The Parable of the Prodigal, Part 4
LUKE 15. v. 18, 19.
And will ſay unto him, Father, I have ſinned againſt Heaven, and before thee, and am no more worthy to be called thy Son; make me as one of thy hired ſervants.
You have heard of the Prodigals penitential conſideration of his ſinful eſtate, and of his penitential reſolution, to forſake that condition and courſe, I will ariſe and go to my father: now you are to hear his penitential confeſſion, And will ſay unto him, Father, I have ſinned againſt Heaven, &c. In which words you have conſiderable. 1. Who doth confeſs; I. 2. What he doth confeſs, I have ſinned. 3. To whom he doth confeſs, Father, I have ſinned, 4. How he doth confeſs, Againſt Heaven and before thee; In to & coramte: There is no difficulty in the word; and therefore I will proceed to the intent of it, which is this: That true Repentance for ſin againſt God, will bring forth true Confeſſion of Sin unto God. This is evident almoſt in all perſons, whether ſingle True Repentance for ſin, will bring forth true confeſſion of ſin to God.or conjoyned, who are ſet out for penitents in Scripture. David, his heart bleeds, and his tongue acknowledgeth, I have ſinned, 2 Sam. 12. upon Nathans conviction. The Publican, Lord be merciful to me a ſinner; he ſtood afar off, ſmiting his breſt, and inditing himſelf for his ſins: A whole Church in Ezra, in Nehemiah, in Daniel, all at once confeſsing, We have ſinned, we have done wickedly, our ſins are gone over our heads. For the better explication of the aſſertion; know,
That there is a threefold confeſſion of ſin;
1. Auricular, or Sacramental, which the Church of Rome A threefold confeſſion of ſin. Auricular.doth injoyn, but not the Scripture. Confiteri…ora & ſingula peccata mortalia, to confeſs all, and every mortal Sin, quorum memoria cum debita & diligenti premeditatione habeatur; which a diligent, and induſtrious memory can recal etiam occulta, even your ſecret ſins, & que ſunt contra duo ultima decalogi praecepta; Nay, thoſe which are committed againſt the two laſt commandments, & circumſtancias, yea, and all the circumſtances of your ſins; this is the confeſſion which the Church of Rome in the Trent Council doth injoin upon pain of Anathema to be made unto the Prieſt. Seſſ. 14. Can. 7. but without any warrant from the Scripture, or averment from true Antiquity; for Scripture aſſures us, that confeſſion of ſin made to God alone, obtained remiſſion of ſins and favour, Pſal. 32. 5. I ſaid, I will confeſs my ſins unto the Lord, and thou forgaveſt the iniquity of my ſin. Lo! here confeſſion to God alone, not to a Prieſt, and upon it remiſſion of ſins by God himſelf; dares any Popiſh Prieſt reverſe this abſolution or confeſſion, becauſe not made to man, which yet is accepted with God. Saint Chryſoſtome ſpeaks ſtrange words; Let Tom. 5. Hom. de paenit. & confeſſ. Lat. …d. Baſ. an. 1 558.God onelyonly ſee thee confeſſing. And again upon Hob. 12. Hom. 31. foreign, Reveal thy way unto the Lord, foreign, Confeſs them before God: and again, foreign, Confeſs thy ſins before thy Judge; and Saint Auſtins tongue needs to be clipped; Quid mihi cum hominibus, ut audiant confeſſiones noſtras Conf. lib 10. cap. 13.quaſi ipſi ſanaturi ſint omnes languores meas? What have I to do with men, that they ſhould hear my confeſſions, as though they could heal all my diſeaſes? Saint Baſil ſaith, that the groans of his In Pſal. 37.heart did ſuffice for a Confeſſion. Surely here was no abſolute neceſſity to confeſs all to the Prieſt: but yet again obſerve, there is a uſe of Confeſſion in caſe of 1. Injury. 2. Anxiety. 3. Scandal to the Church, as in the next particular.
2. Chriſtian and prudential Confeſſion; and this is the acknowledging Chriſtian and prudential.of ſins to men, either in caſe of notorious ſcandal, which the primitive Churches much urged and uſed; or elſe in caſe of trouble; and thus we deny not but any perſon may lawfully, and warrantably go unto a faithful, godly, skilful, compaſsionate Miniſter, and confeſs his ſins, either to obtain counſel out of the Word of God for the remedy of ſins, to recover or prevent them; or to be imformed aright concerning his preſent eſtate, or to have his conſcience quieted and ſettled.
