another world for that which hath made no breach of friendship betwixt him and them and wherewith he never was displeased If they can let us heare it Vse 2 As for our selves and practise let us not thinke any sin contemptible so as to make light of the committing of it seeing every sin stands in need of mercy and forgivenesse And further know we 1. That the Nature of sin stands not in the materiall part which often is little but in the forme or anomy which is the Transgression of the Law And that may be in an Apple as well as in a greater matter You know the most poysonfull sinne of all was taken in an Apple Queque minuâ— laedunt singula multa nocent Quomodo minuta peccata si negligantur occidunt minuta sicut grana arenae sed si multa arena imponatur premit c. Aug Tract 12. in Iob. Quid interest ad naufragium iâ—rum uno grands fluctu navis operiatur an paulatim subrâ—pens aqus in Sentinaâ— Aug. Epist 108. Quid interest utruÌ„te plumbum premat an arena plumbum una massa est arena minuta grana sunt nâ—nne vides c. Aug. Ser. 10. de divers Nolite contemnere venialia quia minima sunâ— sed timete quia plura plerunque enim bestiae minia 〈◊〉 multae necant c. Timenda est ergâ— ruina multitudiâ—is etsâ— non magnitudinis Aug. de decem chordis Si vitari parva negligimus insensibiliter seducti majora etiam perpetramus Greg. 2. Small sins with their Multitude and Number hurt the soule as much as great sins doe with their weight so S. Austin teacheth us How doe small sinnes kill the soule saith he if they be neglected The drops which fill whole Brookes are small and graines of sand are small but yet if many of them be put together they will sink a ship And againe What matters it whether a ship be everwhelmed with one great wave or sunke by a leake in the bottome unespied wherein the water enters drop by drop c. And elsewhere thus What easeth it a man to be pressed to death with a heape of sand more then with a sow of lead Scest thou not that by smallest drops the greatest Rivers are filled They are small but they are many And what they loose in Quantity they get in Number See therefore saith he that you contemne not these sinnes because they are small but feane them because they are many You know that many little boyes about the Market Crosse by their noyse outcry the Cryer 3. Small sins serve to make way for greater Huntsmen first ply the Deere with their little Beagles till it be heated and blowen and then they put on their great Buck-hounds Such use the Divell makes of little sins A long thred of iniquity he hath let in with a small Needle as we finde in Davids case and in Peters c. A great fire hath beene kindled by a little sparke and a great blot made with a little haire hanging in the Pen. If we stick not at small sins saith Gregory ere we be aware we shall swallow downe the greatest You may remember that strong Sampson was led into the roome by a little Boy 4. Small sins are cured with more difficulty then greater A wound made with a Steeletto is more dangerous then a wound made with Goliah's sword here the wound presently closeth up and so bleeds inwardly in greater abundance We watch not so much over those kind of sins as we doe over greater thence it is that we fall oftner into them and being fallen we lie longer in them without Repentance In this respect our Saviour tells the Pharisees that Publicans and sinners shall goe into Gods kingdome before them Mat. 21.31 5. Forget not what Christ suffered for small sins even his pretious blood Heb. 9.7 our great sinnes were as the Speare in his side and as the Nayles in his blessed Hands and Feet and our small sinnes were as the Thornes up-his Head they though small yet put him to paine and griefe How dare we crowne the Sonne of God againe with Thornes and put him by our small sins to an after suffering Wherefore as we desire the wellfare of our soules hearken to this word of Exhortation and make conscience of committing the smallest sins and know it for a truth No sin is small to him who thinks it so Thus wee have heard the case related Now followes the Quere made upon it Tell mee therefore which of them will love him most Text. The Thing Questioned and the Ground of that Demand we have considerable in the words That both these forgiven Debters did love their Creditor is granted The Question is about the Degree of Love Which of them loved most Something from the History many be gathered As first Obser 1 Those who have beene beneficiall and kind unto us ought to be affected and beloved of us Secondly The kinder any one hath beene unto us the more should he be loved and regarded by us A word or two of each Doct. 1 Those who have beene any way beneficiall to us ought to be loved and respected Sinners love those that love them much more should Christs Disciples they should goe beyond all others in the duties of love Mat. 5.46 Luke 6.32 Hereto tends that Prov. 18.24 A man that hath friends must shew himsefe friendly Love and Thankfullnesse must be returned according to what hath beene done for us and received The force of the Rule we may see in sundry Examples 2 Samuel 9.1 c. 2 Sam. 19 31. 2 Kings 2.7 2 Sam 10.1 2. 2 Chron. 24.16 2 Kings 4.13 c. Vse The unthankfullnesse of many cannot be sufficiently taxed If it be no great thing according to our Saviours Doctrine to be loving to the well-deserving for that Heathens and Publicans doe the like then it must needs be worse then Heathenish yea more then Brutish Nihil est quod adeò indignationem provocet altissime sicut ingratitudo ipsa est maloruÌ„ provocatio beneficiorum exinanitio meritorum exterminatio Pet Raven in quad epist 1 Sam. 25. Psal 35.12 13 Jer. 18.20 21. Ingratum dixeris omnia dixeris Minius Publicanus to be unkind to those who have shewed us kindnesse I might speake much of the vilenesse of this sinne which is odious to God as appeares by Gods dealing with churlish and unthankfull Nabal 1 Sam. 25.38 And by his own complaint Isa 1.3 And to man as appeares not onely by the complaint which the Godly have made thereof but by that the Heathens themselves have said of it Yea Nature it selfe teacheth us to abhorre this sin I will relate onely to you a Storie or two that may be read one in Gellius that is this There was a Gentleman of a Noble house his name was Androcles being taken Prisoner and made a slave to a Noble man of Rome through hard and cruell dealing ran away from him and fled into certaine
Austin in this case gives Caine the lie I spare to speake of those antient Heretiques the Novatians or Catharists who did mainetaine that some sins were irremissible as those committed after Baptisme c. Those excluded mercy One sinne indeed wee read of to be unpardonable Mat. 12.31 32. but that is not simply in regard of the greatnesse and heynousnesse thereof as if it exceeded Gods mercy or Christs Sacrifice but in respect of mans malice he either malitiously despising the Spirit of grace or wilfully rejecting the offer of Pardon In order of Redemption God hath made mans fin pardonable but man by his impenitencie makes it unpardonable Vse 2 Let none despaire Deus non est desperantium Pater sed Index such shall not find God a Father but a Judge It is a provoking sin to limit the holy one of Israel in his Mercy as well as to limit him in his Power To say thus farre he will goe in pardoning and no further He hath taught us to forgive untill seventy times seven times and can we thinke that he wills us to be more mercifull then himselfe will be That number amounteth to ten Iubilees of Pardons for so many sins then may we upon Repentance expect pardon at hâ—s hands yea for as many and as many more for his mercy exceeds mans Psal 35.5 as the Heavens doth the Earth He can more readily forgive seventy times seventy then man seven Isa 55.9 His Thoughts are not as our thoughts in pardoning We wonder how a man can put up such wrongs and passe by such injuries or doe such a kindnesse for one who hath so much abused them But He is God and not Man cease wondering and fall to blessing with David Psal 103.2 