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

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:504p. 246–247§8

Eighthly and lastly, I did persecute them to strange Cities; them I did not kill I did scatter, I forced them to leave both house and home; them whom God had joined together, I put asunder; I made the husband run one way, and the wife and children another way, and all of them glad to hide their heads in a corner. And thus you see, that true penitents in the confession of their sins, do clothe their sins with the highest aggravations imaginable. A penitent in his confession of sin cries out, O! the sparing mercies, the preventing mercies, the succouring mercies, the supporting mercies, the renewed mercies, the delivering mercies that I have with a high hand sinned against. O, that clear light! O, that free love! O, that Gospel grace! O, those bowels of mercy that I have sinned against! O, the fatherly corrections, the dreadful warnings, the high resolutions, the serious protestations, the frequent vows and promises that I have desperately sinned against! O, the checks of conscience, the rebukes of conscience, ⟨p. 247⟩the lashes of conscience, the wounds of conscience, and the frequent motions of the spirit, and strivings of the spirit, that I have sinned against! &c. But now wicked men confess their sins slightly, carelessly, triflingly; they are careful and skilful to hide their sins, to cloak their sins, and to extenuate and lessen their sins; and with the unjust Steward, for an hundred to set down fifty.¹ All wicked men do commonly flatter themselves, that either their sins are not sins when indeed they are, or that they are not great and grievous sins when indeed they are, or that they are not so great and grievous as other mens sins are when indeed they are more grievous and heinous than other mens sins are, so far are they from aggravating of their sins; the truth is, wicked men are so far from aggravating of their sins, that they are still extenuating of them, and that by fathering of them, sometimes upon their constitutions, sometimes upon bad company, sometimes upon their callings, sometimes upon Satan, and sometimes upon chance, as they call it, &c. But no more of this, enough is as good as a feast.

Eighthly and lastly, I did persecute them to strange Cities; them I did not kill I did scatter, I forced them to leave both house and home; them whom God had joyned together, I put asunder; I made the husband run one way, and the wife and children another way, and all of them glad to hide their heads in a corner. And thus you see, that true penitents in the confession of their sins, do cloath their sins with the highest aggravations imaginable. A penitent in his confession of sin cryes out, O! the sparing mercies, the preventing mercies, the succouring mercies, the supporting mercies, the renewed mercies, the delivering mercies that I have with a high hand sinned against. O, that clear light! O, that free love! O, that Gospel grace! O, those bowels of mercy that I have sinned against! O, the fatherly corrections, the dreadful warnings, the high resolutions, the serious protestations, the frequent vows and promises that I have desperately sinned against! O, the checks of conscience, the rebukes of conscience, ⟨p. 247⟩the lashes of conscience, the wounds of conscience, and the frequent motions of the spirit, and strivings of the spirit, that I have sinned against! &c. But now wicked men confess their sins slightly, carelesly, triflingly; they are careful and skilful to hide their sins, to cloak their sins, and to extenuate and lessen their sins; and with the unjust Steward, for an hundred to set down fifty.¹ All wicked men do commonly flatter themselves, that either their sins are not sins when indeed they are, or that they are not great and grievous sins when indeed they are, or that they are not so great and grievous as other mens sins are when indeed they are more grievous and hainous than other mens sins are, so far are they from aggravating of their sins; the truth is, wicked men are so far from aggravating of their sins, that they are still extenuating of them, and that by fathering of them, sometimes upon their constitutions, sometimes upon bad company, sometimes upon their callings, sometimes upon Satan, and sometimes upon chance, as they call it, &c. But no more of this, enough is as good as a feast.

1Luke 16.6.

