forth and surpasseth all other his attributes it is that that glorifies God most that honours him yea that God himselfe hrnours most His grace and goodnesse appeared in the creation of the world that was a great mercy mercie budded out then but that was not so great a mercy as the pardon of sinne For nullitie though it be farre off from God yet it is nearer God then sinne and iniquity is because that is more repugnant and contrary to his nature it is more to pardon a sinner then to create a world it is more to pardon one sinner then to make a million of men It is over his works of power over his works of justice Justice is seen in punishing of sin God shews his power in that but there is a greater power seen in the pardoning of sinne it is plain His power in executing of justice it is as the strong man but his power in magnifying his mercy is as the stronger man for it binds the hands of justice the stronger man comes and binds the strong man Grace and mercie are the stronger attributes stronger then justice though both be the same in God yet in manifestation it prevailes and exalts it selfe against justice If Gods power be seen in punishing much more in pardoning because mercie conquers justice Besides see it in our selves for a man that punisheth another it argues he hath power over another but he that pardons him that deserves to be punished shews 〈◊〉 â—ee not only hath power over another but over himselfe because pardon is both an evidence of that power that should have been in punishing and of a further power in sparing So the force of mercy is double to that of justice it magnifies Gods power more it is the last act of divine justice the pardon of sinne Therefore in Scripture mercie hath the prerogative above all other attributes in many respects Of antiquity it is older in regard of manifestation we speake still for mercie and love budded out in the creation of the world we speak of the effects of it but justice was not manifested till man had transgressed It was one day older in the manifestation then judgement was then judgement took place when Adam transgressed mercie was before It hath the prerogative of alliance for though the justice of God be himselfe as well as his mercie as all is but one act in God his justice and wisdome and power and merciâ— all are himselfe yet mercy is his more proper work Therefore in Scripture judgment is called his strangâ— work I will bring a strange worke that is I will execute justice He calls it a strange worke as hetrogenicall and contrary to his nature he is forced to execute judgement our sinnes compell him If it were not for sinne he would not manifest judgements Though both be naturall yet mercy is more naturall in regard of the effect of it It is nearer Thirdly It hath the prerogative of latitude it hath a greater extent he executes justice seldome and upon some few all men tast of his mercie There is no judgement that God executes but mercie is mingled with it Goe over any that were executed since the beginning of the world still there was mercy in it but there is mercie often manifested when there is no judgement in it Here is the difference judgement is never entire but there is some mercie in it mercie is alway entire and there is no mixture of judgement in it See the effects in regard of extent God saith he will punish to the third and fourth Generation the Fathers upon the Children that is a long time but it is nothing to his mercie I will shew mercie to thousands of generations A thousand Generations is longer then the world shall last For there were but 42. generations from the Creation to Christ a hundered generations is like to be longer then the world shall last yet God will be mercifull to thousands of Generations if it last so long or if not hee will be so for ever a large periphrasis Mercy hath the prerogative of extent It hath the prerogative of honour it honours God more and God honours it more He makes mention by his spirit in Scripture when he mentions judgement and mercie mercy goes first My song shall be of mercie and judgement Mercie and truth are met together still mercie is first God gives it the prerogative Nay usually he mentions merâ—â—twice for once righteous Gracious and mercifull is God and righteous And at the last day when these two attributes shall be placed at the two hands of God wee shall see which attribute hath preheminence that hath the highest honour to stand at Gods right hand judgement shall stand at his left hand among the vessels of wrath mercy at his right hand among the sheepe and the elect Last of all it hath the prerogative of duration for though condemnation speaking of eternall condemnation and eternall life though condemnation be a line of as great length as eternall life that lasts for ever yet speaking of temporall punishment compared with the mercie of God so we see mercy out-lives justice in all the expressions of it and that by a great disproportion It is a great disproportion between yeares and months In Rev. 11. The holy Citie shall be trodden down 42. months but they shall reigne with me for a thousand yeares Though moneths be not moneths in that place I come not now to examine the meaning of moneths but see the comparison there is mercy for a thousand yeares there is judgement for 42. moneths they shall be troden under foote but they shall reign a thousand yeares It is a greater disproportion that is betwixt weeks and yeares see that in Dan. 9. Seventy weekes are determined for the transgression of my people that I may compasse them with everlasting kindnesse Seventy weeks are determined for transgression God measures judgements by weekes but hee reckons the continuance of his mercy by many yeares by ages by everlasting duration there shall be everlasting righteousnesse Yet further there is a greater disproportion between yeares and dayes yet in Isa 63. The day of revenge is in mine heart and the yeare of my redeemer is come Here is the day of revenge the yeare of redemption The day of revenge is in mine heart There days are years and years are dayes but in the expression of them God exalts mercie that wee may see it hath a larger sphere to move in Yet further there is a greater disproportion between a moment and a yeare nay between that and eternity For a small moment have I corrected thee but with everlasting mercie I will receive thee as it is in Isaiah God threatens to punish for a small moment but his mercy endures for eternity Now to sum it up the Prophet would make them understand thus much that nothing magnifies Gods grace and goodnesse more then the pardon of sinne that they might professe it that they might make it
publique to his glory his glory it is to passe by transgressions it is a great glory to passe by many transgressions if it be his peculiar glory to passe by any Where sinne hath abounded grace abounds where grace abounds glory abounds where much sinne is pardoned He cals them to acknowledge his mercy and makes it an illustration of the former Take away our transgressions and receive us graciously That is the first it is a clause of illustration Secondly observe it as a clause of inducement a motive and argument to perswade God to forgive them So it stands thus Take away iniquity because thou art gracious because thou usest to receive favourably therefore take away iniquity They begge for grace in the name of grace and mercy in the name of mercy shew mercy because thou art mercifull take away iniquity because thou art gracious and favourable therefore take away iniquity It is the strongest motive of all others to presse God from himselfe to pardon sin The point is this He that comes before God to begge for mercie must bring no other motive but mercie There is no such strong prevalent motive with God to shew mercy as mercy Mercy is the thing we sue for and mercy must make God shew it He expresseth it so I will pardon for my name sake in one place For mine owne sake in another place For my owne sake will I doe this to the House of Israell For my promise sake in another place For my mercy sake in another place Here are four and they are all alike to shew that mercy comes from it selfe it hath a reciprocation it moves circularly it begins in mercy and it ends there For mine owne sake that is for himselfe and his mercy is himselfe For my name sake that is as much as for my mercy Thy name is as Oyle powred out and it appeares that his name is as Oyle by his mercy for mercy is that Oyle that Swims over all liquors it appeares over all other works it is manifest to all For my promise sake that is as much as for his mercy for Gods Promises are Promises of mercy So all agree in this for my name sake it is a name of mercy for my Promise sake they are Promises of mercy for mine owne sake he is a God of mercy But yet more plaine when God speakes of shewing mercy he makes it come round to shew that mercy is the thing that he will give and the