My soule blesse thou the Lord and all that is within mee blesse his holy name who forgiveth all thine iniquities and healeth all thy diseases c. Secondly we may observe hence Doct. He who owes least stands as well in need of mercy and forgivenesse as he who owes most David desires God to forgive him the error of his life his secret faults as well as his presumptuous sins Psal 19.12 13. And the sins of his Youth he begs pardon for Psal 25.7 as well as those of riper yeares Reason No sins are small in Themselves simply considered for that they are committed against an Infinite Majesty Psal 51.4 1 Ioh. 3.4 as before was said They are against an Infinite Law and so merit infinite damnation Ephes 5.6 Gal. 3.10 Vse How doth Popish Doctrine agree with this truth delivered The Rhemists confidently avouch that many sins need no remission they are Veniall that is Rhem. Annot. in Rom 1.32 Azor instit mor part 1. l. 4. c. 8 9. Bonavent in 2. d 42. Bellar. l. 1. de amissiâ—â—rat c 14 resp ad 1. obj Haec venialia non criminalia reputantur excepto cum per contempâ—um in usum consuetudineÌ„ vertuntur Bern. de praecept dispens c. 14. pardonable of their owne nature such as a man needs make no confession of and for which a man needs not to be called a sinner they merit not Death nor can God in Justice punish those sins with it The Distinction betweene Mortall and Veniall we absolutely dislike not Wisely and rightly limited it may safely be admitted Two manner of waies are sins termed Veniall Either Comparatè in Comparison of others being in themselves of a lighter nature carrying not in them so great a repugnancie to Gods Law nor bringing with them any notorious dishonour to God or Injurie to man thus a little excesse in mirth idle words and such like which though they deserve not Favour and Pardon yet they lesse deserve Punishment then others of a higher nature Or els Simplicitèr they are so termed simply and in themselves and that three manner of waies 1. Ex natura sua being such as in their owne Nature deserve not Death Either they merit no punishment at all or at least such as is but Temporary 2. Ex gratia by Gods Favour and through the Churches Indulgence for so in former ages they were called which passed not under the Churches Censure Thus those sins which are indeliberately and ignorantly committed either through their smallnesse or daily incursion 3. Ex eventu in respect of the issue and event and thus we acknowledge all the sins of the Elect to be Veniall Rom. 8.1 The Question betwixt Papists and us is Whether any sinne of the Elect or Reprobate be Veniall ex suâ naâ—urâ of its owne Nature and kind This we deny and they affirme Foure Arguments wee bring to prove our Doctrine First our Saviour affirmes that every lie not onely the pernitious but the officious which they hold veniall And every vaine and pettie oath more then Yea in affirming and Nay in denying commeth from the wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from the Divell for so we find 1 Ioh. 3.12 the same phrase used Secondly Death is threatned by the Lord for the least transgression of his righteous Law Deut. 27.26 30.19 Gal. 3.10 Rom. 6.23 1 Cor. 15.56 Now doth the Law of God forbid those sins they call veniall yea or no If not then they are no sins or else the Law is not perfect in that it meeteth not with all enormities If yea then they are Transgressions and deserve Death Thirdly that which hath beene inflicted by the Lord upon men even for such transgressions as they call Veniall prove them to be otherwise read Gen. 9.26 1 Sam. 6.19 2 Sam. 6.7 1 King 13.24 20.36 Acts 5.3 Fourthly the Price that was paid for these lesser kinde of sinnes prove that they are Mortall and not Veniall Christ shed his blood for the errors or ignorances of the people Heb. 9.7 And this was shadowed under the Law Levit. 5.17 18. So that we may safely conclude against that Doctrine of theirs No sinne is in its owne Nature Veniall all are Mortall the least as well as the greatest and needs pardon Were it as Papists would have us to belâ—eve that there are some sins Veniall and pardonable of their owne Nature Let them give us leave to enquire of them how it comes to passe that such Delinquents goe into Purgatory for them where the paine is so intollerable as they say that one having lyen a long time there and it being put to his choice whether hee would lie there one day longer or returne to the earth againe and there for the space of an hundred yeares to walke upon sharp yron nayles and eate nothing but bread baked on the Imbers and drink nothing but Vineger mingled with Gall and weare nothing but haire-cloth about his loynes nor have no other but the cold earth for his bed and a hard stone for his pillow made choise to endure all this rather then to abide one day longer in Purgatory Can they give us any reason why God should torment any one so grievously in
in loc Adunbratur per hos Simon mulier illa peccatrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero totum genus humanum equo nemo quisquam sâ—lvendo exsistat quaÌ„ vis ratione peccati actualis vnus altero plus debeat Muthes in loc or outward letter but endeavour the mysticall and more noble sense Who then this Creditor is and who these Debters are and what that Debt is which was owing and forgiven would be briefly knowne The Creditor is God almighty so he is compared in other places as Math. 18.24 Our Saviour expoundeth this himselfe vers 35. And in the application of the Parable he doth the like The Debtors here spoken of were Simon the Pharisee and this Woman who had beene a notorious and loose liver But more generally All mankind under these two are comprised even the whole Posterity of Adam especially such as are within the Pale of the Church and professe Gods truth All of us are Debters to the Lord yet one more deepe then another in respect of Actuall trangression and breach of his Law Our Sinnes are our Debts which Debt no man is of himselfe able to pay onely Remission can discharge and free us from it Debitum quid est nisi peccatuÌ„ c. Aug de verb. Dom. c. 28 and this we doe obtaine through the mercy of God in Christ These with other Particulars in the Parable shall be further opened and explained in the prosecution Wee now looke backe againe upon the parts and so first begin we with the Preface And Iesus answering said unto him Text. These are the wordes of the Evangelist to us yet indited by the Spirit as was all other Scripture and so no lesse to be esteemed Gods then that which followes albeit they were not spoken immediately from Christs owne mouth They acquaint us with the Author of the ensuing Parable together with the Occasion Text. True convert on Luk. 15.1 2. Familiare est Syris max imè Palestinis ad omnem ser monem suum Parabolas jungere ut quod per simplex praeceptum teneri ab auditoribus non potest per similitudinem exemplaque teneatur Hier. in Math. 18. Clem. Alex. l. 5. Strom. Lege Chrysolog Ser. 96. Arist lib 3. de anima text 39. The Author was Iesus And Iesus said unto him Our Saviour much affected this Parabolicall way of teaching the Reasons I have acquainted you withall on some other Parables one or two here shall suffice to give why our Saviour so ordinarily opened his mouth in Parables First he used this kind of teaching then much in use in the place he taught for the botter Instruction of the simple with whom a Parable doth often more prevaile then a Sillogisme Thus Marke 4 33. It is said that with many such Parables spake he the Word unto the people as they were able to beare it Saint Matthew numbers seven Chap. 13. at the same time delivered Saint Marke adds further that without a Parable he spake not unto them Endeavouring to help the Soule by the Body the Vnderstanding by the Sense and by earthly Objects to raise up our soules to heavenly Meditations Secondly Innata nobis via est ut a notioribus ad minus nota vobis progrediamur Arist in lib. 1. Phy c. 1 Obscura diffiâ—ilia in Scripturis magna ingenia exercent somnum oscitantiamque discutiunt