are verily guilty concerning our brother, in that we ſaw the anguiſh of his ſoule, when he beſought us, and we would not hear; therefore is this diſtreſſe come upon us.

It may be now thou art in health, thou doſt not now confeſſe thy uncleanneſſe, and thy drunkenneſſe, and thy pride, and thy prophaneneſſe; but what wilt thou do when God brings thee on a death-bed? when God hedges in thy waies with thornes, the conſcience will reflect on thee, and ſuggeſt guilt to thee, and draw out confeſſion from thee, it is a fit ſeaſon; when God doth bring a man under any outward affliction, then he is in good plight to confeſſe ſin.Pſal. 38.Ps 38 It is worth your notice in the 38. Pſalme, it was made when David lay on his ſick-bed, as he thought his death-bed: you ſhall finde it is a complaint of a very ſtrong diſeaſe David lay under, in the 3. verſ. Vers. 3 There is no ſoundneſſe in my fleſh, becauſe of thine anger, neither is there any reſt in my bones becauſe of my ſin. Verſ. 5.5. My wounds ſtink and are corrupt, becauſe of my fooliſhneſſe. Verſ. 7. 7For my loines are filled with a loathſome diſeaſe, and there is no ſoundneſſ in my fleſh. Here he was lying on a ſick-bed; and Interpreters ſay that he made this Pſalme when he was ſick. It is worth your notice of the title that David gives this Pſalme, A Pſame of David to bring to remembrance. David when he was on his death-bed as he thought, he ſaid it ſhall be a Pſalm of remembrance, to bring ſin to remembrance, to confeſs to God my uncleanneſſe with Bathſheba, to bring to remembrance the evils of my life; it was a good plight David was in when he lay on a ſick-bed, he would make this title of the Pſalme, A Pſalme to call to remembrance: men are in a p. 10fit plight to make confeſſion to God when they lye under any bodily ſickneſſe; call to remembrance thy pride, call to remembrance thy paſſion, call to remembrance thy vain dalliance, whatever thy fin be, it may be I may not hit of it, but when ever God brings thee under affliction, thou art then in a fit plight to confeſſe ſin unto God, and call to remembrance thy ſins. As it was with the Marriners in the ſtorme with Jonah, when there was ſcarce any hope to be ſaved then they fell a calling each one on his God. Which occaſioned the Proverbe, He that hath not yet learnt to pray, let him goe to ſea. So Jer. 2 verſ. 24. A wilde Aſſe uſed to the wilderneſſe, that ſnuffeth up the winde at her pleaſure, in her occaſion who can turn her away? all they that ſeek her will not weary themſelves, in her monethmonth they ſhall finde her.

The men of Iſrael are there compared unto an Aſſe, an unruly creature that runs up & down the wilderneſs and kicks up the heel: but ſaith God, Though men weary themſelves to take her, yet in her monethmonth they ſhall take her: that is, when ſhe brings forth young, then they ſhall take her, referring it to the people of Iſrael; they in their proſperity would not be ruled, but when they were in their monethmonth, in their captivity, in their ſufferings, then they ſhould take them, and they would then come to be more pliant in confeſſing their guilt more to God then in former time.

A ſecond Seaſon wherein a man is in a good plight to confeſſe ſin is, when the conſcience of a man is ſet in office by God to perſue him with clear and with ſtrong accuſations. When God puts the conſcience of a man in office to perſue him with ſtrong accuſations touching evils he hath omitted; then that man is in a fit plight, if he will take hold of it. Even Judas himſelfe when conſcience awakened him, went and confeſſed to the High Prieſt and the Scribes; and ſaid, I have ſinned in betraying innocent blood. If Judas took advantage ſo much upon the awakening of conſcience to confeſſe ſin, then a beleever hath much more helpe. Beloved, the main uſe p. 11of conſcience in man, is to bring him upon his knees, to make him humble in the confeſſion of his waies; conſcience ſerves to excuſe me when I do well, but the main uſe of conſcience is to accuſe me when I do ill, and ſo to put me on confeſſion to God, therefore mark, ſaith David, I roared all the day; there was the noyſe of Davids conſcience for his Adultery, then I ſaid I will confeſſe my tranſgreſſions: when conſcience roars by accuſation, then let the heart confeſſe to God: I do earneſtly beg you to take theſe fit Seaſons: you are in a good plight to confeſſe ſin when God doth lay you under afflictions, when God doth make conſcience accuſe you, that you do deceive in your trades, that you are ingulphed under luſt; O then purſue theſe accuſations of conſcience, then you are in a fit plight to confeſſe ſin to God.

Seaſ. 3 A third Seaſon wherein a man is in a good plight to confeſſe ſin to God is, when God ſets home the reproofe of the Miniſters of the Word upon the the ſoul with conviction:2 Sam. 12. 13.2 Sam 12:13 thus you know David, in 2 Sam. 12. 13. And David ſaid unto Nathan, I have ſinned againſt the Lord; And this was after that Nathan had ſaid to David, thou art the man.

The reproofe of Nathans Miniſtery did ſo prevail on Davids heart, that David ſaid, I have ſinned and have done very fooliſhly. Multi amane veritatem lucentem, not redanguent….Could you goe home after every Sermon you hear, when ever you hear your ſins reproved, and purſue that reproofe, and bleſſe God that the Word hath checkt you, that the Word hath met you, that the Word hath found you out as an enemy; could you goe home and purſue a Miniſterial reproofe with confeſſion, your hearts would then be in good plight to confeſſe ſin unto God.

Vſe. The Application:

Firſt ſee hence, that not only wicked men muſt confeſſe ſin; but regenerate men, pardoned men. It is no ſervile, no ſlaviſh, no legal work. Though the loweſt Beleever be above the power of ſin, yet the higheſt Beleever is not above the confeſſion of ſin; becauſe not above the p. 12practice of ſin. As long as men continue acting of ſinne men muſt never leave confeſſing of ſin: as long as ſinne leaks into thy ſoule, thou muſt ſo long be pumping; confeſſion is to the ſoule as a pump to the ſhip. O what leaks into thy heart by heedleſneſſe and careleſneſs, pump out by confeſſion. Till thou art above the actings of ſinne, thou art not above the confeſſing of ſinne: as long as the body natural doth gather corrupt humours, ſo long there muſt be Purges and Vomits: if the body ſhould ſtill be gathering corrupt humours, nature woulb beſtfled by theſe humours; thou art gathering ſin to ſin, thou art adding iniquity to iniquity: confeſſion is a ſpiritual Purge, it doth cleanſe and purge the heart; ſee therefore the great need that even pardoned men have to confeſſe their faults.

2Secondly, when the Scripture ſaith that juſtified perſons muſt confeſſe ſin; take notice, that every confeſſion of ſin will not ſerve mens turns. Lorinus obſerves out of Bernard on theſe words, I confeſſ my tranſgreſſions. That Saul made the ſame confeſſion that David made when Nathan reproved David; ſayes David, I have ſinned, when Samuel reproved Saul, ſaith Saul, I have ſinned: here is the ſame confeſſion, but here was not the ſame event: David ſaid, I have ſinned, and Nathan ſaid, The Lord hath taken away thy iniquity: 2 Sam. 12. 13.2 Sam 12:13but Saul ſaid, I have ſinned too, but Samuel told him; the Lord hath taken away thy Kingdom from thee. 1. Sam. 15. 26.1 Sam 15:26Saul confeſt ſin, yet had his Kingdom taken away; but David confeſt ſin, and had his ſin taken away. Beloved, thou mayeſt confeſſe ſin with Saul, yet not have thy ſin taken away; thou mayeſt loſe thy ſoul, as he loſt his Kingdome though he confeſt his ſinne.

The third Quere is this, What Theological rules may be given to guide you in your confeſſion of ſinne unto God. Anſw. There are ſeven Rules which I ſhal lay down to you.