ground why he gives it In Exod. 33. I will have mercy on whom I will have mercy See how it runs it is thus I will have mercy on whom I will that is because I will so if we presse God for mercy doe it thus Lord be gracious that thou mayest be gracious and be mercyfull because thou art mercyfull Pardon because thou art gracious thy mercy hath an everlasting Duration The Psalmist presseth it so Have mercy on me according to thy great goodnesse and according to the multitude of thy mercies take away mine offences See how sweetly he presseth it Have mercy according to thy goodnesse he makes it come to it selfe Pardon me according to thy goodnesse be mercifull because thou art mercifull he had no other motive In another place he hath the same Reciprocation Doe good for thy name sake because thou art good deliver me because thou art good doe good and deliver me It is the same reciprocation that Isaiah makes Isa 63. He hath beene good to the House of Israell for his goodnesse and because his mercies are everlasting He hath beene good for his goodnesse To instance no more places in the new Testament there is the same reciprocation that John makes John 1. Of his fullnesse we all receive grace for grace mercy for mercy it is not onely grace after grace which is a good interpretation the first grace and the second grace the grace of Acceptation and the grace of Strengthning the grace of pardoning and the grace of reviving and quickning all grace is from God But it hath a fuller signification Grace for grace Grace because he is gracious because he is mercifull he shewes favour he turnes it to himselfe So now the Lession is this that When we come to sue for pardon of sin before the Throne of Grace we have no name to come in but the name of Christ The name of Christ is a name of mercy that is Gods owne name he that comes to plead his owne merit comes in his owne name He that comes to plead the Merits of any other pleads in a Strangers name If merit and satisfaction had been that way then were mercy no more mercy and grace no more grace then all the Saints of God were out of the way for they all went in this path Mercy was the Citty of refuge to which they went and the path by which they went Mercy was the Water in the Well and the Paile they drew it with they sued for mercy in the name of mercy The Publican David Peter St. Austin saith of Peter well I read of Peters Teares but no man ever read of Peters satisfaction Peter could not goe in that name Our blessed Saviour hath taught us therefore so to pray Forgive us our Trespasses he taught us not to pray as the Servant in the Gospell Have patience with me and I will pay thee all Lord be favourable a little longer lend me a little life and I will make thee satisfaction No that is not the Prayer he that goes that way misseth but here is the Prayer Pardon and forgive for thy name sake and for thy mercy sake Take away iniquity and receive us favourably receiue us to grace and Pardon for thy mercy sake This is the Forme that Penitent faith full soules look to God in No Creature is capable of merits therefore let men never trouble themselves with the discussion of that it is so repugnant that the Angells though they never sinned cannot merit they doe but their duty Adam in integrity could not merit if innocency cannot merit sin cannot if the State of Angells cannot merit humane cannot Nay the Saints that are called out of darknesse and sanctified by grace those Saints though it were possible they should never sin not so much as in the circumstances of any good Act that they should not be touched with veniall sins as they call them with no ill thought or idle word or unprofitable gesture if they were borne and sanctified from the womb as John Baptist and Jeremiah and should continue in a course of sanctification without any treading awry they could not merit when they had done all they must say They were unprofitable Servants He that doth his duty cannot merit ye are but Servants when you have done all you can nay when you have done all you should if it were possible that is more then all you can For that grace that God gives us though it be a good evidence of his spirit and of
needs understand it of the Church therefore as in an holy rapture and speaking of Gods government of it he saith Her foundations ye know whom I speake of So in another Psalme the Lord heare thee in the day of trouble one would have thought he had spoken of some body before the Lord hear thee thee afflicted poor soule whosoever In the day of trouble the Lord heare thee so This poore man I know some interpret it in reference to Christ therefore they make it a prophesie of Gods hearing of Christs prayer upon the crosse and in the garden some of the antients interpret it so but yet it runs more directly concerning righteous men according to the phrase of Scripture This poore man that is any poore man any righteous man it is as much as The righteous crie and the Lord hears them This psore man cried and the Lord heard him that is whosoever is in distresse and perplexitie if he seeke to God God will heare him and deliver him Wee see it by experience And we may see it by example too The examples are many in Scripture I will instance only in three that this hath alway been the course that the Saints of God nay that even wicked men have tooke in the time of calamitie and distresse to flie to the Throne of grrace and to turne to God by prayer Moses when God sayd he had a purpose to destroy the congregation of Israel and consume them in a moment presently he betakes himselfe to his knees and he speakes to God O Lord this people have committed a great sinne it was the course that David tooke too when he saw the Angel of the Lord with his sword drawn over Jerusalem readie to destroy it It is I that have sinned it was the course that Hezekiah tooke when he had a Message of death brought to him He turned to the wall saith the Text and said to God O Lord remember how I have walked before thee with a perfect heart he turned to the Wall that is he sequestred himself from earthly occasions that he might Turne to the Lord with more libertie of Spirit and largenesse of heart It was the course that Manasses tooke that filled Jerusalem with blood when he was in chaines and captivitie and affliction he turned to the Lord and called upon him and humbled himselfe greatly it was the course that the Prodigall tooke in the new Testament when he had not bread to eate he saith I will goe to my Father that is I will turne to my Father and say Father I have sinned against heaven and before thee we see it confirmed by example there cannot be more said To confirme it by reason for this is the most easie and the most equall and the most successefull and most possible course of diverting any ill wee are in or in danger of It is the most equall and reasonable course because God is the person that is provoked by us he is the Judge that sends the punishment it is his Law that is broken his name that is dishonoured to whom should wee goe but to him that wee have provoked by our sinnes It is not possible that the turning away of judgement should be by any other way Vaine is the helpe of man it is not in the Arme of flesh to save any one from that judgement that God sends There is no care no providence no foresight of man can divert judgement we must have recourse to God And it is the most successefull way of all other no man can instance in any example of any soule that ever turned to God by prayer in the time of distresse but if God saw it needfull in his wisedome to turne away plague or famine he turned it away Prayer is the most readie and the most equall way And Prayer is the most easie way can any man desire to have a blessing upon easier tearmes then to aske and have to turn to God and to have him turne to us to turn to God have his judgements turned from us that is the first Proposition there is no hope of turning away calamities over us but by turning to God by Prayer Secondly there is no hope of diverting judgements but by turning to God by repentance that is the second Turne to God by prayer and turne to God by repentance or else prayer will not serve without repentance If I regard iniquitie in my heart the Lord wll not heare my prayer The prayer of sinners is oft times accepted but it is of penitent sinners but the prayer of sinne never the hands of the blasphemer and the eyes of the Adulterer that looke to Heaven God lookes with indignation upon such hands and eyes and hearts we must purge our hearts from wickednesse if we will turne to God These two cannot stand together God and sinne as on the other side pardon and impenitencie cannot stand together because pardon belongs to repentance so sinne and repentance cannot stand together the one takes away the other sinne removes repentance and repentance removes sinne sinne makes a seperation betweene God and us repentance knits us againe the one destroyes the other sinne makes God turne from the purpose of of mercie Your sinnes have withheld good things from you this I did to you and would have done more but for your transgressions sin makes God turn from the purpose of mercie on the other side repentance makes God turn from the purpose of judgement Lastly Sinne never meets with pardon that is impenitencie though sinne meet with pardon impenitencie doth not it sets a man further from God then sinne when its first committed It is worse to goe on in sinne then to commit it But repentance alway hath pardon First repentance never misseth of forgivenesse if we turne to God he is alway readie to turne to us See in that place of the Psalme The Lord is nigh to all that call upon him to those that are of a broken heart and he saves them that be of a contrite Spirt Yet plainer in 2. Chron. 