be warmed with it In Nature we see nothing can moove in desire to this or that till first it hath apprehended it lovely whilst the debtor thinkes of the rigour of his Creditour he doth feare him not affect him truly so our affections cannot in love and desire move to God and unite themselves with God till by Faith we discerne him as reconciled to us and an amiable object for us sinners to imbrace But when once it comes to see Gods love forgiving it many sins then it cannot but love much again Vse And this serves to the overthrowing of their opinion who hold that Assurance of Pardon of Sin cannot in this life be attain'd unto If the Assurance of our Love to God may be had then may the Assurance of the Pardon of our Sins be attaind unto but the former may be had therfore the latter That the Assurance of our Love to God may be had is cleare S. Peter was undoubtedly assured of it and that even in the time of the great dejectednesse of his spirit els he would never have said as he did Joh. 21.17 Lord thou knowest all things thou knowest that I love thee So the faithfull in whose name the Apostle speaketh 1 Iohn 3.14 were undoubtedly assured that they loved the children of GOD by which Love likewise they were assured that they were translated from Death to Life for that none can truely love the Children of God but they must love the Father also Ob. But every Grace hath its counterfit and the heart is deceitfull above all things Resp. This Grace can the hardliest be counterfetted of any other Grace There is scarce any thing els that we can instance in saith one but a Hypocrite may go cheeke by jowle with a good Christian He may do all outward services D. Preston his Treat of Love p. 151. on Effectuall faith page 72. he may abstaine from sinnes a great change may be wrought in him we know how farre the third ground went Matth. 13. And those Hebr. 6. But this they cannot counterfeit to love the LORD A Hypocrite may heare the Word Pray give Almes but to doe these out of Love that is a thing which no Hypocrite is able to reach unto Secondly though saving Graces have their Counterfets yet a man may be assured by the Word that he hath this and other Graces in him in Sincerity so as that he cannot be deceived in them For as God gave Moses in the Mount a Patterne according to which he would have all things made in the Tabernacle Hebr. 8.5 So that when he viewed the worke and saw all was done according to that Patterne he was sure he had done right and blessed them as we read Exod. 39.43 So hath God given us a Patterne in his Word according to which he would have every thing in his spirituall Tabernacle as Faith Repentance Love Obedience c to be wrought And if a man can find that the Grace he hath be according to the Patterne as if he take paines with himselfe to view the work as Moses did he may then he may be sure it is right and shall have cause of rejoycing as the Apostle saith Gal. 6.4 Vse 2 Secondly Learne hence a notable way to establish our hearts in the Assurance of the pardon of Sinne. Thou needest not climbe up into Heaven to search Gods Books whither they be crost or no there to behold the Face of God whither he smile or frowne but dive into thine owne soule and there find out what love thou bearest to thy Maker and blessed Saviour if thou findest that thou lovest him unfainedly that is that thou lovest him more than these lovest him for himselfe for those beauties and excellencies that are in him It is the greatest Comfort that thou canst have in this life for that thou mayest rest assured hereupon that God is reconciled to thee and that thy sins be they never so great or many are forgiven thee Finding this in thee thou mayest be sure and never till than canst thou be assured of it For we may easier carry Coales in our bosome without burning than by Faith apprehend truly this Love of God in the pardoning of sin without finding our hearts burne in Love to him answerably But in finding that we have the giving hand of Love giving to God as Mary here did those duties that are owing we may assure our selves that we have likewise the receiving hand of Faith wherby we have apprehended and laid hold of those mercies which are peculiar to Gods elect in Christ though for the present it may be thou maist have no feeling of it Only see that our Love be rightly qualified that it hath these requisites which Gods Word speaks off that it be with all our hearts with all our soules with all our might Deut. 6.5 Mark 10.30 By which variety of words God would teach us that he must be loved with all whatsoever is in us and in our powers both intensively and extensively as farre as is possible All the affections and powers of the soule must be gathered together and united like the Sunne-beames in a burning-Glasse to make our Love more hot and fervent Our love to him must be greater then to our selves or to any other thing belonging to us Plusquam te plusquam tua plusquam tuos as St. Bernard speaketh otherwise as Simon Peter said to Simon Magus in another case Thou hast neither part nor portion in this businesse In the third place we do observe Doct. That loving much argues much mercy received from the beloved party When men have bin extraordinarily kind unto us you know how marvellously it works with us upon the apprehension of it so was it here with Marie and so with Peter and so with other of the Saints still you shall find the deeper sense they have had of their own sin and wretchednesse the more have their hearts bin instamed with love to Gâ—â—â—â—pon the apprehension of his Mercie in their Râ—â—â—ssion the more zealous have they bin for his Glory the more thankefull for his Mercy the more desirous to please him the more fearefull to offend him and the more ready to turne unto him by Repentance as hath bin before shewed vers 43. Now because the next part or member of this verse is brought in as an Illustration of this Position we will add only a word or two for Application Vse Be informed hence of one Reason why God is delighted in forgiving great offences why he is so ready to forgive much surely he would be loved much And who deserves to be loved much if not this God who hath forgiven much Let a man but consider what God hath done for him in giving him his Son c. every other common mercy would be as bellowes to blow our Love to a greater flame and till we enter upon that thought we shall not love with any great fervency of spirit as follows in the opposite clause
