CVIII lectures vpon the fourth of Iohn Preached at Ashby-Delazouch in Leicester-shire. By that late faithfull and worthy minister of Iesus Christ. Arthur Hildersam.

THE TWO AND TWENTIETH LECTVRE, ON AVGVST, XV. MDCIX.

IOH. IIII. XIX, XX.

The Woman saith vnto him, Sir, I perceiue that thou art a Prophet.

Our Fathers worshipped in this mountaine, and yee say that in Ie∣rusalem is the place where men ought to worship.

WEe haue heard that in the former verses, our Sauiour seeking the conuersion of this poore woman, and finding she could not, or would not vnderstand what he had said vnto her in the commendation of the water of life which he had to bestow vpon her, discouereth to her the secret whoredome that she liued in. Now in these words the Euangelist setteth downe the effect, which this reproofe did take in her heart, and how the grace of true conuersion did now begin to worke and shew it selfe in her. And this he noteth in three singular effects, and fruits of grace that did appeare in her. First, she denied not, nor excused, or extenuated the sin which he had charged her with: though she might well think he was neuer able, either by witnesse or presumptions, to conuince her of it. Secondly, neither doth she like euer the worse of him for dealing thus with her, though (if she had had in her no better a spirit then she had at the first) she would haue scorned and defyed him, that he (being so meane a person as his habite did giue him to be) should thus controll her; she would haue told him, that he spake this but out of a malicious and hard conceit that he had either against her nation, because she was a Samaritan, or against her person, because she had denyed him water. This I say she had beene likely to haue done, if she had had nothing but na∣ture in her: but she doth not so, but (out of a tender conscience which the word of Christ and his Spirit had wrought in her) she freely acknowledgeth her sin: yet doth not the Euangelist (who sets downe but the briefe summes of those things that were spoken and done) report that she confessed her sin in plaine tearmes, but that she did it in a far more effectuall manner to expresse her repentance, then could otherwise haue beene done in so few words, more effectually, then if she should plainely haue said, It is true indeed Sir, that man that I keepe is not my husband, but I liue in shamefull Whoredome with

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him. For in these words, Sir I see that thou art a Prophet: She doth not onely confesse the truth of that which he chargeth her with, but she doth also pro∣fesse the reuerence and honour she bare to his person, and that she esteemed now of him much better then she did before. And this is the second fruit of her conuersion which the Euangelist doth record. The third is this, that per∣ceiuing him to be a Prophet, and one that (through the diuine knowledge and holinesse that was in him) was not onely priuy to her secretest sins, but ready also to charge her with them, yet she doth not (out of a seruile feare and guilty conscience) shrinke away from him, and shun his company, but de∣sireth further communication with him, and seekes instruction and resoluti∣on from him, in a case of conscience, that did most neerely concerne her. For (being touched in conscience with remorse for her sin, and carefull to seeke peace with God) shee desireth to be resolued by him, in the right way how she may seeke the Lord, and do him that seruice that may be acceptable vnto him. Now of these three signes of grace and fruits of a true conuersion that are noted in this poore Woman, let vs consider in order, so as we may receiue instruction and comfort by them.

And first in that it is noted as a fruit of true conuersion and repentance in this Woman, that being charged with her sin though it were secret, she pre∣sently acknowledgeth it, and saith, as one being out of all doubt, and fully re∣solued, Sir, I see that thou art a Prophet.

Wee learne: That hee that is truely penitent for any sinne, will bee ready to acknowledge his sinne, euen to men, when hee is charged with it.

He will be ready to acknowledge his sinne euen vnto men when he is charged with it. I doe not say that a man is bound to acknowledge all his secret sinnes vnto any Priest as the Papists teach without all warrant of Gods Word. For 1. A man may obtaine comfort and assurance of the pardon of many sinnes, onely by confessing them vnto God, though he neuer acquaint any man with them, for so Dauid professed he did, Psal. 32. 5. I acknowledged my sinne vnto thee, and mine iniquity haue I not hid: I said I will confesse my transgressions vnto the Lord, and thou forgauest, &c.

2. The party that is required by the Apostle, Iames 5. 16. to acknowledge his secret sinnes vnto men, is he onely that is afflicted in conscience, and can∣not by his secret confession of them vnto God finde comfort, as is plaine by the context, vers. 13. 14. for he requires him first in euery kind of affection to seeke comfort from God by his owne prayer, before he aduiseth him to send for the Elders of the Church.