3. If ye will turne to the Lord the Lord will not turne his face from you yet againe Amos 5. Hate the evill and seeke the good it may be the Lord will be gracious to the remnant of Joseph that is peradventure he will Some may say here is some hope some comfort but here is no assurance there is no assurance in this place The Lord is nigh he may be nigh he is nigh to all he may be nigh to me but yet it may be he will not turne to me in mercie it may be he may be too neare me as when he sends judgements what comfort have I by that promise the Lord is nigh I have lesse comfort by that It may be he will turne Is salvation promised with it may be It may be God will be gratious There is but little comfort in that Turne from your evill wayes and God will not turne away his face He hath turned
these things were requisite to repentance but these were harsh symptomes he propounds not these now but onely that thy bring words It is not now take to you teares but words That is the second thing commendable in the Prophet and that shall serve for the motive that induced him to make this excitement The second thing is the excitement it selfe Take to you words words of repentance and words of prayer He would instruct them in two languages at once For every grace of the spirit hath a peculiar language Faith hath its language and charity hath her language repentance hath her language Prayer hath language for all the rest The Prophet at once would instruct them in the language of repentance and of prayer First in the language of repentance and that is confession of sin that is the tongue of repentance Take to you words of turning turning words words that beseem converts words of remorse words of contrition words of humiliation take to you words that you may lay open your sins before God So hee shewes them two things concerning the duty of confession of sin One is the necessity of the confession of sin to the duty of repentance no repentance without confession of sin nor no pardon where there is no repentance The other concernes the forme of this confession what manner of confession men must bring to God Take to you these words and turne The first is concerning the necessity of the grace Take to you words confesse your sins to God that is the effect of it because the Prophet would draw them into a course of diversion of Gods judgements there is no diversion of judgement without the pardon of sin and there is no pardon without confession therefore hee presseth this duty It is the interpretation that all take in Confesse your sins to God and so turne to him because without confession there is no pardon no forgivenesse Solomon sets it downe so Prov. 17. Hee that covers his sins shall not prosper that is he that would hide them from God he that will not open them by confession shall not prosper as not in other courses of his life so especially he shall not prosper towards God and Heaven towards spirituall comfort to have any comfort of pardon of sin for God hath set this condition if we will have him cover our sins we must open them if we will have him cover them we must discover them if we will have him shut his eyes on them wee must open our eyes upon them and lay them open to God that knows them there is no repentance and no forgivenesse without confession On the other side where there is an humble acknowledgement and confession of sin to God there pardon still follows See it in the Thesis He that covers his sins shall not prosper saith Solomon but he that confesseth and forsakes them shall finde mercy So in the Thesis See it in the Hypothesis in David I sayd I will confesse my sins and thou forgavest the iniquity of my sin Psal 32. It was not onely so in the time of the Law but in the Gospell in Davids time and in Johns time 1 John 2. If we confesse our sins he is faithfull and just to forgive us our sins If we confesse them he is faithfull and just he is not only mercifull but faithfull A man would have thought it should have run thus If we confesse our sins he is gracious and full of loving kindnesse to forgive them no but hee is just Why Because God hath promised pardon to the confession of sin it is not onely grounded upon his mercy but upon his truth and therefore upon justice God were not just if he should not pardon sin to Penitents If we confesse our sins he is not onely gracious and mercifull but faithfull and just to forgive sin He hath bound himselfe that hee that makes a humble confession to God in Christ and comes with a penitent heart by Faith in Christ he is faithfull and just to forgive sin We see upon the hiding of our sinnes pardon is excluded upon the opening of our sins pardon is assured So it stands saith Tertullian both wayes Cum accusat excusat cum condemnat absolvit c. When we accuse ourselves God acquits us when we condemne our selves God absolves us Here is the ready way to get absolution for a man to cast downe himselfe He that takes no glory to himselfe but all shame and gives glory to God God will give grace to such a soule otherwise let us never think that God will pardon those that we labour to hide from him Si faves tu peccato c. saith Austin sweetly if thou take upon thee to be the advocate of thy sins to plead for them how shall God be the acquitter and absolver Therefore that God may free thee from them condemne thy selfe lay the bond and obligation and weight of thy sins upon thine owne conscience that is the way to have God to ease them that is the way the Prophet prescribes Beloved we need not be discouraged at this Doctrine it is not in the wit of man and it were too bold a word to say that God himselfe could not invent a more easie way we know not how farr God can goe but we cannot see that God could have found a more facile way then for men to confesse and finde mercy confesse and have mercy The true confession of the lips out of contrition of spirit by Faith in Christ is most sure to meet with pardon and forgivenesse Let any tell me whether there be a more compendious way to remission then this It is but an easie way that is prescribed in the other word Turne to the Lord and the Lord assures the removing of judgements upon that But confession of sin is more easie it is that that is concurrent with the other it is that that waites on it nay it is that that goes before and if there be this humble acknowledgement made if it be not out of dissimulation and hypocrisie God hath assured pardon to it So different are the conditions of the Covenant at the first and now the precept that God gave to Adam was harder Thou shalt not commit sin but the commandement he gives us is easie If thou sin confesse thy sins to God and he will have mercy Confession is the salve as God alone is the Physitian so here he prescribes by the Prophet the salve for sinne Nazienzen calls it so sweetly It is the Potion that the soule takes it is the Plaster that is to be applyed to the sore of sin Chrysostome enlargeth it by making the proportion in the other part Sin that is the disease and ulcer and repentance confession of sin and the renouncing of our sin that is the remedy The remedy saith Gregory well because it is the opening of the wound Saith Origen it is as the Vomit that is taken into the stomack that cleanseth the stomack so repentance
