And so all they are deceivers of themselves, that so live as if they were free from sin, that conceive well of themselves in a carnal Estate; and such is the body of the World, they will, it may be, say they are sinners, but why then do they not repent and mourn for sin? why, they see no need of that, I have lived honestly all my life, and I hope my Estate is good, and so deceive themselves.

And so all they are deceivers of themselves, that so live as if they were free from sin, that conceive well of themselves in a carnall Estate; and such is the body of the World, they will, it may be, say they are sinners, but why then doe they not repent and mourn for sin? why, they see no need of that, I have lived honestly all my life, and I hope my Estate is good, and so deceive themselves.

Use 2. Hence we see a necessity laid on Ministers, to preach the Law, or else how shall people see their sins? by the the Law comes sin to be revived, Rom. 7.7.

Ʋse 2. Hence we see a necessity laid on Ministers, to peeach the Law, or else how shall people see their sins? by the the Law comes sin to be revived, Rom. 7.7.

Use 3. If it be so wilful and dangerous an Error, then it behoves contrary judgements, to carry themselves as those that are of another opinion; do you believe you are guilty indeed of many sins, why then profess it, and carry your selves so, and that by an inward renouncing of all your sins, mourn for them, strive against them, otherwise you do not profess your selves to be sinners, unless your hearts prize the blood of Christ, desire to be bathed in it; and if you do think your selves to be sinners, daily get more hold of Grace, you are yet sinful and miserable, therefore need more Grace.

Ʋse 3. If it be so wilfull and dangerous an Errour, then it behoves contrary judgements, to carry themselves as those that are of another opinion; doe you believe you are guilty indeed of many sins, why then professe it, and carry your selves so, and that by an inward renouncing of all your sins, mourn for them, strive against them, otherwise you do not professe your selves to be sinners, unlesse your hearts prize the bloud of Christ, desire to be bathed in it; and if you doe think your selves to be sinners, daily get more hold of Grace, you are yet sinfull and miscrable, therefore need more Grace.

Use 5. Learn not to be censorius, reject not others for sin; we ought not to do so, but for wallowing and walking in sin, but despise them not for sin, for in many things we sin all, and truly if we be over censorius, we profess our selves to be no sinners, for if we were, we would pity them, and look most to our selves, Mat. 7.5, 6.

Ʋse 5. Learn not to be censorius, reject not others for sin; we ought not to do so, but for wallowing and walking in sin, but despise them not for sin, for in many things we sin all, and truly if we be over censorius, we profess our selves to be no sinners, for if we were, we would pitty them, and look most to our selves, Mat. 7.5, 6.

If we say we have no sin, we have no truth in us.

Now on the contrary, Verse 9. we have a note of a good estate, If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Now on the contrary, Verse 9. we have a note of a good estate, If we acknowledge our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse.

Doct. Unfeigned confession of our sins to God, is the ready way to the pardon and healing of them.

Doct. Ʋnfaigned confession of our sins to God, is the ready way to the pardon and healing of them.

Confession is the ready way to Justification and Sanctification, pardoning of sin, and cleansing from sin.

This place is stood upon by Bellarmine for auricular confession, he saith, it is meant of confession, not to God, but to the Priest, and what is his ground but this? to the confession here spoken of, is a promise made of pardon, but no word of promise in Scripture to confession to God, but to confession to the Apostles and Ministers of Christ, John 20.23. But

1. It is a notorious Falsehood to say, that no promise is made to him that confesseth to God. Prov. 28.13. we understand it of confession to God; he denies it, because he speaks it of confession to him from whom sin may be hid, which cannot be from God. But yet many a man hides his sin from himself, and will not search into his own heart, and labours to hide it from God, Isa. 29.15. Ps. 32.3, 4, 5. And that that place in the Proverbs is meant of confession to God, appears, in that he speaks it of confessing to him of whom he might find mercy, but confession to man often brings ruin. I would yet further ask them, if there be no place that expresseth pardon to him that confesseth his sins towards the Temple? see Psal. 32.5, 6. Job 33.27. and that whole prayer ⟨p. 38⟩of Solomon, 1 Kings 8. runs on promise of Pardon to him that confesseth to God, and God answers to that Petition, Chap. 9.3. and now that Solomons Temple is destroyed, we have a greater than the Temple, whereof that was but a type; if we confess our Sins, and put up our Prayers in the name of Christ, our Sins shall be pardoned and healed, and for that place, John 20.23. we say there is no mention of Confession, but they have a power to remit them without confession, according to Acts 9.17. Ananias comes to him without hearing a word from him, Acts 22.16. his Sins were not remitted by confessing them to Ananias, but by calling on the Name of the Lord; indeed if a man be burdened in Conscience, it is meet he should confess his faults to the faithful Ministers of God, and request their help and prayers,

Q. But what difference will you make between Ministers and Lay-men, if you say we may confess our faults to Lay-men in private?

Q. But what difference will you make between Ministers and Lay-men, if you say we may confesse our faults to Lay-men in private?

A. When Christ saith, those sins you remit are remitted, it is not me••t that they have judicial power to absolve them, and say, Ego absolvo te, in nemine Patris, filii, & spiritus sancti: but he hath given them a Ministerial power to declare remission of sins to them that are penitent, if they see them penitent and humble, they may declare some promise whereto pardon is annexed.

Obj. But common Christians may do thus, and is there no difference between Ministers and them?

Obj. But common Christians may doe thus, and is there no difference between Ministers and them?

Ans. God is wont more usually to bless a Ministers discerning of the estate of a man, and applying comfort than other common Christians, Rom. 10.14.15. the ordinary way of faith, and to get comfort by faith, is by the Ministry of the Gospel, If we confess our sins, he is faithful and just to forgive us our sins; faithful and just, expressing the truth and righteousness of God, in making good his promise to those that confess their sins.

Ans. God is wont more usually to blesse a Ministers discerning of the estate of a man, and applying comfort than other common Christians, Rom. 10.14.15. the ordinary way of faith, and to get comfort by faith, is by the Ministry of the Gospel, If we confesse our sins, he is faithfull and just to forgive us our sins; faithfull and just, expressing the truth and righteousnesse of God, in making good his promise to those that confesse their sins.

To forgive Sin, is to free a man from Sin, and Punishment, and to remit it, Jer. 31.33.