Chapter 3, A cabinet of choice jewels, or, A box of precious ointment being a… by Thomas Brooks (1669) | AskReformation

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¹Thirdly, Yea what indignation or stomach, [Greek or Hebrew], wrath unto grief; it notes the very rising of the stomach with rage, and a being angry unto fretting, fuming and sickness. Again, it notes the very height of anger and rage. The true penitent is not so exceeding angry with himself for any thing, as he is angry with himself for his sins. Indignation here imports the turning of all the passions of the soul wholly against sin. There are no men in the world so hot and angry against themselves for their sins,² as penitents are; witness those that polluted the Idols that they had perfumed, Isa. 30.22. witness David, Psal. 73.22. witness Ephraim, Hosea 14.8. and witness Paul, Rom. 7.22, 23. There are none that fret, and fume, and chafe at themselves for sin, as penitent souls do; there are none that loath themselves, that ⟨p. 231⟩abhor themselves, and that are weary of themselves, upon the account of their sins, like penitent souls. 'Tis not this thing, nor that, nor this enemy, nor that, nor this party, nor that, nor this design, nor that; but sin that is the main, the grand object of a penitents hatred, scorn, wrath, rage, reproach, disgrace and contempt, &c. He that would be angry and sin not, must be angry at nothing but sin. If some men would but spend more of their anger and indignation against their sins, they would not be so angry as they are with their brethren, that in disputable things differ from them.

¹Thirdly, Yea what indignation or stomack, 〈non-Latin alphabet〉, wrath unto grief; it notes the very rising of the stomack with rage, and a being angry unto fretting, fuming and sickness. Again, it notes the very heighth of anger and rage. The true penitent is not so exceeding angry with himself for any thing, as he is angry with himself for his sins. Indignation here imports the turning of all the passions of the soul wholly against sin. There are no men in the world so hot and angry against themselves for their sins,² as penitents are; witness those that polluted the Idols that they had perfumed, Isa. 30.22. witness David, Psal. 73.22. witness Ephraim, Hosea 14.8. and witness Paul, Rom. 7.22, 23. There are none that fret, and fume, and chafe at themselves for sin, as penitent souls do; there are none that loath themselves, that ⟨p. 231⟩abhor themselves, and that are weary of themselves, upon the account of their sins, like penitent souls. 'Tis not this thing, nor that, nor this enemy, nor that, nor this party, nor that, nor this design, nor that; but sin that is the main, the grand object of a penitents hatred, scorn, wrath, rage, reproach, disgrace and contempt, &c. He that would be angry and sin not, must be angry at nothing but sin. If some men would but spend more of their anger and indignation against their sins, they would not be so angry as they are with their brethren, that in disputable things differ from them.

13. Concomitant of godly sorrow.
2Isa. 2.20.

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Fourthly, Yea what fear of God's displeasure,¹ and of doing any more so wickedly before the Lord. Penitent souls are of all souls the most trembling souls, the most timorous souls, Prov. 28.14. Blessed is the man that feareth always. The penitent Christian has still a jealous eye upon his own heart, words and ways; he is very apt to suspect a snake under every flower, and to fear a snare in every creature-comfort. The burnt child dreads the fire; he that has been once stung hates a snake, he that has been in danger of drowning, trembles at the thoughts of going by water; and he that has once broke his leg, rides and walks with a fear of diligence and vigilancy all his life after. I have read of the Dove, that she is afraid of every feather that hath grown upon a Hawk; the very sight of any of the Hawks feathers, brings as much terror upon her, as if she saw the Hawk her self; such a native dread is (it seems) implanted in her, that it detests and abhors the very sight of any such feather. In every penitent God implants such a holy fear, such a filial fear, such a reverential fear, such a fear of diligence and vigilancy, that the penitent Christians heart rises, detests and abhors, not only gross sins, but the least motions, inclinations and temptations to sin. They that have paid dear for past guilt, that have known what an aching heart, a wounded conscience, and a bleeding soul means, that have experienced what the frowns of God, the threatenings of God, and the wrath of God means, will certainly beware of sin, watch and war against it, and fear to fall into it.

