DAVID'S ENLARGEMENT . THE MORNING SERMON ON THE ACT SVNDAY .

Preached by HENRY KING , Inceptor in Diuinity , one of his MAIESTIES Chaplaines in Ordinary .

THis Text hath two generall parts . The first records Dauids Repentance . The second , Gods mercy to him .

The former part containes these seuerall circumstances : 1 A resolution , I said . 2 The Act resolv'd vpon , Confession . I will confesse . 3 The Subiect , of that confession ; Sinnes , or transgressions . 4 Their pluralitie , or the Extent of his confession ; not sinne , but sinnes . A terme implying both their generality and number . For although the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Hebrew is , sinnes . 5 Their propriety , which he assumes to himselfe ; Mea , my sinnes . 6 He specifies the Confessor , vnto the Lord .

In the latter part , I onely obserue two circumstances . 1 the Readinesse , and Propension , and speed of Gods mercy . He sayes he will confesse , &c. and presently , Tu remisisti , Thou forgauest . 2 his Bounty set downe in such termes , as may convey vnto him the most liberall pardon : Iniquitatem peccati , the very formality of the Sin : not my sinne , but the Iniquity of my sinne too ; both the Act , and the Obliquity ; both the Guilt of the sinne , and the Punishment due vnto it .

The contemplation of a religious worke , doth much affect a good man : I said . and howsoeuer the Act onely crownes him , yet the purpose delights him . I was glad ( saith Dauid ) when men said vnto me , we will go into the house of the Lord . See with what pious Alacrity he vtters his intentions to an Act of Religion ; it doth him good but to speake of it . And here you may discerne as much Alacrity in his intended repentance , when he records the very determination , that which at first was either barely design'd by his thoughts , or at most but said , I said .

Words in Gods Method are the Introduction to Deeds ; His Fiat , was the Seminary of all being ; for he said onely , and it was done . That man who sayes well , is engaged to equall his words ; else like a Bankrupt , he forfaits that good opinion , his pretences and speeches had wonne . Aug. Serm. 5. de verb D●● . St. Augustine sayes , Verba sunt folia : Words are as leaues ; and in good trees , leaues are the pledges of fruit that ensues . He that onely speakes , and does not , is not a fruitfull Christian ; rather he is like a Sycomor , whose issue is nothing but a lease . This is not enough . Ibid. Fructus quaeritur ( saith the same Father ) God expects from vs what Dauid here exhibites ; fruit , not leafe , or not leafe without fruit . He sayes deuoutly , and from those seeds , a repentance to a new life springs : I said , I will confesse , &c.

Istud di●ere nihil aliud est , Marlorat . quam secum deliberare ; It is a Deliberation , L●rin●● . or it signifies as much as Decernere , Constituere , to purpose , or to resolue . Resolutions are the Moulds wherein Actions are cast ; and no man can define a Deed better , then to call it the effect of what our purpose had contriued . And euery purpose is a silent Dialogue , betwixt the Soule and her Faculties , by whose consent , that which we resolue , is established . For man is a Theater , wherein are many subtile spectators , waiting vpon euery action ; He is a short Modell of a Common-wealth . Each Sense is an Agent , each Faculty an Officer ; Hee hath his Common-Pleas in his Common sense ; his Chancery in the Conscience ; he hath his Proiectors , and those as busie , as the State hath any ; Thought and Phantasie , and the quicke Imagination . The Memory is his Recorder ; and lastly , the Tongue is the Speaker in this Assembly , who reports those Acts which which are designed : I said .