To whom little is forgiven the same loveth little Text. As if our blessed Saviour should say thus to Simon thou performest not those offices of Love that she doth for that thou apprehendest not such mercy in the forgivenesse of so great a debt as she who is of the number of those who owed 500. pence Thou amongst those who owe but 50. therefore blame her not though she manifest so much affection when thou shewest so little So that you see Doct. Proportionable to that assurance we have of the Remission of sin by Faith in Christ will be that Love we beare to Christ. When a man conceives that little is forgiven he will love but little but upon the apprehension and perswasion that much is remitted a man cannot but love much Looke what measure of Love is in any the like measure of Faith is in him For as they are together as before was shewed so commonly they are together in the same degree If no Faith than no Love if but a shew of Faith than but a shew of Love if weake Faith than there is but a weake Love if an interrupted Faith then an interrupted Love Vse 1 So then by the degree of Love we may judge of the degree of Faith there are who boast of the strength and assurance of their Faith that they are perswaded of the Love of God in Christ in the pardon of their many and heynous sinnes c. But is it likely that by the Eye of Faith they see the height depth breadth and length of the Love and Favour of God when they cease not to dishonour him by a lewd and licentious life had these men once felt the Love of God shed abroad in their hearts and did indeed believe that God had done so much for them as they say they would manifest it as David did in powring out the water that he longed for before the Lord when he thought it was displeasing to him that he should get it with the jeopardy of the life of those Worthies Vse 2 We may likewise from hence learne what to judge of the Love which Ethnicks or any other superstitious Persons pretend towards God St. Paul granteth to the Iewes a zealous Love of God but saith he it is not according to Knowledge which is the beginning of Faith Now true Love of God is the Handmaid of Faith If then it comes gadding abroad and attends not on her Mistresse it may well be censured to bee base and blinde Looke what the Apostle speakes of Faith without Charity 1 Cor. 13 1. We may say of Charity without Faith If wee had all the Love in the World and yet had no Faith assuring us of the Remission of our sins our Love would be nothing Vse 3 And further wee may bee informed of the Reason whence it is that GOD is no more beloved in the world Surely hence for that there is little or no Faith in the world they have not a sence of Mercie nor doe they apprehend the greatnesse of it in the pardoning of so great a Debt as they owe to GOD They thinke they are but amongst those penny-men that they are indebted to GOD but in some small Summes they are Sinners as others are and that is all Did they but consider seriously what their sins are what hearts they have what lives they have led they could not but be marvellously affected with Gods love and favour You know how it affected Saul when hee fell into the Hands of David and had no hurt done by him considering how hee had used David before and yet now that David should spare his Life soe unexpectedly and undeservedly Oh! This melted him into Teares Levavit vocem suam flâ—vit saith the Text This made him confesse Thou art more Righteous than I my Sonne David If a man would seriously consiâ—er how wee have beehaved our selves towards GOD from time to time how wee have refused Mercie contemned Grace c. Yet that GOD should still follow us with a Pardon bee content to blot out all the old Scoare and to receive us againe into his Favour this could not but worke upon the hardest heart and enflame the Love of God in our soules dayly VERSE 48 49 50. Text. And hee said unto Her Thy Sinnes are forgiven thee And they said c. Here we have a comfortable Application made by our blessed Saviour unto the woman of that which before he had told Simon Wherin consider we First Her Absolution vers 48 49. Secondly Her Dismission vers 50. In Her Absolution we have First the Sentence pronounced vers 48. Secondly an Exception made against it ver 49. In the former we note 1. The Person absolving He said thy sins are forgiven 2. The Person absolved unto her thy sinnes c. From the Person absolving we learne Doct. The power of Absolution and Remission of sins is a power belonging unto Christ His it is Isay 43.12 Luk. 5.21 24. Matth. 9.6 Revel 3. 1.18 If you aske me how Christ came by it seeing none can forgive sin but God I answer First He had it by Commission from God it was A Power given him by His Father as hee himselfe saith Secondly By meanes of the Vnion of the God-head and Manhood into one Person he had this Power As he was God he had it of Himselfe as he was Man he had it by virtue of the Vnion from God Object But the Apostles had and the Ministers of the Gospell have this Power for so we read Mat. 16.19 which words though in that place directed to S. Peter because he by that Confession which he made in the verses before gave occasion to our Saviour of mentioning this Prerogative and power of the Church yet they were intended for all the Apostles and in them for all Ministers successively as appeareth Matth. 18.18 Ioh. 20.23 In both which places he useth the plurall number and by a solemne Ceremony of breaâ—hing upon them as S. Iohn shews he invâ—sted them all with this Authority Resp They have so but their Power was not Primitive but Derivative not Absolute but Delegate in their owne name they do it not but in the Name of their Lord and Master 2 Cor. 5.18 2 Cor. 2.10 God pardons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In respect of supre ame authority in God this Power is authoritativè he pardons in dependenter and ex authoritate primaria In Christ this power is said to be excellenter because he hath by his blood set open the Kingdome of Heaven for all beleevers and he pardons ex commissione by a second and derived authority In Man this Power is ministerialiter he pardons by a ministeriall publication of the word of Pardon the power of which we shall in the next Point shew Object But other men are bound to forgive as well as Minister so we find Matth. 18. If you forgive not saith CHRIST neither will my Father forgive you Resp