3. The Apostle doth not inioyne there, that the party that is so affli∣cted, should goe to the Priest onely, but leaues him to his liberty, to make choice of any other, who (for his wisedome and faithfulnesse, experience and loue) is fittest to yeeld him comfort in that case; and therefore it is to be obserued, that whereas he directs them to seeke for helpe against the sick∣nesse of the body, from the Elders of the Church, to whom God had giuen that extraordinary gift of healing, verse 14, 15. when he comes to giue them direction to seeke for helpe, against the sicknesse and affliction of the mind, he bids them not acknowledge their faults to the Elders of the Church but one to another, verse 16.

4. This course of theirs is most opposite to Gods will: for that which he would haue kept secret, they will haue to be reuealed, and those things that he would haue published, they teach that secret confession will serue for; and those sins that are discouered to the Priest vnder the seale of confession (though they tend to the dammage of a whole state) they teach, may in no case be discouered.

But such sinnes as (being either openly committed, or any way brought to light by the hand of God) men shall be able to reprooue vs for, and charge vs with; if God haue giuen vs hearts to repent of those sinnes, we will bee willing to acknowledge them euen vnto men. This we shall finde prooued by many examples in the Word of God.

1. In a priuate man, when God had discouered Achans sinne, and Io∣shuah charged him with it, and requires him not onely to confesse it to God but to him, Shew me and hide it not, Iosh. 7. 1, 19. He confesseth it not to God onely, but to Ioshuah, and the people of God that knew of his sinne, and he doth it freely, fully and particularly: for hee confesseth more then they could charge him with, Iosh. 7. 20. 21. So when Iohn had sharpely re∣prooued sinne, and preached repentance to his hearers, it is said, Matth 3. 16. They came and were baptized of him confessing their sinnes. The like we reade of the Ephesians, Act. 19. 18. Many that beleeued came, and confessed, and shewed their workes.

2. We haue the example of the Prophets and Ministers of God for this. The Lord bids Samuel a child, charge Eli with his sinnes, and that in a very sharpe manner; the old man yeelds presently, It is the Lord (saith he) let him doe what seemeth him good, 1. Sam. 3. 18. The Lord discouered the sinne of Ionah by a lot vnto the Marriners they charge him with it, he con∣fesseth it to them, and tells them more then they could charge him with, Ionah 1. 9. 10. he told them his country and his religion, and how he had fled from the presence of the Lord.

3. We haue the example of great men, and chiefe Magistrates for this. The Prophet Nathan comes to Dauid, and reprooues him for his sinne, he presently confesseth it to him, and that in so penitent a manner, as the Prophet was faine to comfort him presently, 2. Sam. 12, 13. and not conten∣ting himselfe to confesse it to him, because his sinne was growne publike, and scandalous, he make the 51. Psalme publikely to be sung in the Tem∣ple, and left to all posterity, and in the very title of it confesseth his sinne, and that hee could not repent of it, till the Prophet Nathan had come to him.

The reasons why they that haue grace and are truely penitent, are thus willing to acknowledge their sin, euen to men, are diuerse.

1. It is a meanes to giue satisfaction to men, whom by our sinnes we haue offended. For no man is bound to thinke well of a sinner till he heare him professe his repentance, in that place where our Sauiour presseth this duty of charity most, he doth it vpon those tearmes, if he turne againe to thee, saying, Irepent, thou shalt forgiue him, Luk 17. 4. And we are bound to giue satis∣faction vnto men this way, that haue beene offended by our sinne, first be re∣conciled to thy brother and then come and offer thy gift, Matth. 5. 24. And it is noted as a chiefe cause of Zedechias confusion, that he did not humble himselfe before Ieremiah the Prophet, 2. Chron. 36. 12. Who knew his sin, and had char∣ged him with it.

2. It is a meanes to giue glory to God, My son, giue I pray thee glory to the Lord, and make confession vnto him, and tell me now what thou hast done: hide it not from me, saith Ioshuah to Achan. Iosh. 7. 19. For as by our sins we haue dishonored the Lord, so by professing our repentance, we greatly glorifie him. That is the reason why Gods seruants haue published such shamefull sinnes against themselues. Moses reports of himselfe, how hardly he was drawne to goe on Gods errand vnto Pharaoh, and how oft he drew backe, Exod. 3. & 4. Ieremiah reports, how that in impatiency (seeing the opposition he found in his Ministry) hee cursed the day of his birth, Ier. 20. 14, &c. Paul reports, not onely before Agrippa, and many profane men, Acts 16. 11.

How he had beene mad against Gods seruants, and compelled them to blaspheme Christ; but to the whole Church of God, 1. Tim. 1. 13. 15. And why did they this? they knew, that this publike acknowledgement of their sins, would gaine much glory to God, and they cared not how much they disgraced them∣selues, so they might honour God.