Rule 1 Firſt Rule in confeſſion of ſin unto God is this; ſingle out ſome boſome and maſter luſt that doth moſt frequently p. 13enſlave thee, and make confeſſion and complaints againſt that, to God; do not onelyonly confeſſe ſin in the lump and general, but ſingle out the moſt beloved luſt, thoſe ſins which for the preſent do moſt ſubject and enſlave thy ſpirit, which do moſt overcome thee and prevail over thee in thy Chriſtian courſe; againſt thoſe thou ſhouldeſt bend moſt of thy complaints and confeſſions: this wiſedome Gods people of old did expreſſe; they ſingled out the preſent corruptions that they were guilty of, Judg. 10. 10. And the Children of Iſrael cryed unto the Lord, ſaying, We have ſinned againſt thee, both becauſe we have forſaken our God, and alſo ſerved Balaam. We have ſinned, there is a general complaint: but we have alſo ſerved Balaam; they ſingled out their idolatry more eſpecially,S Iam, 12. 19. 1 Sam. 12. 19. And all the people ſaid unto Samuel, Pray for thy ſervants unto the Lord thy God, that we dye not, for we have added unto all our ſinnes this evil, to aske us a King.

They were not contented with their old government, but they would alter and change it: that ſin being their particular ſin they were guilty of, they would ſingle out that ſin. 1 Chron. 21. 17.1 Chr 21:17Thus in 1 Chron. 21. 17. And David ſaid unto God, is it not I, that commanded the people to be numbred? even I it is that have ſinned, and done evil indeed, but as for theſe ſheep, what have they done, &c.

He ſingles out a particular ſin that he then lay under the guilt of. I may ſay to you as the King of Aſſyria ſaid to the 32. Captains, fight neither againſt ſmall nor great, but againſt the King of Iſrael; ſo bend your confeſſion not againſt ſmall or great onelyonly, but againſt thy kingly luſts, againſt thy captain luſts that do ſpring from thy conſtitution; Thy Agag, thy Dalilah, ſingle out them, and combat againſt them, and bend moſt of thy confeſſions and complaints againſt them: do as men in a garriſon, though they watch all the Battailments, and guard every paſſage; yet to that place, where the breach is … wideſt, and where the ſtorm is moſt hot, they will bend moſt of their ſtrength: doe thou thus, watch p. 14every ſinne, and watch every failing of thy life, but bend moſt of thy confeſſion to God againſt thoſe luſts that do moſt enſlave and ſubject thee.

Rule 2 A ſecond rule to guide thee in the matter of confeſſion of ſin to God is this: Make conſcience to confeſſe your ſmall and ſecret evils as well as your open and groſſer ſins. Our ſecret ſins, ſaith the Prophet, are in the light of thy countenance, Pſal. 90. 8. Thou haſt ſet our iniquities before thee, Pſalm 90. 8.Ps 90:8our ſecret ſinnes in the light of thy countenance.

Pſal. 19. 12.Pſalm 19. 12.Ps 19:12 Who can underſtand his errors? cleanſe thou me from ſecret faults.

David did not onelyonly confeſſe his murder of Vriah, his adultery with Bethſheba, but he confeſt ſmaller ſins: Davids heart ſmote him for cutting off the lap of Sauls garment; it was onelyonly the appearance of revenge, he had his knife neere his throte: that which had the appearance of a ſin, Davids heart ſmote him for.

Conſcientions men do not onelyonly bewail and confeſſe open and groſſer evils; but the ſecret and the ſmalleſt corruptions of the heart they bewaile to God: they confeſſe their ſecret pride, their ſecret worldlineſſe, and ſecret murmurings againſt God, they confeſſe their ſecret and ſmaller evils.

Indeed wicked men fall ſhort of this: wicked men confeſſe their Groſſe and their open ſins, but do dot take notice of their leſſer and ſecret evils: there are two inſtances for this, one is in Cain, Cain confeſt his murder, his was greater then it could be forgiven, ſpeaking of the murder of his brother Abel, Gen. 4. 13.Gen 4:13Gen. 4. 13. And Cain ſaid unto unto the Lord, My puniſhment is greater then I can bear. He did not confeſſe his emnity that made him murder his brother: he confeſt his groſſe ſin, but did not confeſſe more ſlie and ſecret evils. Thus you read likewiſe of Judas, Judas confeſt his betraying of Chriſt (a groſſe ſin) but he never confeſt his covetouſneſſe, a ſecret ſin that made him betrry Jeſus Chriſt; ſaith he, I have ſinned in betraying innocent blood: he that did bewaile and confeſſe p. 15his murder in betraying Chriſt, did not confeſſe and bewail his covetouſneſſe and hypocriſie, that were more lurking and ſecret evils. That is a ſecond Rule, make conſcience to confeſſe ſmall and ſecret evils, as well as open and groſſer ſins.

Rule 3 Third Rule touching confeſſion of ſin unto God is this, When you confeſſe and acknowledge ſecretly your ſins unto God, labour to greaten your ſins with all the heinous circumſtances and heart-humbling aggravations you can imagin. Thus the ſervants of God uſed to do, when they confeſt ſin unto God, they would confeſſe ſin with all the heinous circumſtances, 1 Kings 8. 47. Saying, We have ſinned, and have done perverſly, we have committed wickedneſs. Saith Lorinus, Mark what a heap of words a heart-humbled ſoul will lay together in confeſſing of ſin; We have ſinned, there is one word; We have done wickedly, there is a ſecond; and we have done perverſly, there is a third. A notable inſtance you have of Paul in Act. 26. 10, 11. Act. 26. 10, 11.Acts 26:10Acts 26:11Which thing I alſo did in Jeruſalem, and many of the Saints did I ſhut up in priſon, having received authority from the chief Prieſts; and when they were put to death, I gave my voice againſt them. And I puniſhed them oft in every Synagogue, and compelled them to blaſpheme, and being exceedingly mad againſt them, I perſecuted them even unto ſtrange Cities.

Here Paul comes to aggravate his ſin: there are eight aggravations that here Paul doth lay down of his ſinne, wherby he would greaten ſin unto himſelf that he might be the more humble.

1Firſt of all, they were not ordinary men that he caſt into priſon, but they were Saints, and to wrong them is a ſacriledge, the Saints have I caſt into priſon.

2Secondly, To caſt a man into priſon for debt is no injuſtice if the man be able to pay: but many have I caſt into priſon, why? for profeſſing the name of Jeſus of Nazareth, meerly for profeſſing Chriſt.

3Thirdly, If it had been but one or two Saints it were not much, but they were a greater number, Many of the Saints did I caſt into priſon.

p. 164Fourthly, he aggravates his ſin further: to caſt them into priſon and give them in priſon liberty, is not much, but he ſhut them up in priſon, and kept them cloſe priſoners.

5Fifthly, If he had reſted there, it had not been much, but he gave his voyce againſt them to put them to death. Nay,

6Sixthly, He goeth higher, for he did wrong to their ſouls too, for he compelled them to blaſpheme God.

7Seventhly, To aggravate it further, he was mad againſt them, and I was exceedingly mad againſt them; hee was mad with rage, and with paſſion, and with fury againſt the Saints of God.

8Eighthly, I did perſecute them to ſtrange Cities; them I did not kill, I made them leave their Wives and Children, and made them run and ſhift for their lives into ſtrange corners. This is the nature of a true penitent, not to confeſſe ſin ſlightly and careleſly, but in confeſſion of ſin to cloath his ſins with all aggravations that can be; In confeſſion of ſin we ſhould aggravate it that we have ſinned againſt mercies, correction, warnings, reſolutions, checks of conſcience, motions of the Spirit, &c. and this is a good Rule if you will follow it: You have the like inſtance in the book of Daniel chap. 9. v. 5.Dan. 9. 5.Dan 9:5 We have ſinned and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgements. Verſ. 6. verſ 6 Neither have we hearkened unto thy ſervants the Prophets, which ſpake in thy name to our Kings, our Princes and our Fathers, and to all the people of the Land. There are ſeven circumſtances that Daniel uſeth in confeſſing of his ſin, to aggravate his ſin; how doth Daniel cloath his confeſſion? Firſt, We have ſinned, there is one. Secondly, We have committed iniquity. Thirdly, We have done wickedly. Fourthly, We have rebelled againſt thee. Fifthly, We have departed from thy precepts. Sixthly, We have not hearkned unto thy ſervants. Seventhly, Nor we nor our Princes, nor all the people of the Land: There are ſeven aggravations which Daniel reckoned p. 17up to his confeſſion: Thus David when he would beg pardon prayed; for thy names ſake pardon my iniquity for it is great: that is a third Rule about confeſſion.