repentance that crucisies this sin but nature but his gamâ—ng and intemperance these he will keep A true convert makes no distinction of pleasant or unpleasant sinnes no here is my Dalilah begin with that first all iniquity is to be relinquished he that expects pardon of all must renounce all Thirdly there is another reason that thereby hee might draw them to an acknowledgment of the great goodnesse of God that he was able to pardon all Take away all iniquity all summed up together By saying all they acknowledg that God could and would remit all if they repent of all and leave all Note that there is no burthen of sinne so great but God can pardon it and take it away There is a greater all of Gods mercie then of our sinnes and of Christs merits then of our sinnes for all the sins of the world put together they are finite he is an infinite Majestie but in themselves God can number them for they are written in his booke The alsufficiency of that merit and sacrifice that Christ layd down and the price of that inestimable blood that is infinite There can be no number made of the vertue of those drops of blood which Christ shed there can be no number made of that mercie the drops of which God comprehends us with therefore mercie and merit is greater then sin If we can confesse all God can pardon all Look as in nature the Philosopher observed that infinite is of that extent that no finite can be proportionable as an infinite number though there can be none because another number may be added but an infinite number ten thousand millions it is as far off of infinite as tenne because there is no proportion because it may be multiplyed and multiplyed So though sins be many as millions it hath no proportion to the merits of Christ why because they are infinite that blood is of excellent vertue it can wash white because it is infinite it hath sufficiency to pardon all sin and do it easily So it is as if he had said O Lord we are ready to confesse all take all away what we can we alleadg against our selves we beseech thee shew mercie We know thy mercie is greater then our sins as we confesse all pardon thou all The Scripture sets it out by an all too the blood of Jesus Christ cleanseth us from all sin God hath made his promise so At what time soever a sinner repenteth I will blot out all his wickednesse That thereby they might be drawn to acknowledge his gooodnesse and mercie to exclude their sins therefore the Prophet expresseth it by this all Their sins were innumerable but Gods mercie is more innumerable their sins were great but Gods mercie is greater if they will have God to pardon all they must confesse all let this be the form you will use that is the second the extent Now the third is the mayn the manner of the removall they pray for Take away But I see the time is past therefore I will break off SERMON IIII. Hosea 14.2 Take away all iniquitie and receive us graciously c. AS every Nation in the world hath some peculiar language whereby they doe converse mutually one with another so it is true also of all the graces of God which the Apostle cals the fruit of the Spirit every grace of the spirit it hath a peculiar tongue or language a form of speech whereby Christians converse with God There is one language of faith another of repentance another of prayer another of zeale another of thankefulnesse Each of these they have severall words severall kinds of dialects whereby they expresse themselves The words of faith are victorious words the words of thankfulnesse are glad and chearfull words the words of zeale are fiery the words of prayer are winged the words of repentance bitter and heavy words Each of these languages and all sorts of words they have their particular tones and acccents whereby they expresse themselves whereby pronunciation is made For faith forceth out her words thankfulnesse poures out her words repentance drops them out zeal flames them out and prayer darts them out There is none of all these languages but we have a modell of them in this short Scripture The language of repentance that is in those words Turne to the Lord. The language of prayer in those Take away all iniquity The language of faith in those Receive us graciously Of thankefulnesse in those we will give the calves of our lips And lest any of these should be wanting we may find the fifth too the language of zeale that is in the Prophet that excited the people to these duties Take with you words and turne to the Lord or turne to the Lord and in turning take words and say c. Some of these words I have spoken of already you may remember I divided the whole into two parts A rule of excitement and a rule of direction The excitement to two duties the duty of action Turne to the Lord and the duty of elocution In generall take to you words and in particular it hath reference to this forme say thus to him make your prayers after this if you cannot doe that use this prayer that was the excitement The rule of direction or forme of prayer and thankefulnesse that he gives them followes That consists of two parts One part is for the donation of grace Take away all iniquity The other is promissorie for the returning of grace the grace of thankefulnesse So will wee give the calves of our lips I am yet in the former of these and that consists of two parts the precatory One part is deprecatory for the removall of ill Take away all iniquity The other is supplicatory that is for the pouring out or the effusion of good the best good the good of grace receive us graciously I am yet in the former part I considered three parts according to the three words for they have all their phasis It is not take away sinne but take away iniquity it is a word of weight It is not take away our iniquities or this or that iniquity but all the reason of that I gave also the extent of it for the removing of all you heard it The manner of removall that the people must beg that is in this Take away all a word that is very full of a large signification It is more then forgive Compare it strictly with the nature of the word and it is more then crucifie The forgivenesse of sins that properly concerns culpa Sin may be committed where it is forgiven according to the essence of it it is not alway wholly crucified and taken away It is more then subdue and mortifie and keep under sinne Sin may be mortified though the dregs and lees and seeds of it are still behind it shall never be put out wholly out of any vessel of election in this life But this word in the prayer extends to both Take away
cannot be done but by the bath that is taken from Christ and the mercie of God The Jewes that were ignorant and knew nothing in the time of Christ they knew that who can forgive sinnes but God Though they misapplyed it yet it is was true in the thesis and in the generall who can forgine sinnes out God And Christ unlesse he had been God could not have forgiven sins who can forgive sinnes but God Cyrâ—l well upon the place gives the reason it must needs be so because God is the Law-giver and the Judg saith he to whom can it possibly belong to pardon and passe by and wipe away the transgressions of the law but to him that is the giver of the law Therefore none of the Prophets or Apostles durst ever arrogate this priviledge Nathan when he was sent to David though he had a commission from God durst not speak in his own name but the Lord hath pardoned And if there were no Prophet or Apostle durst assume so much shall we that are men far inferiour in place and piety and those speciall intercourses of the love and knowledge of God It is true there is a power given to Ministers declaratorie to publish and pronounce pardon to the truly repentant but the power of absolution properly so called and the power of taking away and pardoning that onely God keeps in his own custodie Saith Ambrose well the Minister of God doth that that belongs to his duty when he declares and publisheth pardon to the repentant but he exerciseth not any power and authority it is but Ministeriall Therefore Saint Austin observes well that when Christ gave this power to his Apostles and Disciples whose sinnes ye remit they are remitted he first premiseth he breathed on them and said receive yee the holy Ghost Saith he first they received the holy Ghost and then whose sinnes yeremit they are remitted For it is the holy Ghost that puts away sinne and not you It is Austin's observation And we may further observe that Christ when hee healed any commonly hee pronounced forgivenesse of sinnes but the Apostles though they healed many yet we never read that they used this word To note that Christ gave the power of healing to them but he kept the power of pardoning to himselfe Further then it is ministeriall hee kept the power of putting away of sinne to himselfe for it is an act of Majestie it cannot be so to others God may make Angels to declare it or men but the power is proper to him Christ gave the power of healing to the Apostles but hee kept the power of pardoning to himselfe Saint Austin presseth it against the Donatists sweetly who would faine have got the power to themselves Austin askes the question tell me the vertue of whose name takes away sinne He speaks of himselfe is it the name of Austin is it the name of Donatus it is neither the name of Paul nor Peter who is Austin who is Donatus And the Apostle presseth it who is Paul and who is Apollo but the Ministers of CHRIST But who is it that takes away sinnes GOD Himselfe This is the second thing the Prophet would bring them to know and acknowledge in this word O Lord to thee belongs mercie and forgivenesse thou art the Father of mercie we can feel the smart of sinne but cannot remove it thou must either take it