The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 34
Sermon XXXIV.
Cant. 1. 5.
I am black but comely: O you Daughters of Hieruſalem, as the Tents of Kedar, as the Curtains of Solomon.
YOU have heard me diſcourſing the firſt and ſecond Propoſitions which I obſerved from this Text, I ſhall now diſcourſe the third, and fourth, (for I ſhall handle them together, as I did the 2 former.) Take them thus.
P…op.As it is the duty of the believer to confeſs, own, and acknowledg his or her failings, and infirmities, ſo he ought alſo at other times to own, and acknowledge his graces, and beauties.
You ſee here are two Propoſitions. 1. Godly Men, and Women will, and ought at ſometimes to acknowledge their corruptions, blackneſs and infirmities. 2. That they ought alſo at other times, to own and acknowledge their graces, and beauty. The Spouſe doth both in one breath, I am (ſaith ſhe) black, but comely. The handling of this Propoſition will lead me to the diſcourſing of 2 Queſtions, or Caſes of Conſcience. I begin with the firſt.
Qu. In what caſes, how, and to whom a conſcientious Man or Woman is bound to confeſs his or her ſins?
Anſ. 1. Ʋpon all occaſions, and at all times, he is bound to confeſs all his ſins unto God. Not that the Divine knowledge can be bettered by ſuch a confeſſion, for he who knows what things we have need of before we ask them, knoweth what ſins we are guilty of before we confeſs them, but it is a piece of homage we owe unto God, and a duty which his revealed will hath made, and declared a medium in order to our obtaining of mercy and forgiveneſs, 1 Joh. 1. 9. If we confeſs our ſins, he is faithful and juſt to forgive us our ſins. There was of old a confeſſion required before the bringing of the Treſpaſs Offering, Num. 5. 6. Conſonant to this you will find the practice of all the Servants of God. I ſaid I will confeſs my tranſgreſſions to the Lord, Pſal. 32. 5. Thus you read of the more publick Confeſſions of Daniel, Ezra, Nehemiah. This is on all hands granted as a duty out of queſtion, and to be extended to all, and all manner of ſins, eſpecially in ſecret Prayer, where no ſins ought to be hidden from the Lord, thoſe we know, and remember ought to be confeſſed more particularly, others more generally.
2. There are diverſe caſes wherein a Chriſtian is obliged to confeſs his ſins unto his Brethren, or to ſuch as God hath ſet over him as his Guides. They may all be reduced to three heads, Where 1. The glory of God: Or, 2. The good of his neighbour: Or, 3. The good, or peace of his own Soul, may be promoved, or advantaged by ſuch a confeſſion. I will mention 4 more ſpecial caſes, in which all, or ſome of theſe may be concerned.
1. Where a Chriſtian hath ſtumbled upon the ſame ſtone, and fallen, and by reaſon of ſuch fall may be under temptations to caſt away his confidence in God, and deſpair of Divine Mercy. In ſuch a caſe as this, my Brothers peace and ſpiritual good may probably be promoved by telling him, that even alſo my foot ſlipped, but yet through Grace I was recovered. In this ſenſe I underſtand David, confeſſing his ſins, Pſal. 51. 13. and praying for the reſtoring of Gods Salvation. Then (ſaith he) I will teach tranſgreſſors thy way, and ſinners ſhall be converted unto thee. I will tell others what a great ſinner I have been, and how, notwithſtanding the multitude, and greatneſs of my ſins, I found favour with thee, and this ſhall incourage them to confeſs their ſins, and humble their Souls before thee, and implore alſo thy mercy and favour. Thus Chriſt bids Peter, Luk. 22. 32. When he was converted, ſtrengthen his Brethren. When thou art converted in that Text, is as much, as when thou art recovered from thy fall, how …hould he ſtrengthen his Brethren, but by confeſſing his fall, and Gods goodneſs in recovering him, by telling our Brethren, that our circumſtances were the ſame with theirs, and how the Lord ſhewed us mercy, we both direct them what to do, we help their faith, and confidence in God, and ſtrengthen them in their addreſſes, and applications to the Throne of Grace.