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Sixthly, The true penitent confesses his sins humbly, sorrowfully. §6In his confessions he appears before the Lord with ropes about his neck (as Benhadad's servants) and with tears in his eyes; his confessions savour of contrition of heart, and not of ostentation of spirit; contrition of heart,¹ and confusion of face, is the common result of a penitential confession. David waters his couch with his tears, (Psal. 6.6. and he mingles his meat with his tears (Psal. 42.3.) and Ezra and Daniel confess their sins with wet eyes and blushing cheeks. Confession without contrition,² neither pleaseth God nor profiteth man; confession is the language of the tongue, contrition is the language of the heart, and God looks for both.³ The Publican does not only confess his sins, but he smites also upon his breast, as a man full of grief and sorrow; lying in the dust, and renting of garments, and putting on sackcloth and ashes were of old required of those that confessed their iniquities. The spirit of repentance is a ⟨p. 248⟩spirit of mourning. Penitential confessions are commonly attended with grief in the heart,⁴ and with shame in the face, Psal. 38.18. For I will declare mine iniquity, I will be sorry for my sin. He tells you not only that he will declare his iniquity, but he tells you also, that he will be sorry for his sin. The same spirit you may find working in Jacob, Hosea 12.4. yea, he had power over the Angel and prevailed, he wept and made supplication unto him. The people of God in the day of their confession, do not only say we have sinned, but they also draw water and pour it out before the Lord in token of contrition, 1 Sam. 7.6. Every sin is as a sword in a penitent mans bosom, and therefore whilst confessions are in his mouth, you shall mostly find, either tears in his eyes, or sorrow in his heart. And indeed, true confession of sin is many times rather a voice of mourning, than a voice of words; sometimes a penitent man's eyes will in some sort tell what his tongue can in no sort utter; many times the penitent is better at weeping than he is at speaking, Psal. 39.12. Hold not thy peace at my tears. Tears have a voice (as well as blood hath) and are very prevalent Orators with God, Psal. 6.8. The Lord hath heard the voice of my weeping. Penitent tears are undeniable Ambassadors, and they never return from the throne of grace without an answer of grace.

Sixthly, The true penitent confesses his sins humbly, sorrowfully. §6In his confessions he appears before the Lord with ropes about his neck (as Benhadad's servants) and with tears in his eyes; his confessions savour of contrition of heart, and not of ostentation of spirit; contrition of heart,¹ and confusion of face, is the common result of a penitential confession. David waters his couch with his tears, (Psal. 6.6. and he mingles his meat with his tears (Psal. 42.3.) and Ezra and Daniel confess their sins with wet eyes and blushing cheeks. Confession without contrition,² neither pleaseth God nor profiteth man; confession is the language of the tongue, contrition is the language of the heart, and God looks for both.³ The Publican does not only confess his sins, but he smites also upon his breast, as a man full of grief and sorrow; lying in the dust, and renting of garments, and putting on sackcloath and ashes were of old required of those that confest their iniquities. The spirit of repentance is a ⟨p. 248⟩spirit of mourning. Penitential confessions are commonly attended with grief in the heart,⁴ and with shame in the face, Psal. 38.18. For I will declare mine iniquity, I will be sorry for my sin. He tels you not only that he will declare his iniquity, but he tells you also, that he will be sorry for his sin. The same spirit you may find working in Jacob, Hosea 12.4. yea, he had power over the Angel and prevailed, he wept and made supplication unto him. The people of God in the day of their confession, do not only say we have sinned, but they also draw water and pour it out before the Lord in token of contrition, 1 Sam. 7.6. Every sin is as a sword in a penitent mans bosom, and therefore whilst confessions are in his mouth, you shall mostly find, either tears in his eyes, or sorrow in his heart. And indeed, true confession of sin is many times rather a voice of mourning, than a voice of words; sometimes a penitent man's eyes will in some sort tell what his tongue can in no sort utter; many times the penitent is better at weeping than he is at speaking,

1Levit. 23.27.28.
2Ezra 9. Dan. 9.
3Luke 18.13.
4Compare these Scriptures together, Psal. 51.17. Isa. 61.1 . & 57.15 Job 16.20. Psal. 119.136. Jer. 9.1. Jer. 31.18, 19.

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Tears are a kind of silent prayers, which though they say nothing, yet they obtain pardon, they prevail for mercy, and they carry the day with God, as you may see in that great and clear instance of Peter; he said nothing, he confessed nothing that we read of, but went out and wept bitterly, and obtained mercy. That prescription that God gave to the Leper in the Law, is worthy of your most serious consideration; 'tis in that, Levit. 13.45. And the Leper in whom the plague is, his clothes shall be rent, and his bead bare, and he shall put a covering upon his upper lip, and shall cry, unclean, unclean. In these words the Leper stands charged with four things; 1. To go in rent or torn garments, to note that there must be brokenness and sorrow of heart joined with confession of sin. 2. To go bare-headed, and that partly that men might not mistake him, but mainly to show his humility under his present ⟨p. 249⟩misery. 3. To put a covering upon his upper lip. (Some read it, upon his Mouchaches) The Jews in their mournings used this Ceremony among the rest, of covering their chin, mouth, Mouchaches, all under the nose. Now the use of this Ceremony in the Leper, was partly to preserve others from being infected by his loathsome breath, and partly to show that God takes no pleasure nor delight in the breathings, the prayers of spiritual Lepers, of wicked men. God loves not to hear good words drop from an ill mouth, and partly to note that shame that must be mingled with his sorrow. 4. Twice to proclaim his own uncleanness, unclean, unclean. And thus you see that there was to be a close connection between the Lepers confession and his contrition; and thus 'tis with the true penitent; he does not only cry out, unclean, unclean, but he also rents and tears his garments, that is, he joins contrition to his confession.