Rule 4 A fourth Rule in confeſſion of ſin is this, In your confeſſions look not diſcouragingly on God as an angry Judge, but hopefully, as on a diſpleaſed Father; to confeſſe ſin to God as an angry Judge, is to make you but condemned Malefactors in your confeſſions; therefore make confeſſion to God only as a diſpleaſed Father: converted men do confeſſe ſin to God as a Father: whileſt you have an eye of ſorrow upon ſin, you are to have an eye of hope upon pardon, thus Gods people did in their confeſſions. To confeſſe ſin to God as a Judge, is to howl like dogs becauſe you ſhall be beaten: but to confeſſe ſin to God as an angry Father, is child-like with a fiducial confidence of pardon.Dan. 9. 9.Dan 9:9 Dan. 9. 9. To the Lord our God belong mercies and forgiveneſſes, though we have rebelled againſt him. And thus Shechaniah confeſſeth ſin unto God, Ezra 10. 2. And Shechaniah the Son of Jehiel,Ezra 10. 2.Ezra 10:2 one of the Sons of Ellam, anſwered and ſaid unto Ezra, We have treſpaſsed againſt our God, &c.

And thus the Prodigall in Luke 18. 18. I will ariſe and goe to my Father,Luke 18. 18.Luke 18:18 and will ſay unto him, Father, I have ſinned againſt heaven and before thee.

Though he was a Prodigal, yet he would goe to God as to a father. In confeſſion you are to go to God hopefully, as to a diſpleaſed father: confeſſions when they come to God as a Judge, create fear, horrour, and amazement on the conſcience, but when confeſſions are mingled with hope, and come to God as a Father, they work a holy brokenneſſe of heart, a holy tenderneſſe and remorſe on the conſcience. We ſhould confeſſe our ſins to God as a Patient confeſſeth his diſeaſe and bodily diſtemper to his Phyſician in hope of Cure.

Rule 5 A fift Rule in confeſſion of ſin unto God is this, Content not your ſelves with ſlight and ſuperficial confeſſions of ſin unto God, but leave not confeſſion till you find ſorrow p. 18for ſin. Pſal. 38. 18.Ps 38:18Pſal. 38. 18. For I will declare mine iniquity, I will be ſorry for my ſin. Dan. 9. 8. O Lord to us belongeth confuſion of face, to our Kings, to our Princes, and to our fathers, becauſe we have ſinned againſt thee: we bluſh and are aſhamed to look up.

Leave not confeſſing of ſin, until ſhame hath filled your face, and ſorrow hath filled your heart: it is a great fault in many people, if they confeſſe their ſin, in crying God mercy in a general way, they think they have made God a compenſation for all the injuries they have done him, though they never have any godly ſorrow for their ſins: but beloved you are not to content your ſelves with ſuch confeſſion. We ſhould in this part of prayer imitate that holy Martyr Bradford who never gave over praying till his heart was ſomewhat affected and warmed in the duty.

Rule 6 A ſixt Rule in confeſſion of ſin is this, If thou findeſt thy heart ſtraitned in confeſſing preſent guilt and preſent ſins upon thee, then labour to review & recollect ancient guilt and ancient ſins: This is a very uſeful thing in a mans Chriſtian courſe. It may be a man or woman profeſſing Chriſtianity, may not know the ſins he, or ſhe hath done this laſt week; for want of heedfulneſſe and obſervation of their waies: in that caſe let them recollect what they have done many years agoe, recollect old ſins, when new ſins do not come to remembrance, and be humbled for them: thus David did, in Pſal. 51. 3. For I acknowledge my tranſgreſſions, Pſal. 51. 3.Ps 51:3and my ſin is ever before me. It was meant his old ſin of adultery, that was his ſin that he would now call to remembrance: ſo when he found his heart dead, he ſaith, Lord, remember not the ſins of my youth; he would go ſo far back as his youth. I preſcribe this rule, not that a godly man, who is under trouble of minde ſhould take this courſe to collect old ſins, this may lead him to deſpair; but in caſe of barrenneſſe, if any man wants matter in reſpect of preſent ſinnes, and findes his heart hard and very inſenſible in ſecret prayer unto God, in that caſe he is bound to let conſcience p. 19recoyle upon himſelf, and recollect ſins of paſt years; go back as far as his youth and ſee what conſcience will bring in to provoke him to make humble confeſſion unto God in his ſecret retirements.

Rule 7 Laſtly take this Rule, take more freedom in confeſſion of ſin in ſecret before God, then in publick before men; To provoke you to practiſe this Rule, conſider two things.

11. Firſt, it is not fit to confeſſe all the evils you have done before men, and if there were no argument to prove ſecret prayer this were enough, that it is not fit for a man to confeſſe all the ſins of his life before men. Zach. 12. 12. And the Land ſhall mourn every family apart, Zach. 12. 12.Zech 12:12the family of the houſe of David apart, and their wives apart, the family of the houſe of Nathan apart, and their wives apart, &c. They are to go to God and confeſſe their ſins apart. Thou art a poor profeſſor, that doſt confeſſe what thou confeſſeſt in publick onelyonly, and never in private, thou art but a barren profeſſor.

22. Again conſider this, that though we read of wicked men that have made great confeſſion of ſin unto God, yet we never read in the Scripture that wicked men ever made conſcience to confeſſe ſin to God in ſecret. Pharaoh (you know the ſtory) confeſt his ſin unto Moſes and unto Aaron, but we never read that Pharaoh confeſt his ſin unto God.Exod. 9. 27.Exod 9:27 Exod. 9. 27. And Pharaoh ſent and called for Moſes and Aaron, and ſaid unto them, I have ſinned this time, &c.

Saul confeſt his ſin unto Samuel, but we never read of his confeſſing ſin unto god. 1 Sam. 15. 24. And Saul ſaid unto Samuel, 1 Sam. 15. 24. 30.1 Sam 15:241 Sam 15:30I have ſinned, for I have tranſgreſsed the Commandement of the Lord, &c. Verſe 30. Then he ſaid, I have ſinned, &c.

Judas confeſt his ſin, but to whom was it? to the High Prieſt and to the Phariſees, but Judas never went into a corner and in ſecret to bewail bloodſhed: wicked men have made publick confeſſions of ſin, but in ſecret between God and their own ſouls they never made acknowledgment, p. 20and confeſſion of their evils unto God: thus much for the third Quere.

The fourth Quere is this, Wherein appears the difference of a gody mans making confeſſion of ſin unto God, and between thoſe confeſſions of ſin in wicked men: and there are theſe eight differences.

1Firſt, Holy confeſſion in godly men, makes the ſoul to be more active and inquiſitive after cure, remedy, and pardon for ſin: holy confeſſion makes the ſoul induſtrious. I confeſſe ſin, but how ſhall I ſubdue ſin? I acknowledge ſin; but how ſhall I get pardon for ſin? It makes it enquire how to get cure and remedy for the evils which before were confeſt. Job. 7. 20. I have ſinned, What ſhall I do unto thee, Job 7. 20.Job 7:20O thou preſerver of men? &c. I have ſinned, there is his confeſſion: Lord what ſhall I do? there is his induſtry. Thus the Jewes they were convinced by Peter of their great ſin, inſomuch as they cryed out,Acts 2. 37.Acts 2:37 What ſhall we do to be ſaved? But falſe confeſſion leaves men idle, and careleſſe: confeſſe they do, but they are not inquiſitive how to get pardon for thoſe ſins they do confeſſe.

2Secondly, Holy confeſſion of ſin unto God in godly men, is attended with remorſe of conſcience, and with grief of heart. Pſal. 38. 18. For I will declare mine iniquity, I will be ſorry for my ſin: there is confeſſion and ſorrow joyned together.Hoſ. 12. 4.Hos 12:4 Hoſ. 12. 4. Yea he had power over the Angel, and prevailed, he wept and made ſupplication unto him. Whileſt confeſſions are in the mouth, there will be either tears in the eye, or ſorrow in the heart, if confeſſion be true.

The wicked confeſſe ſin, but tey never grieve for the ſins they have committed, they are not aſhamed, neither can they bluſh, in the Prophets language.

3Thirdly, A godly man in confeſſion of ſin, hath more freedom of ſpirit to confeſſe his particular ſins in ſecret, then he hath in publick: I have powred out my ſoul before God, ſaith the Pſalmiſt: confeſſion of ſin is a pouring out of the ſoul before God; he that can pour forth complaints p. 21againſt ſin in ſecret more then in publick, is a grecious man

The wicked are only for confeſſion of ſin before men, and not before God.