ut ad fructum intelligentiae perveniant Aug. in Psal 140. Vse for the better stirring up of the affections and quickning the attention of the willing Truthes are conveyed to the Understanding with the more delight in Parables and make a willing mind more inquisitive after knowledge Thus an edge was set upon the desires of the Disciples by Parables they come to their Master and desire him to acquaint them further with the mysteries of the Kingdome Thirdly he used this Method for the better Conviction of the Impenitent and Obstinate So Mat. 21.41 They are enforced to passe their own sentence and Simon here is fetcht in ere he be aware and made to passe sentence against himselfe for her whom he before condemned Let us delight in reading of these Parables and studying of them God hath furnished his Word with many even with so many as there are weeks in the yeere as some observe How willing is Christ to bring us unto Heaven who thus useth the help of Art for that end Mat. 13. Coelorum regnuÌ„ idcirco terrenis rebus simile dicitur ut ex ijs quae animus novit surgat ad incognita quae non novit Quatenus exemplo visibilium se ad invisibilia rapiat per ea quae usu didicit quasi confricatus incalescat c. Greg Hom 11. in Evang. Text. and speakes to us in such a Dialect of the Mysteries of his Kingdome as we may best understand We know what sowing seed is such a thing is the Kingdome of Heaven what a Pearle is what a Treasure what a graine of Musterd seed what Leaven c. Why the Kingdome of Heaven saith Christ is like to these In the sight and use of these earthly things raise up your thoughts Of this see more on the Parable of the Lost sheep Luk. 15.3 and on The good Samaritane Luke 10.30 Answering Here the Evangelist acquaints us with the Occasion of propounding the ensuing Parable which was a Question or doubt before arising in the mind of Simon so we read in the foregoing verse Simon said within himselfe Now he answers non ad verba sed ad cogitationes quas in Pharesaei animo prospexerat saith Maldonat not to the words for we read not that the Pharisee said any thing at all but to the thoughts of his heart Christ answered Audivit enim Dominus Pharisaeum cogitantem saith Saint Austin So then Doct. The heart hath a Tongue Thoughts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of the mind what we think we speake Thus we speake to God as did Hannah 1 Sam. 1.13 So did Moses Exod. 14 15. And to our selves Psal 10.6 11 13. 14.1 53 1. Eccles 2.15 Mat. 3.9 â—4 48. Luke 16.3 Rom. 10.16 Vse Make Conscience of Thoughts Quicquid pudet dicere pudeat cogitare Hier. in Epist ad Demetriadem as well as of your words and what you are ashamed to speake be ashamed to think They onely want a Shape to be audible to Others which the Tongue gives them Could men know them and convince them they should be no lesse liable to censure then if they came forth clothed with words God knowes them and judgeth of them accordingly yea he knowes them and understands their language better then our selves Deut. 31.21 Aug. Confess lib. 10. c. 27. Saint Austin speaking unto God saith thus Intus tu eras ego foris Thou wert within and I was without Jer. 4.15 Quum reproborum mentibus occasio perperrandi peccati deest desideriorum cogitationes eorum cordibus nullatenus defunt
hath its latitude and degree some are bound up in Folio other some in Quarto others in Octavo and the sins of some other in a Decimâ— sextâ— See 2 Kings 3.2 Ier. 3.11 Ezek. 23.11 Iohn 19.11 We read of a Moate or Fescue and of a Beame which may be sawen into many quarters Mat. 7.3 of Gnats and Camells Mat. 23.24 There are Funiculi Vanitatis Cords of vanity Isa 5.18 and there are Funes peecatorum Ropes of sin Pro. 5.22 and Vinculum plaustri Cart-ropes or Waine-ropes Isa 5.18 By which phrases in holy Scripture it appeares in Actuall Transgression all are not alike deepe Vse 1 To say then that no sin is greater then another is one of the grossest errors that ever was It was maintained by the Stoicks as we may find in Tullies Paradoxes against all sense feeling and opinion of mankind as S. Austin sheweth Iovinian sided with them Epist 29. ad Hier. and was strongly confuted by S. Hierom out of the Scripture as S. Austin testifieth and evidently appeareth in that second Booke which S. Hierom wrote against Iovinian The Papists charge us with this error but most untruly Their reason is for that we refuse their distinction of sins Mortall and Veniall what we hold and teach concerning Veniall sinne and wherein we and they differ in that point we shall heare when we speake of the mercy and compassion of this Creditor in the next verse And yet it cannot be denied there are amongst us who seeme to incline this way Reproove them for sinning they will answer you they are sinners as others are c. as if there were no difference to be put betwixt sinner and sinner debter and debter in respect of the score These are ignorant and blinded by the god of this world and in judgement they are given up to believe a lie Paritie of sins we hold it to be an idle dreame besides what hath beene already said the diversity of Sacrifices we read of in Scripture proves the inequality of offences as Levit. 4.3 For the Priest a young Bullocke without blemish must be offered For the Magistrate a male Kid serv'd the turne verse 23. If an Ordinarie man offended for him a Female either Goate or Lamb should be accepted verse 28 32. 2. Greater punishments both Criminall and Capitall were ordained for some then others He that steales a man must die Exod. 21.16 But he that stoale an Oxe or Sheepe should onely restore fourefold Exod. 12.1 He that killed a man unwillingly was to be protected Exod. 21.13 But if he killed him willingly the hornes of the Altar could not save him verse 14. So Adultery of common people was to be punished with common death Levit. 20.10 But if the Priests daughter played the Whore she must be burnt with fire because she prophaned her Father Levit. 21.9 Paenae singulorum inaequales intentione paenae omnium aequales duratione Aquin. And as in this World so in another some shall have soarer punishments then others Heb. 10.29 Mat. 23.15 Luke 12.47 48. and Revel 22.12 God will reward every one according to his workes which had beene superfluous to say were all sins equaâ—l Vse 2 We have learned better and accordingly we should examine of what kind our sins are how much our debt is and as we finde let us put downe in our Account To helpe us a little in this our search take this for a Generall rule Iniuria patientis auget culpaÌ„ facientis Salvian Psal 51.4 the more directly any sin is done against God the greater the sin is to be accounted of and the more the debt Thus the sin against the Holy Ghost is the greatest sin because he who committeth that sin sinneth of malice purposely to despight the Spirit of Grace Hence it followes 1. The sins of the highest degree against the first Table are greater then the sins of the highest degree against the second Table For if we compare the lowest of the first Table with the highest of the second it will not hold Thus Samuell speaketh of Witcheraft and Idolatry as of the greatest sins 1 Sam. 15.23 And our Saviour calls the first Table the first and great Commandement Mat. 22.38 2. Those sins that are committed against the meanes which should keepe us from sin are greater then other Mat. 11.24 So sins against Knowledge are greater then those that are committed out of simple ignorance Luke 12.47 Iames 4.17 And as it is thus in the sinnes of Omission so also in the sinnes of Commission Acts 3.17 1 Tim. 1.13 he found mercy because he did it ignorantly So sinnes against the Gospell are greater then those against the Law for that they are committed against more light This is the condemnation saith Christ that light is come into the world Iohn 3.19 To commit sin in the cleare light of the Gospell is a reproach not much unlike that of Absolom He committed wickednesse in the sight of the Sun A Tapor in the hand of a ghost makes it looke more ghastly Thus the sins of the Rogenerate are more heynous then the sins of the Vnregenerate for that God suffers more by them then by others Deut. 32.6 Levit. 