3. Penitential, which is made onelyonly to God: this the Scripture Penitential to God.doth command, and this wee hold as abſolutely neceſſary; when wee do repent, then to make confeſſion of our ſins to God.Penitential confeſſion conſidered, In reſpect of the material part onelyonly, or.
Secondly, This penitential confeſſion may be conſidered, either in reſpect of the material part onelyonly, and ſo it conſiſts of words whereby we acknowledge wherein we have tranſgreſſed, Hoſ. 4. ver. 1, 2. Or of the formal part alſo, and thus it conteins theſe Of the formal alſo:ingredients which ſpecifie and diſt…nguiſh it from all ſuperſtitious, or hypocritical, or falſe confeſſions.
1. It is an hearty acknowledgment, no… nuda confeſſio; feigned And ſo it isor meerly verbal confeſſion: It is affectionate, the lips do u…ter An hearty acknowledgment:the mind of the heart in it, cum ſenſu peccati & miſeriae, as a ſick man opens his diſeaſe, here I feel it, &c. The publican ſmote upon his breaſt, and confeſſed. True confeſſion is the language of the very ſoul, being very ſenſible of ſin. 2. It is voluntary, not coacta confeſſio; the Thief may confeſs upon the rack: though And voluntary,there were no wrath in God, no rack in conſcience, no flames in hell, yet the true penitent will confeſs: When there is no other cauſe of confeſſion of ſin but that which is penal, it is not then truly penitential. Pharaoh confeſſed under the plagues, and Judas under the ſtings of conſcience, it was an extorted confeſſion, but penitential confeſſion is voluntary, it is an act that ariſeth from an inward diſplicence with, and deteſtation of ſin, though there be no apprehenſion of hell, no ſenſe of wrath, yet the penitent confeſſeth even to a Father, I have ſinned. Many of the Saints did I ſhut up in priſon, and when they were put to death I gave my voice againſt them. I puniſhed them oft in every Synagogue, Acts 26. 10, 11. 3. It is diſtinct, and not confuſed: the penitent hath ſpecial bills of inditement: he knows his ſins, and And diſtinct,wherein he hath exceeded and failed: ſuch ſins as he hath moſt delighted in, ſuch as he hath moſt walked in, ſuch as he hath moſt diſhonoured God by, ſuch as cleave moſt unto his nature, ſuch as conſcience may be moſt clogged with, theſe he doth more eſpecially confeſs unto God, and indite and condemn himſelf for ſmall ſins as well as great; Sauls lap, as well as Ʋriahs murther, antient ſins as well as preſent, ſecret ſins as well as open. But muſt our confeſſion of ſins be particular? Sol. Either explicitly ſo, or virtually ſo; the heart hath a particular intention or affection; the more particular, the better, to humble our hearts, to obtein mercies, to make us fervent. As David, though hee did give a touch at all his ſins in the beginning of the 51 Pſalm, yet at length brancheth his confeſſion into particulars, into that of Adultery, and the other of Blood. So doth Paul often uncover his ſpecial ſins of Perſecuting the Church, and Blaſpheming, and of Injuriouſneſs: Judas cryed out of Blood, but not of Covetouſ…eſs and Hypocriſie. 4. It is Humble, and not And Humble.proud (as Benhadads ſervants, with ropes, &c.) done with Contrition of Heart, not with Oſtentation of Spirit. Like a flaſh of Lightning, breaks out of a cloud rented; and Joſephs garment was ſhewed to his father rent and dipt in blood. Anciently, when they did confeſs their ſins to God, they did it with Sack…loth and Aſhes; and the opening of their ſins is termed, The pouring out of water before the Lord (I am vile, Job 40. 4. Not worthy, &c. Luke 15.) becauſe when they p…ured out their ſins in confeſſion of Tongue, they likewiſe poured out contrition of Heart; their tears of Grief, ſpake as much as the words of their Lips: I will declare mine Iniquities, and be ſorry for my ſin, Pſal. 38. The Papiſts indeed have as courſe a Garment, and as ſevere a Garb in penitential confeſſion as any, but underneath they have dainty Linnen; there lies great pride under all this pretended Humiliation, as if all this did merit at the hands of God; the Voice is humble Jacob's, but the pride upon the act is proud Eſau's. If they ſaw the wrong which they did by ſinning, how could they ſo proudly challenge God upon their confeſſing (what doth the murtherer deſerve becauſe he confeſſeth?) But truly Penitential Confeſſion is accompanied with grief in the heart, and with ſhame in the face, and with acknowledgment, That by reaſon of our ſins there belongs nothing to us but …hame and confuſion, Daniel 9. 