Reason why Happinesse is thus called is rendered to be this for that it is easier to tell what shall not be in Heaven than what shall be there And of this kind is the Salvation our Saviour speaks of in this place This Salvation is to be considered Aug de Civ Dei l. 19. c. 20.27 either as it is initiall and begun here or as it is complementall and shall be perfected hereafter as it is here begun so Ephes 2.7 By Grace you are saved Here it is given us and assured unto us though that full and absolute perfection of it in respect of degree is reserved for another world and thus our Saviour saith to Mary Thy Faith hath saved thee It is done allready for Substance and not now to doe Thence Observe Doct. The true and beleeving Penitent even in this life is salved The Evidence of this Truth appeareth by the contrary for if the wicked and unbelieving be condemned already as is evident Ioh. 3.18 then it will not be hard to conceive that the Beleever is saved already But what need we seeke for further proofe when it appeares so evidently by Gods owne testimony who frequently affirmes of such as are penitent and believing and of that estate of theirs which is only via even in this their pilgrimage that they are blessed saved c. Mat. 51. Psal 1.1 32.1 Ephes 2.7 Iohn 17.3 For first we have Salvation in the Promises of it as 2 Cor. 7.1 Secondly Wee have it in those Graces which beginne it Iohn 17.3 Tit. 3.5 And 2.12 Iohn 3.8 3. We have it in the Assurance of it 2 Cor. 1.10 2 Tim 2 19. Act. 5.39 doth the Lord say and shall he not doe His Foundation standeth sure and hath his seale And if this Counsell be of God as Gamaliell said in another case ye cannot destroy it Vse 1 This may first informe us of the happy estate of every such one as believes and repents unfainedly Let their outward estate be what it will be yet their Salvation is certaine Rom. 8.38 Rom. 14 8. they are already saved and have the beginnings of eternall Life in them so that neither Life nor Death shall be able to deprive them of that Say we be in as great a strait as were the Israelites betwixt the Red-Sea and Pharaoh's Hoast One danger before us ready to ingulfe us another behind us ready to destroy us yet if thou beest righteous and truly penitent I will speake in the confidence of Moses Feare not stand still behold the Salvation of the Lord. Thine enemies may interrupt thine Assurance but they shall never overthrow thy Salvation As for outward things resigne up thy selfe wholy to Gods absolute dispose whither it be by Life or Death Say with Eli 1 Sam. 3.18 It is the Lord let him do what seemeth him good and as David 2 Sam. 15.26 Let him doe to me as he pleaseth Keepe thou the coast of Faith and Repentance and feare not thy comming to the holy Land Vse 2 But as for such who acquaint not themselves with Salvation here woe to those If there be no Salvation here had expect none hereafter The Gate of Heaven is here below Christ is the Doore by which we must enter into the Paradise of God Who so layes hold on him with his merits by the beliefe of his soule hath gotten Salvation already But in not believing and repenting a man is condemned allready Woefull therefore is the estate of such men who never acquaint themselves with Salvation before the end of their dayes and then begin to dreame of another condition Cyp tractat de habit Virgin 1 Sam. 14.13 Non est facilis ad magna ascensus saith S. Cyprian things which are great are not easily climbed unto What sweat and labour takes a man before he comes to the top of an Hill as you find Ionathan and his Armour-Bearer tooke before they came to the Philistins garrison And can we thinke to attaine the height of Mount Sion with a leape Wherefore let nothing delivered cause Security but put us on to a working out our Salvation with feare and trembling Thy Faith Text. Here we have the Instrumentall cause or meanes of the Iustification and Salvation of this Penitent Where observe we two things First The Quality 2. The Propriety The Quality of the Means is Faith The Propriety Thy Faith First of the Quality We may observe in that Remission of sins was before attributed to this womans Charity and now is said to come of her Faith That true Faith is joyned with Love Hope and other Graces It is not alone where one is there is the other likewise Doct. Faith Hope Charity and other graces are concomitants Where one is there is the other Her Love was spoken of before and here Her Faith is mentioned so that it is cleare enough both were in the same subject The frequent Conjunctions of these Graces in the Apostles writings makes this good as 1 Thes 1.3 3.6 7. Colos 1.4 Philemon verse 5. 1 Cor. 13.13 This is a truth which the Papists seeme with their strongest forces to gaine-say Stifly maintaining that Faith may be without Love and indeed we grant that fides Daemonum the faith of Divells may but not fides Christianorum the Faith of Christians A man may have an Historicall Faith which is that Faith of the Church of Rome defined by a Catechisme authorized by the Counsell of Trent and yet want Charity Yea he may have a miraculous Faith and yet be without true Love 1 Cor. 13.2 But a Iustifying faith which is that Faith must save cannot bee separated from it 1 Iohn 4.7 16. 1 Iohn 5.1 And wheras their Schoolemen in resolving of this case assigne to Faith a double subsistence Tho 1. â— q 6â— art 4. one in genere naturae when it hath all the Essentialls of its nature wherby it is distinct from other intellectuall habits and is principle of the proper acts therof in respect of its proper objects The other in genere moris when it is grown to have a virtuous subsistence in us that is Scot in 3. Dist 36. art 4. an acceptablenesse with God as Scotus interprets it and becomes to be a disposition to beatitude which they confesse cannot be without Charity They say little herein against us For we grant that in Nature and Property these Graces may be distinguished one from another If we consider them as Habits of the renewed soule they be distinct graces But that in the Vse they should be severed or that there should be such a kind of faith as gives interest to Christs Righteousnesse and eternall life without Charity we deny Vse 2 To come nearer home by our Love proove we the truth of our Faith Our blessed Saviour hath foretold a scarcity of Faith on Earth in the last times Luk. 18.18 And yet never were times fuller of Faith then these times which yet are the last times if it be
true that men say Who professeth not a faith as firme as Abrahams But if we bring it to this touch it will be found no better then that Faith which St. Iames speakes of A dead faith yet this is the touchstone by which it must be tryed as the same Apostle sheweth Iam. 2.18 nor it is a Verball Love like theirs who bids a man warme himselfe and fill his belly yet gives nothing that we are to try our Faith by but a reall and working Love 1 Iohn 3.18 So shews St. Iames when he saith Pure Religion and undefiled before God is this to visit the fatherlesse and widdows in their affliction Iam. 1.17 Did Religion consist only in Contemplation it would be better for many than it is but the greater part of it like the Maâ—hematicks is in Dâ—monstration Faith is a Christians Life Gal. 2.20 But the Breaâ—h or Pulse whereby it may be knowne to live is Charity without which saith S. Paul I should be nothing profited though I should give all my goods to the poore or suffer my body to be burned c. Should a man build Churches repaire Bridges mend high wayes set up Hospitals yet hoc aliquid hoc multum hoc totum nihil est this something this much this all is nothing at all if love be wanting Aquin. Nothing in esse gratiae how great soever in esse Naturae want of Love will both discredit the cause and endanger the reward But of this more hereafter Vse Little Reason have the Papists as appeares by this to charge us so deeply and fowly as they do Quocunque modo vivuâ—t per solam fidem gloriam sibi promittunt neque mandatorum observationem neque paenitentiam esse necessariam praedicat Suarez 06 Apolog. 