Fourthly, Yea what fear of God's displeasure,¹ and of doing any more so wickedly before the Lord. Penitent souls are of all souls the most trembling souls, the most timerous souls, Prov. 28.14. Blessed is the man that feareth alwayes. The penitent Christian has still a jealous eye upon his own heart, words and wayes; he is very apt to suspect a snake under every flower, and to fear a snare in every creature-comfort. The burnt child dreads the fire; he that has been once stung hates a snake, he that has been in danger of drowning, trembles at the thoughts of going by water; and he that has once broke his leg, rides and walks with a fear of diligence and vigilancy all his life after. I have read of the Dove, that she is afraid of every feather that hath grown upon a Hawk; the very sight of any of the Hawks feathers, brings as much terror upon her, as if she saw the Hawk her self; such a native dread is (it seems) implanted in her, that it detests and abhors the very sight of any such feather. In every penitent God implants such a holy fear, such a filial fear, such a reverential fear, such a fear of diligence and vigilancy, that the penitent Christians heart rises, detests and abhors, not only gross sins, but the least motions, inclinations and temptations to sin. They that have paid dear for past guilt, that have known what an aking heart, a wounded conscience, and a bleeding soul means, that have experienced what the frowns of God, the threatnings of God, and the wrath of God means, will certainly beware of sin, watch and war against it, and fear to fall into it.

14. Concomitant of godly sorrow.

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¹Fifthly, Yea what vehement desire, [Greek or Hebrew], it signifies such a desire of fervency, that can admit of no delay; it notes such a desire as produces diligence, activity, and industry. The true penitent is full of fervent and vehement desires to be rid of his sins; Rachel was never more vehement and fervent in her desires after children, nor David after the water of the well Bethlehem, nor the hunted Hart after the water-brooks, nor the betrothed Virgin for her marriage day, nor the Apprentice for his freedom, nor the Captive for his ransom, nor the Soldier for the conquest, nor the sick Man for his cure, nor the condemned Man for his pardon, than the true penitent is vehement and fervent in his desires to have his lusts subdued,² mortified and destroyed. Many a day have I sought death with tears (said blessed Cowper) not out of distrust, impatience or perturbation, but because I am weary of sin, and fearful of falling into it. If you ask the penitent, why do you hear, pray, read, and apply your self so seriously, so frequently, so unweariedly, and so constantly to all sin-subduing administrations? he will tell you, 'tis out of a vehement and fervent desire that he has to he rid of his sins. If you ask him again, why he is so much in complaining against sin, in mourning over sin, and in warring against sin? &c. he will tell you, out of a vehement and earnest desire that he has to be fully and finally delivered from sin.

¹Fifthly, Yea what vehement desire, 〈non-Latin alphabet〉, it signifies such a desire of fervency, that can admit of no delay; it notes such a desire as produces diligence, activity, and industry. The true penitent is full of fervent and vehement desires to be rid of his sins; Rachel was never more vehement and fervent in her desires after children, nor David after the water of the well Bethlehem, nor the hunted Hart after the water-brooks, nor the betrothed Virgin for her marriage day, nor the Apprentice for his freedom, nor the Captive for his ransom, nor the Soldier for the conquest, nor the sick Man for his cure, nor the condemned Man for his pardon, than the true penitent is vehement and fervent in his desires to have his lusts subdued,² mortified and destroyed. Many a day have I sought death with tears (said blessed Cowper) not out of distrust, impatience or perturbation, but because I am weary of sin, and fearful of falling into it. If you ask the penitent, why do you hear, pray, read, and apply your self so seriously, so frequently, so unweariedly, and so constantly to all sin-subduing administrations? he will tell you, 'tis out of a vehement and fervent desire that he has to he rid of his sins. If you ask him again, why he is so much in complaining against sin, in mourning over sin, and in warring against sin? &c. he will tell you, out of a vehement and earnest desire that he has to be fully and finally delivered from sin.