5. It is mixt with ſome Faith, not overcome with Deſpair: If the And mixt with ſome Faith.confeſſion of ſin be not mixed with ſome hope of pardon, it is not penitential but deſperate: Cain, in ſome meaſure confeſſed, but fled into the Land of Nod, and reputes his offence Unpardonable, beyond the power or intention of Mercy to pardon him. Judas likewiſe utters his ſin in particular, I have ſinned in betraying innocent. Blood; But then he goos out and hangs himſelf: But if the confeſſion be truly penitential, it acknowledgeth ſin fully, yet believingly; not to a meer Judge, who out of the mouth of the Confeſſor condemneth, but to a father (Father, I have ſinned, ſaith our Prodigal) who knows how to abſolve and forgive him, that knows how to accuſe and condemn himſelf. As you muſt in Confeſſions acknowledg, O Lord my ſins are very great; ſo likewiſe muſt you relieve your ſelves, O Lord, thy mercies are exceeding many; thus have I ſinned, but thou canſt pardon; I deſerve wrath, but thou canſt freely ſhew me mercy; I am a ſinner, yet, Lord, be merciful to me a ſinner. 6. It is Sincere and not fraudulent: then is the Confeſſion ſincere, not And Sincere.only when the heart acts in it, but when alſo it acts plainly and plenarily in it. We are but Fleſh and Blood, it is my nature, I cannot help it; I am not the firſt that did ſo; it was company that drew me. I did eat, ſaid Adam, but the woman gave it me to eat. I did eat, ſaid the woman, but the Devil tempted me. I did offer Sacrifice, ſaid Saul, but I was afraid of the Philiſtims. Theſe are fraudulent Confeſſions, when either a part is knowingly and willingly kept back; or if all comes forth, it is extenuated as much as may be. Not that any perſon is to accuſe himſelf of more then he is guilty, but that he is not to extenuate and mince any thing wherein he is faulty, but therein to ſet out himſelf to the full; Of whom, I am chief, ſaid Paul: And the Prodigal here, I have ſinned againſt heaven, and before thee. 7. It muſt be joyned with deſire and endeavour of Reformation: Therefore forſaking of ſin (at leaſt in Voto & conatu) And joyned with deſire and endeavour of Reformation.is annext to confeſſion, Prov. 28. 13. Saul confeſſed his ſinful injuries to David his Son in Law, 2 Sam. 24. 16. Ch. 26. 2. and wept, but then he purſued him again: So did Pharaoh, Exod. 9. 27, 34. but then he hardned his heart, and ſinned yet more. They loved eaſe, but not cure; but David deſires medicine as much as quiet; Grace to heal, as well as Mercy to quiet: he did not open his wounds, and then make more, but deſires thoſe which are made, that they might be bound up and healed. So did Shecaniah, not only confeſs their treſpaſſe, in taking of ſtrange wives, Ezra 10. 2, 3. but intends reformation: Now therefore let us make a Covenant with God to put them all away.
Theſe ingredients I do conjecture that they make up the very form and vitals of a penitential Confeſſion. But why ſhould true penitents make confeſſion of their ſins to God?Reaſons of it. There is a neceſſity ſo to do. Ex patre Dei.
1. There is a neceſſity ſo to do: Neceſſitas ex parte Dei, & ex parte rei. 1. Ex parte Dei, God requireth you ſo to do: Acknowledge thine Iniquity, that thou haſt tranſgreſſed againſt the Lord thy God, and haſt ſcattered thy wayes to the Strangers under every green tree, Jer. 3. 13. So Hoſ. 14. 1. Return to the Lord thy God. Ver. 2. Take with you words, and turn to the Lord, and ſay unto him, Take away all Iniquity, and receive us graciouſly. 2. Ex parte Rei: When the heart is penitentially Ex parte Rei…changed, it cannot but confeſs ſin will lye ſo heavy; as when health comes in, pain is felt: There is ſuch an abundant ſenſe of ſin, that the heart cannot contain it ſelf. If the affection be full, it muſt vent it ſelf, Joſeph could not refrain: So is the heart of a penitent overcharged with the iniquities of his Life, and Indignity by him caſt on God, a gracious God.