away or else it will not be taken away therefore shew mercie and come among us either take it from us or else it will take us from thee remove it from us and remove it from thee Take away sinne and receive us graciously I have done with the first part the precatory part which concernes Malum tollendum the evill to be removed the evill of sin The second is bonum largiendum in these words â—â—ke away all iniquity and receive us graciously It is in the Originall and shew us good Yet in the Originall a little further Take away iniquity and receive good Like that phrase in the Psalm He received gifts for men that is he gave gifts to men Receive good that is shew good shew thy grace that is as it is well interpreted in English receive us graciously Two things are to be considered in it One that I propounded in the forenoon though I came not to it that is the connexion of this part to the other The other is the order of this part with the other why it is joyned or added to the other clause and why it followes it I shall hardly speak of all But let us looke upon the connexion why is this clause added to the other Is not this enough take away all iniquitie It seemes this is superfluous for where-ever sinne is pardoned grace is conveyed where GOD takes away sinne he discovers grace and where hee crucifies the old man he stamps the image of the new where hee frees from death he gives interest to life where sinne is pardoned salvation is stated upon the soule what need this follow this one word take away all iniquitie is all the expression that need to be used But the Prophet would bring them to a greater enlargement and it is added for speciall reasons I will bring them to these three First it is added as a clause of illustration Take away all iniquitie so shew thy self gracious favourable Noting this that there is nothing doth more magnifie the goodness glory of God then the pardon of sin nothing doth more shew his grace then that As if he had said thou art the Father of mercie we have need of mercy thou hast mercy for thousands and we are thousands that beg it we pray thee to pardon our sins and manifest thy mercie in pardoning by receiving us graciously shew us grace in the pardoning our sins It is the greatest evidence of the mercie of God in the pardoning of sinnes it is that that glorifies God most It is well said by the Psalmist that his mercie is over all his works and we may say of the grace of pardoning that it is over all his other mercies There are other mercies that God shewes us that concerne our temporall estate O these come not within compare Nay spirituall mercies if he preserve any it is the grace of custodie If he deliver any from danger it is the grace of liberty If he accept our prayers and receive them at our hands that is a testimonie of mercie the grace of acceptation but if he pardon sinne that hath all in it that is Gods tender mercie in that he shewes bowels of mercie He opens his casket of mercy in all favours but hee opens his owne bowels when he pardons sinne that includes all mercies that David calls his tender mercies Over all our works it is even over the worst workes of ours which is sinne Over all Gods works it is euen over all the best of Gods works besides in creating preserving and keeping It is that that shines and breakes
need of receive us mercifully favourably receive us to thy grace In that I shewed you the reasons why it is annexed to the former part as a clause of Illustration shew thy selfe Gracious by pardoning our sins As a clause of inducement we intreat thee for the goodnesse of thy grace and mercy to shew thy selfe so in pardoning our sins we come to God for grace in the name of Grace and for Mercy in the name of Mercy Thirdly as a clause that makes up a perfect Ennumeration of all wants that are comprised under these two heads Take away iniquity and receive us graciously Thus sarr I went That that remaines in the second part is onely the Order of these two particulars For there is some reason why the Prophet sets them in this Order Why not first receive us graciously and then Take away iniquity for all other blessings are Originated in the love and favour of God It is from his love and grace that he grants pardon to us of our Transgressions there is no pardon of sin where there is not grace and favour and love Therefore the Psalmist Psal 85. he sets them in another Order O Lord thou hast beene gracious to the Land And then followes in Vers 2. Thou hast forgiven the iniquities of thy People First God is gracious and then he forgives iniquity the pardon of sin must flow from his grace and favour It is true the love of God must of necessity goe before in the order of nature all the effects of his love and favour whatsoever the cause must be before the effect and the Fountaine before the Streame in nature But yet the Scripture useth some difference of setting downe these particulars for sometimes it sets the one before and sometimes the other The reason is because they are mutually infolded and so close knit that one cannot be without the other There is no greater demonstration of Gods grace and favour then the pardon of sin if there be grace and favour there will be forgivenesse where there is forgiveness there is an evident testimony that God hath shewed the riches of his grace therefore though the Prophet set it here in another order then sometimes it is in Scripture there is good reason for it besides that there may be three things said for the justification of this order there are three reasons of it Eyther as they conteine in them a Petition for the enlargement of the continuance of grace Or for the enlargment of the Evidence and demonstration of grace Or a Petition for the enlargment of the communication of his grace to them In all these 3. sences the order is every way justifiable First in putting these two together there is a Petition for the inlargment of the continuance of Gods grace Take away iniquity and receive us graciously In these two he prayes for the giving of grace and the duration and perpetuation of it So the order is thus Grace cannot be continued till it be bestowed and given In the first word he prayes for the giving of it that God would receive them to a state of reconciliation In the second that he would continue them and keepe them in that estate Shew thy selfe first gracious in pardoning our sins and shew thy selfe againe gracious in keeping us from committing sin What profits it though our former sins be pardoned if we continue in them Therefore the Prophet teacheth them to beg not onely for forgivenesse of sins but for strengthening of grace to continue in it To shew that apenitent faithfull soul stands in need of God after his sins are pardoned We have not done with God when our sins are pardoned we need a further enlargment of grace to keep us in that estate lest we relaps Therefore the beleiving soul makes up his Prayer of these two Lord thou hast been gracious and I rely upon thee for the time to come that thou wilt still The Point is this that The faithfull soul after it hath had a tast of the goodnesse of God in the pardon of sin it rests not there but goes on still to beg more grace A greater enlargement of favour it must needs be so in the order of our desires Grace is of a ravishing nature when it possesseth the heart it inflames it Even in Heaven where grace is full there is an Apetite of complacency for desire of the continuance of that grace and favour though there cannot be a desire of more where the Vessell is full But in Earth where grace is powred in by drops there is an Appetite of desire because there is want continually And we never have grace but that we see we want more then a man loves grace more when God powres in more and he thinks he wants more It is the order in Gods proceeding he layes this method he gives his spirit for this purpose not onely to cleanse us from sin but to strengthen us for new obedience not onely to Seale to us our reconciliation for the present but to keepe us for the time to come And both these are the free gift and work of Gods Spirit it is his spirit that seales to us pardon and it is his spirit that strengtheneth us that we may walke by the strength of that grace And the order of our necessity is such For otherwise how should we doe It is by grace we stand and rise and goe on and persevere A Christian stands in need of God in all the passages of his life every minute and every moment of time for temporalls for spiritualls for naturalls If we looke to those things of nature that we need First it is the goodnesse of God that must give a man meat for his body And aftermear it is a second grace to give him a Stomack And after that it is a third good to give him digestion And after that it is a fourth manifestation of goodnesse to turne it to blood and spirits that it may be healthfull So for temporalls it is one Testimony of goodnesse that he keeps us from danger It is a second that he keeps us in the right way And it is a third that he brings us safe to the end of our journey In spirituall things much more if God should first prevent us with grace and then leave us to our selves what security could we have Our latter end would be worse then our beginning We are not able to subsist of our selves one moment of time Gods grace must have the glory and honour of all that it may have the honour the Prophet here teacheth them thus to pray for the first grace and the second grace for the beginning and for the continuance of grace to work the will and the Deed that he would perfect the work First Take away iniquity shew thy selfe gracious in pardoning and then continue that grace keep us from sinning againo That is the first justification if we consider the enlargement of the continuance so the order is good Secondly