15. Concomitant of godly sorrow.
2Rom. 7.22, 23, 24

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¹Sixthly, Yea what zeal. Zeal is an extreme heat of all the affections set against sin, and working strongly towards God. David's zeal did eat up his sin as well as himself. And Paul was as zealous in propagating the Gospel, as he had been furious in persecuting of it. Many mens zeal is hot and burning, when scorns and reproaches are cast upon them; but the penitent man's zeal is most hot and burning, when Religion is scorned, Saints persecuted, truth endangered, and the great and dreadful name of God blasphemed, &c. The zeal of a true penitent will carry him on in a course of godliness, and in a course of mortification, in spite of all the diversions and oppositions that the world, the flesh, and ⟨p. 233⟩the devil can make. Holy zeal is a fire that will make its way through all things, that stands between God and the soul. The true penitent is unchangeably resolved to be hid of his sins what ever it cost him; who ever escapes, who ever lives, he is fully determined his lusts shall die for it; only remember this, though zeal should eat up our sins, yet it must not eat up our wisdom, no more than policy should eat up our zeal.

¹Sixthly, Yea what zeal. Zeal is an extream heat of all the affections set against sin, and working strongly towards God. David's zeal did eat up his sin as well as himself. And Paul was as zealous in propagating the Gospel, as he had been furious in persecuting of it. Many mens zeal is hot and burning, when scorns and reproaches are cast upon them; but the penitent man's zeal is most hot and burning, when Religion is scorned, Saints persecuted, truth endangered, and the great and dreadful name of God blasphemed, &c. The zeal of a true penitent will carry him on in a course of godliness, and in a course of mortification, in spight of all the diversions and oppositions that the world, the flesh, and ⟨p. 233⟩the devil can make. Holy zeal is a fire that will make its way through all things, that stands between God and the soul. The true penitent is unchangably resolved to be hid of his sins what ever it cost him; who ever escapes, who ever lives, he is fully determined his lusts shall die for it; only remember this, though zeal should eat up our sins, yet it must not eat up our wisdom, no more than policy should eat up our zeal.

16. Concomitant of godly sorrow.

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Seventhly, Yea what revenge. The true penitent revenges himself upon himself for his sins,¹ not by whips and scourges as the Papists do;² but by buffeting the flesh, and bringing it into subjection by fasting and prayer, and by crossing of his lusts, and loading of them with chains, and by dividing the sword of mortification against them, and by with-holding from them that fuel that might feed them, and by the use of all other holy exercises, whereby the old man, the body of sin and death may be subdued to the obedience and discipline of the Spirit of God. Holy revenge will show it self by contradicting of corrupt self, and by a severe chastising and punishing of all those instruments that have been servants to the flesh; as you may see by the daughters of Israel in dedicating their looking-glasses, by which they had offended,³ to the service of the Sanctuary;⁴ and as you may see by the Ephesians burning of their costly and curious books before all men;⁵ and by M•ry Magdalens wiping of Christ's feet with her hair, wherewith formerly her fond and foolish lovers were enticed and entangled. And the same spirit you may see working in Zacheus, Luke 19.8, 9. and in the Jailer, Acts 16.23, 24, 29, 30, 31, 33, 34. And so blessed Cranmer thrust his right hand first into the fire, that being the hand by which he subscribed the Popish Articles, revengefully crying out, This unworthy right hand, this unworthy right hand, as long as he could speak. The common language of holy revenge is this; Lord, pour out all thy wrath, and all thy fierce anger, and all thy fiery indignation, upon this lust, and that lust; Lord, bend thy bow, and shoot all the arrows of thy displeasure, into the very heart of my strong corruptions; Lord, ⟨p. 234⟩when wilt thou rain hell out of heaven upon this proud heart, this unbelieving heart, this unclean heart, this worldly heart, this froward heart, this treacherous heart of mine, &c. I have read of Hannibal, that when he saw a pit full of the blood of his enemies, he cried out with much content and delight, O, beautiful sight! So when a penitent Christian sees his spiritual enemies, his strong corruptions, all in a gore blood. O! how delightfully and rejoicingly does he cry out, O, beautiful sight! O, blessed sight, that ever I have seen!⁶ When the children of Israel saw the Egyptians dead upon the Sea-shore, then they sang a song of praise;