2. Where any man diſcerneth that his Brethren are prone to think of him above what they ought to think; this is that which made Paul forbear his glorying, 2 Cor. 12. 6. Leſt (ſaith he) any man ſhould think of me above what he ſeeth me to be, and doubtleſs, this was that which made that great Apoſtle, though he ſometimes magnified his Office, and the Grace of God beſtowed upon him, yet alſo ſo oft to vilify himſelf, as 1 Tim. 1. 13. Who was before a blaſphemer, a perſecutor, injurious, but obtained mercy, leſs then the leaſt of all Saints, Eph. 3. 8. One born out of due time; doubtleſs this ought to be carefully avoided by us, we ought to take heed, that Gods glory be not given unto us, and his Grace obſcured, or eclipſed, by mens having us in admiration. In ſuch a caſe a true believer will not be aſhamed more then Paul, to own his own ſins and blackneſs.
3. A third caſe is, Where a Chriſtian ſeeth, that without bringing a ſcandal upon the Goſpel, he may by owning, and confeſſing his ſins unto men, advance the glory of Gods Free-Grace, and make God to be more admired, and adored in the emanations of it. Free-Grace is that which hath made the Child of God what he is, and is therefore the admirable object in the believers Eye, and where a Chriſtian ſeeth an opportunity to predicate that, and advance it in the Eyes of any, he will not loſe it, nor ſtick at the ſhaming, and diſhonouring himſelf, ſo God may have his glory from that ſhaming of himſelf. Now becauſe Free-Grace is never more magnified, then when a multitude of ſins are forgiven, and a great ſinner is received to favour, a good Chriſtian (obſerving circumſtances) where they will fit this end, will not ſpare this acknowledgment, though it tendeth to his own ſhame, and diſhonour. So that God may be glorified, he is content to take ſhame to himſelf. I ſay obſerving circumſtances, and indeed the chief circumſtance to be obſerved, is the reputation of Religion. He will therefore decline it in the preſence of profane and ungodly men, who would make an ill uſe of ſuch diſcourſe, to blaſpheme the good, and holy ways of God. Thus David refrained from good talk whiles the wicked were in ſight, Pſa. 39. v. 1, 2. Confeſſion of our ſins one to another called for, Jam. 5. 16, 17. is one of thoſe holy things which muſt not be caſt before Dogs, one of thoſe Pearls, which muſt not be thrown before Swine. Thus you ſhall obſerve in St. Paul, that in that part of his Epiſtles, where he writeth with reference to the Saints, he openeth himſelf, and layeth himſelf naked, but where he ſpeaketh of himſelf with relation to the falſe Apoſtles, there he magnifieth his Office.
4. A fourth caſe is, where a Child of God can probably judge, that by his confeſſion of his ſin, and owning of his blackneſs before men, he may be advantaged by their counſels, or by their prayers. There are two ways by which a Chriſtian may be advantaged by the confeſſion of his ſins unto men. 1. With reſpect to the obtaining of his pardon. 2. With reſpect to his peace, or the obtaining a ſenſe of his pardon.
1. I ſay with reſpect to his obtaining pardon. Not that it is in the power of man to pardon ſin, he only can diſcharge a debt, to whom it is owing. Sin is a debt to the juſtice of God, and who but God can remit this debt? It is not in the power of Pope, or Prieſt, or Miniſter, to pardon ſins, or grant abſolution to any, but declaratively, he can indeed declare the will of God, to pardon the ſins of thoſe that truly repent, and believe in the Lord Jeſus Chriſt, but that is all the Miniſter can do in the remiſſion of ſin, the Act is Gods, the Miniſters abſolution is valid or invalid as the Perſon doth, or doth not truly repent, and truly believe. But yet I ſay the confeſſion of ſins, not only to Miniſters, but to private Chriſtians, may be of great uſe and effect▪ in order to the obtaining of our pardon, by vertue of that promiſe, 1 Joh. 5. 16. If a man ſee his Brother ſin a ſin, which is not unto death, he ſhall ask, and give him life who hath not ſinned unto death. Now unleſs we know that our Brother hath ſinned, how ſhall we ask for him, and unleſs we have ſeen him, how ſhall we know it, without his own confeſſion of it us.