word that he hath given Therfore it is a speciall meanes to keep men in the Pale of obedience when they hedge themselves in with holy resolutions I know Cardinall Bellarmine and he more remarkably then any other of the Romish Writers is very large and peremptory in declaring that that which is within the compasse of precept cannot fall within the compasse of a vow that no necessary duty can fall within the compasse of a vow But if there were not Testimony of the Saints in Scripture the Testimony of their owne Writers are sufficient evidence against it besides the truth it self Alphonsus Picus Cajetane Valencia these foure they are bold all of them to expresse themselves to be of another opinion that properly and directly that that we are tied to by the necessity of precept most properly falls within the compasse of a vow and it is most safe for one may safely vow that that he is tied to doe and the vowing and resolving of it adds a second obligation it is an awaking Therefore David took this course he bound himselfe by vow and promise and oath I have sworne that I will performe thy righteous judgements He excites himselfe by these Obligations to every duty of piety he set himselfe those Lessons of piety he tasked himselfe to such duties sometimes to repentance To thee will I confesse Sometimes to obedience I will walke in thy Commandements Sometimes to prayer At morning noone and evening I will call on thee Sometimes to thankfullnesse Seaven times in a day I will prayse thee He tasked himselfe to these duties thereby to keep and hidge in his obedience So will every Christian that he may keep himselfe in the path of Piety he will oft consider how he walks and consider his purposes and resolutions and strengthen himselfe in holy purposes it is a great meanes to arme our selves A heart will not easily be overcome with temptations that is armed with good purposes good purposes incite to Prayer and practise you take away perseverance you take away practise and performance you take away endeavour if you take away resolution Therefore if you will learne to keepe your selves in the wayes of Gods Commandements learne oft to resolve to purpose We shall tread awry when we have done the best but if there be a good purpose God takes that for performance if we arme our selves with good resolutions Let us not take this help from our selves since we come short of performance let us have endeavours and purposes This the Prophet teacheth them when they come to performe their thanks they must have purposes We will give thee Those are the two first things he minds them of in generall There are other things he minds them of in perticuler and they are these foure The first is this That Thankfullnesse is due to God for all his mercies It is due by right of Lordship because God is Lord and owner of all we have he is Lord of our life and being there is the Fountaine of all goodnesse Whither should the streames run but back to the Fountaine to the Sea sayth Bernard let the streames of thankfullnesse run back to the Head they are drawne from grace they come from God the grace of pardon and grace must returne to God the grace of thankfullnesse And it is by right of Debt his we owe it him it is a Debt to any man that doth us a courtesie no lesse requitall can be made for the least good turne then thankfullnesse yet those that they doe are small and they are tied by the bond of Charity and by the Law of God and they sin if they doe it not and those that they doe God doth by their hands he inclines them to it Then if we account it a misery if we be unthankfull to men we owe much more of this duty of thankfullnesse to God by another bond because from him we have all mercy and the choisest mercies What hand soever reacheth us a Blessing God is the Author God gives it And can we give him any thing lesse then thanks We can give him nothing else He gives it us when we give him thanks and prayse we pay him with his owne we give not his mercy back in the kind but vertually in the strength He that gives glory to God he gives the mercy back in strength But we can give nothing to God that he hath not before in a more eminent manner whether it be praise or glory or blessing or reverence or worship His name is glorious though we give it not his name is admirable he will make his glory appeare though we dishonour him But he so interprets it in mercy we are sayd to give it when we acknowledge it He is not capable of our gift but when we testifie that he hath it we are said to give it The Knee when it bowes before him worships him and the heart when it is ravished with admiration gives him reverence and the tongue when it speakes of his prayse gives him thankfullnesse if God take these as gifts at our hands that we owe and can add no addition by it we can doe no lesse then acknowledge that thankfullnesse is due to God for all his mercies That is the first thing A second thing he would teach them to acknowledge that thankfullnesse is especially due for the pardon of sin when sin is pardoned the first bud of new righteousnesse in the heart O it is thankfullnesse to God Bless the Lord O my soule and all that is within me and then followes That forgiveth all thine iniquities We owe God praise and glory for all his mercy and goodnesse but for none more then the pardon of sin for here is the Stock upon which other graces are grafted when once sin is pardoned all temporall things prove comfortable Therefore when they beg for the Pardon of sin say they We will give thee the Calves of our lips There is thankfullnesse due to God especially for spirituall mercies and of them for the grace of reconciliation the forgivenesse of sins A Christian will be methodicall in his thankfullnesse as well as in his Prayer I shewed before that devotion keeps good order it prayes for spiritualls before temporalls and against spiritualls before temporalls And thankfullnesse keeps a good order it gives thanks for the best mercies first and most Though all the mercies of God be good yet there is a difference there is a difference betweene spirituall mercies and temporall For temporall mercies Liberty is better then Wealth and life then liberty and grace then all As God hath set an order in mercies so thankfullnesse observes an order he doth not thanke God so much for temporall mercies as for pardon of sin that swallowes up the heart and takes up the whole latitude of the affections There is thankfullnesse due for establishing us in our civill Callings but more for calling us to the acknowledgement of the truth There is blessing due for keeping us
say thus and thus to him And that I may doe it now to purpose I will take the words in pieces so they present to us these two particulars There is a rule of excitement And there is a rule of direction The forme of excitement that is in these words Take to you words and turne to the Lord and say to him The form of direction that is in the other words Take away all iniquitie and receive us gratiously In the former of these parts there are two things observeable a double excitement an excitement to duty of action Turne to the Lord an excitement to the duty of elocution Take to you words and say to him In the latter there are these two parts also One direction is for grace that is to be given from above Take away all our iniquities and receive us gatiously The other direction is for returne of thankes for the mercies of God from below So will we give the calves of our lips I begin with the first and that is the rule or forme of excitement and that is double for two duties And the first excitement is to a dutie of action Turne to the Lord it is not the first thing specified in the order of the words but it is the first that I will take in in the order of handling them so it will goe well if wee read it thus Turne to the Lord and take with you words and say Thus The first thing is for turning to the Lord the dutie to which they were exhorted in the former verse yet the Prophet doth it here again He saw their backwardnes was great