5.10 nu 11. as that 06 we are Enemies to good workes and teach our people 06 that it is no matter how men live promising glory by Faith alone accounting both the keeping of Gods Commandements and Repentance unnecessary c. Whether we are indeed as they would make the world believe we are we shall heare aâ—one In the meane time I would they would speake out and deale plainly with us whether they are perswaded indeed that we cry downe good workes and preach as they say Disertis verbis docent opera esse ad salutem necessaria Non quidem necessitate efficientiae sed praesentiae Bellar. de Iustif 4. Bellarmine is ashamed of these calumnies and doth ingenuously confesse That the Protestants doe plainely teach that good workes are necessary to Salvation Not in the Act of Iustification but in the Worke of Sanctification without which there can be no Salvation And thus much of the Quality of the Means now for the Propriety Thy Faith Text. â—acâ—â—ua iâ—e 〈◊〉 aâ—â— salâ—ii 〈◊〉 â—uliiuâ— alâ—â—riâ—â—des â—ui Charâ—as â—rumseila in loc Thine not anothers it seemes then by this Doct. Who so would be justified and saved must have a faith of their own That Faith which must save us must be ours and not anothers The Iust shall live by his owne faith saith Habakuk Chap 2.4 So S. Paul Rom. 1.17 Where though this Pronoune His be not expressed yet it is in the nature of the Greeke Tongue understood Hanc hist resert Georg. Mylius ex reâ—atu filij Lutheri in Ep. ad Lect prefix Comâ—ent ipsius in epist ad Rom Which Text Luther as yet sticking fast in the mire of Popish darknesse expounding at Wittenberge was a meanes of his conversion For by a certaine divine power the sense was so imprinted in his mind that whatsoever he did he still seemed to himselfe to heare a voice inculcating these words unto him The Iust shall live by his owne faith Finding no meanes to pacifie his perplexed spirit it hapned that having businesse to Rome he gladly tooke the occasion hoping that by visiting of the holy Places and Reliques as they terme them he should procure some quietnesse to his restlesse mind thither he went in his way still these words were sounding in his eares The Iust shall live by his owne Faith and the further he went the more did he heare the sound Comming to Rome he used all meanes to pacifie that Commotion which was in him He celebrated the Masse with greater devotion than ordinary so that others would have sung three Masses sooner than he did one The Italian Monkes laughed at him crying Fratello passa passa calling on him to make more speed But in the midst of this his devotion he felt the force of these words with greater-vehemency than ever he did before He conceiving that God was greatly offended with him he resolved to pacifie God and purge avvay his sin by climbing up certain steps of Pilates ladder vvhich the Romanists faigne to be brought from Ierusalem which he did upon his bare knees hoping thereby to obtaine that Indulgence which the Pope had granted unto such as should devoutly performe that action In the midst of which worke he was suddenly astonished and stricken as it were with a thunder-clap hearing that voice with a kind of stately and fearfull Majesty The Iust shall live by his owne Faith Hee returnes from Rome to Wittinberg where considering more earnestly the sense of the sentence and argument of the whole Epistle by Gods gratious instinct and the illumination of his blessed Spirit he understood the meaning of the words whereat hee was exceedingly comforted his minde pacified and at length began a happy reformation which through Gods speciall grace and power was effected Reason The necessity of this appeares in that particular mercies are promised in Scripture and so are particularly to be received and imbraced As God offers himselfe to a beleever so must a beleever receive him God offers himselfe to each particular and therefore the Faith of each must be particular Vse The Papists affirme that a man may be saved if he say hee beleeveth as the Church beleeveth Rhem. Annot. on Luk. 12. §. 3. though hee know not what the Church beleeveth And indeed this they had need to teach for that their Doctrines for the most part have no footing in Scripture and it must bee an implicite Faith wherewith they are beleeved And on Mat. 9.2 the Rhemists have this marginall note Annot. on Mat. 9. §. 2. that the Faith of one helpeth to obtaine for another What Salvation If that be their meaning as it seemeth we deny it we may as well see with another mans eyes or heare with anothers eares or walks with anothers feet as be saved by anothers Faith Abrahams Faith could not save his wicked posterity Though Noah Daniel and David those three worthies of the world stood before me saith the Lord they shall deliver but their owne soules Indeed wee grant them anothers mans Faith may profit the Body or Estate of others in things Temporall so the Centurions Faith did profit his Servant Mat. 8.13 and the Faith of others the Palsey man Mat.
p. 122. It carries us through all difficulties p 101 It gives great light if well kindled p. 10â— And is ascending p. 104 How the Love of God in us may be encreased p. 100. Love is a lovely sute page 95. No better way to be loved then to Love p. 106. Love our enemies onely a Christian can p. 90 Some may be loved above others p 91. There is a secret Love which is blame-worthy p 185. Love that is chambered is sicke p. 185 Lust increaseth the Divels revenewes p. 207. Lyes of three sorts p. 115. All sorts unlawfull ibid. Lying is the father of detraction and slâ—nder p. 246 M. Manners should attend Faith as well as good workes pag. 156. Meanes though weake yet not to be despised pag. 148 All profit not by the Meanes page 77 79 To sinne against Meanes aggravates it page 54 Mercie is Gods Face page 76 It is to be sought for page 77. All to be ascribed to Mercie p. 75. Merit double p. 73 No man can Merit page 72. Mildnesse must bee used in reprooving page 14. Ministers are to be honoured p. 28. The meanest Minister under the Gospell honourable pag 29. Contempt of their Persons redounds to their Message pag. 30 They must reproove offenders p. 23. How they must reproove page â—11 They may not reproove for every light offence p. 24. Who are best Ministers p. 202. They must preach both in life and doctrine pag. 127. They are Fâ—shers Physitians nâ—â— Stewards pa 1â—2 They are Heralds pa. 1 8. Scandalous Ministers may convert pag 1â—6 Ministery standing is necessary pa 230. Mirth allowed a Christian pag 193 The wicked have no cause of Mirth p. 195. Be not so merry as to forget God page 195. Mourne for those who mourne not pag. 167 N. Names a double use of them p. 16. Men of good Names may miscarry p. 26. Good Names should be made good pa. 25. Sinners are not worthy Naming p 143. O. Oyntment of Mary was very precious page 198. Still there is use of our