2. There is Ʋtility in ſo doing: Though true confeſſion of ſin doth not at all merit, yet it is a way or means to obtain three There is a Utility in ſo doing. It is a means to obtaine, Remiſſion of ſin.ſingular things; viz. 1. Remiſſion of Sins: This is a moſt ſweet and ſurpaſſing mercy; David accounts him Bleſſed whoſe iniquities are covered: but Confeſſion is the means for Remiſſion, which may evidently appear, 1. By Gods direction of his people to take this courſe, that ſo they might be pardoned, Jer. 3. 12, 13. 2. By his ſpecial Promiſe, upon their true confeſſion, for to pardon them their ſins, Prov. 28. 13. He that confeſſeth and forſaketh his ſins, ſhall find mercy. 1 Joh. 1. 9. If we confeſs our ſins, God is faithful and juſt to forgive us our ſins. 3. By frequent experience: David ſaid, I will confeſs my Tranſgreſſions, and thou for gaveſt the Iniquity of my ſin, Pſal. 32. 5. The Publican penitentially confeſſed, and went home Juſtified, Luk. 18. 13, 14. 2. Power againſt ſins: By hearty confeſſion to uncover Power againſt ſin.ſins, is a way not only to get God to cover them by Juſtification, but alſo to cure them by Sanctification. You muſt take off Vulnerati tegumentum, if you will obtain Medici Emplaſtrum, Auſtin.as S. Auſtin alludes upon the Pſa. 32. When you open the wound, then you make way for the healing Plaiſter; and therefore S. John doth not only ſay, If we confeſs our ſins God is faithful to forgive us our ſins; but alſo addeth, and to cleanſe us from all unrighteouſneſs. 3. Peace of Conſcience: You may Peace of Conſcience.ſee this manifeſtly in David, who being diſtreſſed in ſpirit for ſin, is much diſquieted, and roars, and his moiſture is turned into the drought in Summer, Pſal. 32. 3, 4. His ſilence raiſed his Impatience and Trouble, but as ſoon as he confeſſed his ſins, he recovered his peace, ver. 5. I acknowledg my ſin unto thee, and mine iniquity have I not hid: I ſaid I will confeſs my tranſgreſſions unto the Lord, and thou forgaveſt the iniquity of my ſin. Selah. So Job 33. 27. If any ſay, I have ſinned, and perverted that which is right, and it profited me not; Ver. 28. His life ſhall ſee the light: It is one of the Windows to let in the beams of heavenly comfort.
3. Laſtly, God is much Glorified when the penitent doth humbly and truly confeſs his ſins: David acknowledgeth his ſins, God is much Glorified by it.That thou mightſt be juſtified when thou ſpeakeſt, and be clear when thou judgeſt, ſo Pſal. 51. 4. q. d. Lord, thus have I ſinned; and whatſoever puniſhment thou haſt inflicted, or mayeſt inflict, I muſt quit thy Juſtice in all thy proceedings; thou canſt not but be Righteous, for I confeſs my ſelf to be ſinful: Nay, his Juſtice only is not glorified, but his Wiſdom, that he knows all our ſins and wayes; and his Power, that he is able to Judge and condemn us; yea, and his Mercy too, that we hope yet he will pardon and forgive the ſins which we confeſs unto him.
If true Repentance brings forth true Confeſſion, then by this it will appear, That there are very few true penitents, becauſe Uſe 1. Then there are very few true Penitents.very few who do truly and aright confeſs their ſins.
1. Some may ſay of ſin, what Pilate did of truth, What's Truth? So they, What's Sin? They are ſo ignorant, that they know not what is evil, or when they do evil. Now, how can any confeſs or acknowledg that ſin to God, which is not known at all to himſelf.