Tears are a kind of silent prayers, which though they say nothing, yet they obtain pardon, they prevail for mercy, and they carry the day with God, as you may see in that great and clear instance of Peter; he said nothing, he confest nothing that we read of, but went out and wept bitterly, and obtained mercy. That prescription that God gave to the Leper in the Law, is worthy of your most serious consideration; 'tis in that, Levit. 13.45. And the Leper in whom the plague is, his cloaths shall be rent, and his bead bare, and he shall put a covering upon his upper lip, and shall cry, unclean, unclean. In these words the Leper stands charged with four things; 1. To go in rent or torn garments, to note that there must be brokenness and sorrow of heart joyned with confession of sin. 2. To go bare-headed, and that partly that men might not mistake him, but mainly to shew his humility under his present ⟨p. 249⟩misery. 3. To put a covering upon his upper lip. (Some read it, upon his Mouchaches) The Jews in their mournings used this Ceremony among the rest, of covering their chin, mouth, Mouchaches, all under the nose. Now the use of this Ceremony in the Leper, was partly to preserve others from being infected by his loathsom breath, and partly to shew that God takes no pleasure nor delight in the breathings, the prayers of spiritual Lepers, of wicked men. God loves not to hear good words drop from an ill mouth, and partly to note that shame that must be mingled with his sorrow. 4. Twice to proclaim his own uncleanness, unclean, unclean. And thus you see that there was to be a closs connexion between the Lepers confession and his contrition; and thus 'tis with the true penitent; he does not only cry out, unclean, unclean, but he also rents and tears his garments, that is, he joyns contrition to his confession.

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But to prevent mistakes, and that I may not shoot an arrow, instead of giving a cordial, to the weak and weary soul; let me only give you this short hint, viz. That when the true penitent can't pour out his soul in heart-melting confessions before the Lord, yet then he can mourn over his own hardness of heart; when he is at worst he can grieve that he cannot grieve, and mourn that he cannot mourn, and melt that he cannot melt, and break that he cannot break; and he can bless God for every rod, and every stroke, and every word, and every work, and every Ordinance, and every frown, and every reproof, and every cross, and every comfort, that has the least tendency to the melting and mollifying of his soul. The true penitent always sets a very high price and value upon a broken heart, though he has not the happiness always to have his heart broken. I know that sometimes the penitent soul is so shut up, that if he might have all the world he cannot mourn, he can only sit down, and sigh, and groan; nay, if all the joys and delights of heaven were to be bought for one single tear, he can't shed it; and yet all this time he can grieve that he cannot grieve for sin, and he can be sorry ⟨p. 250⟩that he cannot be sorry for sin; and without all peradventure this is in a measure true godly Gospel-sorrow for sin, &c.

But to prevent mistakes, and that I may not shoot an arrow, instead of giving a cordial, to the weak and weary soul; let me only give you this short hint, viz. That when the true penitent can't pour out his soul in heart-melting confessions before the Lord, yet then he can mourn over his own hardness of heart; when he is at worst he can grieve that he cannot grieve, and mourn that he cannot mourn, and melt that he cannot melt, and break that he cannot break; and he can bless God for every rod, and every stroak, and every word, and every work, and every Ordinance, and every frown, and every reproof, and every cross, and every comfort, that has the least tendency to the melting and mollifying of his soul. The true penitent alwayes sets a very high price and value upon a broken heart, though he has not the happiness alwayes to have his heart broken. I know that sometimes the penitent soul is so shut up, that if he might have all the world he cannot mourn, he can only sit down, and sigh, and groan; nay, if all the joys and delights of heaven were to be bought for one single tear, he can't shed it; and yet all this time he can grieve that he cannot grieve for sin, and he can be sorry ⟨p. 250⟩that he cannot be sorry for sin; and without all peradventure this is in a measure true godly Gospel-sorrow for sin, &c.