2. But ſecondly, It muſt alſo be of great advantage to us with reſpect to our peace, or ſenſe of pardon, and that is not only (as the other) by obtaining their prayers for us, but alſo by obtaining their advice and counſel, thus oft-times a Chriſtians owning, and confeſſing ſome particular ſins, either to a judicious and faithful Miniſter, or to ſome judicious, and well experienced Chriſtians, proveth a great eaſe, and relief to his mind, by their ſpeaking of ſome word in ſeaſon, or by ſome ſeaſonable advice, and counſel. Now in ſuch a caſe as this a Chriſtian may be under the ſame obligation to confeſs his ſins unto men, that every one is to do what is of moſt proper Spiritual advantage to his Soul.
3. Laſtly. There are ſome caſes wherein a Child of God will own his blackneſs even b…fore the world.
1 When he cannot conceal it without denying the truth. A Chriſtian is not bound to proclaim his Sin to the men of the world when it may tend to the reproach, and blaſpheming of the name of God, but if the caſe be ſo, that he hath failed in their ſight, and they come to the knowledge of it, and charge him with it, they muſt not tell a lie to cover their own ſhame. When Tamar, Gen. 38. 25. ſent to her Father in law the Signet, and Bracelets, and Staff, with that meſſage. By the man whoſe theſe are I am with Child. Diſcern I pray thee, whoſe are th…ſe. Judah, acknowledged them, and ſaid ſhe hath been more righteous than I.
2. When the ſin is known, and is an eminent injury to our Neighbour. In caſe of all injuries to men, which are capable of reparation, and ſatisfaction, ſatisfaction is neceſſary in order to Gods pardon, if we be able to make it, but not confeſſion in all caſes. As now ſuppoſe a Servant hath ſtolen from his Maſter, during his ſervice with him, and his Maſter be one that is an Enemy to Religion, and Godlineſs; afterwards God changeth this Servants heart, he is certainly bound to his ability to make his Maſter reparation, & full ſatisfaction, but I do not know that he is bound to come to confeſs it unto him, who probably would make no other uſe of it, then to reproach, and blaſpheme the name of God, and that way, and courſe of Religion, in which he is ingaged. But in caſe the thing be known, then confeſſion even to man may be our duty, to take ſhame to our own Souls, and give glory unto God.
3. Laſtly, a Child of God will confeſs his ſin even before Men of the World, where he ſees a probable opportunity to do other ſinners good by it. And this moſt commonly happeneth when men have been companions in ſin, one to, and with another. When men have been companions one to another, in Drunkenneſs, Theſe, Sabbathbreaking, or any other courſe of ſinning. A good man may ſometimes probably judge that his owni…g and confeſſing with tears, to his old Companions, his fellowſhip with them in ſinning, may probably invite them to a fellowſhip with him, in a conſideration of his or their ways, in a ſenſe of, and godly ſorrow for their ſins, and if he hath any ſuch hopes, any ſuch proſpect, he will confeſs his blackneſs even to them. Thus I find ſome Divines interpreting that, Jam. 5. 15. Confeſs your ſins one to another. That thoſe who have been colleagues, and companions in ſin one to another, ſhould confeſs and bewail their ſins each to other, tho I muſt confeſs I rather think that Text is to be underſtood of intimate, ſerious Chriſtians, confeſſing their ſins freely one to another, in order to the obtaining of the benefit of each others prayers, becauſe of what follows, And pray one for another.
Theſe now are thoſe caſes and times, in and under which, the Spouſe of Chriſt will confeſs and acknowledge that ſhe is black, black through the prevailings of ſin and corruption.