2. Others are ſo far from confeſſing themſelves to be ſinful, that they (like the proud Phariſee) juſtifie themſelves to be righteous; talk of their good meanings, purpoſes, …uſt dealings, &c. Sana membra oſtendebat (ſaith S. Auſtin of that Phariſee) vulnera tegebat; I am no Extortioner, no Adulterer, &c. Ask ſome perſons, Do you acknowledg One only God, who is moſt Merciful, Juſt, Holy, Omnipotent, Faithful, Long-ſuffering, … of Goodneſs and Truth, &c. Yes, that do they, God forbid elſe, &c. Ask them again, Are you Idolaters? make you no Idols? or did you ever worſhip them? Who they! nay, they defie them, and all ſuch trumpery. But do you not uſe to ſwear, and take the Name of God in vain? Nay, for ſwearing, of all ſins they cannot away with that; a man gets no good by ſwearing. But do you remember to keep holy the Sabbath? Yea, all their neighbours can bear witneſs, that they keep to the Church conſtantly. Ask them again, Did you never injure your Parents? O, they were always dutifull Children. But did you never play the whore, or the adulterer, or the thief? Nay, now they will talk no longer with you, if you be ſo uncharitable as to imagine ſuch guilt. Why, O thou ignorant ſinner! why doeſt thou deceive thy ſoul? if thou art thus righteous, thou needeſt not to repent; and if thou art free from all ſin, how canſt thou confeſs thy ſins (as a true penitent ought to do) to God?
3. But ſome others there are, who do both know and acknowledge their ſin; but how? onelyonly in a formal, cold, indifferent manner. True, we are all ſinners, God help us, and there is no man but he ſins, yea, the beſt of them all; Never conſidering, That great Juſtice of God which is provoked by their ſins; nor that vile and abominable nature in their ſins; nor that infinite wrath unto which their guilt doth oblige them; nor the excellency and neceſſity of pardoning mercy, which we ſhould earneſtly ſue out when we confeſs our ſins.
4. There is another ſort, who do more diſtinctly, and perhaps ſomewhat feelingly and freely, confeſs their ſins; but then they keep Benjamin back: And as Rachel hid the images under her, ſo they reſerve ſome one ſpecial luſt; they do not bring all the Priſoners forth unto the Bar: There is a ſin which they hide cloſe becauſe it is ſweet, as Zophar ſpeaks, Job 20. 12. Now this argues, 1. Hypocriſie and guile of heart, a ſecret love to ſin; it is made, in Job 20. 12. the guiſe of an Hypocrite, to hide his ſin. 2. Extreme folly and vanity of ſpirit; for, canſt thou conceal any ſin from that God, who is acquainted with all thy paths, and knows thy thoughts afar off, and to whoſe eyes all things are naked? will not the Lord diſcover the ſin (which thou doeſt cover) before Men and Angels, to thy eternal infamy and condemnation? aſſuredly, though thou wilt not ſet thy ſins in order before him, yet he will ſet thy ſins in order before thee, and will reprove thee for them, Pſal. 50. (i.) he will publiſh them, and he will everlaſtingly puniſh thee for them.
5. Others do confeſs all their ſins, but this onelyonly in times of wrath, and judgment, and death; not like Penitents, but as Malefactors, (as men make their Wills upon a death-bed;) not out of an hatred of ſin, but out of meer ſenſe or fear of puniſhment; it is not filial, ingenuous, free, but onelyonly extorted, involuntary, and ſervile, and therefore not truly penitential: They do not go and confeſs their ſins, as they to John the Baptiſt, but cry out and confeſs their ſins; it is that, not which they would do, but which they cannot avoid: Conſcience, like an over-charged ſtomack, doth ſo over-preſs and pain them, that they cannot hold, but out it comes, what oppreſſion, injuſtice, uſurious, injurious, beaſtly, filthy, ſwiniſh ſins they have lived in.
6. Others ſeem to be more ingenuous and voluntary, or ready to confeſs their ſins; but then this is with ſuch pretences, colours, ſhiftings, ſhuffling, as if they were, like Lawyers, to mitigate and colour a bad cauſe. S. Auſtin complains of ſome, who would impute their ſins to Fate, to Fortune, to the Devil, nay, to God himſelf: The complaint may well ſuit with us; generally, we have ſome device or other, either to deny, or to extenuate our ſinfull facts; rather to plead for our ſelves, than to plead againſt our iniquities. It was company, and we are but fleſh and bloud, and it is not uſual, or (which is contrary) it is my nature, and the Devil was ſtrong with me, others do worſe, &c.