3. It is a meanes to giue themselues assurance of Gods mercy; Pro. 28. 14. He that confesseth and forsaketh his sinne, shall finde mercy. 1. In respect of the assurance of pardon. That was the cause why Ioshuah, though he knew Achans sinne, and was resolued he should die for it, yet is so earnest with him to con∣fesse it, because he would haue him die with comfort. Iosh. 7. 19. My sonne, giue I pray thee glory to the Lord God of Israel, and make confession vnto him, and tell me now what thou hast done, hide it not from me. 2. It is a meanes to finde mercy with God for the recouery of their credit with men. Who thinks the worse of Dauid, or Paul, for the publishing of their sins? nay who thinkes not much better of them for it? and it must needs be so, because of the pro∣mise of Christ: He that humbleth himselfe shall be exalted saith our Sauiour, Luke 14. 11. For as he that looseth his life for Christs sake, shall finde it, Matth. 10. •…•…9. So he that of conscience towards God, can be content to neglect his credit and estimation with men, shall be sure to loose no credit by it. On the other side, he that hides his sinne shall not prosper: Pro. 28. 13. Either the trouble of his guilty conscience shall be increased thereby, Psal. 32. 3. When I held my tongue my bones consumed, when I roared all the day. Or 2. he shall be further hardened, and made more prophane, and more grace∣lesse, more vnable to repent. Therefore Salomon when he had spoken of the benefit of confessing and danger of hiding sinne, adds immediately, Pro. 28. 14. Blessed is the man that feareth alway, (that hath a tender conscience as he hath that is apt to confesse his sinne) but hee that hardneth his heart (as he vsually doth that vseth all the wit and learning he hath to hide his sin) shall fall into mischiefe. For 3. nothing that he takes in hand shall prosper, not his prayers, not his meditations, Gods graces shall not prosper nor thriue in him. See an example of this in Dauid, who though (doubtlesse) he vsed to pray, and frequent Gods worship, during the space of that yeare, which pas∣sed betweene his sinne and his repentance, yet all did him no good, till he had confessed his sinne.

To exhort vs that we therefore would seeke to get our selues this testimo∣nie of our vnfained conuersion; that when we are reprooued for our sinnes, we can confesse them. When the Lord in the Ministery of his Word, meetes with thee particularly, and thou hast such secret sinnes discouered vnto thee, as neither the Minister himselfe, nor any other can charge thee with, (as oft it falls out, for the Word is liuely in operation, and of a searching nature, as the Author of it is: Heb. 4. 12, 13.) if I say when thou art thus met with, thou wouldst presently acknowledge thy sin vnto God in secret, (as he did of whom we read, 1. Cor. 14. 25. when the secrets of his heart were made manifest vnto him by the Ministery of the Word, he fell downe on his face and worshipped God) no doubt thou mightest finde much comfort in it. 2. Yea we should desire that we may be thus met with, euen to heare that that particularly toucheth our selues as Iohn Baptists hearers did, Luke 3. 10. 12. 14. That minde should be in euery one of vs that was in Dauid, Let the righteous smite me (saith he, Psal. 141. 5.) it shall be a kindnesse, and let him reproue me, it shall be as excellent oyle. 3. When thy sin is knowne, and is become offensiue vnto men, thou must be willing to confesse it, euen vnto men. Remember the danger and curse of God threatned to them that hide their sinne, and take heed of it.

Now there be many waies whereby men hide their sins. 1. By iustifying

and defending them. As Ionah 4. 9. Doest thou well to bee angry for the Gourd, he answered, I do well to be angry to the death. As many delight to shew their wits in defending many sinnes that the word condemnes. 2. By de∣nying them as Cain, Gen. 4. 9. and Gehezi, 2. King. 5. 25. And Ananias, Acts 5. 8. 3. By excusing and extenuating their sinne, as Adam. For saith Iob, Iob 31. 33. Adam hid his sinne; and that was onely this way, he excused and extenuated it; and so did Eue hers, he laid the fault vpon the wo∣man which God had giuen him, and she vpon the Serpent. Gen. 3. 12. 13. and thus did Saul seeke to hide his sin by excusing it and laying the fault vpon the people, 1. Sam. 15. 21. 4. By senslesse silence not acknowledging them, or being affected with them as Iudas did, who though he heard our Sauiour in great trouble of spirit, speake plainely of his sin, Iohn 13. 21. and particularly pointed him out to be the man, Iohn 13. 26. 27. though he had heard the feare∣full words he denounced against him for it, Mat. 26. 24. though he saw how much all the elect Apostles were moued and troubled with it, Matth. 26. 22. yet could not he confesse his sinne, nor seeke mercy, nor was once moued or troubled with it for this.

Notes

• Doct. 1.
• Reason.
• 1.
• 2.
• Use.