Of this Confeſſion of ſins we have plentiful inſtances in Scripture, both of ſuch as were more publick, and ſuch as were more p…ivate; it is brought as one argument to prove the Holy Scriptures to be no humane Writings, but the Word of God, and that holy men wrote, as they were inſpired by God, that they have publiſhed their own failings, and made their own ſins to ſtand upon Record to Poſterity, which is not the way of ordinary Writers, who commonly write for their own honour and praiſe. Beſides the Scripture inſtances, we have it in the daily practice of Gods people, not only in their dayly prayers they put up to Almighty God; but in their more private converſes, with Miniſters, and with fellow Chriſtians, which are very full of theſe confeſſions, and abaſements of themſelves.
This freedom of Gods People in owning, and acknowledging their blackneſs, proceedeth from ſeveral cauſes. 1. The Souls humiliation before it be brought home to Chriſt. The Soul being enlightned by the Spirit of Grace, ſeeth the vileneſs, and filthineſs of its own heart to that degree, that it is aſhamed, and thinks that it cannot abaſe itſelf enough in the ſight of God, and from this diſpoſition of the Soul to abhor, loath, and ſhame itſelf, proceedeth this freedom, & willingneſs in the Soul upon all occaſions (with reſpect had to Chriſtian prudence) to vilify itſelf by the confeſſion of its own blackneſs and infirmity.
2. It proceedeth alſo from the habit of humility given to, and wrought in the heart of every believer; this is one of the perfections of the new Creature, it differeth from the other little more then as the d…ſpoſition from the habit. This teacheth the Soul at all times a mean and low opinion of itſelf. The Hypocrite is alwaies proud, and looks upon all his gifts, and good actions with a multiplying glaſs, which makes them appear more then they are, and greater then they are. The humble Soul looks upon all as leſs. In me (ſaith Paul) there dwelleth no good thing? Hence he can hardly be heard to ſay any thing but in diminution, and defamation of himſelf.
3. It proceeds alſo from this Souls more perfect underſtanding the mark of perfection. He knoweth better then another, what God requires of him, what degrees of faith, love, zeal, holineſs, this makes him a better judge of his own imperfections, and more ready to confeſs, and bewail them. The Hypocrite and natural man underſtandeth not the breadth of the Divine Law, what faith, what holineſs God requireth of him, he is proud, knowing nothing (as the Apoſtle ſpeaks of ſome, 1 Tim. 6. 4.) not only his Pride, prompting him to exalt himſelf, but his ignorance, knowing nothing as he ought to know it, is the cauſe of his want of freedom to this duty. It is with ſuch a man, as it is with a Sophiſter in the Univerſity. A little knowledge that he hath, puffeth him up; he thinks he knows all things. But when he comes to be Maſter of Arts, to have lookt into Books a little more, and to underſtand the compaſs of learning a little better, then he complains of his ignorance, and the ſmall portion of knowledge which he hath. So the man that hath but a mean and imperfect knowledge of the will of God, he is proud, and thinketh he knoweth all things; but when God comes to open his Eyes, and to let him ſee the myſteries of Divine knowledge, he ſeeth more duty then he ſaw before, and conſequently more ſin, and more defects in his own Soul: There is a vaſt difference betwixt that knowledge of duty & ſin, which is in the heart of a Child of God under the illumination of the Spirit of Grace, and that which is in a Soul not under that ſpecial illumination.
4. Again a Chriſtians often compuring himſelf with others, and judging himſelf by their meaſures, is often a great cauſe of this. The natural man ordinarily chuſeth companions like unto himſelf, and judgeth of himſelf by their meaſures, ſeeing himſelf (as the Phariſee, Luk. 18.) to exceed the Drunkard in temperance, and ſobriety. The Extortioner in juſtice, and mercy, the Adulterer in chaſtity. The Atheiſt in a formality of dutineſs (a form of godlineſs; he ſeeth no blackneſs in himſelf to confeſs, he is Captain of his Form. But now the converted Soul being come to be a companion of thoſe that fear the Lord, he ſets before himſelf the examples of the Saints of God in Holy Writ, and of thoſe that are yet in the world, that excel in virtue. In the Scripture he reads of the faith of holy Abraham, who believed in hope againſt hope, not ſtaggering at the promiſe through unbelieſ, the patience of Job, who when he had loſt all his Eſtate, all his Children, yet did not ſpeak inadviſedly with his lips, nor charge God fooliſhly, he reads of Davids exceeding love, and delight for, and in the law of the Lord. When he looks amongſt his new Companions, he ſees in one Chriſtian more tenderneſs of heart, in another more faith, in a third more zeal, and activity for God then he can find in himſelf; hence he cryeth out of his blackneſs and bewaileth his coming ſo ſhort of others.