44. Fourthly, Godly men confeſſe ſin freely, out of a willingneſſe they have to be rid of ſin: wicked men confeſſe ſin, with confeſſions extorted and drawn from them as men on a rack whether they will or no. Godly men confeſſe ſin freely, they are freely willing to part with their luſts,Job 32. 18, 19, 20.Job 32:18Job 32:19Job 32:20 therefore they confeſſe them to God, Job. 32. 18. For I am full of matter, the ſpirit within me conſtraineth me. Verſe 19. Behold my belly is as wine that hath no vent, it is ready to burſt like new bottles. Verſe 20. I will ſpeak that I may be refreſhed, I will open my lips, and anſwer. Thus a godly man in confeſſing ſin his belly is as ready to burſt with new wine, he muſt needs have vent, elſe he is broken, he muſt needs confeſſe ſin, his ſin drives him to God. But confeſſion is extorted and wreſted from wicked men. It was the plagues of Egypt upon Pharaoh, Exod. 9. 1.Exod 9:1that wrung confeſſion from him: before theſe he would ſay, Who is the Lord? Matth. 27. 3.Matt 27:3It was pangs and horrour of conſcience in Judas, that forced him to acknowledge he had ſinned in betraying innocent blood. Mariners caſt over their goods, not that they hate them, but as they are forc't to do it to eſcape drowning; when there is a ſtorm and a tempeſt in their conſciences, then men are forc't to confeſſe ſin, it is by compulſion, it is not voluntary.

5Fifthly, A godly man is conſcious to confeſſe ſecret and ſmall ſins, as well as groſſe wickedneſſe. David confeſt his pride and carnal confidence in numbring the people, as well as his adultery with Bathſheba: David confeſt the cutting off the lap of Sauls garment, as well as ſpilling the blood of Vriah. But hypocrites confeſſe their groſſe ſins, but not their ſmall ſins. Cain confeſt his murder, but not his bad offering: they confeſſe their groſſe ſins but not their ſmaller. Pharaoh confeſt his oppreſſion of the children of Iſrael, but he did not confeſſe the hardneſs of his heart. But godly men though p. 22they have not ſo many groſſe and open evils, yet ſmall and ſecret evils pinch their conſciences, and trouble their ſpirit. Thoſe evils which will not break a wicked mans ſleep, will break their hearts: what though they have not uncleanneſſe in the fleſh? what though they have eſcaped the pollutions of the world? yet they know they have ſecret and inward defilements on the ſpirit: and theſe they bewaile, and theſe they acknowledge to God.

6A ſixth difference is this, that godly men are diſtinct and clear to confeſſe their particular ſpecial evils that have moſt predominancy over them. Beloved, obſerve this; Wicked men in their confeſſions are confuſed, and only run in general that they are ſinners; Juſt like Ahimaaz when he would bring tydings to David, touching the iſſue of the battel with Joab and Abſalom, ſaith he, I ſaw a tumult, 2 Sam. 18. 29.2 Sam 18:29and I heard a noyſe, but I know nothing. Wicked men will tell you that their ſins do make a noyſe within them, but they can tell you nothing diſtinctly, and nothing particularly, but only go at randome. Wicked men in confeſſing ſin are like Nebuchadnezzar, Dan. 2. Dan. 2.Dan 2He dreamt ſomething but he could not tell what it was: Wicked men dream of ſins and think of them as confuſedly as a man in a dream; but when, how, and where, and with what aggravating circumſtances they know not: they have not a diſtinct and clear view of their corruptions. The people of God do in their confeſſions ſingle out their ſpecial luſts and ſay thus did the people of Iſrael.Judg. 10. 10.Judg 10:10 Judg. 10. 10. Thus Belarmine did ſhew his wickedneſſe in ſaying he was not wicked; when he was on his death-bed, and his Confeſſor came to him to have him confeſſe his ſin to him, ſaith Bellarmine, I do not know any ſin in my ſelf to confeſs. This was not the holineſſe of the man, but the heedleſneſſe, that he did not obſerve his waies. Donatus the great ringleader of the Donatiſts, ſaith, O Lord I have nothing that thou ſhouldſt pardon me. Beloved, this doth ariſe from ſtupidity that men ſee not ſin; it doth not ariſe from holineſs, but from heedleſneſs p. 23and careleſſeneſs. It is an obſervation that one hath on Iob, ſaith Iob, I have ſinned, and cauſe me know wine iniquity, and my tranſgreſſion, and my ſin. Whilſt Iob made this complaint that he had ſinned, God ſaith, in all this Job ſinned not: that is, not abſolutely, but meaning comparatively. Beloved, to be free in complaints, and to be full in confeſſion of ſins, doth not argue that you have more ſin then other men have; but it argues that you have more ſight then other men have, and the leſs ſin you have in you.

7Seventhly, Godly men confeſſe ſin out of a ſight and ſenſe of ſin, as it is diſhonourable to God, rather then as it is a ſhame and reproach unto themſelves. Confeſs thy ſin rather for the foul nature of it, that it doth diſhonour God, then for the evil conſequence of it, that it deſerves damnation to the ſinner. In Pſal. 51. ſaith David, Againſt thee, thee only have I ſinned: it was not againſt Vriah that he had ſinned; but againſt thee, thee onelyonly have I ſinned, for thou waſt diſhonoured by my ſinne. When the Apoſtle ſpeaks of repentance, he calls it repentance towards God, Acts 20. 21. Teſtifying both to the Jewes, and alſo to the Greeks, repentance toward God, and faith toward our Lord Ieſus Chriſt. To note, That where ſorrow and confeſſion of ſin is true, it is more out of a ſenſe of ſin, as it is againſt God, then as it is againſt ſelf. But wicked men never confeſs ſin as it is a diſhonour to God, but as it contracts a guilt and a ſhame on themſelves.

8Laſtly, Holy confeſſion of ſin in godly men, leaves a holy awe, and a dread upon the heart, making them afraid to commit the ſin after they have confeſt it; making them afraid to come into the occaſion of that ſin which they have confeſt; thus you read, Acts 19. 18. And many that believed came, and confeſsed and ſhewed their deeds. Verſe 19. Many alſo of them which uſed curious Arts, brought their books together, and burned them before all men, &c. He ſpeaks of their ſorcery and witchcraft; they would burn their books, that there ſhould not be an occaſion of committing p. 24again that ſin which they confeſt unto God. Beloved, this is holy confeſſion; when thou ſhalt come to God on thy knees in ſecret, and there bewail a luſt: and thy confeſſion leaves a holy awe and dread on thy ſoul to take heed on that ſin thou haſt confeſt.

A godly man may commit a ſin which he hath confeſt, but yet he retains a fear and awe upon his heart, that it ſhall not prevail over him in his practice.

Wicked men confeſs ſin they have committed, yet they are bold and adventurous to commit the ſame ſin again which they have confeſt.

And thus the Harlot did, Prov. 7. 14. I have peace-offerings with me, this day I have payed my vows. Paying the vow, is a confeſſion that I am in debt to God for my ſin; and I owe God homage and ſervice▪ yet ſhe made the confeſſion of ſin to be a means to provoke her to be more bold and adventurous in her wickedneſſe. To confeſſe drunkenneſſe, and afterwards to be drunk; to confeſſe profaneneſs, and afterwards to be profane; this is the bold adventurouſneſs of wicked men: Thus Pharaoh in Exod. 9. confeſt his ſin, and afterwards when the plagues were over, runs into the ſame ſin he did confeſſe: and this is the badge and portraiture of a wicked man. And thus I have done with this fourth particular.

I now come to the uſe.

Vſe. Firſt by way of reproof, there are three ſorts of perſons in whoſe breaſts the arrow and dart of reproof muſt juſtly ſtick. If ſo be juſtified perſons are bound to make confeſſion of ſin unto God; then it reproves,

Sort 1 Firſt, The Antinomiſts, who account it a legal and a ſervile work, for believers to be bemoaning themſelves unto God, and confeſſing ſin unto God. And therefore in their prayers (when you may be caſt to hear them in publick) all their expreſſions in prayer, are either extolling the Majeſty of God, the excellency of Chriſt, the glory of Heaven, the riches of Grace, but not a word of laying low the creature in prayer; but raptures in prayer, and the extolling of divine Majeſty: theſe are all the p. 19dials of expreſſions which they uſe in prayer.

Now to overthrow this vain conceit of the Antinomians, conſider,

Firſt, Confeſſion of ſin to God hath been practiſed by all the godly under the Old Teſtament; and therefore why ſhould it not be uſed under the New?