But our Intents doe not alwayes come to publication , nay they do not alwayes need it ; and then the office of the tongue is not required . A resolution may sometimes speake without the Organs of vtterance ; Ambros. offic. lib. 1 : cap. 3. it may be intelligible , it may be audible , and yet not vocall : As Saint Ambrose speakes of Susanna , Conscientia loquebatur vbi vox non audiebatur . In religious purposes that determine in God ; and in which there is no parties interested but God , and the soule ; there is no necessity to vse words . Words are but the Interpreters of our mindes one to another , but as Midwiues that deliuer our thoughts ; and howeuer betwixt Man and Man this verball trafficke be necessary : yet betwixt vs and God that sees our thoughts before the tongue hath formed them into syllables , or set the stampe of language vpon them , it is not so . He reades vs in the power of speech , and not onely in the Organs which actuate that power : Hee is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so well acquainted with the heart , that he dictates to it , as it doth to the tongue . And therefore hee that vnderstand our words whilest they are in Principijs , in their concepon and parentage ; whilest they are yet Intra causas , lodged and couched within their causes , ( as Saint Augustine expresseth it ; Vox mea nondom in ore erat , & auris Dei iam in Corde erat . He , I say , that knowes our thoughts , not onely before we vtter them in words , but before wee our selues know what we shall next thinke , cannot need a Dixi ( I said ) to informe him of our purposes : since his intelligence precedes our thoughts , hee cannot but take his information from them , better then from our words ; and so the sense of the Text will hold as well in a Cogitavi ( as one Translation of ours reades it ) I thought I will confesse , as in a Dixi , I said . For in Gods apprehension they are all one , and no way distinguisht , saue in a little Priority of time ; for thoughts are words elder Brothers : and the Dialect they speake , is our Mother tongue , the originall language of Mankinde which neuer yet suffered confusion . When the tongues were dispersed at Babel , the thoughts were not ; and howsoeuer each Nation be distinguished in his peculiar speech , we all thinke alike ; euen as anger and laughter haue the same wayes of expression in all parts of the world . So that this Dixi was not so much the language of Dauids Tongue , as of his Heart ; Aug. in Psal. 32. Corde pronunciare erat , He spake vnto God in his Thoughts , which are the most constant , most vnalterable dialect , and therefore most proper to expresse the certainty of that Act , which followes vpon this Resolution in the next part , His confession , I said I will confesse , &c.

2 Sinne is the weightiest of all sorrowes , the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will confesse . The thing that presseth downe . Heb. 12. 1. 'T is the heauiest calamity man can suffer vnder : Psal. 33. Iniquitates meae grauatae sunt super me , cryes the Psalmist . Mine iniquities ouer-burden me ; Our blessed Sauiour was so sensible of this weight , that in his fearefull conflict in the garden he profest . His soule was heauy vnto death . They were our sinnes , which so deprest his invincible patience , that he sweats , and that vnnaturally , in the bearing of them . And in his complaint , where he puts the sorrowes of the whole world in ballance against his owne , Lament. 1. 12. See all ye that passe by , if euer sorrow were like my sorrow ; the reason of that Non sicut , which turned the ballance on his side , was , because the sinne of Mankinde lay in his scale , which like a Mine of Lead ( or as Zachary stiles it , Zach. 5. 7. Talentum plumbi ) out-weighed all the rest . Now as sometimes a sad story lightens the heart of him that told it , and sorrowes finde ease by the relation ; so doe sinnes .

He that hath opportunity to vnfold his griefe , hath made the first approach to comfort ; and he that hath the Grace to acknowledge his fault , is in a ready way to pardon : There is no affliction so great as his , that wants a tongue to vtter it ; and there is no sinne of such a desperate malignity , as the silent sinne ; when the Offender is dumbe and speechlesse . A misery lodg'd in the heart , is like an Exhalation inclosed within the Earth , which shakes the foundation of Reason , and Patience ; or like a dampe , it ouerlayes the Spirits , Strangulat inclusus dolor : but when it hath found an issue by the Eye , to weepe out at , or a vent by the tongue , streight it growes tamer . When once a window is opened to giue it Aire , that fume which would haue stifled vs , breathes out , & cleares the roome . Such a Meteore , such a boysterous Exhalation is sinne . What strange convulsions doth it cause within the soule ? How doth it contract our hopes of Mercy ; and like an East-winde dry vp , and wither our comforts ? what stormes , what guilty conflicts , what blacke cloudes of despaire doth it raise in the Conscience ? but so soone as a sinner recollects himselfe , is brought to a remorse , how calmely is the storme allayed , by a religious contrition ? how sweetly doth this cloud discharge it selfe , when it relents into a showre of penitent teares ? For 't is the most naturall way for sinne to evaporate by the eye , ( as Elias Cretensis sayes ) Ex peccati fumo ortae sunt la chrymae : Lastly , how gently doth this dangerous vapour breathe out by a devout confession ? I said I will confesse .