Oyntments pa 200. Ornament of the body not tâ—o good for Christ p. 182. P. Parables have both barke and piâ—h pag. 8. There are as many Parables in the Scripture as weeks in the year p. 10 Why Christ affected this Parabolicall way of teaching page 9. Great ones are to be spoken unto in Parables p. 24. The best of a Parable is the sense mysticall pag. 36. Pardon is offered to all without exception pa. 79 Peace the sorts and kinds of it pag. 269 True Peace the fruit of Faith pa. 271 It is the inheritance of the Saints p. 275 The excellency of it pa. 276 How to get and keepe it p. 278 All other blessings attend it pag 277. There is none to the wicked p. 271. They have a seeming peace but not true pag 272 The difference betwixt sound and seeming peace p. 273 How peace may be lost pag. 278. Penitent to be well thought off page 144. His deportment and carriage must be observed pa. 139 He is an excellent actor p. 137. A good life argues a true Penitent pag. 139 Pennance popish wherein it is faulty pag. 181. Praise must be given to whom it is due p. 129. It may not be too much affected page 130. And is to be sought in the way of well-doing pag. 131. Precepts should be turned into Prayers pag. 58. Preachers who are the best pa. 202. Propriety of goods established pag. 37. Q. Question it is who loves God most pa. 103. R. Reformation outward not sufficient pag. 238 Redemption plenteous to be had in Christ page 81. Remission of sinne is attainable p. 62. Repentance is rather seene then heard pag. 136 It restores virginity youth and credit pag. 144 145 Reproofe this age will not indure pa. 20. How to Reproove aright is difficult pag. 21. It must be wisely given p. 111. It is an careting to the obedient pag. 110 Love must be seene in it pag. 15. So Reproove as that we doe not blemish pag. 18 In some cases it must be auricular pag. 17 When to reproove by name and in what cases pag. 16 Sharpe Reproofe is sometimes to be used pa. 14. Reproofe is like wormwood pa. 112. Riches of God are great pag. 41. Revenge taken by a Penitent wherein it stands pag. 181 S. Salvation what pag. 255 In this life to be had pa. 256. Nothing can hinder the Salvation of the godly pag. 257. Salvation to bee remembred page 185. How and whom to Salute page 156 Satisfaction to God no man can make pag. 57 68 To our Bretheren it may and must pag. 69. Security dangerous pag. 49. Sermons of some men are like fire-works pag. 202. Serpents all Detractors are pag. 248. Silence in the presence of sinne implyes consent pag. 21. Sinnes how there are both mortall and veniall pa. 52 83. Parity of Sinnes an idle dreame pag. 52. How to distinguish betwixt Sinne and Sinne pag. 53. Greatest Sinnes may be pardoned pag. 82 211. Some sinnes deserve greater punishment then other pag. 83. No sinne is so small as to bee sleighted pag. 85. Sinne is in all but all are not in sinne pag. 203 How sinne is in the godly pag. 204. Sinners who are so to bee accounted pag. 203 Slander is a kind of Persecution the godly suffer pag. 250. Magistrates and Ministers especially pag. 251. Sorrow accompanies true Repentance pag. 1â—6 It must bee answerable to the sinne pag. 177. If deepe it sometimes wants a tongue pag. 135 A man may exceed in it and when pag. 178 Unsound Sorrow how discerned pag. 177. Sociable to be so is commendable pag. 233 Nons may bee rashly censured for it pag. 236. What Society wee may have with Sinners pag. 235. Spirit what kind of one a slanderer is page 249. A troublesome spirit is a Sacrifice for Hell ibid T. Teares what they are and whence pag. 164. The severall sorts and kindes of them pag. 165. They are necessary appendances of Repentance pag. 168. Yet very deceitfull things pag. 168. Repentance may bee without them pa. 169 The tryall of true Teares page 170. Teares of the body and soule compared ibid. The benefit and profit of them pag. 172 Counterfeit Teares have prevailed pag. 173. Thoughts make conscience of page 11. The Word discovers them p 12. They are knowne onely to God pag. 240. How they are discovered by man and Satan pag. 243. Tongue may be too sudden in answering pag. 109 Truth must be spoken pag. 114 120. Sometimes it may be concealed in whole or in part and in what cases page 114. It is Gods whoever brings it pag. 125. U. Veniall no sinne in it selfe is page 83 84. Two wayes sin may be termed Veniall pag. 83. Virginity how restored page 144. Vncleannesse that sinne so called is accompanied with other p. 216 Vsury difference betwixt it and Faenory pag. 35. What it is and what kind lawfull p. 35 W. Waters-lying what they are p. 168. When the city of Waters is taken the danger is great p. 176. Weeping proves life p. 166. To weepe for other things and not for sin a bad signe p. 169. Motives to weepe p. 167. It is no childish Propertie page 172. Weakest vessell oft holds the liquour p. 149. Whoredome is a pit-fall page 207. Wisedome of the Serpent God allowes us p. 119 Woemen their carriage to bee wisely observed p. 140 They may not bee spoken contemptibly of p. 141. God hath highly honoured that Sex p. 142. Women of speciall note montioned p. 149 Such should be observed and imitated p. 146 A virtuous woman hard to finde out p. 141. Bad women Satans chiefe instruments p. 141. Such women as are bad should be shunned p. 147 How a woman may lawfully speake in the Church p. 149. How they should provoke men to jealousie p. 150. Whether it was one and the same woman that anoynted Christ so often p. 196. Words of Christs mouth should prevaile with us p. 202. Words are the pictures of the mind and how p. 110. Workes Protestants are no enemies unto them p. 260. They must accompany Faith pag. 265. They are to be pressed p. 267. In what respects they are necessarie pa. 268. The best are full of imperfection p. 74. They are not causes but conditions of Remission p. 72. How St. Paul and St. Iames agree concerning them page 269. Perlegi tractatum hunc cui titulus The Penitent CITIZEN in quo nihil reperio quò minus cum summa utilitate imprimatur THO. WYKES Aprill 4. 1640. FINIS