5. Again he liveth in a daily ſenſe of his wants and defects; My ſin ſaith David, is ever before me, and ſo his tongue doth but expreſs the inward ſenſe, and apprehenſions of his Soul.
6. Laſtly, as all ſuch Souls will be ſenſible of their defects, and wants, ſo they are continually deſirous of an healing of their wounds and a Supply and relief. Which they know confeſſion is the way to obtain. As for confeſſion unto God, the Wiſe man hath told us Prov. 28▪ 13. That he that covereth his ſins ſhall not proſper: but who ſo confeſſeth and forſaketh them ſhall have mercy. David telleth us, Pſal. 32. 3. That when he kept ſilence, his bones waxed old, through his roaring, all the day, For (ſaith he) Day and night thine hand was heavy upon me, my moiſture is turned into the drought of Summer. What remedy did he find? v. 5. I acknowledged my ſin unto thee, I ſaid, I will confeſs my trangreſſions unto the Lord and thou forgaveſt the iniquity of my Sin. Nor was this a particular favour to David but what others may expect upon the like application to God v. 6. For this ſhall every one that is Godly pray unto thee in a time when thou mayeſt be found, ſurely in the floods of great waters they ſhall not come nigh unto him. A Godly man knoweth, that as the hiding of his diſeaſe from the Phyſician, and his wounds from the Chirurgeon is not the way to be cured, or healed, ſo neither is the hiding of the nakedneſs of his Soul f…om God, the way to have it covered; for altho in this there be a difference, that our ſpiritual Phyſician knoweth our diſeaſes without our diſcovery of them to him, which the earthly Phyſician doth not, yet God notwithſtanding his knowledge, requiring our acknowledgment, makes the caſe the ſame. And the reaſon is much the ſame for the confeſſing of our ſins eſpecially in ſome caſes to a faithful Miniſter, or to private Chriſtians. God ſent Abraham to Abimelech Gen. 20. 7. For (faith he) he is a Prophet, and he ſhall pray for thee & thou ſhalt live. Geneſ… 20. v. 7 and he ſent Jobs friend to Job, Job 42. v. 7.—and (ſaith he) my ſervant Job ſhall pray for you, for him I will accept.
Uſe 1.This in the firſt place lets us ſee the difference between a Child of God and one who is but a formal hypocrite An hypocrite generally ſeeth nothing but whiteneſs in himſelf. Jehu can ſee, and call Jonadab to ſee his zeal for the Lord God, but he can ſee nothing of his own ſelf ends in all that he did. The Church of Laodicea ſaid, I am rich, and increaſed with goods, and have need of nothing, tho at the ſame time ſhe was wretched, miſerable, blind and naked. On the other ſide Paul complained that he was the leaſt of the Apoſtles, not worthy to be called an Apoſtle, &c. Yet ſo falſe are our hearts that there may be hypocriſy even in our confeſſions of our ſin, and blackneſs, whether to God or to man, we muſt therefore take heed, both to our deſign and end in theſe confeſſions, and alſo to the truth and manner of them. The hypocrite never confeſſeth his blackneſs, but in hopes, that for his confeſſion he ſhall be reputed white, and the praiſe of men is all that he ſeeks after. Hence. 2. he doth it without any ſerious ſenſe of the ſin which he confeſſeth, or heart contrition for it. A confeſſion of ſins which is but a bare recitation, and Enumeration of them, is not that confeſſion which God requireth or accepteth.