Our Lawes so farre prejudicate silence in a malefactour , that waues the ordinary and open way of tryall , that they account him a Fellon against himselfe , a conspiratour against his owne life , and guilty of his owne bloud ; holding him worthy of no death , but such an one , as like a monument of shame , serues to object his silent contumacy . As if it meant to crush out , and by weighty expressions force the confession of that fact , from the dead body ; which no per●wasion could winne from the conscience , whilst the party yet liued .

Dauid himselfe professes , that whilst the remained speechlesse , he found a great abatement in his comforts , a generall consumption , wasting both his body and minde too ; when I held my tongue , my bones consumed . verse . 3. Quoniam non protuli ore confessionem ad salutem , omnis ●●rmit as mea , Aug. in Psal. 32. 3. in infirmitate consenuit ( so Saint Augustine paraphrases him . ) Thus you see his silence corrodes and inacerates him euen to the bone ; but so soone as he opens his mouth , and disguises not his sinne , straight he findes a spatious enlargement , in the forgiuenesse of all his sinnes .

One sayes righly , that sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the disease of the soule ; an Epedemicall sickenesse whereof the whole world labours . Ambrosius . Magnus per totum mundun iacebat aegrotus . There is nothing so pernicious to this Malady ( saith another Father ) as silence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Silence foments and cherishes the infirmitie . Therefore by the rules of cure , Origen . nothing can be more medicinable then Confession . Which ( in Origens phrase ) is vomitus sordium , a clearing the Conscience of those vitious obstructions , which nourish the soules diseases : distempering the Complexion of our Faith , so as we grow cold in Religion ; and either want appetite , to serue God ; or capacity to learne his Law ; or heate of zeale , to concoct what we haue learned ; or palate to taste the comforts , which wee should find in applying Gods mercy vnto vs .

So that there is not such a speedy redresse of Sinne , as a penitent confession . Yet not such a Confession as the Church of Rome would submit vs to : which is ( to vse Cassanders words ) Conscientiae Carnificina , Cassand . Consult . art. 11. quam nemo moderatus approbat ; a racking or torturing the Conscience , which no wise man would endure , no reasonable man approue . Indeed those on that side , haue made this , which Christ intended the happy instrument of our peace with God , as the Master-key to open into all the secrets of Christendome : as a Picklock to possesse them of those mysteries of State , whose knowledge hath troubled , nay endangered all parts of the World , where the Romish colours haue bin advanced . A tyrannicall way of knowledge , to make the Practitioners feared , and hated at once . 'T is justly theirs .

— a a Iuvenal . Scire volunt secreta domus , atque inde timeri . A curious Engine , wherewith they wring out any small designe , that may make against them , vnder paine of Damnation , if it be not declared : but take a libertie to seale vp in secrecy any Deed , though neuer so horrid ( be it Murther or Treason ) so advantagious to their cause . And this , though the Confessor knowes , being put to his Oathe , he may lawfully sweare he doth not ; since he knowes it only as a secret , but not to reueale , Intelligitur se nescire ad revelandum , aut taliter quod possit dicere . They are the very words of b b Sed quid faciet Confess●r cùm interrogatur de pe●cato , quod au dierit in confessione , an possit dicere se nescire ? Respond . Se●cundum omnes quod sic . Sed quid si cogat●r iurare ? Dico quod potest & debet i●rare se ●●scire , quia intelligitur s● nesciro extra confessionem , & sic 〈…〉 . Sed fac quod iudex vel prealatus ex ●●alitiâ exigat à me 〈…〉 , an sciam in confessione ? Respond , quod coactus inret se nescire in confessione , quia intelligitur se ●escire ad rev●l●ndum aut taliter quod ●ossit dicere . 〈◊〉 : saeramen : Artic: 184 Pag 96. b. Franciscus à Victoria , I doe not here derogate from the vse of Confession ; for by the Churches appointment , we practise a forme of publique Confession in our Liturgie . Nay in this place we finde a Priuate Confession , made by Dauid vnto the Lord , which is no lesse necessary for vs then him . 'T is against that Auricular Confession of Rome I here speake , which so clogges our Christian Liberty , that it layes a necessity vpon vs , to confesse vnto the Preist , or else denies vs our saluation . And besides the necessity layed vpon vs , it tyes vs ●o an impossibility ; exacting the particular enumeration of all the Sinnes & seueral sorts of Offences whereof we are guiltie . A taske which the Prophet Dauid vtterlie declines , appealing from this vnjust imposition , in the words of the Psalme , Who knowes how oft he offends ? Psal. 19. 12. Lord cleanse me from my secret sinnes .