Prologue or Preface to the Parable Come we now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Speech or Parable it selfe There was a certaine Creditor Text. which had two Debtors the one ought five hundred pence and the other fifty Verse 41 c. In these words unto the end we have considerable A Narration to verse 44. And the Morall or Application in the rest In the Narration there 's a Case related that was betwixt a Creditor and his two Debtors together with the Quaere which is both made upon the Case ver 42. and Resolved ver 43. In relating of the Case we have both the Creditor and the Two Debtors described u to us The Creditor we are first to speake of whose practise must be considered and that either more Generally towards all or more Particularly towards these two here mentioned First in Generall he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foenerator an Usurer A difference is made betwixt Vsurie and Faenorie Pellican Com. in Pro. 28.8 Hugo Card. in Loc. Vsura dicitur quod supra sortem datur ex pacto Faenus quod liberè datur supra sortem sine pacto yet oftentimes they are taken promiscuously both in one sense and so in this place The Latines make a distinction betwixt Vsuarius and Vsurarius Vsuarius they call him whom the Grecians name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man that taketh receiveth or enjoyeth the use of a thing Vsurarius they call him whom the Grecians name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man from whom the use or occupying of a thing is taken and received So that in the native and proper signification of the word Vsura vocabilum inhonestum non est Abusus reddidit inhonestum Bulling Decad. 3. Ser. 1. Usury is but Vsus rei the use of any thing and an Usurer is any man from whom or by whom the use of any thing is had or enjoyed In this sense neither Usury nor the Usurer may be challenged as unlawfull for the benefit and commodity of things consisteth in their use and God hath so disposed of men that each one should be commodious and beneficiall to another Such an Usurer was he my Text speakes of I hasten to some profitable Observation The Scripture is compared by David to a honey-combe Psal 19 10. and Pliny observes what experience confirmes of honey-combes that the thinner and weaker honey runs out of them at first but the best and thickest is squezed and pressed out at last In opening of Parables it is thus the easier and more vulgar observations arise from the letter and drop of their owne accord but the choysest and most usefull doctrines arise from the Mysticall sense or Application and like the thickest honey come out last and that with more paines and labour Doct. From the letter we may easily gather thus much That Borrowing and lending hath beene a practise very antient and of long standing Israel had Lawes given them concerning it Exod. 22.14 Levit. 25.37 Deut. 15.6 8 23.19 24.10 11. It was enjoyned 2 King 4.3 Mat. 5.42 Luk 6.35 It was practised Exod. 12.35 Deut. 28.12 2 Kings 6 5. Nehem. 5.4 Luke 6.34 11.5 Psal 37.26 112 5. So that neither the practise nor the lawfullnesse is to be questioned Reas Nor can the life and state of man well subsist without it Non omnis fert omnia tellus All have not for all necessities and turnes This Countrey must have supply from that Mesek King of Moah was Lord of sheepe Hyram had store of Timber Ophir was famous for gold Chittim for Ivorie Basan for Okes Libanon for Cedars and there must be a path from AEgypt to Ashur God is pleased so to dispose that one Countrey must stand in need of another and so one neighbour of another for the maintenance of good-fellowship and Christian society That as in the body one member may not say to an other I have not need of thee so in the Church and Common-wealth one must want an others help Object Rom. 13.8 Owe no man any thing but Love Resp By that Prohibition Borrowing is not simply forbidden The Apostle rather admonisheth to pay such debts as are owing q.d. Endeavour to come out of pecuniarie debts but for the debt of love still owe that and be ever paying it for that is such a debt saith S. Chrysostome ut semper reddatur semper debeatur it is alwaies pay'd and yet ever owing Object But borrowing is a fruit of sin Resp True so was labouring unto sweat and yet now such an ordinance is on it as that he who labours not shall not eat 2. Thess 3.10 Vse This first makes against Anabaptisticall Community they would have no borrowing nor lending Si duo de nostris tollas pronomina rebus Praelia cessarent pax sine lite soret no mine nor thine all things must be like the waters of a common river where a man may take what he pleaseth and leave what he lifteth And then say they there will be Peace But the Statute of Meum and Tuum was enacted by God himselfe If we looke as farre as we can even into Adams time the first man of all the world there we shall find that he had no sooner begotten two sonnes Cain and Abell but even then out of the great common field of the world began Terriers as it were to be made Gen 4.3 4. and mens parts to be shared and severall'd out to their proper use For howsoever it was said of wicked Cain that he brought an Oblation to the Lord of the fruit of the ground in generall as if all had lyen common to him yet of holy Abell it was said that he brought unto God of the first fruits of his sheepe shewing that even from the beginning it was Gods good Will that there should be a distinction of each mans part that none might invade the possession of an other An this is set downe to be a Law perpetuall Exod. Chap. 20. ver 15. Thou shalt not steale Were all things left in common unto all there could be no stealing and so no need of any such precept This Statute was after wards by Christ in the Gospell revived and set downe in plaine termes Mat. 20.14 15. where it is said Take that which is thine owne and Is it not lawfull to doe with mine owne what I list God is a God of Order and not of Confusion and thinks it better that every one should know his owne and have it bounded out then Chaos like to lay all upon a heap confusedly No common purse will he have to be as is amongst Theeves nor common prey as it is amongst Wolves and beasts of the Forrest Yea he hath thought it fit not only to establish a Propriety but also to establish an Inequality And as in bestowing of spirituall graces every one had his proper gift of God Mat. 25.15 but not all alike for one had five Talents another two
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
God whom we call Father is the God of Truth Psal 31.5 And he that is of God will speake the Truth 3. By the Band of Redemption For he that hath redeemed us is Via Ioh. 14.6 Vita Veritas The Way Truth and Life and who so lookes to have life by him must follow the way of Truth Ephes 4.15 4. By the Band of Sanctification For the holy Spirit that sanctifieth us is the Spirit of Truth and requireth in our sanctification that we should have our Loynes girt about with Truth Ephes 6.14 In these respects we should have great care that we make no forfeiture of the Truth in any case whatever God loves it in the inward parts Psal 51. S. Gregory expounding these words of Iob Greg. Mer. in Iob. cap. 27. My Lips shall surely speake no wickednesse and my Tongue shall utter no deceit observes thus much that a holy man Pejus est men dacium meditari quam loqui nam loqui plerumque praecipi tationis est medâ—tari vero studiosae pravita tu Mor. 8. to the end he may prefectly cleave unto the Truth suffereth not himselfe either of purpose or of rashnesse to lie for every Lie is greatly to be avoided though there be some greater then other as that which is studied and meditated on as is aequivocating I spare to tell you what the Heathens have thought of this sinne of Lying and how they have punished it Plutarch acquaints us with a Law that Artaxerxes made