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But now wicked men confess their sins, but they never grieve for their sins; they confess their sins, but they are not ashamed of their sins,¹ they confess their sins, but they can't blush for their sins. Though men of good names, and of good natures, would be ashamed to be found doing of base things, things that are below them, that are not worthy of them, yet the generality of sinners are so bold and base, so ignorant, arrogant and impudent, so frontless and graceless, &c. that they are no ways ashamed, no not of those very sins that has put Christ to an open shame; yea, that has put the Sun and Moon to a blush. Most sinners in these days have brows of brass, and whores foreheads that cannot blush; they are so far from being ashamed of their sins, that they think it a shame and disgrace not to sin, not to swear, and whore, and curse, and be drunk, and profane Sabbaths, and despise Ordinances; yea, there are many that are so far from being ashamed of their abominations, that they even glory in them, like those in that, Phil. 3.19. They show their sins as Sodom, they make both a sport of acting, and a jest of confessing their sins. Thus Austin confesseth that it was sometimes with himself, before the Lord wrought upon him; I was stricken with such blindness, as that I thought it a shame unto me to be less vile and wicked than my companions whom I heard boast of their lewdness, and glory so much the more, by how much they were the more filthy; therefore (saith he) lest I should be of no account, I was the more vicious; and when I could not otherwise match others, I would feign that I had done those things which I never did, lest I should seem so much the more abject, by how much I was the more innocent; and so much the more vile, by how much I was the more chaste. But for a close remember this, The true penitent knows, that the more God has been displeased with the blackness of sin, the better he will be pleased with the blushing of the sinner; and therefore he can't but blush when either he looks upon sin within him, or God above him. But,

But now wicked men confess their sins, but they never grieve for their sins; they confess their sins, but they are not ashamed of their sins,¹ they confess their sins, but they can't blush for their sins. Though men of good names, and of good natures, would be ashamed to be found doing of base things, things that are below them, that are not worthy of them, yet the generality of sinners are so bold and base, so ignorant, arrogant and impudent, so frontless and graceless, &c. that they are no wayes ashamed, no not of those very sins that has put Christ to an open shame; yea, that has put the Sun and Moon to a blush. Most sinners in these dayes have brows of brass, and whores foreheads that cannot blush; they are so far from being ashamed of their sins, that they think it a shame and disgrace not to sin, not to swear, and whore, and curse, and be drunk, and prophane Sabbaths, and dispise Ordinances; yea, there are many that are so far from being ashamed of their abominations, that they even glory in them, like those in that, Phil. 3.19. They shew their sins as Sodom, they make both a sport of acting, and a jest of confessing their sins. Thus Austin confesseth that it was sometimes with himself, before the Lord wrought upon him; I was stricken with such blindness, as that I thought it a shame unto me to be less vile and wicked than my companions whom I heard boast of their leudness, and glory so much the more, by how much they were the more filthy; therefore (saith he) lest I should be of no account, I was the more vicious; and when I could not otherwise match others, I would feign that I had done those things which I never did, lest I should seem so much the more abject, by how much I was the more innocent; and so much the more vile, by how much I was the more chast. But for a close remember this, The true penitent knows, that the more God has been displeased with the blackness of sin, the better he will be pleased with the blushing of the sinner; and therefore he can't but blush when either he looks upon sin within him, or God above him. But,

1Compare these Scriptures together, Jer. 6.15 . & 8.12. Zeph. 3.5. Isa. 3.9. Isa. 42.23. Heb. 6.6. Caligula used to say of himself, that he loved nothing better in himself, than that he could not be ashamed, &c. Aug. confess. lib. 2. cap. 3.Compare these Scriptures together, Jer. 6.15 . & 8.12. Zeph. 3.5. Isa. 3.9. Isa. 42.23. Heb. 6.6. Caligula used to say of himself, that he loved nothing better in himself, than that he could not be asham•d, &c. Aug. confes. lib. 2. cap. 3.