22.31 32. 1 Tim. 6.1 Tit. 2.5 When Simeon and Levi had dealt so lewdly with the Sichemites Iacob told them that they had made him to stinke in the sight of the Inhabitants of the land Gen. 34.30 He had no hand in their sin but did abhorre it yet it is the fashion of the world for the sin of one or two religious men to open their mouth wide against Religion it selfe In which respect David prayeth God that none might be ashamed because of him Psal 69.6 that they might not have the durt of his foule and scandalous sins cast in their faces Indeed this was that the Prophet laid so heavily to Davids charge after his fall By this deed thou hast given great occasion to the Enemies of God to blaspheme 2 Sam. 12.14 3. Sins often committed are greater then those but once committed by us for that here is an abusing of Gods Patience and Forbearance Rom. 2.4 5. Ier. 5.6 2 Pet. 2.22 In Arithmetick a figure in the first place stands for it selfe in the second place it stands for ten and in the third place for a hundred and so higher So here Thus learne we to judge of sin and be assured that thou who art a Christian canst not sin so good cheape as may an Indian or Pagan An Englishman cannot sweare lie be drunk commit whoredome at so easie a rate as a Spaniard or Italian Places of much knowledge are chargeable places to practise sin in We in this Land are more indebted to Gods mercy for the meanes of Grace affoorded then any other Nation under Heaven and in respect of our unthankfullnesse and unworthy walking more indebted to his Iustice And when they had nothing to pay Text. Verse 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non habentibus illis unde redaerent
to prison with them And how Hell follow s death at the â—eeles Revel 6.8 Nor doe they bethinke themselves how suddenly death may seaze upon them as the fishes that are taken in an evill net even whilst they are flating and playing at a flie and as the Birds that are caught in the snare so are the sonnes of men snared in an evill time when it falleth suddenly on them saith Salomon Were these things well thought on men would feare to let the temples of their heads take any rest in the omission of this duty Thirdly this ariseth in some through a bold presumption of Gods mercy conceiting that God will forgive us our sins though we take no paines about it God indeed is mercifull and his mercy is above all his workes but still it is restrained to those that seeke it Lament 3.25 Psal 103.11 Mat. 7. As for other who are brutish and sin presumptuously on hope of mercy God hath already acquainted them with his mind Deut. 29.19 20. Isa 27.11 Pro. 1.27 28 29 30. But if it be so great a blessing and haveable likewise It may be you will aske me about the meanes that must be used for the obtaining of it If so I answer First bring thy soule to a true sight and sense of sinne this is that which prepareth a man and maketh him capiable of a pardon The whole have no need of the Physitian but the sicke Mat. 9.12 nor are any called to be eased but such as find themselves to be wearied with the load Mat. 11. verse 28. The widow said to the Prophet O thou man of God why commest thou to call my sinne to remembrance and to slay my sonne but thus to bring sin to our remembrance is not to slay us but to save us Secondly Iudge your selves for them confesse them humbly before the Lord Luke 15.18 19. 18.13 1 Iohn Chap. 1. verse 9. Pro. 28.13 This course David took and found it speeding Psal 32. God is well pleased to have himselfe cleared and our selves as is meet charged Thirdly Pray earnestly to the Lord in the Name of Christ for pardon and forgivenesse Hos 14.3 Dan. 9.18 19. Mat. 18.32 I forgave thee all that thy debt because thou desiredst mee there is no pardon granted but where it is desired no obtaining Remission but by humble supplication and the prayers of the faithfull are very availeable for this purpose Iames 5.16 Fourthly carefully use the meanes which God hath left to his Church for the obtaining of this grace attend on the Ministers of the Word it is the Ministery of Reconciliation 2 Cor. 5. By it God is pleased to worke Faith in our hearts whreby remission of sins is received These are the meanes which being conscionably used Acts 10.43 Remission may be obtained and our debts discharged And so much of the Benefit bestowed come we now to the manner of it The Text saith He frankely forgave them both Text. Vtrisque debitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex gratia condonavit Both these were forgiven by God no part of the debt was retained to either of them and this God did Gratis frankly and freely first observe Doct. God in forgiving sinne fully forgives it no part of the debt is reserved to be exacted of us To forgive imports as much for where any recompence is made or punishment suffered there is a kind of satisfaction and that is contrary to Remission I will forgive their iniquity saith the Lord Ier. 31.34 and I will remember their sinnes no more He will so forgive as to forget and if he forget them then certainely he will never punish a man for them for in Scripture phrase God is then said to remember sin when he punisheth for sin as Ier. 14.10 Hos 8.13 Hereto tend those Metaphors in Scripture used when forgivenesse of sin is spoken of considered in severall Relations Sometimes it is considered as having relation to the Fault committed so it is expressed under the phrases of Purging as Ezek. 22.24 Psal 51.7 Not laying it to the charge Acts 17.19 taking it away Ioh. 1.29 As it hath relation to the Booke wherein it is recorded so it is expressed by the phrase of blotting out Acts 3.19 of hiding and covering so as it cannot be read Psal 32.1 Mich. 7.19 As it hath relation to God who is wronged in point of honour so it is expressed by the phrase of passing by the offence Mich. 7.18 Not seeing and beholding it Numb 23.21 Casting it behind the backe Isa 38.17 As it hath relation to the Punishment contracted by it so it is expressed by the phrase of putting away sinne 2 Sam. 12.13 Isa 44.22 Not imputing it Psal 32.2 Rom. 4.8 These are all significant Phrases according to their severall Relations and betoken as much as hath beene delivered viz. an absolute riddance and finall discharge thereof so that as the Prophet speaketh of it Ier. 50.20 It shall be sought for and there shall be none Vse 1 This maketh against that Doctrine before touched of Satisfaction or Satispassion defended by the Papists Sicut Christus Passione sua satisfecit pro peccatis ita nos satisfaciendo patiamur pro peccatis Concil Trid. who though they acknowledge such a matter as Pardon of sin yet they maintaine forgivenesse to be such a thing in which God remitteth but in part The fault they say he doth discharge but not the Penalty that is say they reserved to be satisfied for in part here and part in Purgatory and indeed for the foundation of Purgatory and maintaining of that fire was this distinction of theirs invented for it was never knowne in Christs time An opinion that cannot stand with the Nature of forgivenesse as it is described in Scripture If all be pardoned what is behind to be satisfied for If there be some satisfaction on our part expected how then is the forgivenesse absolute Sundry arguments we have in Scripture against this error First Rom. 8.1 the Apostle expressely teacheth that there is no condemnation to them that are in Christ nihil damnationis as the Vulgar Translation which they themselves so highly magnifie hath it not one jot of condemnation now what is Condemnation but the adjudging of a man to punishment So in Scripture it is every where used Mat. 20.18 Mark 14 64. If then no condemnation be reserved for the true Beleever there is no punishment due to his sin by him to be suffered Secondly our Redemption by Christ was from the whole curse of the Law due to us for sin now Temporall punishments due to us for sin are part of that curse Deut. 28 16-22 Therefore from them also are wee freed Object Wherefore then doth the living man complaine you will say doth not man suffer for sin Lament 3 39. And why did God after he had pardoned David for his Adulterie and Murther reserve for him Temporall punishment The child borne to him must surely die 2 Sam. 12.13 Resp This was Castigatio