Uſe. 2.Secondly. This calleth to us all for the practice of this duty. I have ſhewed you that there is a threefold confeſſion of our ſin which is our duty. 1. A confeſſion unto God. 2. U…to the faithfull Miniſters and Servants of God. 3. Ʋnto the men of the World. The firſt is our duty at all times, and under all circumſtances and we have nothing to regard as to that, but knowing the matter of confeſſion, keeping a watch upon our hearts, and ways that we may know our errors and the plague of our own hearts, that we do it in ſuch a manner as God hath directed, and preſcribed; confeſſion muſt not be the meer Sacrifice of the Calves of our lips, but the Sacrifice of a broken, and contrite heart. But this is not that of the Text, where the Spouſe is not ſpeaking to God, but to the daughters of Hieruſalem, it is to them the Spouſe faith, I am black. In what caſes this confeſſion to men is our duty, I have largely ſhewed you, as alſo what advantage may ariſe from it, both with reference to Gods glory, and the good of our own, and others Souls. I ſhall onelyonly offer you ſome few directions for the more advantageous performance of it.
1. There is a great deal of prudence to be uſed in the choice of that friend to whom thou doeſt thus unboſom thy ſelf. 1. Conceal not thy ſelf from that able and faithful Miniſter of Chriſt, whom thou haſt intruſted with the charge of thy Soul. I am very far from pleading for that auricular confeſſion in the Ear of the Prieſt, which the Papiſts make ſuch a ſtir about. Amongſt other ſupernumerary Sacraments which they have added to thoſe 2 which alone were inſtituted by Chriſt, they have one which they call the Sacrament of Penance. In order to which they require in Lent eſpecially, but at other times alſo a circumſtantiated confeſſion of all men and womens particular ſins, which being ſo confeſſed to the Prieſt (who is therefore called their confeſſor) he appointeth them a penance to be done for them, and ſo abſolveth them from the guilt of them (as they pretend.) As we know of no Satisfaction to be given for ſin, but what is given by the death of Chriſt (excepting only in caſes of wrong done unto men capable of reparation;) Nor of any power in any to forgive ſins but only in God, only the Miniſter may declare what God hath done or will do in cafe of our true repentance and faith: ſo we know of no incumbent duty upon any Chriſtian to make a particular confeſſion of ſin to the Prieſt, and only judge ſuch particular confeſſion neceſſary in ſome particular caſes, for the diſburthening, and eaſing of Chriſtians conſciences, preſſed under the guilt of ſome particular ſins, and in ſuch a caſe an able and faithful Miniſter of Chriſt is doubtleſs the moſt proper Perſon to make confeſſion to, both becauſe as by his office he is both an Interpreter of the mind, and will of God, and to pray for the People, ſo he is or ought to be one of a thouſand, like Saul, taller then his Brethren by the head, and ſhoulders in knowledge & gifts of greater knowledge & judgment in the things of God, and ſo more able to miniſter a word in ſeaſon. It is ſad that it cannot be ſaid of all, they are ſo, but it is to be preſumed, that the ſame wiſdom which teacheth every man and woman, to commit the buſineſs of his bodily health, to the ableſt & moſt faithful Phyſitian he can chuſe, and the concern of his Eſtate, to the moſt able & faithful Lawyer he can, will alſo direct a Chriſtian to commit the far more weighty concerns of his Soul, to the moſt able and faithfull Miniſter that he can; nor ought any Chriſtian to be more abridged in his liberty with reference to the latter of far more concernment, then with referenceto the former of far more minute concernment to him, But I ſay a good Chriſtian having made choice of ſuch a Perſon he is undoubtedly the fitteſt Perſon to confeſs our ſins unto, when they lye heavy upon our conſcience and we cannot recover our Peace, and that with reſpect to both the ends of ſuch confeſſion, whether Prayers for us or Counſel and advice, and that both with reſpect to the abilityes of ſuch a perſon, which cannot but be preſumed greater in order to the revealing the mind, and will of God to us, and ſo giving us advice and counſel, and with reference to his Office, he being one whom God hath ſet over us, and gifted with reference unto us. But ſet aſide the caſe of a diſturbed conſcience, not able otherwiſe to gain peace, or ſome particular caſes, upon which caſes of conſcience, and perplexing queſtions may ariſe too hard for a private Chriſtian to anſwer without ſome help, I ſee no need of any particular Confeſſion unto Miniſters more then others.