Seventhly, Yea what revenge. The true penitent revenges himself upon himself for his sins,¹ not by whips and scourges as the Papists do;² but by buffetting the flesh, and bringing it into subjection by fasting and prayer, and by crossing of his lusts, and loading of them with chains, and by di••ding the sword of mortification against them, and by with-holding from them that fuel that might feed them, and by the use of all other holy exercises, whereby the old man, the body of sin and death may be subdued to the obedience and discipline of the Spirit of God. Holy revenge will shew it self by contradicting of corrupt self, and by a severe chastising and punishing of all those instruments that have been servants to the flesh; as you may see by the daughters of Israel in dedicating their looking-glasses, by which they had offended,³ to the service of the Sanctuary;⁴ and as you may see by the Ephesians burning of their costly and curious books before all men;⁵ and by M•ry Magdalens wiping of Christ's feet with her hair, wherewith formerly her fond and foolish lovers were inticed and intangled. And the same spirit you may see working in Zacheus, Luke 19.8, 9. and in the Jailor, Acts 16.23, 24, 29, 30, 31, 33, 34. And so blessed Cranmer thrust his right hand first into the fire, that being the hand by which he subscribed the Popish Articles, revengfully crying out, This unworthy right hand, this unworthy right hand, as long as he could speak. The common language of holy revenge is this; Lord, pour out all thy wrath, and all thy fierce anger, and all thy fiery indignation, upon this lust, and that lust; Lord, bend thy bow, and shoot all the arrows of thy displeasure, into the very heart of my strong corruptions; Lord, ⟨p. 234⟩when wilt thou rain hell out of heaven upon this proud heart, this unbelieving heart, this unclean heart, this worldly heart, this froward heart, this treacherous heart of mine, &c. I have read of Hannibal, that when he saw a pit full of the bloud of his enemies, he cryed out with much content and delight, O, beautiful sight! So when a penitent Christian sees his spiritual enemies, his strong corruptions, all in a goar bloud. O! how delightfully and rejoycingly does he cry out, O, beautiful sight! O, blessed sight, that ever I have seen!

17. Concomitant of godly sorrow.
21 Cor. 9.27. A penitent sinner loathes the very scars of his sins after they are healed, Nazian.1 Cor. 9.27. A penitent sinner loaths the very scars of his sins after they are healed, Nazian.
3Exod. 38.8.
4Acts 19.19.
5Luke 7.
6Exod. 15.

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First, You shall find repenting sinners confessing their §1sins, Ezra 9.6. O my God, I am ashamed and blush to lift up my face unto thee, my God; for our iniquities are increased over our head, and our trespass is grown up unto the heavens. ¹Ver. 10. And now, O our God, what shall we say after this? for we have forsaken thy commandments, &c. Psal. 51.3. I acknowledge my transgressions, and my sin is ever before me. Ver. 4. Against thee, thee only have I sinned, and done this evil in thy sight, Dan. 9.4, 5. I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, &c. We have sinned and committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments, &c. Ver. 8. O Lord, righteousness belongeth unto thee, but unto us confusion of face, as at this day. Luke 15.18. I will arise and go to my father, and will say unto him, father, I have sinned against heaven and before thee. Ver. 19. And am no more worthy to be called thy son, &c. 1 Cor. 15.9. For I am the least of all the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God, 1 Tim. 1.13. Who was before a blasphemer, and a persecutor, and injurious, &c. Isa. 53.6. All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. I might easily produce a hundred other Scriptures to prove that repenting sinners are confessing sinners, but let these suffice, &c.