for the Gospell is a worke of the best sort which God most especially doth regard Thus then there is nothing in our selves wheron to ground any Plea for pardon Nor is there any other Plea to use to God for pardon in respect of any other creature We read Math. 25. that the foolish Virgins hoping to borrow oyle of the wise were denied and plainly told that they had not to spare that they had not enough to lend and spend both No trusting to any other mens Merits whatsoever Papists say Resolve we therfore to fly to the throne of Mercy as from Common Law we flie to Chancerie for reliefe Put wee up our Petitions into the Court of Requests after this forme and no other LORD bee mercifull to mee a Sinner And as we are to begg all of Mercy so learn we here to ascribe all to Mercy we are called Vessels of Mercie Rom. 9.23 Now the Vessell sents of the liquor that is in it The whole worke of our Salvation can be aâ—â—â—ibâ—d to no other thing then to Mercie Election that is of Grace Rom. 11.5 Vocation according to Grace 2 Tim. 1.9 Iustification by Grace Rom. 3.24 Glorification a gift of Grace Rom. 6.23 Why blessed be God which according to his aboundant Mercy hath begotten us againe to a lively Hope c. 1 Pet. 1.3 Say we of all spirituall things as Iacob of his wealth God hath had Mercy on me and therefore I have all these Gen. 33.11 And with the Church let us still acknowledge Lord thou hast wrought all our workes for us Isae 20.12 As for those who take from God and ascribe unto themselves they do that in earnest which wee see boyes doe in jest They stand upon their heads and shake their heeles towards Heaven Vse 3 That we may manifest our Thankefullnesse to God for this free Mercy of his in our Salvation let us shew mercy to our poore distressed Brethren who stand in need of it and be mercifull to them even as our Father is mercifull unto us Mercy in God is as it were his Face Now we are said to resemble others when we are like them in the Face rather then in the hands and feet In nothing can we better resemble God or shew our selves his children then in following his example forgiving those who have done us wrong Even as he hath forgiven us Be the Party who he will be if he say It doth repent mee pardon him For so God pardons the unworthiest of us Be the Fault what it will be God forgives us Iniquity Transgression and Sinne Exod. 34. Yea although we have forgiven him many times already I say not untill seven times but untill seventy times seven times Math. 18.12 So doth God by us And so forgive as not to impute the wrong unto him count the wrong and injurie as if it were not So did S. Paul forgive the Galathians Cap. 4.12 Yea have not injured me at all Still look upon the patterne God hath set us to work by Ephes 4.32 Colos 3.13 Remembring God hath so farre tied his Mercy to this Condition of our Forgiving others that unlesse we do so we can have no comfortable assurance that our sins are pardoned Mat. 6.14 15. 18.32 33. Look as David said of unthankfull Nabal In vaine have I kept all that this fellow had 1 Sam 25.21 22. So will God say of such as will not forgive In vaine have I done all this for him given my Son promised pardon c. seeing he is so unthankfull as not for my sake to passe by such small wrongs and injuries Vse 4 Lastly from what hath beene delivered of the Freenesse of GODS Mercy may a poore Sinner gather Comfort It is that that troubles many a soule they have nothing of worth within them They cannot see why GOD should pardon such as they are But though there be nothing in thee yet there is something in himselfe Bowels of Mercy and a Nature inclined to shew Mercy Where nothing is to pay there he frankely forgives all Besides Christ hath paied for thee that which thou wert not able to discharge Nomon Iesu a pud Hebraeos a litera loth apud Graecos a Iota incipit quae utraque in sua gente denarij numeri est nota deceÌ„ obolos in precium animae suae offerunt qui in Iesum Christum credentes signii no minis ejus quod a denario numero incipit in fronte professione proferuÌ„t Bed-de tab Salomon The first Letter of his Name yeelds Comfort if you consider it well much more the whole You know the Mercy-Seate was upon the Arke and within the Arke the Law was put and over the Arke and Mercy-Seat were Cherubins covering one another What signified all this but that by Christ our Arke the curses of the Law are covered and God become gratious and favourable into which things the Angels desire to pry as S. Peter saith Looke then from off thy selfe and fix thy eye on Christ and when ever thou commest to God for pardon look towards the Mercy-Seat as they who prayed in the Temple did desire him to shew thee Mercy and to forgive thee for his Christs sake and doubt not of Audience Thus much of the Benefit bestowed Next of the Persons who were made partakers of this Benefit Them both Text. And here we see wherin the Condition of these two Debters was Alike There was difference in respect of the Debt owing one ought a greater Summe then the other but no difference in respect of the Discharge Both are forgiven the one as well as the other Hence observe Doct. Forgivenesse and Pardon is generall to all that cast themselves on Gods free mercy for it Ezek. 18.27 Isay 55.1 Iohn 3.16 Acts 2.38 39. Revel 22.17 The Ground of this is The Love of God to Mankind out of which he was mooved to send Christ into the world Christus tametsi non esset omnes lucraturus nihilo minus pro omnibus mortuus est quod suum erat adimplens c. Chrys in RoÌ„ 14 and offer to them life and Salvation upon terms possible 2. The price paid by Christ wherby Justice was satisfied and a way for mercy made was paid for all and made for all 1 Tim. 2.6 Isay 53.6 though it be not Beneficiall to all but onely to such as observe the Condition Vse This being so It is our duty who are the Ministers of Reconciliation so to tender it Our Commission is Preach the Gospell to every creature Marke 16.15 which is not to be understood in a Fryer-like sense of preaching to Birds Beasts Wolves as they say some have done But in our Saviours sense to every reasonable creature tendering Salvation and happinesse to all that will receive it upon those termes and conditions which are expressed in the Covenant of Grace which conditions required are not impossible to be observed and performed through those gratious helps which God affords unto them in the Ministery of
helped Resp This wee answer in these three Conclusions Affirmatio veritatis obligat semper sed non ad semper sed pro loco tempore First The Truth is never to bee denied by us It was Peters sinne which hee so bitterly bewailed Mat. 26.70 Secondly An Vntruth is never to be affirmed The Reasons we shall give anon in the Application Thirdly The Truth is not alwaies necessarily to be professed and told Vno eodemque silentâ—o firmat errorem qui lo quendo non astruit veritateÌ„ Fulgen. Qui veritatem occultat qui mèdaciuÌ„ profert uterque reus est Ille quia prodesse non vult iste quia nocere desiderat Anselm in Epist a â—oroâ—â—h Non solum prodâ—â—or est veritatis qui meÌ„dacium pro veritâ—te loquitur sect qui non liberè pronunciaâ— veritatem quam pronunctare oporteâ— aut non liberè defendit veritatem quam defendâ—re oportet Chrys in Mat. Vse Sometimes indeed it is necessary as when Gods glory our neighbours good or our owne duty requires it at our hands in such also hee that hideth the Truth and he that telleth Lies are both alike culpable before God Thus in Cases spirituall as when we are called to an account of our Faith and Religion wee are bound to a constant profession of the Faith we hold 1 Pet. 3.15 Mat. 10.32 33. And