Let the otherside then for the countenance of their way of Confession , vrge that Embassie addrest to Charles the Fift , from the Gouernours of Norimberg , touching the reviving and re-establishing of Auricular Confession amongst them : vpon a pretence , that since that custome was left off , their Common-wealth swarm'd with sinne much more then formerly . Which proposition of theirs the Emperour in effect did but scoffe at , and deride , ( euen by the Confession of Lorinus the Iesuite , Lorinus com . in Psal. 32. who reports it , ) Intimating vnto them , that they would neuer haue sought so much at his hands , but that , it seem'd , they wanted a sufficient engine to examine Malefactors : supposing that the Ecclesiasticall Rack , when the Preist should vndertake them in an Auricular Confession , would make them discouer more , than the politicke Rack , or all the tortures , the publicke Executioner could giue them .

Let them object to vs , as Eugenius the Fourth , in the Councell at Florence , did to the Greekes : ur vestri sacerdotes & Pontifices non confitentur ? Why doe not your Preists exact this Confession ? As we refuse not priuate Confession made to God , nay sometimes , a priuate Confession to our ghostly Father , the Minister : who hath authoritie to divest vs of any scruples , which may arise in our Consciences , and to pronounce an Absolution vpon our hearty Repentance : Yet we will not loose , or betray our Freedome so much , as to do that Act by Constraint , which ought to be as free and voluntary , as Davids resolution in this place . I said , I will confesse . We haue no reason to stand to the courtesie of Rome for that Pardon , which Christ hath freely giuen vs ; nor yet to suffer her Merchants to erect a new Staple , or put an Impost vpon our saluation , which is exempt from all Custome , from any acknowledgment , saue onely to Christ , whose worke it was . We haue no cause but to be very well assured , that we may be saued without Auricular Coufession ; since in that sacred Booke , which , we beleeue , containes all that may conduce to our saluation , we finde no tracke or mention of it .

Bonaventure grants , Ad sentent . lib. 4. quest. 17. distinct. 3. that howeuer the Formall part of Confession , ( i. ) the power of Absolution , were instituted by Christ ; yet the Materiall part , which is the Detection of the sinne , and the necessity of disclosing it , was not so . For at the most , it was onely insinuated by Christ , Ia. 5. 16. but promulgated by St Iames. Confesse your sinnes one to another . In which place , ( as Bullinger well inferres ) they that vnderstand aright , Bullinger Dec●d . 4. ser. 2. de ●●●●tent . will finde a reciprocall obligation layed vpon the Preist , to confesse to the People , as well as the People to the Preist . And for any better Evidence then this , to confirme their opinion , out of the Gospell , I am confident they haue none . We finde when our Sauiour cleansed the Leper , hee bad him goe and shew himselfe to the Priest , and offer the gift which Moses commanded : Mat. 8. 4. but he bad him not confesse to the Priest . And to the adulterous woman , he giues a Vade . Goe , but not to any Confessor : Nay , we finde no Confession taken from her by himselfe : the whole Condition of her Absolution in that place is , Vade , & noli ampliùs peccare . Goe , and sinne no more . But Eckius and others answere , that the power of Absolution was not as yet assign'd ouer by Christ ; vnto his Church ; and therefore our Sauiour neither practised it himselfe , nor sent them vnto any Priest : which had it been , 't is likely he would haue done . Well then , graunt him as much as he alleadgeth , that the Commission to Absolue , was not as yet giuen to the Apostles ; and it shall appeare , that in those very words , wherein Christ conveyes this Authority to them , Auricular Confession receiues it's deathes wound .