First, You shall find repenting sinners confessing their §1sins, Ezra 9.6. O my God, I am ashamed and blush to lift up my face unto thee, my God; for our iniquities are increased over our head, and our trespass is grown up unto the heavens. ¹Ver. 10. And now, O our God, what shall we say after this? for we have forsaken thy commandements, &c. Psal. 51.3. I acknowledge my transgressions, and my sin is ever before me. Ver. 4. Against thee, thee only have I sinned, and done this evil in thy sight, Dan. 9.4, 5. I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, &c. We have sinned and committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments, &c. Ver. 8. O Lord, righteousness belongeth unto thee, but unto us confusion of face, as at this day. Luke 15.18. I will arise and go to my father, and will say unto him, father, I have sinned against heaven and before thee. Ver. 19. And am no more worthy to be called thy son, &c. 1 Cor. 15.9. For I am the least of all the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God, 1 Tim. 1.13. Who was before a blasphemer, and a persecuter, and injurious, &c. Isa. 53.6. All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. I might easily produce a hundred other Scriptures to prove that repenting sinners are confessing sinners, but let these suffice, &c.

1Repenting sinners confess their sins, &c.

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Secondly, If you please to cast your eyes upon other Scriptures, you shall find these penitent confessing sinners to be expressly under the promises of the forgiveness of sins,¹ 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins. Psal. 22.5. I acknowledged my sin unto thee, and mine iniquity have I not hid; I said, I will confess my transgressions unto the Lord, and then forgavest the iniquity of my sin, Se•ah. Levit. 26.40, 41, 42. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which then trespassed against me, and that also they have walked contrary unto me; and ⟨p. 236⟩that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: This will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember. Jer. 3.12, 13. Return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful, saith the Lord; only acknowledge thine iniquity. And observable is that prayer of Solomon, 1 King. 8.47-50. If they shall bethink themselves, and repent and make supplications to thee, saying, we have sinned, and have done perversely, we have committed wickedness; then hear thou their prayer, and forgive thy people that have sinned against thee.

Secondly, If you please to cast your eyes upon other Scriptures, you shall find these penitent confessing sinners to be expresly under the promises of the forgiveness of sins,¹ 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins. Psal. 22.5. I acknowledged my sin unto thee, and mine iniquity have I not hid; I said, I will confess my transgressions unto the Lord, and then forgavest the iniquity of my sin, Se•ah. Levit. 26.40, 41, 42. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which then trespassed against me, and that also they have walked contrary unto me; and ⟨p. 236⟩that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: This will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember. Jer. 3.12, 13. Return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful, saith the Lord; only acknowledge thine iniquity. And observable is that prayer of Solomon, 1 King. 8.47-50. If they shall bethink themselves, and repent and make supplications to thee, saying, we have sinned, and have done perversly, we have committed wickedness; then hear thou their prayer, and forgive thy people that have sinned against thee.

1Confessing penitents are under the promises of forgiveness, &c. Turn to that, Job 33.27, 28. and ponder upon it. Prov. 28.13. He that covers his sins, shall not prosper; but he that confesseth and forsaketh, shall have mercy. &c.

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First, 'Tis free, 'tis voluntary, not forced, not extorted. Nehemiah, Ezra, Job, David, Daniel, Paul, ¹&c. were free and voluntary in the confession of their sins, as all know that have but read the Scripture. The true penitent confesses his sins with much candour, ingenuity and freedom of spirit; he is as free in his confession of sin, as he has been free in the commission of sin; his confessions are like water which runs out of a spring with a voluntary freeness, but the confessions of wicked men are like water that is forced out of a still with fire; their confessions are forced and extracted merely from sense of pain and smart, or from fear of punishments, &c. Pharaoh never confessed his sin till God brought him to the rack,² nor Saul till he was in danger of losing his Crown and Kingdom, nor Balaam till he sees the Angel stand with his drawn sword ready to slay him, nor Judas till horror of conscience and the pangs of hell had surprised him, and taken fast hold on him. Wicked men cast out their sins by confession, as Mariners do their wares in a storm, wishing for them again in a calm; the confessions of wicked men ⟨p. 237⟩are commonly extorted or squeezed out, either by some outward trouble, or by some inward distress; but penitential confession is free and ingenuous, arising from an inward detestation of sin, and from the contrariety of the heart to sin; and therefore were there no rod, no rack, ho wrath, no hell, the true penitent would very freely and readily confess his sins; when God is most free in bestowing of mercies, then are they most free in confessing their iniquities, Hos. 14.1, 2, 3, 4. Look, as that is the best wine that flows from the grape with least pressing, and as that is the best honey which drops from the honey-comb without crushing; so those are the best confessions that flow, that drop freely, voluntarily from the soul, &c.