The Liers Tongue should be pierced triplici clavo with three nailes And Aelian lib. 4. cap. 1. tells us that amongst the Indians he that was thrice convicted of a Lie was enjoyned perpetuall silence and barred from all office De mulier Septies I conclude this point with that which S. Hierom writeth of a young man and woman who were suspected of Adultery and examined by Torments to confesse it The young man being grievously tortured confesseth against himselfe to be freed from further paine and so was put to death But the woman being innocent could not be forced by all those Torments used to tell a lie but in the midst of all her sufferings thus spake Non ideo me negare velle ne peream sed ideo mentiri nolle ne peccem mori ego cupio sed non tanquam Adultera That shee did not denie least shee should die but shee refused to Lie least shee should sinne shee was willing to die but shee would not die as an Adulteresse Thus abide were firme and resolute still to say the Truth holding that for a firme Principle in Divinity wee may not doe evill that good may come of it As for those who say we may their damnation is just Rom. 3.8 Thus much by occasion of the honest and sincere Answer made by Simon though to his owne Conviction now for the Sentence which was given by him Text. I suppose that he to whom hee forgave most You see then Doct. The more mercy in the forgiver the greater Love may be supposed is in the forgiven We read what S. Paul was by his owne confession before Conversion A Blasphemer a Persecutor and injurious c. 1 Tim. 1.13 But as he saith hee obtained mercy and the grace of God was exceeding abundant to him with Faith and Love in Christ this put him on to labour more abundantly then the rest as is shewed 1 Cor. 15.10 so that the grace bestowed on him was not in vaine If you aske the Reason why should S. Paul take more paines then all the rest the Answer is The Love of Christ constrained him And why should Love be stronger in him then in the rest the Answer is at hand for that he did thus judge that he received greater mercy in the pardoning of his debt then the rest This is shewed likewise by our Saviour in the Application of this Parable verse 47. Where wee shall speake more fully of this point which yet here I could not let passe without some usefull Observation Vse 1 I would gladly know then why Papists or any other should averre that our Doctrine touching Assurance of Gods Love in Christ is a Doctrine tending to licentious libertie Simon could not but suppose that he must needs love most who had most remitted him But these speake by heare-say as strangers do of that they never knew nor had experience of themselves Assuredly the sence of Gods mercy in the pardoning and forgivenesse of sinne hath that force to restraine a man from loosenesse of life and to knit the heart in all true Love and Obedience unto God as nothing more in the world hath Thy loving kindnesse is before mine eyes saith David Psal 26.3 therefore I have walked in thy Truth The very scope of S. Iohns Epistle is to further our Assurance of Gods Love as appeares 1 Epist 1.4 5. 5.13 And how farre this is from opening a way to loosenesse of life and liberty the Apostle shewes Chap. 2.1 These things saith he I write to you that you sinne not and if in case you doe sinne the Assurance of Gods Love is the readiest way to recover you For it followes If any man sinne wee have an Advocate with the Father and then Chap. 3.3 is added He that hath this hope and knowes what manner of Love the Father beares him purifieth himselfe as hee is pure So then that man that is carelesse of purifying himselfe hath no true hope that he is made partaker of this speciall Love Vse 2 Secondly the feeblenesse of our Love to God discovers how little sence or Assurance we have of this mercy of God towards us in the forgivenesse of the debt owing to his Justice True it is common favours and fruits of Gods Love may work even in unbeleevers a kind of Love to God but it is Common Ordinarie and Superficiall And the unsoundnesse of that kind of Love so wrought may appeare in these particulars First in that it is but Mercenary for when God giveth over giving them they give over loving him This is that love of Harlots which I have before mentioned Secondly the Love so wrought hath no force to restraine from sinne nor put on to obedience For all this kind of Love that many so much boast of They blesse themselves in their hearts as Moses speaketh saying I shall have peace though I walke in my own imaginations and stubbornnesse c. Deut. 28.19 But the Love wrought in our hearts through the Apprehension of this speciall mercy is of another kind It doth cause a man to love God for his owne goodnesse and excellencies Psal 73.25 Phil. 3.8 and makes a man to give God the highest seate in his heart it putteth a man on to keepe Gods Commandements as before wee heard and makes those Commandements easie which were and are crosse to our natures Wherefore wee may not ground our Comfort or Love on outward and Temporall blessings but on this speciall and particular Love
here used did manifest especially her Affection for want of that was Simon blamed So then we learne Doct. The Signes and Testimonies of Affection may not be forgotten It is not enough that the Heart be kindly affected unlesse we give due testimony outwardly of that Affection which we beare What S. Iames speaks of Faith Jam. 2.18 Shew mee thy Faith by thy works may be applied to Love shew me thy love by thy works To thy friends saith Salomon shew thy selfe friendly Pro. 18.24 And were not the signes of true Affection to be regarded I see not why the Apostle should give such a speciall charge about them in his Letters Rom. 16. wishing that his Salutations might be remembred to divers in particular mentioned as we find at large Rom. 16. and that they would greet one another with an holy Kisse Rom. 16.16 1 Thes 5.26 I 'le give you Reason for it Manifestation of Affection breeds Affection nothing more Againe By this the Truth of Affection may be discovered Our Love will bee found heereby to bee without Dissimulation which if true like fire will discover it selfe either by its Smoake or Flame Vse 1 Such may do well to think of this who pretend fervency of affection yet give no testimony of it They wish well to others as they say and pray for them but for any outward manifestation of this their love it is not to be seen There is a kind of Love indeed which Salomon cals Secret Beda in Pro. 27.5 Prov. 27.5 but he preferres open Rebuke before it When Love is Chambered and keeps close we may feare it is uncleane or sicke And such a Love it is that Salomon speaks of as Beda understands it A good and sound love will be seen abroad and take the aire els it should not be Faiths Daughter Vse 2 Be we perswaded to neglect no good office wherby our Friends may be certified how well we do affect them Are they in Affliction then mourne with them pray