In the Gospell of St. Iohn , Iohn 20. 21. when he tels them , As my Father sent me , so send I you . Hee there giues them authority to remit , or to retaine sinnes , but not to exact any Auricular Confession ; Hee doth not there erect any Tribunall for the Priests ; where they should sit as Iudges ouer mens Consciences , to acquite or condemne at their pleasure . This is not the meaning of , to Remit and to Retaine . They do not import a Iudiciary power ( as the Church of Rome vnwarrantably assumes , ) but a Ministeriall power , to publish the mercies of God to repentant Sinners , and to denounce his vengeance against the obstinate and impenitent . Hieron in Mat. 16. 19. This is St. Ieromes Interpretation vpon those words ; Quicquid ligaveris in terris , &c. whatsoeuer thou shalt bind on earth , shall be bound in Heauen , and whatsoeuer thou shalt loose , &c. Where he sayes , that as the Leviticall Priest is said to make the Leper cleane , or vncleane , because he pronounced him so ; euen thus , the Evangelicall Priests in the Gospell , Remit or Retaine sinnes , because in their preachings they declare , which sinnes are remitted , and which retained by God . Pro offcio suo , cúm peccatorum audierit varietates , scit qui ligandus , quique solvendus . Euen thus Peter Lombard , Pet. Lombard . lib. 4. Dist. 18. distinguishing Gods way of Binding and Loosing , from the Churches , sayes , that God by himselfe remits sinnes , who cleanseth the Soule from all spots , and looseth it from the Debt of eternall Damnation : but he hath not granted this to his Priests ; to whom notwithstanding , hee hath giuen power of Binding and loosing , that is , of shewing men to be bound , or loosed .

Thus you may see , by how vniust a Title the Church of Rome would vsurpe a Dominion over mens Consciences ( as she pretends a Soueraignty ouer the world ; ) ayming at Supremacy in all : Either wilfully , or ignorantly , mistaking our Sauiours Commission for Binding and Loosing ▪ Loco citato . ( as Hierome complaines , ) Istum locum Episcopi & Presbyteri non intelligentes , aliquid si●i de Pharisaeoorum assumunt supercilio , &c.

Let me but mention to you likewise , vpon what slight pretences , they ground their necessity of Auricular Confession : cosening the ignorant people ; with that smooth and plausible imposture , wherein they say the Priest cannot remit sinnes , vnlesse he know them ; and he cannot know them , vnlesse men w●ll confesse them vnto him . Then which Proposition , nothing can be more false . For the Priest may Preach and Publish Remission , or Retention of sinnes to those , whose faults he knowes not : And those men by a faithfull application of what they heare , may receiue the Remission of their sinnes , who neuer reuealed them to the Minister , but confessed them vnto God alone . Sola enim cordis confessio , Richardus â Sancto victore de Clauibus . Cap. 7. poenitenti ad salutem animae sufficit veraciter : which way of Confession , is truely and onely necessary vnto Saluation : I said I will confesse my sinnes vnto the Lord .

But I vrge this point no farther : Cassanders temperate conclusion shall bring me off ; I am of opinion ( saith he ) There had beene no Controversie about this point of Confession , had not some ignorant and importunate Physitians corrupted this wholesome Medicine , Cassand . Consult : Act. 11 : with their drugges of Tradition . Est enim multis invtilibus traditiunculis infecta &c. quibus , conscientijs quas extricare & levare debebant , laqueos iniecerunt , & tanquam tormentis quibusdam excarnificârunt . By which meanes they haue made it onely a snare to entangle and involue the simple ; and an Engine to torment , not to ease the Conscience of those that seeke vnto them . We , for our parts , hold Confession necessary , though we lay no necessity vpon men to confesse to the Priest ; nor doe we prohibit that in some cases . Nay , we account it an happy discharge of a troubled soule , to impart it selfe to the Minister of Christ , from whose lippes he may receiue such spirituall Comforts , as his Office can minister , and the Scripture allowes . Ever prouided , that this be left indifferent to the penitent , to doe , or not to doe , as he thinkes good , that it be not a constrained , but a voluntary Act ; as Dauids here , freely arising from his owne inclination : I said I will confesse .