First, 'Tis free, 'tis voluntary, not forc'd, not extorted. Nehemiah, Ezra, Job, David, Daniel, Paul, ¹&c. were free and voluntary in the confession of their sins, as all know that have but read the Scripture. The true penitent confesses his sins with much candour, ingenuity and freedom of spirit; he is as free in his confession of sin, as he has been free in the commission of sin; his confessions are like water which runs out of a spring with a voluntary freeness, but the confessions of wicked men are like water that is forced out of a still with fire; their confessions are forced and extracted meerly from sence of pain and smart, or from fear of punishments, &c. Pharaoh never confest his sin till God brought him to the rack,² nor Saul till he was in danger of losing his Crown and Kingdom, nor Balaam till he sees the Angel stand with his drawn sword ready to slay him, nor Judas till horror of conscience and the pangs of hell had surprized him, and taken fast hold on him. Wicked men cast out their sins by confession, as Mariners do their wares in a storm, wishing for them again in a calm; the confessions of wicked men ⟨p. 237⟩are commonly extorted or squeezed out, either by some outward trouble, or by some inward distress; but penitential confession is free and ingenuous, arising from an inward detestation of sin, and from the contrariety of the heart to sin; and therefore were there no rod, no rack, ho wrath, no hell, the true penitent would very freely and readily confess his sins; when God is most free in bestowing of mercies, then are they most free in confessing their iniquities, Hos. 14.1, 2, 3, 4. Look, as that is the best wine that flows from the grape with least pressing, and as that is the best honey which drops from the honey-comb without crushing; so those are the best confessions that flow, that drop freely, voluntarily from the soul, &c.

1Acts 26.10, 11. Ezra 9.9. Neh. 9. Daniel 9. Psal. 5. Job 49.4, 5.
2Exod. 10.16. 1 Sam. 15.24. Num. 22.23-35. Mat. 27.3, 4, 5.

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Secondly, True penitential confession is full as well as free. §2That confession is not sincere that is not full;¹ God loves neither halting nor mincing confessions. These undid the Pharisee, Luke 18.11. As penitential confessions are not extorted, so they are not straitened; sin must be confessed in its particular species and parts, all known sins must be confessed fully, plainly, particularly, as you may see by turning to these Scriptures, Lev. 26.40, 41, 42 . & 19.21. Judg. 10.10. Psal. 51. 1 Sam. 12.19. 1 Tim. 1.13. Acts 26.10, 11. Dan. 9.5, 6, 7, 8-17. Lev. 16.21, 22, &c. Some there be that deny their sins with the Harlot, Prov. 30.20. Such is the way of an adulterous woman, she eateth and wipeth her mouth, and saith, I have done no wickedness. And others there be that father their sins on others, as Adam did, Gen. 3.12. and as Eve did, ver. 13. and as Aaron did, Exod. 32.22. and as Saul did, 1 Sam. 15.22. And many there are that hide their wickedness, that conceal their wickedness, as that proud Pharisee did, Luk. 18.11, 12. That expression of the Prophet Hosea, ²You have ploughed wickedness, is rendered by the Septuagint, You have concealed wickedness, and indeed there is nothing more common to a wicked heart, than to keep close his sin, than to cover and hide his transgressions. And certainly, this is that sore disease, that our first parents were sick to death of, almost six thousand years ago; and therefore 'tis no wonder if ⟨p. 238⟩we are all infected with it.³ Man by nature is a vain glorious creature, apt to boast and brag of the sins that he is free of, but unwilling to confess the sins that he is guilty of. There are no men so prone to conceal their own wickedness, as those that are most forward to proclaim their own goodness. There are many that are not ashamed to act sin, who yet are ashamed to confess sin; but certainly of all shame, that is the most shameful shame, that leads a man to hide his sins. But now the true penitent he makes conscience of confessing small sins as well as great sins, secret sins as well as open sins, Psal. 90.8 Psal. 19.12. David confesses not only his great sins of murder and adultery, but he confesses also his self-revenge intended against Nabal, and of his knife being so near Sauls throat, when he cut off the lap of Saul's garment.