in Cases civill when a man is called in place of Judgement as a witnesse to the Truth Exod. 20. Truth must be spoken Sometimes it may be unseasonable as when there being no necessity of uttering it neither in respect of Gods glory our neighbours good or our owne duty it is joyned with our owne or our neighbours dammage In this case the Truth may yea ought to be concealed in whole as Mat. 26 63. Marke 14.61 15.5 Luke 23.9 Iohn 19.9 Or in part as 1 Sam. 16.2 Ier. 38.26 27. This makes nothing for the defence of such as are enemies to Truth crossing it by flat denialls or Iesuiticall Aequivocations Both which are defended and practised by Papists and too much in use amongst our selves Concerning Lying Three sorts of Lies the Schoolemen make First such as are hurtfull and pernitious Perniciosum Gen. 34.16 Officiosum Exod. 1.18 Iocosum Hosea 7.3 Finis perniciosi est laedere officiosi prodesse jocosi delectare Quomodo Deus Pater genuit FiliuÌ„ veritateÌ„ sic Diabolus lapâ—us genuit quasi filium meÌ„dacium Aug. in Ioan. told of spight to hurt others either in Body Goods or Good-name So did Simeon and Levi lie to the Sichemites Secondly Helpfull and officious told for the gaine and profit of others as were the Lies of the Hebrew Midwives Exod. 1.18 and of Rahab the Harlot Iosh 2.4 Thirdly Such as are delightfull and merry told for sport pastime and the pleasure of others Of such we reade Hos 7.3 Now the Pernitious Lye they onely condemne but the Officious and the Merry Lye they hold either to bee no sinne at all or els but Veniall not Mortall But first No Lie is of the Truth saith S. Iohn 1 Epist 2.21 How shall we answer him if that be true Secondly Every Lye is a transgression of the Law Levit. 19.11 And therefore sin Thirdly Every Lie proceedeth from the Divell who is a Lier and the Father of Lies Ioh. 8.44 Fourthly Lying of what sort soever God abhorres Pro. 6.17 19 12.22 And doth severely punish both here Psal 5.7 Pro. 19.5 Acts 5.5 10. And hereafter Revel 21.27 22.15 Besides it is against Christianity Civill society and overthroweth the use of speech In which respect Heathens themselves have abhorred it Wherefore we make hold to conclude with S. Austin No Lies are just all are sinnes yet we denie not but the pernicious Lie is the worst of them all Concerning Aequivocation Aâ—g Enchir ad Laurent ca. 18. 22. in lib de mendac c 14. Gen. 3.5 1 Sam. 28.19 first taught by the Divell to hide his Ignorance in what he could not reveale and since studied by Iesuits to hide their knowledge in that they can and ought to reveale this they teach that a man framing to himselfe a true proposition when he is asked a Question may conceale thereof as much as hee sees good As for Example If this Question should be put unto a Papist If the Pope should come to invade this Realme Whether would you take part with the King or with the Pope He framing this Answer in his minde I will take the Kings part If the Pope will command me so to doe may answer I will take the Kings part concealing the other part If the Pope will command mee thereby to delude the Examiner In like manner if a man have a horse or money Navar. in Manual c 12. Nunb 18. Et Peter Gin nar in Compend Navar. c. 12. Numb 18. and is importuned by a neighbour to lend or give either He framing this proposition in his minde that hee hath neither horse nor money to give or lend may safely say yea sweare that hee hath neither horse nor money reserving the other part To give or lend in his owne minde This they say is no Lying for that the Aequivocator speaketh a Truth in his owne meaning and in the sight of God which alwaies say they he must do when he useth this evasion otherwise he should lie if he had not some true sence reserved in his mind And therefore Parsons adviseth Mitigat cap. 10 Numb 22. Let him that would use this benefit of Aequivocation be wary and carefull that hee mentally reserveth some secret clause which being added to the words spoken doe make the whole compound to be true he may denie what Truth he pleaseth either alone or before company either being asked or of his owne accord Sanchez op Moral l. 3. c. 6. Numb 15. In verbis hune in modum prolatis merum nudum mendacium continetur Nam 1. Si rem qui hoc aut illud fecit diceret se secisse test imonium ejus esset verum ergo si negat se secisse lestimoniam ejus est falsum id est mentitur 2. Hoc pacto reus ille dicit testatur non tantum quod falsum est sed etiam quâ—d ille sentit novit esse falsum quod est tam ormaliter quam materialiter id est completè mentiri Ames de Cons saith Sanchez A man may sweare that he did not doe something which indeed he did do understanding within himselfe some other thing then that he did doe or some other day then that in which he did doe it or any other addition that is true And in so doing a man doth neither Lie nor forsweare But indeed these Aequivocall Propositions are but Lying Assertions For if wee sever what is expressed from that which is reserved in the minde it is a formall Lie 2. The Divell himselfe acknowledgeth it to be lying 1 King 22.6 when in his Prophets
from loosing In short Teares further us in Grace here and in Glory hereafter By the helpe of Teares we become more gracious for that corruption is thereby subdued and Grace quickned When the Amalekites had spoyled Ziglag and taken all their wives and children Prisoners They wept saith the Text till they could weepe no more Then David asked counsell of the Lord and upon Gods direction followed them and smote them from the twilight till the Evening of the next morrow so that there escaped none save 400. young men that fled upon Camells Conceive our Lusts to be these Amalekites they spoile our Ziglag sacke our City captivate our wives and children our senses and Affections Let us weepe till we can weepe no more and then pursue these Amalekites so shall we conquer and recover our wives and children some young men some unbrideled words and untamed thoughts will remaine but for the old Amalekites grosse and foule faults those we shall subdue to our comfort De interioribus fontibus egrediuntur torrentes super omnes de licias lachrymis nectareis anima delectatur Non illos imbres procellosae tempestates deponunt ros matutinus est de caelestibus stillans quasi unctio spiritus mentem delmiens post affecto se abluit lachrymis baptizat Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind od 1. By Teares likewise Grace is quickned They are not like Well-water springing out of the bowels of the Earth nor like Raine distilling from the Clouds which cleare the ayre but they are as the Dew of Hermon which makes all herbes to flourish Such as mourne for sinne Grow up as the Lillie and fasten themselves in Grace like the Trees of Lebanon They are like the former and the latter Raine they make the heart fruitfull in all good workes as you see here in Mary it is a Soveraigne Water and will fetch the sinner againe to the life of Grace though never so farre gon As for Glory hereafter It is concluded by the Psalmist Psal 126.5 They that sow in Teares shall reap in Ioy such a seed-time such a Harvest after we have bin married to a blear-eyed Leah beautifull Rachell shall be given us Thus as the Sunne drawes up vapors from the Earth not for it selfe but to restore them backe againe So doth God our Teares The Bag God hath is for the sinner in that he seales up their transgressions against the Day of Judgement Iob 14.17 But the Bottle spoken of Psal 56.8 and the Violl Revel 5.8 are for the Saints both In them he preserves both their Teares and Prayers Not a drop of their Eye-water will he suffer to run in waste Sic paucis lachrymis gaudia magna dabit He catcheth every Teare before it comes to the ground and till death close up those two Fountains Ior and Dan flowing from mount Lebanon they shall never faile running but then shall our foules be wafted in them from Grace to Glory as they were first transported by them here from Sin to Grace If in case what hath bin said of the Good which our Teares procure for us