Dan. 9. He made a praher to God, and it conſiſted of 16. verſes, and 14. of them verſes were ſpent in confeſſing of ſin.

And thus the godly in Nehemiah's daies made a prayer to God, and the whole prayer conſiſted of 32. verſes, and 31. of them verſes were ſpent in confeſſion of ſin. Nehem. 16. Let thine ear be attentive, and thine eyes open, that thou mayſt hear the prayer of thy ſervant, which I pray before thee day and night, for the Children of Iſrael thy ſervants, and confeſſe the ſins of the children of Iſrael, which we have ſinued againſt thee, both I and my Fathers houſe have ſinned.

Thus David, 2 Sam. 24. 10. And Davids heart ſmote him, after that he had numbred the people: and David ſaid unto the Lord, I have ſinned greatly in that I have done: and now, I beſeech thee, O Lord, take away the iniquity of thy ſervant, for I have done very fooliſhly. That is one thing to confute this practiſe.

Secondly, Not onelyonly Believers under the Old Teſtament, but alſo Converts under the New Teſtament, did make conſcience of confeſſing of ſins unto God, John 3▪ 6. And they were baptized of him in Jordan, confeſſing their ſins, Acts 19. 18. And many that believed came, and confeſſed, and ſhewed their deeds. Luke 15. 17. And when he ſaid, How many hired ſervants of my Father have bread euough, and to ſpare, and I periſh with hunger? Verſe 18. I will ariſe, and go to my Father, and will ſay unto him, Father I have ſinned againſt heaven, and before thee. It is an Embleme of a Convert, if ſo be it be a Parable: In the inſtance of the Publican, that Chriſt declares was uniuſtified rather then the Phariſee, And the Publican ſtanding afar off,Luke 18. 13.Luke 18:13 would not lift up ſo much as his eyes to Heaven, p. 18but ſmote upon his breaſt, ſaying, God be merciful to me a ſinner. Verſe 14. I tell you, this man went down to his houſe juſtified rather then the other, &c.

Now (beloved) when you have inſtances in the Old Teſtament, and many examples in the New, why then ſhould we blot out ſo uſeful a part of Gods worſhip as this, of confeſſion to God in ſecret?

Thirdly, God doth command confeſſion of ſin unto him. Jer. 3. 12, 13. Goe and proclame theſe words towards the North, and ſay, Return thou back-ſliding Iſrael, ſaith the Lord, and I will not cauſe mine anger to fall upon you, for I am merciful ſaith the Lord, and I will not keep anger for ever. OnelyOnly acknowledge thine iniquity, that thou haſt tranſgreſſed againſt the Lord thy God, &c.

Fourthly, God both in the Old Teſtament and in the New, hath annexed many gracious promiſes to a ſincere confeſſion of ſin unto him: in the Old Teſtament, Lev. 26. 40. If they ſhall confeſſe their iniquity, and the iniquity of their fathers, with their treſpaſſe which they treſpaſsed againſt me, and that alſo they have walked contrary unto me. Verſ. 41. And that I alſo have walked contrary unto them, and have brought them into the land of their enemies: if then their uncircumciſed hearts be humbled, and they then accept of the puniſhment of their iniquity, Then will I remember my Covenant with Jacob, &c. If they confeſſe their iniquity, I will remember them. And there are gracious promiſes made to ſuch as confeſs their ſins; and it is certain that a man cannot have a promiſe to any thing which is a duty. Prov. 22. 13. He that covereth his ſins ſhall not proſper, but whoſo confeſseth and forſaketh them ſhall have mercy. Iob 33. 27. He looketh upon men, and if any ſay I have ſinned, and perverted that which was right, and it profited me not, &c. And in the New Teſtament, in 1 Iohn 1. 9. If we confeſs our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all uurighteouſneſs. Now beloved, put all theſe four together; the godly have practiſed this under the Old Teſtament, and converts under the New, God hath commanded it, and he hath recompenced it; p. 19therefore thoſe that account confeſſion of ſin to be but a legal and ſervile work deſerve reproof.

A ſecond reproof, is to thoſe of the Popiſh Religion, who in ſtead of ſecret confeſſion of ſin to God in prayer, doe preſſe vehemently Auricular confeſſion in the ear of the Prieſt. Touching this Auricular confeſſion, they ſpend many volumes to make good the divine right of it; the Councel of Trent do lay an Anathema on any that ſhall not count Auricular confeſſion to be neceſſary to ſalvation. There are theſe ſeveral miſtakes and errours in the Popiſh Doctrine of Auricular confeſſion.

Firſt, They urge the neceſſity of it, that you muſt not expect ſalvation without it.

Secondly, Confeſſion againſt whom, and when you did it, all the circumſtances of your ſins you muſt acknowledge to the Prieſt.

Thirdly, That the Prieſt upon your confeſſion, hath power from Chriſt to give you pardon, and to give you abſolution; theſe goe currant with them about Auricular confeſſion.

That you might ſee this is blame-worthy, and worthy of reproof; I ſhall confute it by theſe Confiderations.

Firſt Conſideration of the time when Auricular Confeſſion came firſt in uſe in the Church: For 800. yeares after Chriſt there was no ſuch practiſe in the Church of God: and that the Law of Auricular Confeſſion was not enacted until Pope Innocent the Third,Dr. Vſher. which was about 1200. years after Chriſt: and the firſt Councel that did eſtabliſh Auricular Confeſsion, was the Laterane Councel, and after that the Councel of Trent. The Church of God in the Primitive times having no ſuch practiſe, it may be exploded from being now in the Church of God.

Secondly, Why did the Popes invent Auricular confeſſion? One doth demonſtrate this;

Firſt there is this Reaſon: It is a notable invention to diſcover the ſecrets of mens thoughts, and intentions, p. 18and deſignes, both in Church and State

Secondly, It is a means to get money for the Pope: for according as the ſin confeſſed, is more capital and notorious, ſo the more money muſt be given for indulgence and pardon; thus a reverent Divine calls it, the pick lock of Sacramental confeſſion: this being enacted meerly out of State policy to know mens ſecret thoughts and temper; and likewiſe to bring in profit and revenues to the See of Rome, which doth ſhew the practiſe to be unjuſtifiable.

Thirdly, Conſider what the Scripture doth preſs concerning confeſſion unto men, mark the Text, Jam. 5. 16 Confeſs your faults one to another, and pray one for another, that you may be healed. The Scripture doth not tie us to a Prieſt as the Popiſh Religion ties them: but it ties us, that in anguiſh of conſcience and trouble of minde we confeſſe to any who are abce to give us wholſome counſel from the Lord. We are to confeſſe our ſin to any Chriſtian freind or member of the Church whom we judge fitteſt to adviſe us for their wiſdome, faithfulneſs, compaſſion and experience.

A good note our Proteſtant Interpreters have againſt the Papiſts: the Apoſtle bids, if a man be ſick, call for the Elders of the Church, and they were to pray for him; but he doth not bid them confeſſe ſin to the Elders, but confeſſe ſin one to another; which doth no way tie to confeſſe ſin to a Prieſt. But this is a point of controverſie, and bleſſed be God this Church is not tainted with this erour; therefore I ſhall leave it: this is the ſecond ſort that is to be reproved; to wit, thoſe of the Popiſh, Religion, who inſtead of confeſſion of ſin unto God bring in auricular Confeſſion to the Prieſt.

Thirdly, This Doctrine reproves thoſe who to avoid the Popiſh Auricular Confeſſion unto the Prieſt, deny all kind of confeſſion of ſin unto men: there are many faulty, many who keep the Devils counſel, who groan under ſtrong corruptions, yet will never open their minds to have counſel and prayer from other men. There are p. 23ſome peculiar and ſelect caſes wherein we are not onelyonly bound to confeſs ſin unto God, but to confeſſe ſin unto men: but before I handle this, take theſe two Cautions.

Caut. 1 Firſt Caution is this, That you are not to confeſſe ſin needleſly to men, but when there is a great and an urgent neceſſity, when you are exceedingly troubled in conſcience, and cannot be comforted; in ſuch a caſe you may go to men to acknowledge what ſins trouble your conſciences: but to confeſſe ſin needleſly to men, you are not called. God doth not love, ſaith Chryſoſtom, that we ſhould not go to men to reveal our ſhame, but go to God; unleſs the caſe be very urgent, that by all the means ye can uſe, ye cannot eaſe your ſelves, then are ye to confeſſe ſin in that caſe.