2. As to more private Chriſtians. I have alſo ſhewed you ſeveral caſes wherein ſome particular Confeſſions of ſin may be highly expedient, if not neceſſary. It muſt be the care of a good Chriſtian ſo to manage this duty, that he may attain the ends which he aimeth at in it, without daſhing upon ſuch Rocks, as every good, and prudent Chriſtian ought to avoid. To that end,
1. Chriſtians ought to uſe ſo much wiſdom as may protect their profeſſion from reproach and ſcandal, & which may prejudice the repu…e either of themſelves, or others walking in the holy waysProp. of God. The honour of the Goſpel, and profeſſion of it is a great thing, and though we muſt not commit the leaſt ſin, that any ſuch good may come of i…, yet whatſoever prudence we can uſe to prevent any thing of this nature, is doubtleſs our duty. This evil ariſeth from the needleſs publication of the ſinful failings of profeſſors. He that hath ſinned openly, ought to be rebuked openly, and openly to confeſs his ſin, that the Church of God offended by his fall, may be ſatisfied in the truth of his repentance, and recovery out of the ſnare of the Devil, but where the ſin is of another nature, and hath been committed ſecretly, there is not only no need of ſuch a publick confeſſion, but it may be of a greater miſchief, and ill conſequence, then good, by reaſon of a wicked world, which watcheth for Gods Peoples haltings, to reproach profeſſion, and the holy name of God. Though therefore in ſuch caſes private Confeſſion, even of more private ſins, may be neceſſary and expedient, yet it ought to be managed with prudence, as to the manner, that is, in the beſt conſiſtency with the end to which it is directed, and for the avoiding ſuch things as may tend to the diſhonour of God, and diſadvantage of the more publick intereſt and cauſe of God, and therefore much wiſdom is to be uſed in the choice of a friend in this caſe, for though Solomon hath adviſed us, Pro. 25. 9 To debate our caſe with our Neighbour, yet in the next words he hath added, diſcover not thy ſecret to another, thereby informing us that Neighbour in that Text is not to be expounded in that latitude, as in the Parable, concerning him who fell amongſt Thieves. Every one, no not every good man is to be truſted with the Secrets of Souls. Conſidering the end of this action, and the great thing that is to be avoided in the performance of it, Three things ſeem requiſite in the choice of a private Chriſtian, to whom a prudent Chriſtian may thus unboſom himſelf. 1. Silence and Secrecy. 2. Knowledge and Wiſdom. 3. One of whom we may preſume that he hath ſome more then ordinary intereſt in God.
1. I ſay, firſt, Silence and Secrecy. Your ordinary experience telleth you, that even amongſt good men, ſome have a much better command, and government of their tongue then others, and as it is obſervable that ſuch fall into more errors themſelves, then others, for in a multitude of words there wanteth not ſin; ſo ſuch perſons are leaſt to be truſted with the Secrets of Souls.
2. Secondly, he that confeſſeth his faults to another, doth it, in order to his advice, and counſel, this maketh knowledge, and ſpiritual wiſdom, requiſite in the perſon whom we chuſe to unboſom our ſelves in this manner unto; every man who hath knowledge enough to guide his own Soul in the ways of God, yet hath not knowledge, judgment, or experience enough to give ſpiritual advice and counſel to his Brother.
3. If this Confeſſion be made in order to obtaining the benefit of prayers, the ſame wiſdom will direct us to make choice of ſuch as we can reaſonably judge to be perſons likely to prevail with God in prayer; there are ſome that are more mighty in the Scriptures, more exerciſed in the ways of God then others▪ theſe are moſt fit for advice, and counſel. There are ſome that are more exerciſed in prayer then others, and more prevailing with God, theſe are fitteſt to hear our Confeſſions in order to our advantage by their prayers, and theſe generally are ſuch as walk moſt uprightly, and cloſely with God. The Lord heareth not ſinners but if any man be a Worſhipper of God, and doth his will, him he heareth, John 9. 31. The prayer of the upright (ſaith Solomon) is his delight.