prevaile not then give me leave to adde a word of the great danger which followes upon the neglect of them and it shall be only by way of Allusion to that we read 2 Sam. 12.27 Ioab having taken the City of waters he sent to David and willed him to come quickly to take the City it selfe well knowing that it could not hold out the City of waters being cut off before Thus when Satan hath taken the Eyes and cut off the Pipes Can you think your soule can long hold out against his temptations I say no more Chrys in Hom. sap Math. but yet S. Chrysostome would be heard Non dolere quia peccaveris magis indignari atque irasci facit Deum quam idipsum quod ante peccaveris Not to grieve that thou hast sinned doth more provoke GOD to be angry with thee than the sinne which thou hast committed Wherefore as under the Law they who could not offer a Lambe were to offer unto God two young Turtles at their Purification So seeing the Lamb hath bin wanting an innocent and holy life let us now bring a paire of Turtles two mournfull Eyes and so send out sinne that way we let it in which is the Reason as some conceive why God hath placed Teares in the Eyes rather than in any other sence or part of the body As before I noted A second thing we must take notice of in this part of Maries Repentance is the greatnesse of her sorrow both for Measure and Continuance She did not onely shed Teares but she did rigare lachrymis showre downe teares and that so aboundantly as she made a bath of them for her Lord Her heart was so deepely pierced as that it afforded teares enough to wash the Feet of our blessed Saviour And for the continuance of this her sorrow when she began we read when she made an end we read not She began saith the Evangelist before ver 38. She hath not ceased saith our Saviour here Her Example teacheth us Doct. To answer the greatnes of our sin with the greatnesse of our sorrow According to the proportion of the one should the other be proportioned Looke how grievously we have sinned so greatly should our sins be bewayled and lamented A deepe wound must have a large plaister and our Repentance as sheweth S. Cyprian must not be lesse than our fault Quam magna deliquimus tam granditer defleamus alto vulneri diligens longa medicina non desit paenitentia crimine minor non sit Cypr. Serm. 5. de lapsis Secundum peccatorum proportionem sint tibi lachrymae nam si magnus est lapsus tuus major lachrymarum tuarum torrens esse debet saith S. Chrysostome which may be construed in the words of David One deepe calls upon another Psal 40.7 And in these deepes was he I am come into deepe waters and the streames runne over me Psal 69.1 2. Out of the deepes have I called unto thee O Lord Psal 130.1 He grieved and wept for his smaller sins his heart smote him for cutting off Sauls skirt and he condemned himselfe exceedingly for numbering of the people but these were but shallowes in comparison of the Deepes which his great transgressions brought him into Those Billowes that followed upon his murther and adultery were breaking Billowes All the night saith he I caused my bed to swim with my teares yea I watered my pallat Psal 6.6 In which words though there be an Hyperbolicall excesse of Speech yet it argues an Hyperbolicall and excessive sorrow I caused my bed to swim and not onely so but my Pallate that lyes beneath my Bed as some understand it Implying that if his Head could containe so much water the griefe of his heart could furnish it Thus we find it was with Manasses 2 Chron. 32. he was a great sinner as the Text
Wee passe from the History to the Mystery And so observe we Doct. God is truly loved of all those whose sinnes are pardoned This is a Truth granted and unquestioned If need were it might be further strengthened from sundry other Texts Psal 116.1 18.1 Cant. 13.2 5. Phil. 3.8 9. Psal 119.132 How can it otherwise be For every Act of Gods speciall favour begets another in the heart of the godly like it He chusing them they chuse him againe He calls them Hos 2.23 Rom. 10. 1 Joh. 4.19 they call on him He loving them they must needs againe love him We love him saith S. Iohn because be loved us first The cold stone cannot cast forth heat as you know till it be warmed by the Sun-beames being warmed by them then it reflecteth back some of the heate which it received Thus is it with our cold hearts What may be thought then of such as love not God Can we think them to be of the number of those debters whose debt is forgiven Ob. But is there any man so wretched Whosoever loves not Christ let him be accursed 1 Cor. 15.22 Resp. Every one will be ready to boast of his owne righteousnesse but where shall wee find a faithfull man saith Salomon so say I in this case And as David speakes Psal 36.1 of the feare of God we may say of loving God Wickednesse saith even in my heart that there is no love of God in him many evident demonstrations there be which may convince every naturall man of the Truth hereof First they love not God Probatio amoris exhibitio operis Greg. in that they will doe nothing for GOD. If a man love mee hee will keepe my Commandements saith Christ Iohn 14.15 24. And againe He that hath my Commandements and keepeth them he it is that loveth me And Iohn 15 14. You are my Friends if you doe whatsoever I command you But he that loveth me not keepeth not my Commandements Ioh. 14 24. And why call you me Lord Lora and doe not the things which I command you Luke 6.46 Secondly it appeares they love not God in that they love not to be where God is Love is like sire congregat homogenea it carries things of a nature one to another A lover of God gets himselfe as neere God as he may he resorts often to the place where he may meet God Iohn 17. Bonus Calus tantummodo malus quod Christianus Terr in Apolog Sicut Rex in imagine sua honoratur sic Deus in homine diligitur oditur Chry in Mat. 22 QuemadmoduÌ„ siquiâ— peregrè proficiscens aliquid pignoris ei quem diligit derelinquit ut quotiescunque illud videat possit ejus beneficia amicitias memorare quod ille si perfectè dilexit non potest fine ingenti desiderio videre vel fletu â—c Hierom. Psal 42.1 2. 26.8 2 Cor. 5.8 But these cannot endure Gods house nor presence they have no love to Gods Sanctuary where they may see his Face much lesse any longing desire after the day of Iudgement to see his Person Christs Prayer is little respected by them Father I will that they may be where I am Thirdly they love not God as is evident by this they love not Gods children Every one saith S. Iohn that loveth him that begat loveth him also that is begotten of of him 1 Iohn 5.1 If I love my Friend or Father I love his Picture but these hate the godly they mock them and nickname them And for no other cause pretend what they will but for that the Image of God is in them As the Picture of a man doth enrage the Panther so doth the holinesse of the Saints the wicked of the world Fourthly they love not God in that they care not for those Monuments and pledges of his love which hee hath left unto his Church untill his comming againe Where we love truly we love whatsoever may preserve the Monument of the beloved partie But Gods Word Gods Sacraments are nothing set by of many which yet God hath commended to us to be often used in remembrance of him Luk. 22.19 1 Cor 11.25 Fifthly they love not God in that it is evident they love other things more then God And this is expressely averred of such 1 Iohn 2.15 He that truly loves God hath learned to deny himselfe and all things else for his sake His Affections are carryed over hilâ—s and mountaines through flames and fire for love of him as anon we shall see further Nemo magis diligit quam qui maxime veretur offendere Salvianus Sixthly and lastly they love not God as may appeare by this they feare not to offend him nor have they care to please him David loved God and would not transgresse his Law he grieved to see his righteous Lawes by others broken Psal 119.138 139. Lot loved God and could not but vex from day to day with the unlawfull deeds of the Sodomites 2 Cor. 5 9. 