The Greeke is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will declare or confesse against my selfe . ●spsn So that this Act is an Accusation rather then a Confession . 'T is true , that euery confession of a sinne , is an Inditement of the Sinner ; and yet is this such a kinde of tryall , as serues to acquire , Aug. Ser. 8. de Verb. Dom: not to condemne . In Confessione , sui accusatio , Deilaudatio est . In the course of our Law , the Malefactors Confession is the strongest evidence , and casts him without any other verdict : but in Gods Courts , to pleade guilty , is the way to procure an Absolution . He that at the Barre of his owne Conscience , arraignes himselfe in this world , 1 Cor. 11. 31. shall neuer be arraigned at the Tribunall of the Great Iudge , in the next . If wee would Iudge our selues , wee should not be iudged . Dorotheus writes of a deuout man , that being ●skt which was the best course to come vnto God , replyed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dor●t●●us Doctrin. 7. euer to accuse ones selfe . Let me therefore vse the Prophet Esayes words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Do thou first declare thine iniquities , Esay 43. 26. that thou mayst be iustified . He bids thee be so early in the acknowledgement of thy faults , Origen . Homil. 3. in Leuit. Vt Ostendat tibi , quòd praevenire illum debeas , qui paratus est ad accusandum , ( saith Origen : ) Id. that thou maist prevent the Deuill , who is euer ready to accuse thee : Praeventus enim Diabolus , vltra nos accusare non poterit , & si ipsi nostri simus accusatores , proficit nobis ad salutem : In doing thus , wee disarme our old Enemy , and take away the sting of his malitious accusations , which haue no power to hurt vs : since by condemning our selues , we haue saued our selues . I end in Saint Augustines words , Aug. in Psal. 29. Confitere quod tu fecisti in Deum , & confiteberis quid tibi fecerit Deus . Confesse what thou hast done against God , and then thou shalt , to thy comfort , confesse , what God hath done for thee . Thou shalt haue cause with Dauid , thankefullie to commemorate Gods fauour , in a Turemisisti , in the forgiuenesse of thy sinnes . I said I will confesse my sinnes .

Sinne is a loud argument : which if it want other tongues , Sinnes . will relate it selfe . Should a man bee silent , it would by guilty confessions , betray it selfe . Sinne is the worst secret that can be . I know no bosome where it is safe . There is no creature , no element , no privation , night , nor silence , Iuvenal . but is able to pursue , and detect a sinner : — Serui vt taceant , iument● loquentur . Beasts haue a verdict to passe vpon wicked men ; Ecclesiast. 10. 20. A bird of the aire shall carry the voice , Gen. 4. 10. and tell the matter . Earth will cry Cain guiltie , Ierem. 20. 27. or if earth doe not , Heauen will reueale the iniquity . Habac. 2. 10. If both be silent , yet the very stones out of the wall ( within which the sin was acted ) shall cry against him , and the beame out of the Tymber ( like a double witnes ) shall answere it .

Doe not therefore flatter thy selfe , in the closenes of thy transgressions : What euer disguises night , complying with thy darke purposes , may put vpon thee ; there is nothing can disguise thee from thy Maker . Canst thou be so stupified , so besotted in thy sinne , as to suppose , when other eyes behold thee not , God doth not ? Thinkest thou , by drawing a Curtaine about thy Bed , or by putting out a candle in thy Chamber , to hide thine incontinencie from God , or darken his knowledge ? Foole thou canst not ! Thou bearest a Lampe in thine owne brest , Nil●● Martyr . Paraenes . 199. thy conscience ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Nilus ) a watching Candle , that burnes at midnight : and will light the Iudge to descry thee . Or if that taper burne dimmely , if it haue wasted into a snuffe , so that thou hast no Conscience , or but a seared one , which lies smothering in the socket ; and can onely glimmer , not shine ; why yet , God is ( as Basil : Basil. saith ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all eye , to suruey thee . Or if thy transgressions haue made thee so loath'd an Obiect , that he will not looke vpon thee ; should he examine thy cabinet friends , vpon whose secrecy thou relyest , the silence , and the darkenes of the night ; they would turne Traytors to thee , 〈…〉 de Quadrag●s . and discouer thee to him . Cui obscura ●larent , muta respondent , silentium confitetur . Night would conuert it selfe into a Noone , and Silence proue a speaking euidence against thee . Since therefore thou canst lurke vnder no concealment , why doest thou not confesse that , which it is impossible for thee to hide ? Why deferrest thou to resolue with Dauid , I will confesse my sinnes ? If thou confesse not thy sinnes , they will confesse thee the greater sinner : And if thou wilt not owne them here , in a religious acknowledgment ; they will owne thee hereafter , in a finall Condemnation .