Caut. 2 Secondly, That when ye are to confeſſe ſin to men, you are not to confeſſe ſin to every one; you are to confeſs ſin to thoſe that are compaſſionate, that are of ability to pray for you, to thoſe who have wiſedom and can counſel you, to thoſe who have pitty that can compaſſionate you, to thoſe who have experience that can adviſe you, to thoſe that can give counſel and keep counſel: you are not to confeſſe your faults to any but to thoſe you think are tender hearted, to be able to pray for you. Beloved, if a man ſhould be in diſcredit and laviſh in confeſſion, and confeſſe his ſin to every body, it may be ſome would jear and reproach him: Chryſoſtom in his Homilie on Dives and Lazarus, hath this expreſſion, If thou confeſs thy ſin in ſome mens ears, they will caſt thy ſins in thy face in a way of ſcorn: Some men would deal with you as the Phariſees did with Judas; Judas when he was ſmitten in conſcience for ſin, came to the Phariſees, and ſaid unto them, Here is your money again, for I have ſinned in betraying innocent blood: ſay they, What is that to us? look you to it, for what you have done: ſo men will expreſs no pitty, and will give no counſel; therefore there muſt be wiſedome in revealing of your ſins to other men. Thus you have the Cautions preſcribed unto you p. 22Now in what caſes is it meet that men ſhould confeſs their ſins to men as wel as unto God? I ſhall reſolve this to you in four Caſes.

Caſe 1 Firſt, In caſe of publique ſcandal given to the Church, whereof thou art a member, by falling into ſome notorious and known ſin, when thy ſin becomes ſcandalous and known to all that live about thee, and the Congregation where thou doſt communicate is blemiſhed by thy fall; in that caſe thou art bound to make a confeſſion, to confeſs thy ſin to the Church. David fell into the ſin of Adultery, and the ſin was known among all the Gentiles, inſomuch that the enemies of God ſpoke ill of Religion, and ſpoke ill of God: what doth David doe to recompence the wrong done to the Church? he makes the 51. Pſalm, which was not for his private uſe onelyonly but for publique uſe; mark the Title of it. To the chief Muſitian, A Pſalme of David, when Nathan the Prophet, came unto him, after he had gone in to Bathſheba. This Pſalm was permitted to be ſung in the Sanctuary, and in the Temple, that ſo the Church of God being ſcandalized by Davids ſin, ſhould be ſatisfied by Davids publick confeſſion and repentance: Beloved, this is equitable, becauſe the Communicants of a Congregation, of a Church, are offended by thy ſcandal, and whileſt thy ſin is notorious they are ſcrupled: therefore there muſt be a publick repentance. And beſides, publick ſcandal given by any member of the Church may bring Gods wrath on the Congregation,Compare Joſh. 7. 19. with Joſh. 22. 20.Josh 7:19Josh 22:20 if the offender doth not confeſſe his ſin. Joſh. 22. 20. Did not Achan the ſon of Zerah commit a treſpaſs in the accurſed thing, and wrath fell on all the congregation of Iſrael? and that man periſhed not alone in his iniquity. Achan ſinned alone, but did not periſh alone, the wrath of God fell upon all the Congregation. Therefore for the good of the Congregation and Church, whereof thou art a member; if thy ſin becomes notorious and known, thou art bound to confeſſe it; not that every private ſin muſt be confeſt to the Church, but in caſe of publick ſcandal, thou art then to compenſate the congregation by manifeſting thy confeſſion.

p. 23A ſecond Caſe wherein you are to confeſſe ſin to men, is, in Caſe of private injury done to thy neighbour, in caſe of wrong, perſonal injury done to thy neighbour, thou art to confeſſe ſin unto him. Mat. 5. 23, 24. Therefore if thou bring thy gift to the Altar, and there remembreſt that thy brother hath ought againſt thee: leave there thy gift before the Altar, and go thy way, firſt be reconciled to thy brother, and then come and offer thy gift. If thy brother can ſay thou haſt done him wrong, then go firſt to thy brother and be reconciled to him. Chriſt directs that in caſe of private and perſonal wrongs I am bound to make confeſſion, and give all juſt ſatisfaction to the man whom I have wronged. And this Chriſt adviſeth further, in Luke 17. 3, 4. Take heed to your ſelves: if thy brother treſpaſse againſt thee, rebuke him, and if he repent, forgive him. And if he treſpaſſe againſt thee ſeven times in a day, and ſeven times in a day turn again to thee, ſaying, I repent; thou ſhalt forgive him. Chriſt doth here intimate, that we are to confeſſe ſin to our brother whom we have wronged; to private men, againſt whom we have done private injuries; not only to God, but to them. That is a ſecond Caſe wherein confeſſion of ſin is required to men as well as to God.

Caſe 3 Thirdly, You are to confeſſe ſin to men as well as to God, in caſe of extream trouble of conſcience for ſome particular ſin which you have done againſt God; when conſcience flies in thy face, thou canſt neither eat, nor drink, nor ſleep, nor be quiet; thy conſcience doth ſo purſue thee with terrour; if thou canſt not by any help of thine own get a quiet and a calme conſcience, in ſuch a caſe thou mayeſt go to a godly and experienced friend, (make thy own choice) to reveal thy caſe: this is the intent of the Apoſtles expreſſion, Jam. 5. 16. Confeſſe your faults one to another, and pray one for another, that ye may be healed. That is, when you are in extream anguiſh and perplexity of conſcience, thou art troubled for ſin, then confeſſe thy ſin to other men and deſire them to pray for thee. And in confeſſing to men, p. 22you are not to confeſſe all your ſins, but only that particular ſin that moſt troubles conſcience: when you go to a Phyſician, you will diſcover no more to him then where the ſore lies; you are to confeſſe no more to men then that particular evil that conſcience troubles you moſt for.

The fourth and laſt caſe is this, to confeſſe ſin to thoſe that have been companions and co-partners with you in ſin; in that caſe you are to go to men to confeſſe ſin as well as to God. There are ſome Interpreters that do expound that place in Jam. 5. 16. Confeſſe your faults one to another, that is, that thoſe that have been partners together in ſin, they ſhould go one to another to confeſſe their ſins: if you have been a drunkard, go to thy companion, and tell him thy conſcience ſmiteth thee for thy ſin; you that have been unclean together, if God hath troubled thy conſcience for thy uncleanneſs, why go to thy partner in ſin, and tell her God hath troubled thy conſcience for thy luſt, and it may be this may awaken her conſcience too.

Euſebius relates, that John the Evangeliſt in his journey, returning from Patmos to Epheſus after the death of Domitian was met by a company of theeves; amongſt whom was a young man their Captain, whom John did convert, and the ſtory ſaith, that this young man now converted by Johns wholſome counſel, went to all his fellow theeves, and adviſed them in the name of Jeſus Chriſt, that they would not walk in that way of wickedneſſe; he was troubled in conſcience, and therefore gave them earneſt counſel, that as they loved their ſouls, they would not walk in that way of wickedneſſe; and by that means many of theſe great robbers became great Converts. In like manner do ye to thoſe that know of your drunkenneſſe, of your adultery, &c. confeſſe your ſins, as Demoſthenes ſaid to the Harlot, I am not the ſame man I was: and it may be, that ſo their conſciences may be awakened, and they ſtartled for it, and bethink themſelves of their wicked courſes, and God p. 33may work a change in them, as he hath done in you.

There is one Uſe more of this Point, and that is for lamentation and humiliation; to humble you in the preſence of God, that ſeeing God calls you to confeſſe ſin to him, you have ſo many palpable and manifeſt defects in ſecret confeſſing of your ſins to God.

10 Defects.Now beloved, there are ten uſuall defects, to which not only the wicked but the godly are lyable in their confeſſion of their ſin unto God.

Defect 1 The firſt Defect in confeſſion of ſin unso God is this, that when men come to confeſſe ſin to God, they have ſuch a barrenneſſe and confuſion on their ſpirits, that they cannot call to remembrance their particular ſins to confeſſe them.Hilderſham on Pſal. 51.Ps 51 Mr. Hilderſham hath a good note deſcanting on them words in 1. John 1. 8. If we ſay we have no ſin we deceive our ſelves, and the truth is not in us. Saith he, if we ſay that we have no ſin, there is no man ſo groſſe, to ſay that he hath no ſin, for his own practiſe will give the lie to his tongue; but it is when we come to God, we doe as in effect ſay ſo, when we doe not know what ſin to confeſſe to God; we are ſo confuſed and heedleſſe in obſerving our own waies, that we doe not know what to confeſſe in prayer unto God, and that the Apoſtle condemns. It is ſtoried of Donatus the father of thoſe Heretiques that Auguſtine did write againſt, that he ſaid to God, Non habeo Dominae quod ignoſcas, I am guilty Lord of nothing for thee to pardon.