7. But of all men, they are moſt contrary to penitential Confeſſion, who …all evil good, and darkneſs light, and that make a a mock, and a ſport of ſin; whereas they ſhould, with grief of heart, and ſhame of face, mournfully, penitently, humble themſelves before the Lord, and acknowledge their iniquities, inſtead thereof. They boaſt themſelves of their iniquites, and make but a jeſt of that which coſt the bloud of Chriſt; It is but a trick of Youth, and good Fellowſhip, and Handſomneſs, and Complement, and diſcreet Thrift; thus do they phraſe their Uncleanneſs, their Drunkenneſs, their Pride, their Lying, their Covetouſneſs.
8. Laſtly, to mention no more, They are defective too about the true penitential confeſſion, who are aſſiduous to confeſs, but deſiduous to forſake; frequent to acknowledge and declare their ſins, but negligent in forſaking and leaving of them: Diſcovery ſufficeth, but Recovery they mind not. This is moſt ordinary with us, that we make our confeſſion of ſins to God, rather an act of our Memory, than a work of our Conſcience: it ſufficeth us to deliver in the tale, to number our tranſgreſſions; but then we wreſtle not with the Lord in prayer, for his Spirit of Grace to heal our hearts, and to turn us from the ſinfull ways unto which we find our hearts ſo apt and forward. But I will no longer inſiſt upon the Convicting part, I proceed to another Uſe.
Which ſhall be, Not to hide our ſins, but to declare and acknowledge them in a right penitential manner before the Lord, that Ʋſe 2. Exhortation, To confeſs our ſins in a penttential manner. Not to cover our ſins.ſo we may declare our ſelves true Penitents. This exhortation you ſee conſiſts of two parts; Not to Cover, To Diſcover.
I. Not to hide and cover our ſins. There is a two-fold Covering of our ſin; One is natural, which is that Vail of Ignorance and blindneſs drawn over the ſoul by Original ſin, keeping the mind in ſpiritual darkneſs, not able to ſee it ſelf, nor acts, nor wayes aright: This is ſuch a Cover, wherein we our ſelves are hid from our ſelves. There is another Covering, which is voluntary and artificial; wherein we dig deep to hide our counſels, intentions, delights, actions from the Lord, cunningly contriving and feigning a ſecrecy, as if we could put a curtain or a cloud twixt Gods eyes, and our actions; doing evil, and ſaying, None ſhall ſee it: And when it is done, never bringing that forth by a penitential confeſſion, which we did bring out by a ſinfull commiſſion. Oh take heed of this, though we be forward to ſin, beware leſt we be artificial to conceal it. If we cannot have eyes to foreſee, and ſtrength to prevent evil; yet let us have hearts to bewail, and tongues to confeſs it. Conſider ſeriouſly
1. This hiding quality is a very ill quality; it is an embleme This is a very ill quality.of an heart, that will not yet be rid of ſin: As Beggars, that will not be cured of their ſores; for if thou wouldſt be cleanſed, why concealeſt thou thy diſeaſe?
2. It adds much to your ſin: To commit a ſin may be an act of It adds much to your ſin.infirmity, but to hide and conceal it argues either ſtrong Atheiſm, that the ſinner thinks God regards it not though it be vile; or elſe perverſe wilfulneſs, he will not humble, he will not turn unto the Lord.
3. It adds nothing to our ſafety: Adam hid himſelf in the thicket, what got he by it? what if you keep the fire cloſe in the thatch? It adds nothing to our ſafety.You may put gold in a ſecret place, and perhaps it may be under a ſafer cuſtody; but he who will hide his ſin, doth but put a fair cloth upon a dangerous wound, which now rankles, gangrenes, kills. Of all ſins, thoſe do moſt endanger the ſoul, for which we are not truly humbled, or do not ſeriouſly confeſs them unto God. Why ſhould God ſhew thee mercy, who wilt not acknowledge thy ſelf guilty? and how can ſin but be fiercely reigning, where it is moſt willingly harboured and concealed?
4. Nor doth it add to our ſecrecy: For all things are naked and Nor doth it add to our ſecrecy.bare before God, &c. God can eaſily diſcover thy ſin. 1. He ſees it, he has an all-ſeeing eye. 2. He can make thy conſcience the rack of torment at confeſſion. 3. And will at the laſt day; Nothing is hid that ſhall not be made manifeſt. In two things doth the inconfitent ſinner much prejudice himſelf by hiding of his ſins: One, that he contrives himſelf for a ſore puniſhment; another, that he reprieves himſelf for an open ſhame. It is Gods diſpoſition, this, that when we diſcover our ſin, and condemn our ſelves, then will he cover thoſe ſins, and not judge our perſons. 1 Cor. 11. 31. If we would judge our ſelves, we ſhould not be judged. But when we with wile and guile contrive to keep them cloſe, God then will publiſh and manifeſt them; for there is nothing (in this kind) ſecret, which ſhall not be made manifeſt: Nay, ſimply, manifeſtation is not all; judiciary is it; he will ſo diſcover them, as to queſtion, as to arraign, as to convict, as to ſentence, as to condemn your ſins.