This plurall , sinnes or transgressions , as it implies our many alliances to sinne , Their plurality ; Sinnes . and the multiplicitie of our sinnes , Actuall and Intentionall : so it admonisheth vs , to confesse them all . God , as he is a franck pardone● , so he loues a liberall confession , wherein nothing should be kept back . Yet ( not to perplex any man with the strict enumeration of euery crime as the Papists require ) I confesse , Act. 5. 3. the wilfull keeping back of sinnes , may be as dangerous , as Ananias his deteining part of the price ; But for all that , thy condition is not damnable , ( as Rome perswades ) though thou hast forgot some sinnes which thou hast done , if so be thou slightest none of those which thou remembrest .

It is the Doctrine of the Church of Rome , that some sinnes are such diminutiues , such Peccadill●s , so small , so veniall , they are not worth a mention , nor doe they need a pardon ; But doe not thou beleeue so . This negligent extenuation of faults , is as pernicious a sinne as any . A presumption vnheard of amongst the Fathers of the 〈◊〉 Church : Who ( if we will credit Dorothe●● ) were wont to keepe a reckoning , 〈◊〉 . Tanquam ephemeriden Deo tradituri : & to aske God pardon , for the very least and slightest offences , of which they were at any time conscious , Dorotheus doctrin . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dauid in this Psalme , in the preceding words , frees himselfe of all suspition of concealement , Vers. 5. or palli●tion of his faults . Mine iniquity I haue not hid . Psa. 61. 9. And Psalme the 61 : he summons all in a generall exhortation , to powre out , and empty their soules before God . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And because he would be sure not to be vnderstoood here short of his meaning , he puts sinnes in the plurall , which enwraps all , greater , and lesser . For so Marlorat in his Ecclesiasticall Exposition , renders the word Praevaricationes , Praeuarications : which are not onely facts of malice , but collusions too : and may containe our intended sinnes , as well as committed : For so he explicates himselfe ; Marlorat . Dauid eoram Deo se sistens , sensus omnes suos effudit .

Wilt not thou confesse thy riots , as well as thy Murthers ? the pollution of thy thoughts , as well as of thy Actions ? Christ thy Sauiour suffered for both ; he bled for both . Though thy great sinnes opened the wide Riuer in his side , and the currents in his hands and feete : thy smallest sinnes scracht him in the thornes , which he wore vpon his head , or at least opened a Pore in his sacred Bodie . For how knowest thou , Esa. 1. 18. but that , as he bled for thy crimson sinnes ( as Esay calls them ) through those larger wounds : so he sweat bloud for the sinnes of thy thoughts ; that , as he suffered for thy great offences vpon the Crosse , so he suffered for thy lesser crimes in the Garden : that , as he did vndergoe a publique passion for the one ; so he had an antepassion for the other in his Agony : that , as for thy foulest transgressions he became a red Sea , a true Iordan , a sanguine Riuer the head of which streame began at Mount Caluary ; So before his Ascent thither , in a lower place , Ioh. 18. 1. not farre from the Brooke Cedron , he suffered his body to become a Marish , when for thy sake the bloud wept out at euery Pore . Take heed therefore , how thou vnderratest any sinne , since in the Inuentory of thy Sauiours passion , they were all rated ; He dyed for all . And do not neglect those faults , which are the smallest in thy Catalogue . For euen that sinne which whispers now ; and is only peccatum susurrans , carried about in a still report , and in the common fame , wounds and traduces thee but closelie ; will in a litle time become Peccatum clamans a shrill and crying sinne . That which is now a Grane in weight , may proue a Pound ; and that which was but a single fault at first , by an vnblest faecundity may multiply into Sinnes . For culpa culpam excutit , one sinne is strooke out of another ; like sparkes they conuey fire one to the other . Doe not suffer therefore the Embers of sinne , any loose thoughts , or vitious Imaginations , to lurke within thy bosome ; least at length those subterraneous fires breake out like Aet●● , and burne thee in their hot Flames .