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Since Adam fell in paradise, there has not been one wicked man in the world (continuing in that state) that has ever mixed faith with his sorrows, believing with his confessing; 'tis only the penitent man that confesseth sin believingly, and that is pardoned graciously, The confessing penitent reasons thus with God; Lord, though I am a sinful creature, yet thou art a merciful God; though I am unworthy of mercy, yet thou forgivest sins freely; though my sins reach as high as heaven, yet thy mercies teach above the heavens; I am here ready and willing to accuse and condemn my self, and therefore be thou as ready and as willing to absolve me, and forgive me. O Lord, though my sins are very many, yet thy mercies are exceeding more; though I have multiplied my sins, yet thou canst multiply thy pardons; though I am a sinner, a very great sinner, yet there is mercy with thee, that thou mayest be feared and loved, served and trusted; and therefore in the face of all my sins, provocations and unworthiness, I will look up for mercy, and wait for mercy. But,

Since Adam fell in paradise, there has not been one wicked man in the world (continuing in that state) that has ever mixt faith with his sorrows, believing with his confessing; 'tis only the penitent man that confesseth sin believingly, and that is pardoned graciously, The confessing penitent reasons thus with God; Lord, though I am a sinful creature, yet thou art a merciful God; though I am unworthy of mercy, yet thou forgivest sins freely; though my sins reach as high as heaven, yet thy mercies teach above the heavens; I am here ready and willing to accuse and condemn my self, and therefore be thou as ready and as willing to absolve me, and forgive me. O Lord, though my sins are very many, yet thy mercies are exceeding more; though I have multiplied my sins, yet thou canst multiply thy pardons; though I am a sinner, a very great sinner, yet there is mercy with thee, that thou mayest be feared and loved, served and trusted; and therefore in the face of all my sins, provocations and unworthiness, I will look up for mercy, and wait for mercy. But,

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Eighthly and lastly, True penitential confession is joined with reformation. That confession of sin that carries forgiveness of sin with it,¹ is attended with serious desires and earnest endeavours of reformation; therefore forsaking of sin is annexed to confession of sin, Prov. 28.13. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. Confession of sin must be joined with confusion of sin, or all's lost; God will never cross the book, he will never draw the red lines of Christ's blood over the black lines of our transgressions, except confessing and forsaking go hand in hand. He that does not forsake his sin, as well as confess it, forsakes the benefit of his confession. And indeed, there is no real confession of sin, where there is no real forsaking of sin; 'tis not enough for us to confess the sins we have committed, but we must peremptorily resolve against the committing again the sins we have confessed; we must desire as freely to forgo our sins, as we do desire God to forgive us our sins. Confession of sin is a spiritual vomit; now you know, a man that is burdened in his stomach, is heartily willing ⟨p. 253⟩to be rid of that •oad on his stomach that doth oppress nature; and so a man that is real in his confession of sin, is as heartily willing to be rid of his sin, that lies as a lo•d upon his conscience, as any sick man can be heartily willing to be rid of that load that lies upon his stomach. The penitential confessor doth as heartily desire to be delivered from the power of his sins, as he does desire to be delivered from the sting and punishment of his sins. This is observable in the confession of good Sechaniah, Ezra 10.2, 3. We have trespassed against our God, and taken strange wives of the people of the Land: Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my Lord, and those that tremble at the commandment of our God, and let it be done according to the Law. And this was the former practise of the children of Israel, who joined reformation with their confession, as you may see in that, Judg. 10.15. We have sinned. Ver. 16. And they put away the strange Gods from among them, and served the Lord, and his soul was grieved for the misery of Israel. That, Job. 34.31, 32. is observable;

Eighthly and lastly, True penitential confession is joyned with reformation. That confession of sin that carries forgivness of sin with it,¹ is attended with serious desires and earnest endeavours of reformation; therefore forsaking of sin is annext to confession of sin, Prov. 28.13. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. Confession of sin must be joyned with confusion of sin, or all's lost; God will never cross the book, he will never draw the red lines of Christ's bloud over the black lines of our transgressions, except confessing and forsaking go hand in hand. He that does not •orsake his sin, as well as confess it, forsakes the benefit of his confession. And indeed, there is no real confession of sin, where there is no real forsaking of sin; 'tis not enough for us to confess the sins we have committed, but we must peremptorily resolve against the committing again the sins we have confest; we must desire as freely to forgo our sins, as we do desire God to forgive us our sins. Confession of sin is a spiritual vomit; now you know, a man that is burdened in his stomack, is heartily willing ⟨p. 253⟩to be rid of that •oad on his stomack that doth oppress nature; and so a man that is real in his confession of sin, is as heartily willing to be rid of his sin, that lyes as a lo•d upon his conscience, as any sick man can be heartily willing to be rid of that load that lyes upon his stomack. The penitential confessor doth as heartily desire to be delivered from the power of his sins, as he does desire to be delivered from the sting and punishment of his sins. This is observable in the confession of good Sechaniah, Ezra 10.2, 3. We have trespassed against our God, and taken strange wives of the people of the Land: Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my Lord, and those that tremble at the commandement of our God, and let it be done according to the Law. And this was the former practise of the children of Israel, who joyned reformation with their confession, as you may see in that, Judg. 10.15. We have sinned. Ver. 16. And they put away the strange Gods from among them, and served the Lord, and his soul was grieved for the misery of Israel. That,

1Psal. 51.10.