Direct. 2.Secondly, As there is a great deal of prudence to be obſerved in the choice of Perſons, to whom we own and acknowledge our blackneſs, ſo there is a great deal of piety, and charity to be ſhewed in the manner of the doing of it. That which of charity is to be ſhewen in it, is to do it where the Soul of our Brother may be advantaged by the performance of it. That of piety, which is to be ſhewed in its Eyes,
1. In a right ſixing of our end, which ought to be the glory of God, the general end of all our actions. When Joſhua exhorted Achan to confeſs his ſin. My Son (ſaith he) confeſs, and give glory unto God; you read in Scripture of a confeſſion of the Lords name, a confeſſion of truth, and a confeſſion of ſin. The glory of God is the end of all (that is the praedication of his glory, for that is all the way we have to glorify God.) A man by confeſſion of his ſins, either unto God, or men, may give glory to God, for in confeffing himſelf a ſinner, he owned the Lords Power, and Soveraignty over him, the Holineſs, and Righteouſneſs of his Law, and his patience, long-ſuffering, and goodneſs, that he is not cut off, and thrown into Hell, and indeed there is no confeſſion of ſin our duty, where this end cannot be attained ſome way or other, God doth not delight in the ſhame, and confuſion of our faces, but he doth delight in the exalting of his own name, and in the praedication of his own praiſe and glory.
2. Secondly, Piety is concerned in the manner of the action. So it muſt be doṅe with tenderneſs of heart, brokenneſs, and contrition of Spirit; indeed without this, the enumeration, and recital of our ſins is but either a glorying in ſin, or at beſt but a formaltty, and ſhell of duty. A glorying in ſin, is but a glorying in our ſhame, and what will be far from the Soul of a Child of God. A formality of duty is but hypocriſy. It is a great vanity for any Soul to think, that God ſhould be pleaſed with a meer empty noiſe of words, which are not expreſſive of any inward diſpoſition of the heart, in which he hath declared himſelf pleas'd. Words in prayer, and confeſſion of ſins, are our duty, but they muſt be ſuch words as are thruſt out of our lips, by the force of the inward affections of our hearts. If a man confeſſeth his ſin unto God, either publickly or privately, this is requiſite. Therefore you ſhall obſerve that the main thing which God requires, is our humbling our ſelves; that ſignifieth the affection of the heart. A man cannot humble himſelf by the words of his lips, without the inward ſhame, and brokenneſs of his Soul. The ſame thing is neceſſary in our confeſſions unto men. Under the old law there was Oyl, and Frankincenſe to be poured upon the Meat Offering Lev. 2. 2. and ſeveral other Offerings as you will read in that Book, but upon the Sin Offering there was no Oyl nor Frankincenſe, to be put, Lev. 5. 11. Oyl ſignified Gladneſs, hence you read that they uſed it when they would make their Face to Shine; and you read of the Oyl of Gladneſs; the Confeſſion of Sin under the Goſpel is a Sin Offering to God, and muſt not be offered, without a ſutable ſenſe and Sorrow of Heart. This is a requiſite in all Confeſſions of Sin.
Laſtly, We ought with the acknowledgment of our Blackneſs, whether to God, or Man, to join alſo the acknowledgment of our Comelineſs, ſo far as God hath made any diſcovery of it to our Souls: we ought not indeed, to Glory beyond our line and meaſure, but we ought not to conceal what God hath done for our Souls. In this both the Glory and Honour of God, and the good, and incouragement of our dejected and diſconſolate Brethren are both concerned; nor can we imagine, that we ſhould be more concerned, to diſcover our own vileneſs and naughtineſs, then Gods Grace and Mercy. But of this I ſhall ſpeak more fully, in my handling the Second part of the Propoſition.