This was the fault of Bellarmine, when his Confeſſor came unto him on his deathbed, Bellarmine did proteſt unto him, that he did not know one ſin that he was guilty of to confeſſe unto the Prieſt: this was heedleſneſſe in him, for if he had obſerved his own waies, he would have found ſins enough to have confeſt: many are heedleſſe that they doe not take notice of their own evils, this is a common and an ordinary Defect; there are many when they come to prayer though they have manifold ſins in them, yet they are ſo p. 34confuſed, ſo indiſtinct in the knowledge of their own waies, that they have only general confeſſions, Lord we have ſinned, Lord we have done evil in thy ſight, but cannot call to minde any particular ſin they have done; Was it never thus with you, that ye did not know what to bewaile to God, and what to lament of in his preſence? this is a Defect that godly men are often guilty of.

Defect 2 A ſecond Defect in the confeſſion of ſin to God is this, when men in prayer do confeſſe many ſins to God, yet do leave out their maſter and predominant ſins: many men are large in confeſſion, yet do leave out their maſter ſins. Moſes, though a good man, yet was faulty in this regard; God commanded him to go to Egypt to deliver his people, but ſaith Moſes, I am not eloquent, I am of a ſlow ſpeech; he did complain of a natural defect, but he did not complain of a ſpiritual defect, but God did anſwer all his pleas in Exod. 4. 19. And the Lord ſaid unto Moſes in Midian, Go, return into Egypt: for all the men are dead that ſought thy life. Verſ. 20. And Moſes took his wife, and his ſons, and ſet them upon an aſſe, and he returned to the land of Egypt. So that God here put his finger upon the ſore: Moſes complained of the peoples incredulity, of his own natural infirmity, but Moſes did not complain of his ſlaviſh fear, that if he ſhould go to Egypt there were men that would kill him; till God did aſſure Moſes that thoſe men that ſought to kill him were dead, Moſes would not go: here a good man would not confeſſe his ſlaviſh fear, that he did fear death; therefore he would not go on Gods command. Beloved, this is a Defect that doth many times cleave to godly men to leave out their predominant ſins, and to confeſſe only thoſe ſins which are ſins of infirmity; and herein men do but diſſemble with God, and like the lapwing crie lowdeſt when fartheſt from the neſt.

Defect 3 A third Defect in confeſſion of ſin to God is this, to have the heart to hanker after the committing of thoſe p. 35ſins you do confeſſe. Auſtin doth ingenuouſly acknowledg this of himſelf, ſaith he, I did often beg ſtrength of God againſt the ſin of incontinency, yet had often an unwillingneſſe in my heart that God ſhould hear my prayers, leſt I ſhould leave my ſins. Indeed conviction of conſcience doth force to a confeſſion of ſin, yet the ſtrength of thy depraved affection doth make thee hanker after the ſin, and cauſe a lothneſſe to leave it.

Defect 4 A fourth Defect in confeſſion of ſin to God is this, to confeſſe to God the ſins of your life, but not the ſins of your nature: many men will be large in confeſſing the ſins of their life, but ſeldom or never bewail the ſins of nature, that vicious inclination in the heart to ſin; very few but David in the Old Teſtament, and Paul in the New, who did ſufficiently confeſſe original ſin, David in the Old Teſtament,Pſal. 51. 5.Ps 51:5 Pſal. 51. there he begins to bewail the root of thoſe ſins which he was guilty of. So Paul in Rom. 7. bewails the body of ſin:Rom. 7. 24.Rom 7:24 many men bewail actual ſin, but not habitual ſin, but not original ſin: many men bewail bad actions, but never confeſſe unto God their vicious inclination. This Defect good men many times are guilty of.

Defect 5 A fifth defect is this, to confeſſe groſſe and open ſins, but not to confeſſe ſmall and ſecret evils: we are commanded to keep the Law as the apple of our eye, Prov. 7. 2. Keep my commandements and live, and my Law as the apple of thine eye. Now you know, a man that keeps his eye will not only keep his eye from great blowes, but from ſmall motes, which may put out the eye as well as a great blow; men ſhould not only take heed of great blowes, great tranſgreſſions, but they ſhould take heed of leſſer motes, ſmall ſins. Now beloved, good men many times commit thoſe ſins that are infamous, that the natural light of conſcience can control them for, why thoſe evils are complained of, and confeſt; but ſecret evils, wandring thoughts in duties, vanity of minde, the deadneſſe of the heart, emptineſſe of ſpiritual meditations, p. 36inward diſtruſt; theſe evils are ſeldome bewailed and confeſt: this is many times a Defect found in good men, good men are not ſo apt to confeſſe omiſſion of good, as commiſſion of evil:

Defect 6 A ſixt Defect in confeſsion of ſin to God, is this, to confeſſe ſin more becauſe of its guilt, then of its ſpot: my meaning is, more becauſe ſin hath a damning power, then a defiling nature; more becauſe ſin damns thy ſoul, then defiles thy conſcience. A child would touch a coal though it be ſmutty and ſoily, but he forbears to touch it meerly becauſe it is a burning coal: we forbeare ſin becauſe ſin is a burning coale, but we doe not forbear to touch it becauſe it is a defiling coal: that is a defect in many godly men to be found. But we ſhould confeſſe ſin and bewaile it, not becauſe it wil damn us, but becauſe it doth diſhonour God.

Defect 7 A ſeventh defect in confeſsion of ſins to God, is this, to confeſſe thoſe ſins to God, which if men ſhould charge us with, we ſhould deny and be angry. This holy Greenham doth take notice of in mens confeſsion of ſin; thou wilt confeſſe thy pride to God: but if a man ſhould ſay that thou art proud, thou wouldſt be angry with him; thou wilt confeſſe thy waies to God, but if men ſhould tell thee of thy ſins, thou wouldſt be angry with them: this ſhews there is much defect in your confeſſion.

Defect 8 The eighth defect in confeſſion of ſin unto God is this, not to have the heart ſenſibly affected with thoſe ſins that are confeſſed to God; many confeſſe as if they were telling ſtories rather what other men did, then what themſelves did: there are few that confeſſe ſin as the Prodigall did, that he was aſhamed to be called the ſon of his father. We ſhould confeſſe ſin as Daniel did, Dan. 9. and as David did, Pſa. 51. But many confeſſe ſin like Pharaoh, Exod. 9. 27. And Pharaoh ſent and called for Moſes and Aaron, and ſaid unto them, I have ſinned this time, the Lord is righteous, and I and my people are wicked. Verſ. 34. And when Pharaoh ſaw that the rain and the hail, and p. 37the thunder were ceaſed, he ſ…nned yet more, and hardned his heart ….

Defect 9 The ninth defect in confeſ…ion of ſin to God is this, to content your ſelves with ſlight, ordinary, and generall confeſſions of ſins, to come into Gods preſence and ſay you are ſinners juſt as … the eleventh king of France, who when he had blaſphemed would take his Crucifix and kiſſe, and cry, God forgive me, and then ſweare again: this is the fault which Chriſtians many times are guilty of, many men reſt contented with a confuſed and a generall confeſſion of ſin when they doe not come to any diſtinct view of their particular ſins, there is a tumult in the conſcience ſome noyſe they make in prayer, but they know nothing diſtinctly, but like Nebuchadnezzar in a dream, he knew he dreamt, but he forgot what his dream was: many men doe confeſſe ſin, but they know not what they doe confeſſe. You are to be humbled for theſe defects that may be found in you… in your confeſſing ſin to God.

Defect 10 A tenth defect in confeſſion of ſin to God is this, that they are bold to commit the ſin again which they have confeſt: they confeſſe paſsion, and afterward are bold and adventrous to run into a rage and fury. When a man ſhall confeſſe on his knees he hath done thus and thus, and hath been thus and thus; yet afterwards all the impreſsions of theſe confeſsions are defaced, and he is bold to adventure on the commiſsion of the ſin again; This is alſo a defect that may be found amongſt good men in their confeſsion of ſin unto God.