2 Pet. 2.7 8. How then can these say they love God yet heare his name blasphemed behold his worship polluted c. yet not mourne So then as our Saviour said unto the Iewes Iohn 5.42 may wee say to these I know by these and such like signes that you have not the love of God in you How then can you beleeve that you have interest in this great priviledge which yet you professe you have the Remission of sinnes And if such as these are debarred of this mercy so as that they cannot for the present lay claime to it what think you then of those who hate God and are Enemies unto him that there are such in the Church appeares by divers Scriptures as Exod 20.5 Deut. 7.10 Zach. 11.8 Luke 19.14 More particularly these are charged with this horrid impiety First all Idolaters and Superstitious persons who worship God after their owne devices these are said to be haters of God Exod. 20.5 Secondly all Worldlings and Covetous Misers for so we finde that the love of the Father is not in them 1 Iohn 2.15 And that their Friendship with the world is enmity to God Iames 4.4 Thirdly all refractory and unruly Christians who refuse to subeject their soules to Christs Scepter and submit themselves to his Ordinances what ever these pretend yet God takes them for his Enemies Ioh. 5.42 Luke 19.27 Fourthly all naturall and unregenerated Persons these have no love of God in them they hate him in their heart so we find Iohn 15.18 23. Nor is this the state of the Reprobate in the world onely but even of Gods Elect before their conversion Coles 1.21 Fifthly all workers of iniquity such as practise any sin Mich. 7.3 and plie it with both hands to use the Prophets phrase these are haters of God as appeares Psal 37.18 20. 92.9 Ioh. 15.10 Quest But how can God be hated he being the chiefe Good Goodnesse wee know is the proper object of Love Resp Wicked men
hate not God as he is presented and apprehended under the Notion of Goodnesse but as they apprehend something evill in him as that he is a Judge and gives a Law and punisheth for the breach of it c. Now thus under the fancied notion of evill the chiefe Good may be hated as the greatest evill is loved presenting it selfe under the notion of Good To conclude let not sinners flatter themselves in thinking that they love God as well as the best for however they hold themselves for Gods friends yet he will discover them for his enemies in the end and proceed against the as we read Luke 19.27 Vse 2 Wherefore let my counsell be acceptable unto thee If upon examination thou findest that the love of God is not yet in thy heart bewaile thy estate and think not so well of thy condition as thou hast done Let Gods Patience and bountifullnesse moove thee to turne unto him Cry to him who is the God of Love 2 Cor. 13.11 2 Tim. 1 7. that by that blessed Spirit of his which is the Spirit of Love hee would worke thy heart to love him It is a lovely suit and God will not deny it if you truly aske it Seeke to him this way Mat. 5.44 45. Vultis a me audire quare quomodo diligendus est Deus ego dicam quod causa diligendi Deum Deus est modus sine modo diligere Ob duplicem causam dico Deu propter seipsum diligendum vel quia nihil justius vel quia nihil fructuo sius diligi potest Bern. in lib. de dilig Deo Rom 13.8 Prior Deus dilexit nos tantus tantum gratu tantillos tales Bern. de dilig Deum Solus est amor ex omnibus animae motibus sensibus atque affectibus in quo potest Creatura etsi non ex aequo respondere auctori velde simils mutuam rependere vicom e.g. si mihi irascitur Deus num â—lli ego similiter redirasear non utique sed pavebo sed cotre miscam sed veniam deprecabor Jia si me arguat c. Nam cum arnat Deus non a liud vult quam amari c. Bern. in Cant. Serm. 83. and feare not He that commandeth us to love our Enemies will undoubtedly love us though his Enemies if in truth of heart we desire to love him I might use many Arguments to put you on upon this Pursuit There is no duty hath more Reasons to speake for it then this hath I will name onely two which S. Bernard hath the one is in respect of God the other in regard of our selves In respect of God and so nothing is more just and equall then that he should be loved of us For first this is that he doth require both in Law and Gospell Deut. 6.5 Mat. â—2 38 It is the first and great Commandement as our Saviour sheweth and that on which all other acceptable services are grounded Secondly this is that he doth deserve for hath not he placed in us that affection of Love Is it not a streame of that living Fountaine who is Love it selfe 1 Ioh. 4.8 Now he that plants a vineyard should drinke of the wine thereof saith the Apostle 1 Cor. 9.7 And God who hath planted this affection in us should chiefly tast of it himselfe Againe God hath manifested his Love to us in giving his onely beloved Sonne for us Iohn 3.16 He hath begun to us in the cup of Love 1 Iohn 4.10 Is it not fit that we should pledge him It is an elegant Observation of S. Bernard upon the Canticles of all the motions and affections of the soule none is so reciprocall as Love If God be Angry with us we may not be angry with him If God Reproove us we may not reproove him If hee Iudge us we may not judge him c. but in Love wee may yea ought to reciprocate with God he loving us we ought to re-love him and woe to us if we answer him not herein in some measure Besides there is nothing in God but deserves love I will call upon God saith David who is worthy to be praised Psal 18.3 So may we say truly I will call upon the Lord who is worthy to be loved There is nothing that makes one fit or worthy to be loved but is to be found in God as surpassing Excellencie Majesty and glory high Soveraignty and supreame Authority free Grace and rich Mercy c. Thou art all faire my Love thou art all faire there is no blemish in thee As then the sonnes of God seeing the daughters of men that they were faire made choice of them Gen. 6.1 So beholding this beauty and fairenesse that is in God make wee choice of him As it is just in respect of God that we should love him so it is very profitable for our selves no love is lost in so doing Nihil est qui nihil amat Plautus Difficile est humanam animam nihil amare saith S. Hierom It is hard that the soule of man should love nothing He is to be esteemed as nothing which loveth nothing something the soule will love Now there are variety of Objects for this Affection In which respect it is well observed that there is no one word in the Greek tongue which receiveth so many Compositions as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth But if in case we set our Love on any other Object then the Lord we become loosers and not savers By loving him we are made better both in Grace and Glory You know Love assimulates the heart to the thing loved Amor unit amantes so love of Honour makes the heart proud Love of Pleasure makes the heart vicious and loose c. And the Love of God makes us to conforme unto his Image and be like him in holinesse thus wee become better through our loving God in Grace Non clarescit anima sulgore aeternae pulchritudinis nisi hic arserit in officina Charitatis Greg. Mor. in Iob. l. 18. Doct. And for Glory you cannot be ignorant of the promises which God hath made to those and to those onely who love him Rom. 8.28 2 Tim. 4.8 Iames 1.12 2.5 1 Cor. 2.9 These particulars might be enlarged but I desire not to be tedious A second Observation from hence is this All that Love God doe not love him with the like degree of Love Both these debters loved God and so in regard of their Affection they were alike but in respect of the degree there was a difference One loved more then the other Our Saviours Question to Peter prooves thus much Ioh. 21.15 Simon sonne of Jonas lovest thou me more then these As if he should have said Simon thou hast shewed much fervent affection to me above thy fellowes in that thou hast cast thy selfe into the Sea to come unto mee and by thy stour Profession if all should denie mee yet thou never wouldest And indeed