Object. But ſinners are ready to object; Who is able to confeſs his ſins? Doth not David ſay, Who knoweth how oft he offendeth? Pſal. 19.
Sol. It is true, every particular, numerical thought and act of ſin, is not poſſible to be cited and confeſſed; but who urgeth that? This belongs to thee; 1. To ſtudy thy heart and life; 2. To obſerve what the Lord forbids and commands; 3. To hear what thy Conſcience will ſpeak for kinds and acts; 4. To give diligence to find out as many of thy ſins as thou canſt, and by no means to omit thy ſpecial ſins; and ſo to ſpread all of them, with humble, hearty, and mournfull acknowledgment before the Lord.
Object. This is the way to breed deſpair, to ſee an Army of ſins on a ſudden raiſed up in the ſoul.
Sol. 1. See them you muſt, firſt, or laſt; either now to your humiliation, or hereafter to your confuſion; better ſee them now, when you have time to get God to pardon them, then after life, when it is Gods time onelyonly to condemn you for them. And 2. He who bids thee to ſee thy ſins, bids thee to confeſs them; and he who bids thee to confeſs them, hath promiſed alſo to pardon them.
Object. But I ſhall be aſhamed to confeſs them, ſo many, ſo foul tranſgreſſions.
Sol. 1. If it were to Man, then thou mightſt bluſh and fear; he might wonder at thee, and perhaps incompaſſionately cenſure and blab. 2. But it is to a God onelyonly; One who is very mercifull and will keep counſel, he is very ready to pity and to ſpare thee. 3. The commiſſion of ſin ſhould be a ſhame, but the confeſſion of it is an honour; it is an honourable thing that a ſinner will glorifie God, and confeſs and forſake his ſins. Let the diſeaſe be what it will, thou wilt diſcover it to the Phyſitian; why then this ſinfull modeſty to reveal thy ſins to God? And 4. eſpecially, if thou conſidereſt thus much, that thy confeſſion is not to give him knowledge of any fact with which he is not acquainted, but to yield a teſtimony of thy obedience, and repentance, and grief, and to get thy acquittance and diſcharge.
II. But diſcover and confeſs them: and to move you to this, conſider 1. Though it be a ſhame to commit ſin, yet it is an honour But diſcover and confeſs them. Motives.to confeſs it. My ſon, give glory to the God of Iſrael, and confeſs unto him, ſaid Joſhua, cap. 7. 19. to Achan.
2. Though the commiſſion of ſin brings heavy guilt, yet the confeſſion of it brings peace and eaſe: It is the letting out of corrupt & ulcerous matter, which rages, and ſwelleth, and boils in the conſcience.
3. Is it ſo great a matter, being greatly guilty, freely and humbly to confeſs? If the Prophet had bid thee to have done ſome Is it ſo great a matter for the guilty perſon freely to confeſs.great thing, &c. ſo if the Lord had required of thee ſome great matter, proper and high ſatisfaction for the wrongs thou haſt done unto him, thouſands of rams, or ten thouſand rivers of oyl, &c. But when he ſaith, Be grieved for what thou haſt done, do ſo no more, onelyonly acknowledge thine iniquity, that thou haſt tranſgreſſed againſt the Lord thy God, Jer. 3. 13.
4. It ſhall ſurely find mercy. O pardoning mercy! how neceſſary, how ſweet for a ſinner! But who ſhall have it? He that It ſhall ſurely find mercy.confeſſeth and forſaketh his ſins, ſhall find mercy, Prov. 28. I ſaid, I will confeſs my ſins unto the Lord, and thou forgaveſt the iniquity of my ſin, Selah, Pſal. 32. 5. Nondum pronuntiat, ſed promittit ſe pronuntiaturum, & ille dimittit, ſaith Saint Auſtin, ibid. And again; Vox nondum in ore erat, ſed auris Dei in corde erat: So was it with the Prodigal; he purpoſeth to confeſs, and his Father ſeeth him a far off.