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Surely it is meet to be said unto God, I have born chastisement, I will not offend any more; that which I see not teach thou me; if I have done iniquity, I will do no more. And the same spirit you may find working in those that were once given up to sorcery and witchcraft, Act. 18. And many that believed came and confessed, and showed their deeds. Ver. 19. Many also of them which used curious arts, brought their books together, and burned them before all men. Penitential confession leaves a holy awe and dread on the soul, to take heed of committing sins confessed. Though a godly man may (in an hour of temptation, or in a day of desertion, or in a season of God's with-holding the gracious influences of heaven from falling upon his soul) commit a sin which he has seriously confessed and sadly bewailed, yet he retains in his course and practise, such a holy fear and awe upon his heart, as in some measure proves armour of proof against future commissions of sin. But now wicked men are very ready, bold, and venturous to commit the same sins they have confessed, as you may see in Saul, one while you shall have him confessing his sinful injuries ⟨p. 254⟩against David with tears; and soon after you shall find him pursuing of him in the wilderness of Zaph with three thousand chosen men at his heels.¹ The same evil spirit was predominant in Pharaoh, one day you shall have him confessing his sin, and promising to let Israel go, and the next day you shall find his heart hardened, and he peremptorily resolved that Israel shall not go. And so the Harlot made the confession of her sin,² to be but a provocation to more sin. The wicked sometimes confess their sins, but they never forsake their sins;³ after confession they commonly return with the dog to his vomit; as Fulgentius ⁴hath worthily observed. Many (saith he) being pricked in conscience, confess that they have done ill, and yet put no end to their ill deeds; they humbly accuse themselves in God's sight of the sins which oppress them, and yet with a perverse heart rebelliously heap up those sins whereof they accuse themselves. The very pardon which they beg with mournful-sighs, they impede with their wicked actions; they ask help of the Physician, and still minister matter to the disease, thus in vain endeavouring to appease him with penitent words, whom they go on to provoke by an impenitent course.

Surely it is meet to be said unto God, I have born chastisement, I will not offend any more; that which I see not teach thou me; if I have done iniquity, I will do no more. And the same spirit you may find working in those that were once given up to sorcery and witchcraft, Act. 18. And many that believed came and confessed, and shewed their deeds. Ver. 19. Many also of them which used curious arts, brought their books together, and burned them before all men. Penitential confession leaves a holy awe and dread on the soul, to take heed of committing sins confest. Though a godly man may (in an hour of temptation, or in a day of desertion, or in a season of God's with-holding the gracious influences of heaven from falling upon his soul) commit a sin which he has seriously confest and sadly bewailed, yet he retains in his course and practise, such a holy fear and awe upon his heart, as in some measure proves armour of proof against future commissions of sin. But now wicked men are very ready, bold, and venturous to commit the same sins they have confest, as you may see in Saul, one while you shall have him confessing his sinful injuries ⟨p. 254⟩against David with tears; and soon after you shall find him pursuing of him in the wilderness of Zaph with three thousand chosen men at his heels.¹ The same evil spirit was predominant in Pharaoh, one day you shall have him confessing his sin, and promising to let Israel go, and the next day you shall find his heart hardned, and he peremptorily resolved that Israel shall not go. And so the Harlot made the confession of her sin,² to be but a provocation to more sin. The wicked sometimes confess their sins, but they never forsake their sins;³ after confe•sion they commonly return with the dog to his vomit; as Fulgentius ⁴hath worthily observed. Many (saith he) being pricked in conscience, confess that they have done ill, and yet put no end to their ill deeds; they humbly accuse themselves in God's sight of the sins which oppress them, and yet with a perverse heart rebelliously heap up those sins whereof they accuse themselves. The very pardon which they beg with mournful-sighs, they impede with their wicked actions; they ask help of the Physician, and still minister matter to the disease, thus in vain indeavouring to appease him with penitent words, whom they go on to provoke by an impenitent course.

1Compare 1 Sam. 24.16, 17. with Chap. 26.2, 3, 4 Exod. 9 27, 34.
2Prov. 7.14.
32 Pet. 2. ult.
4Fulgent. de Rem. peccat. l. 1. c. 12.