and therefore he pricks them twise forward He knew it was a dutie of importance that was to be done oft and dayly Et nunquam nimis dicitur quod nunquam nimis discitur It can never be spoken too oft that can never be learned too oft it can never be pressed too much that can never be learned and understood too much as they were to do it dayly so he cals upon them dayly in the former verse and in this verse This is so evident that I need not stand further on it I shall not need therefore to speake of it nor yet of the occasion of these words that is seene by the coherence of the Text. The Prophet in the spirit of prophesie foresaw the great miserie that was readie to fall upon them he foresaw the great captivitie that God would bring on them therefore nowso long before he cals upon them to prevent those miseries yet there was opportunitie to avert the captivitie he speakes to them therefore that they would bethinke themselves that God might turne his purpose of the captivitie that they would turne now the course of their sins that they would Turne from their evill wayes to the Lord. The only things I will observe here in the first Phrase are these two The meaning of the Phrase And the Propositions that may be drawne from it For the meaning of the phrase it 's a phrase that we oft meet with therefore it will be worth our looking to see what dutie that is here to which the Prophet exhorts them for to one of these two it must needs be referred either to prayer or to repentance and yet it is doubtfull to which of these For if wee say to prayer it is to repentance as well as that for repentance is a turning to God as well as prayer And if we say he exhorts them to the dutie of repentance it seems otherwise for conversion is but halfe the worke of repentance Repentance consists of two acts there are two parts of it The first part of it is contrition or humiliation that is the penal or passive part of repentance The second part only is conversion or reforming of our wayes and that is the active part it seemes therefore it is not meant of repentance because that is but halfe Again if we say he exhorts to conversion that implies but halfe repentance for conversion it implies a turning from sinne before wee can turne to God Therefore the best course will be to take in all these humiliation as the first thing in repentance and aversion from sinne as that that alway accompanies true humiliation and turning to God by prayer and supplication as that part of repentance which is the last in act but the first in intent We may well take them in all for the Scripture allowes us this libertie the Scripture sets forth to us the whole worke of repentance in all the parts of it by this one phrase of turning to the Lord and there is no phrase used in Scripture to set out the worke of repentance ofter then this Turne to the Lord. Therefore wee may take in both the duties prayer and repentance and humiliation So it is thus much in effect Turne to the Lord humble your selves before God lament your sinnes renounce all those transgressions you have provoked him by cast them from you least they cast you from him cut them off least they cut you off leaving your transgressions you may come with comfort and boldnes to the Throne of grace you may call on him and pray to him Both then are to be taken in the dutie of prayer and the dutie of repentance And there is good reason for it They both agree to the scope of the place for the words are either the excitement of a prophane heart to the worke of devotion or of a hard impenitent heart to the work of contrition and remorse and the next words shew so much Ashur and your owne arme cannot save you he is the Father of the Fatherlesse as if he he had said Turne to the Lord or pray that he would deliver you for Ashur and your owne arme cannot save you and turne to the Lord by repentance that he would pardon you For in him the Fatherlesse sinde mercie they agree with the scope of place And they agree with the coherence Take to you words words are as necessary to be taken to the duty of repentance as to the dutie of prayer necessary to both The penitent man when he comes before God he takes words they are bitter mournfull words whereby he enlageth and openeth his heartto God and the devout man he takes words they are words of zeale and fervencie moving perswasive words that God would be reconciled both the penitent unloads himselfe this way and the devout heart he enlarg eth himselfe both take words It agrees to the coherence Lastly all of them agree to the metaphor it is called turning to God repentance is a turning as well as prayer and prayer as well as repentance so that the difference be observed in the application of this word unto them both irst repentance is a diametricall turning a turning from the greatest evill to the greatest good from sinne to God Prayer is not a diametricall turning but a collaterall turning it is not from the greatest evill to the greatest good but from a
away his face alreadie I would have him turne againe he will not turne from me but will he turne againe I but if those places will not doe it we will finde those places that shall doe it to purpose for though in the Psalme he saith the Lord is nigh yet in Isa 55. Let the wicked man forsake his way and the unrighteous man his evill thoughts well and then forward For he is readie to forgive and will abundantly pardon He will not only come nigh us but forgive us he will not only pardon us but abundantly pardon There is not only a little turning towards us but a turning to us and a turning in mercie and in much mercie And againe where it is said God will not turne his face from them and in Jerem. 18. it is said more plainly he will not only not turne from them but he will directly to them If I pronounce judgement against a Nation if they turne from their evill wayes and turne to me I will repent of the evill I thought to bring upon them God condiscends not only to returne but in our language he condiscends he cals upon us to repent and he promiseth to repent it is impossible he should repent properly because he cannot change but his repenting is answerable to ours if wee returne wicked man forsake he will turne from the evill of punishment if we repent of our actions he will repent of his purpose if they turn to me I will returne to them there is more then not to turne from them Lastly where it is said in Amos It may be the Lord will be mercifull in Ezek. 18. it is a certainty God wil certainely be mercifull If the wicked man forsake his wicked wayes he shall surely live and not dye I will spare his life he shall live and not dye so you see plainly God hath promised to turne and to turne abundantly and in mercie to the penitent heart that turnes to him Thereupon those Phrases are so oft in Scripture Zech. 1. Mall 3. Turne to me and I will turne to you God conditions I will come as farre to meet you as you shall to meet me I will take as much paines to save you as you shall to save your selves nay I will prevent you I will turne to you first and make you returne to me turne to me that I may save you God capitulates as if it were an arbitration how long will ye stand upon termes I will condiscend let us meete one another halfe way Turne to me it is not for my good that I expect it but for yours turne to me and I will turne to you And for your better incouragement you see plainly that repentance alwayes meets with pardon of sinne and reversion of judgements the impenitent never meets with pardon when a man continues in sinne in Ezek. 18. The righteous man if he forsake his righteousnesse and betake himselfe to a course of sinne as a wicked man when he converts he shall live and not dye so a righteous man when he turnes to sinne he shall dye and not live and The Lord will breake the hairie scalp off him that goes on in sin that is the Lord will pour judgments heavie judgements that shall fetch off haire and head and all he will strike him in his vitals the Lord will breake the scalpe of him not that commits but that goes on in sinne that is of impenitent men it is impenitencie that brings judgements upon men or Kingdomes for a man to thinke that he may continue in sinne and yet God will turne away his judgements it is presumption that is to make God a Lyar it is to make God a breaker of his owne truth and rule Wee read that God turned and had mercie but they still turned to him For that of Ahab we reade that God sayd concerning Ahab that he would not bring the evill in Ahabs dayes as he had threatned but the Text saith that Ahab humbled himselfe There is hope it may be saith Amos and Ahab found it was so he humbled himselfe and God turned from his judgement Wee reade the same of Niniveh when God denounced judgement against it yet Forty dayes and Niniveh shall be destroyed yet after God gave them a longer time forty dayes and forty dayes and forty yeares even after his owne word was gone out but withall we reade that Niniveh turned from their sinnes and repented in sackcloath and Ashes so we reade of Israel Judg. 10. after God had denounced judgement it is said there That God was grieved at the heart because of their oppression he began to repent as when a man repents there is griefe of heart joyned with repentance so God He was grieved at the heart because of Israel but we reade that They put away their strange gods and confessed of themselves that they had done wickedly There is an instance 2 Chron. 