Secondly, True penitential confession is full as well as free. §2That confession is not sincere that is not full;¹ God loves neither halting nor mincing confessions. These undid the Pharisee, Luke 18.11. As penitential confessions are not extorted, so they are not straitned; sin must be confest in its particular species and parts, all known sins must be confest fully, plainly, particularly, as you may see by turning to these Scriptures, Lev. 26.40, 41, 42 . & 19.21. Judg. 10.10. Psal. 51. 1 Sam. 12.19. 1 Tim. 1.13. Acts 26.10, 11. Dan. 9.5, 6, 7, 8-17. Lev. 16.21, 22, &c. Some there be that deny their sins with the Harlot, Prov. 30.20. Such is the way of an adulterous woman, she eateth and wipeth her mouth, and saith, I have done no wickedness. And others there be that father their sins on others, as Adam did, Gen. 3.12. and as Eve did, ver. 13. and as Aaron did, Exod. 32.22. and as Saul did, 1 Sam. 15.22. And many there are that hide their wickedness, that conceal their wickedness, as that proud Pharisee did, Luk. 18.11, 12. That expression of the Prophet Hosea, ²You have plowed wickedness, is rendred by the Septuagint, You have concealed wickedness, and indeed there is nothing more common to a wicked heart, than to keep closs his sin, than to cover and hide his transgressions. And certainly, this is that sore disease, that our first parents were sick to death of, almost six thousand years ago; and therefore 'tis no wonder if

1Lam. 1.18, 19.
2Hosea 10.13.
3Job 31.33. We are but flesh and blood says one, it is my nature says a second, I cannot help it says a third, I am not the first says a fourth, 'twas bad company drew me says a fifth, if it be a sin I am sorry for it says a sixth, if it be naught I cry God mercy says a seventh. And thus wicked men are as hypocritical in their confessions as they are in their professions, &c.Job 31.33. We are but flesh and bloud sayes one, it is my nature sayes a second, I cannot help it sayes a third, I am not the first sayes a fourth, 'twas bad company drew me sayes a fifth, if it be a sin I am sorry for it says a sixth, if it be naught I cry God mercy sayes a seventh. And thus wicked men are as hypocritical in their confessions as they are in their professions, &c.

:488p. 238§2

A true Penitent is much in confessing and lamenting over that secret pride, that secret fleshliness, that secret worldliness, that secret hypocrisy, that secret vain glory, &c. that is only obvious to God and his own soul. But 'tis quite otherwise with wicked men; for they confess their grosser sins, but never observe their lesser sins; they confess their open sins, but never lay open their secret sins. Cain confesses his murdering of his brother, but never confesses his secret enmity that put him upon washing his hands in his brother's blood. Pharaoh confesses his oppression of the children of Israel, but he does not confess the pride of his heart, nor the hardness of his heart. Judas confesses his betraying of innocent blood, but he never confesses his covetousness, that put him upon betraying of the Lord of glory. And others have confessed their Apostasy, who have never confessed their hypocrisy that hath led them to Apostasy, &c. Well, this is certain, that those little sins, those secret sins, that never break a sinners sleep, do often break a believers heart.

A true Penitent is much in confessing and lamenting over that secret pride, that secret fleshliness, that secret worldliness, that secret hypocrisie, that secret vain glory, &c. that is only obvious to God and his own soul. But 'tis quite otherwise with wicked men; for they confess their grosser sins, but never observe their lesser sins; they confess their open sins, but never lay open their secret sins. Cain confesses his murdering of his brother, but never confesses his secret enmity that put him upon washing his hands in his brother's bloud. Pharoah confesses his oppression of the children of Israel, but he does not confess the pride of his heart, nor the hardness of his heart. Judas confesses his betraying of innocent blood, but he never confesses his covetousness, that put him upon betraying of the Lord of glory. And others have confest their Apostacy, who have never confest their hypocrisie that hath led them to Apostacy, &c. Well, this is certain, that those little sins, those secret sins, that never break a sinners sleep, do often break a believers heart.