Me thinks I hear you ask me, But ſeeing theſe defects are found amongſt us, in confeſsion of ſin unto God, what ſhould we doe to be healpt againſt theſe defects? For anſwer, that ye may not be guilty of theſe defects in confeſsion of ſin,

Rule 1 Firſt, Get a cleare inſight into Gods Law, that it may diſcover ſin to you, by the Law is the knowledge of ſin, Rom. 3. 20. Therefore by the deeds of the Law, there ſhall no p. 38fleſh be juſtified in his ſight: for by the Law is the knowledge of ſin. Jam. 1. 23. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a glaſse. Verſ. 24. For he beholdeth himſe;lf, and goeth his way, and ſtraight way forgetteth what manner of man he was. The looking-glaſſe will ſhew you the blemiſhes in the face, which the eye cannot elſe diſcern: beloved, get a knowledge of the ſpiritualneſſe of Gods Law, of the extent of Gods Law, that the Law doth reach the inward man, that Gods law reacheth to thoſe very firſt motions of the ſoul, thoſe very inclinations to ſin that are in thine heart, be acquainted with the Law, and by that thou wilt come to the knowledge of ſin. Phyſicians have uſed this remedy to their Patients: In a Convulſion Fit, they would wiſh them at that time, to look their face in a glaſſe, that when the Patient doth ſee what an ugly countenance he hath, and what an ugly poſture he is in at that time, he might ſtrive the more againſt it: So doe you▪ look your face in a looking-glaſſe to ſee thoſe deformities that are within you, this will make you confeſſe, and this will bring you on your knees.

2Secondly, If you would confeſſe ſin aright, obſerve diligently your own waies and hearts.Lam. 8. 40. Prov. 4. 25. Let thine eyes look right on, Jer. 8. 6.Jer 8:6and let thine eye-lid look ſtraight before thee. Verſ. 26. Ponder the path of thy feet, and let all thy waies be ſtabliſhed. Look right before you and ponder the waies of your feet, and that is the way to have the heart ſo affected with the evil of your waies as you will particularly confeſſe your ſins.

3Thirdly, Keep freſh in your remembrance ſome particular ſin or other, when you come to prayer it will help you in confeſſion; it is barrenneſſe as I told you that you do not ſee what matter you have to confeſſe, that makes you ſo ſcanted in you confeſſion; would you but preſent ſome particular ſin when you come to God, you would be in better plight to confeſſe ſin to God; this the Pſalmiſt doth, 51. verſ. 3. For I acknowledg my tranſgeſſions, p. 39and my ſin is ever before me. He means the ſin of Adultetery. When David came to prayer, he would put before his eyes the ſin of adultery: now ſet thy ſin before thee, Art thou a drunkard? ſet they drunkeneſſe before thee: art thou an adulterer? ſet thy uncleanneſſe before thee: art thou an extortioner? then ſet thy oppreſſion before thee;Thus did Paul 2 Tim. 1. 14. 15.2 Tim 1:142 Tim 1:15 ſet ſin before thine eyes when thou commeſt to prayer, and that is the way to feed thy ſpirits with confeſſions to God in a prayer.

Fourthly, Call to remembrance ſome old tranſgreſſion of many yeares paſt before thy converſion, and muſter up theſe ſins together, that ſo thou mighteſt have matter of complaint and confeſſion before God. Suppoſe preſent guilt doth not come up before thee; then recollect and review old tranſgreſſions, ſins of an old date; this▪ David did when he found his heart dull and ſluggiſh, he would call to minde the ſins of his youth, Pſal. 35. 9. When you ſee that your hearts grow barren of ſpiritual matter through heedleſneſſe, go then and ranſack your old waies what did you 20 years agoe, let conſcience gawle you for that, that ſo you may have matter enough to confeſſe unto God. This rule doth not appertain to Chriſtians under trouble of conſcience, but only to thoſe Chriſtians that are ſluggiſh and barren of any ſpiritual complaints and confeſſions in Gods preſence.

A word of Uſe further for direction.

If it be ſo, that Juſtified perſons are bound to make ſecret confeſſions unto God: then,

Firſt, Chriſtians keep a heedfulneſſe over your hearts, that you may not let ſin go unconfeſt; make conſcience and be heedful that ſin committed by you may not be unconfeſt: a ſin unconfeſt as to the apprehenſion may be unpardoned; a ſin unconfeſt cannot be mourned for, cannot be actually repented of. Obſerve, that a leſſe ſin unrepented of, may damn a man, when a greater ſin that is confeſt to God may be pardoned: if you compare Saul and David together, 1 Sam. 15. 9. But Saul and the people p. 40ſpared Agag, and the beſt of the ſheep and of the oxen, and of the fallings, and of the lambs, and all that was good, and would not utterly deſtroy them: but every thing that was vile, and refuſe, that they diſtroyed utterly. Saul did there commit a farre leſſe ſin then Davids was, to wit, adultery, Saul did only for his private uſe ſpare the fatteſt of his ſheep and oxen▪ it was little or nothing in compariſon of Davids ſin, yet behold David was pardoned and Saul damned, David had his ſin pardoned and Saul not: why? David did confeſſe ſin, and Saul not: Saul did delude the reproof of Samuel, and told him the people did it, and not I; Sauls ſin unconfeſt ruined him: therefore take heed of letting ſin go unconfeſt, a leſſe ſin unconfeſt may damn a man, when a greater ſin that is confeſt may not damn him.

A ſecond Direction is this, Depend not upon the moſt inlarged and the moſt ſenſible confeſſions that ever you have made to God, ſuppoſe thou haſt poured out thy ſoul to God, thou art never the better: thou O man when thou doeſt confeſſe ſin, thou doeſt but like a begger ſhew God thy ſores, thy botches, and ſcabs, do not depend upon your confeſſions; as you muſt not depend upon your righteouſneſſe, ſo not upon confeſſion of your ſinfulneſſe. It is worth your obſervation, Saul purſuing David like a Partridge over the mountains, David cut off the lap of his garment; ſaith David, well, I have ſinned; and Saul, thou art more righteous then I: when Nathan came to David, David ſaid, I have ſinned, and Nathan told him, the Lord hath taken away thy iniquity. Saul ſaid, I have ſinned, yet the Prophet Samuel told him, the Lord hath taken away thy Kingdom: here is not the ſame reſult, for David had his ſin taken away, and Saul had his Kingdom taken away, therefore do not depend on your confeſſions.

Thirdly, Take this Direction, that when you confeſs ſin to God and are the moſt vile in your own eyes, you are then moſt amiable in Gods eye: Cant. 1. 6. Look not p. 31upon me becauſ I am black, becauſ the ſun hath looked upon me. The Church there confeſt to Chriſt I am black and not comely, ſhe was ſun-burnt as ſhe thought. I, but in verſe 8. My Love my Dove, thou art the faireſt among women: Chriſt lookt on her as the faireſt among women: ſo likewiſe in Cant. 2. 14. O my Dove, thou art in the clefts of the rock, in the ſecret places of the ſtaires: let me ſee thy countenance, let me hear thy voyce; for ſweet is thy voice, and thy countenance is comely. When the poore Dove, the Church, lay in a hole under the ſtaires, bewailing and mourning like a Dove for her ſinfulneſſe, O ſaith Chriſt to her, let me ſee thy face, and let me hear thy voyce. Chriſt doth love to hear the moan-makings of his people, Jer. 31. 18. I have ſurely heard Ephraim, be moaning himſelf thus, Thou haſt chaſtiſed me, and I was chaſtiſed, as a Bullock unaccuſtomed to the yoke: turn thou me, and I ſhall be turned; thou art the Lord my God. It is worth your notice, Job when he was afflicted by God in having botches and boyles all over his body, it is ſaid, Job made his complaint to God, Chap. 7. verſ. 20. I have ſinned, what ſhall I doe unto thee, O thou preſerver of men? I have ſinned ſaith Job, but what doth God ſay of Job? in all this Job ſinned not, Job. 1. 22. In all this Job ſinned not, nor charged God fooliſhly. It was not ſpoken abſolutely he ſinned not, but the meaning is, he ſinned not ſo as other men ſinned. The more you bewaile, condole, & confeſſe ſinne to God, & are by reaſon thereof vile in your own eyes, the more amiable you are in Gods eyes. And thus I have done with the firſt part of the Text, I ſaid I will confeſse my trangreſſion unto the Lord.