12. of Rehoboam God saith concerning him and the Princes of Judah that he would not bring those judgements that he threatned against them and that he would deliver them and give them successe but wee reade withall that they confessed their sinnes before God and said The Lord is righteous still where there is removing of judgement there is leaving of sinne and there is humiliation and repentance Therefore we cannot gather that because God is mercifull to the penitent he will to the impenitent it is presumption Secondly it is a vaine thing as well as a presumptuous to thinke that God will cease correcting if we do not cease committing to think that God should change that is not capable of change that he should change his purpose of judgement that is immutable and we not change our purpose of sinne and going on in sinne that are made of change Tell me if itstand not with reason that man should change that is made changeable rather then wee should hope that God should change that is not capable of change but then he is said to change when he changeth us and makes us better when men are under affliction and he sends them prosperitie when men are under the weight of sinne before and he sends them salvation when he workes this change God is said to change therefore the change must be on our part The consideration of this makes me thinke that this poysoned arrow that destroyes by night and kils by day this arrow of the pestilence that runs through our streets and Cities and Townes that takes so great a flight from the mother Cities to the Daughter Cities that flies in a moment not only a few miles but many and picks out this Citie and that Towne and that Countrie and this street in a Cicie and this house in a street It makes me thinke that that sword will be made more sharpe before God put it up and that arrow head will be poysoned more before God call it back why because there is no thought of repenting so farre are we from turning that wee have
unloads the conscience confession and casting out sin by the mouth it is the Vomit of the soule saith he well Confession it is the physick that healing Medicine that God hath prescribed to us Austin summs up many vertues in a short compendium of words speaking of this excellent grace of confession of sin to God Confession of sin to God is that which is the hope of Beleevers the glory of sinners the expeller of all vice and all iniquity the Tether to keep a man in compasse of due obedience the sweet bond to the soule it is that that shuts the pit of Hell it is that that opens the gate of Paradise because it opens the way to the mercy of God confession of sin is the language of repentance That when I consider I cannot but wonder that men that are sensible of sin and of Gods displeasure should be so backward to this worke not onely of repentance but of acknowledgement of sin It is a common fault we all labour of First we commit a sinne and then with Adam we hide our selves and get Fig-leaves not onely to hide our selves from men but from God It is true I cannot but wonder that men are loath to make their sins knowne to God there is impious shame that keeps men from confessing their sins to men because unlesse we tell them there are corner sins of darknesse that men cannot finde out but is it shame to confesse them to God God knowes them all before why should men goe about to hide that which he knowes before it is committed Why should I hide them from thee O Lord saith Austin since thou knowest mine owne heart better then I my selfe Yet so vaine we are we thinke if no earthly eye see us in the commission of sin neyther doth the eye of Heaven looke upon us When we see not our selves we thinke God sees us not we desire to walke in Mists and Clouds it is the case of every man Tertullian sets it downe well concerning this duty of confession Every may hath forehead enough for the committing of sinne their foreheads are harder then an Adamant to commit sinne but then they have no forehead to confesse It is shame that keeps them from men and it is shame that keeps them from God Et sic c. saith he no marvell if they perish with that ill shame and pudor since they are more mindfull of shamefastnesse then salvation for if there be any shame in confessing sins to God there is a great deale more in hiding them But it is so farr from shame that it is the onely grace it is the first fruits of repentance confession Children when they are first borne cry it is the first expression of life crying and hee that is borne and begotten to God againe that is a new borne babe the first manifestation of life is from the mouth by confession of sinne O Beloved let us not be so inured to hide our sins from God that must onely pardon them not to hide them from him that will call us to account If wee hide them now the time will be that he will lay them open Christ saith in the Gospell that that is done in secret shall be published on the house top that that is now done in corners shall then be layd open when all flesh shall be layd open before Gods tribunall If now it be a little shame what will it be then If there be shame in sin now what confusion will there be when it shall be the forerunner of damnation and Hell If any thing in the World will move a man to lay open his heart to dâ—vide his heart and make all naked before God it is this consideration that all must be layd open after the secrets of all hearts must be disclosed And in the meane time if he would have any comfort of the pardon of sin now hee must repent of them and confesse them Wee need not be ashamed to come to God I shewed before hee hath annexed pardon to confession See it in instances and examples the Publican he comes with the language of confession they were not many words it was but a breife confession of sin O God be mercifull to me a sinner There is the petition in the first part of the words and confession in the next I am a sinner therefore O Lord be mercifull see the issue He went away justified saith Christ he sayd little Peter sayd lesse Peter went out and wept bitterly Lego c. saith Ambrose I read that Peter wept but not that he spake any words of confession there was the confession of the heart and though we read not of it yet no doubt the voyce of the mouth went with the cry of the eye Peter wept and confessed his sinne And marke Peter was received againe to favour and to the honour of Apostleship yet we read not of the words that he spake Every man supposeth that he that comes to confesse sin brings words with him yet we see not his words If not that example see David Nathan comes to him he makes a Parable and then comes with a compendium Thou art the man David multiplies not words againe there are but three in our language there is but one in the Latine and in the Originall Peccavi I have sinned before the word was out of Davids mouth Nathan from God gives him a publication of pardon that hee had pardoned his sin It could not be a shower confession then that that is made in one word he could not speake more compendiously Yes we see in Psal 32. he makes a shorter confession he had but a thought a purpose of confession and God pardoned him I sayd I will confesse God saved him a labour of further expression because he saw the integrity of his heart before he sayd I have sinned I sayd I will confesse upon the resolution of repentance there is a resolution of forgivenesse So gracious is God not onely to meet us but to prevent us It was a sincere acknowledgement and confession that he made and it was in that very purpose of confession Nay goe further for the Children of Israel went not thus farr as to come to a purpose of repentance yet God was pleased to pardon them as farr as concerned outward punishment Psal 78. as strong a place as I know in the Scripture David reckons up their rebellions then after many mercies that God had shewed them he saith They flattered God with their lips and lyed with their tongues they made a confession but it was an hypocriticall confession it was out of dissimulation they flattered God with their tongues They sayd because of the necessity of punishment Wee have sinned but their hearts were not touched with their sins They flattered God with their tongues and lyed to him with their lips And it followes Out of the abundance of his loving kindnesse he pardoned their sins and destroyed them not Not that God is pleased with