Minutae guttae pluuiae , Aug. citat . à Biel Lest. 72. de Missâ . nonne flumina implent & domos deijciunt ? Thou seest the raine which causes the land floud , at first onely distills in small drops , take heed then how thou lettest any vice drop in vpon thy senses . If a temptation insinuate into thine eares , or onely beat in at the casements of thy eyes ; those litle flawes , those cranies , if not stopt betimes , will make way for the ruine of the whole Fabr●ke . Bibli●th . Parum Gra Lat. To. 1. Marcus Eremita excellently saies , that Sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like a subtile net , consisting of many foulds : which if not warily avoided , will entangle the whole body . Whensoeuer therefore that Fowler , whose taske hath bin to ensnare soules , offers his Net at thee , seekes to fasten a small sinne vpon thee ; quit thy selfe betimes , by a Repentance , and in a true confession discharge thy selfe of all thou knowest ; euen to thy smallest trespasse . Remembring that wise saying in Ecclesiasticus ; Ecclesiastic. 19. 1. Qui spernit modica , paulatìm decidet ; he that contemnes small faults shall fall insensiblie . And to make this confession of thine more perfect , as thou acknowledgest the Offence , so acknowledge the Offender . Senee . Qui rem non tacuerit , non tacebit authorem . If thou confesse the Fact , and yet deny the Author ; say thou hast sinned , but blame some others , as an Occasion or Accessory to thy sinne ; thou do'st not then accuse thy selfe , but endite another ; thou do'st not make a just confession , but by a Recrimination seeke to excuse thy selfe . Dauid here makes no such 〈◊〉 or faint confession ; He doth not say onely what was done , but who did it : confesses a Propri●ty , My sinnes . & makes title to those sins , My sins .

We are all naturally prone to transfer our sins vpon others . Adam cries , The woman which thou gauest me . And Gabriel Biel mentions some , that vsed to blame the Planets which raigned at their Natiuities , Gen. 3. 12. Lect. 72. de Missâ . for the sinnes vnto which they were enclined . If they had ill dispositions , Satarne was in fault ; if they were Theeues , Mercurie made them so ; if incontinent , and amorous Venus was to be blam'd , not they . A folly worthy of no refutation , but laughter , did I not see it possessed some in that high nature ; that they do not onely accuse the Influences of Heauen , but pronounce God himselfe , who gaue motion to those starres , as the Author of their sinne . Most strange and fearefull illusion ! that any should imagine God a Plotter for Damnation ; that he should combine with the Deuill to s●pplant soules ; that he should make a Prison , and then make Offenders for that prison ; that he should build a Hell , and cause men to sin , that they might be condemned vnto that place of Torment ▪ O farre be the thought of this from our hearts ! Let God be glorified and all men reputed blasphemous Lyars , that speake or imagine thus : Let vs say with the Psalmist : I haue sinned , and I alone ; Psal. 51. 4. and in these words acknowledge , I will confesse against myselfe , those sinnes which I haue committed against thee ; resting vpon that excellent conclusion of Fulgentius ; Non potest esse illius Author , Fulg●●● . cujas est 〈◊〉 . It is impossible that God should be an Agent in sinne , whose office is to avenge sinne , and to punish the sinner . For if thou say , or thinke otherwise , thou wilt proue a deuill to thy God ; slander and accuse him to his face of sinne , who is the Confessor to receiue the acknowledgement of thy sinne , The Lord . I said I will confesse my sinnes vnto the Lord .

We take a liberty to tell God those things which for shame we dare not communicate vnto men , Multi quod scire hominem nolunt , Vnto the Lord . De● mirrant ( saith Seneca . ) He spake in the worst sense ; 't is true in the best . We need not be ashamed to discouer our selues , our Actions , our Thoughts , to God ; who , as he delights not in the death of a sinner , so neither glories he in the shame of a sinner . When we shrift our selues to men , we aduenture our credits vpon their secrecy ; and confesse to our owne disadvantage , since it is in their power to betray vs .

If the Conclaue of Cardinals would haue suffered S. Chrysostomes Cauear to haue bin entered amongst them , they neuer would in the Laterane Councill haue decreed a necessity of Auricular Confession : Concil. Trident. Sess. 4. ●●n. 5. nor in the Trent Councill haue established that former Decree . Take heed how thou tellest thy defects to a man , ( saith Chrysostom ) least he cast thee in the teeth with them : Homil. 4. de Lazaro . and in the very next words he ●●atly prohibits the necessity of such priuate confession ; leauing 〈…〉 vpon the scope of this text .