for them minister Counsell Comfort Helpe to them Are they in Prosperity Rejoyce with them and indeavour the continuance of their wellfare what lyes in you Be not wanting in any one duty of kindnesse and courtesie entertaine and salute one another with chearfullnesse if present Visit or send some tokens of Love one unto another if absent And to quicken us somewhat more in the performance of this duty forget not how willing the wicked of the world are that others should take notice of their Brother-hood in evill Why then should the godly live like strangers one with an other But this woman since the time I came in hath not ceased to kisse my Feet Text. Simons defect is here aboundantly by this Penitent supplied Not his Face but his very Feet she kisseth and might it have bin any service to him the very dust under those feet of his should have bin licked by her So great was the affection which she bare unto our Saviour Our Collection shall be this Doct. Who so loves Christ will be content to kisse even the very Feet of Christ. Object But Christ is in Heaven you will say who can ascend on high to kisse him Resp Yet we must kisse him as the Prophet David shews spiritually though corporally we cannot Ps 2.11 12. More particularly To kisse is put first for Reverence and high estimation Pro. 24.26 And thus we must kisse him Phil. 2.10.2 It is put for Love and Affection Ier. 29.13 And thus we must kisse him Ioh. 21.15 1 Cor. 16.22.3 For Obedience and Subjection Gen. 41.40 And this kisse may not be wanting Rom. 14.11 Mat. 17. S. Bernard makes a whole Sermon of kissing Christ of which he might say as Lipsius did when he wrote a Chapter de osculis beginning thus Abi Venus fallem ego te quae ipsa multos de osculis caput scribam inscribam in quo tamen nihil tibi loci autju ris Venus hath no place therein nor right and therfore may be gone it is chast enough He tels us of a threefold Kisse which is owing to him The first is Osculum pedis Bern sup Cant. Serm. 3. the Kisse of his Feet And this we kisse when the soule doth lie prostrate before him in Humility and Devotion as we see here Maries did The second is Osculum manus the Kisse of the hand And his Hand we kisse when the soule is taken up by him so as to exercise the workes of Charity and the deeds of Mercie Of this Kisse our Saviour speakes Mat. 25.35 The third is Osculum oris A Kisse of the lips And thus we kisse Christ when the soule doth enjoy the sweetnesse of his presence by the inspiration of his Love and the contemplation of his Glory Of which kisse the Spouse speaks Cant. 1.2 And great Reason there is why Christ should thus be kissed by us For first he is wholy delectable there is nothing in him but is amiable Cant. 5.2 He came into the world and kissed us First with the Kisse of Peace and that at the first meeting So sang the Angelicall Quire Glory be to God on high and on Earth Peace c. And then at his parting My Peace I leave with you my Peace I give to you 2. He kissed us with the Kisse of Reconciliation Before we had the Kisse of his lips all things were at variance and disordered but He made all one Colos 1.20 Ioh. 17.11 3. With the Kisse of Religion he hath kissed us All those holy Doctrines which dropped from his lips like sweet smelling Myrrh Cant. 5.13 were as so many kisses Come unto me all you that are weary and heavy loaden Learne of me for I am meeke and lowly c. Matth. 11.28 29. that was a sweet Kisse saith Melancton Who so is a thirst let him come hither Melanc in Ps 2 and I will give him to drinke freely that was another Kisse of his Lips Iohn 7.37 So Matth. 5.1 c. Every Beatitude is a Kisse that whole Sermon of his is like the Book of Canticles it begins with kissing and ends in Spices We read in the French History History of Iewis 11. l. 1. p 26. that a Queene of France passing by a Chamber in the Court where the Chancellour of the Kingdome lay a sleepe which she espying saith the Story went and kissed him saying thus to her Ladies who began to marvell at it I kisse not the man but I kisse that mouth from whence have passed out so many excellent Discourses Let us kisse both man and mouth If we do not it will not be well taken for so we find Psal 7.12 Kisse the Sonne least he be angry that He is God the Father whom in the ver before we are willed to serve in Feare vers 11. God the Father is provoked to wrath when his Son is not kissed which may be another Reason to put us on upon the Duty There is a memorable Story in Theodoret
into wantonnesse be not so merry as to forget God nor so sorrowfull as to forget your selves The Philistins in the Feast called for Sampson to make them sport Let not us do so In the midst of our mirth remember we Ierusalem It is a fault to forget her but horrible impiety to remember her with a sacrilegious frump We come now to the Penitents supply of that wherin Simon was defective But this woeman hath annoynted my Feet with Oyntment Text. Our blessed Saviour had no other Gifts given that we read off but Gold Spices and Oyntments The Wise men offered him Gold as to a King And Spices for Incense as to a God And this womans Oyntment which was powred once on his head as Math. 26.7 and another time on his Feet as in our Text and this she did as to a man Royalty is noted by the Gold Divinity by the Incense Mortality by the Oyntment So our blessed Saviour himselfe applyeth it Matth. 26.12 Iohn 12.7 i. e. it should serve in the roome of that which they used to bestow on the body after it was dead and which the woman intended and prepared for as we read Luke 23.56 but came too late Hee was risen before It is a Question amongst Expositors first whither or no it was one and the same Mary that this Evangelist S. Luke here speakes off who annoynted our Saviours feet and that the other Evangelists mention who annoynted his head 2. Whether it was one and the same annoynting or done at severall times Of both briefly Some are of opinion that our Saviour was thrice annoynted and that by three severall women Once here of which annoynting this our Evangelist only speaks performed by this sinner at which was no murmuring Another time in the house of Simon the Leper of which annoynting S. Matthew and S. Marke speak at which the Disciples murmured and that was two dayes before the Passeover A third time he was annoynted in the presence not of Simon but of Lazarus not two dayes but six dayes before the Passeover of which S. Iohn speaks Iohn 12. Iudas then onely murmuring thus Origen Tract 35. in Matth. But this Opinion is refuted by Roffensis Others conceive that there were but two annoyntings and done by two severall Maries the one by this woman who was called an Harlot the other by Mary the sister of Lazarus who was never so called say they Thus Chrysostome in his 81. Hom. in Mat. And Hierom on Mat. 26.4 Others conceive that it was the same Mary who did all and that at two severall times the act of one time related by three Evangelists Ego quidem nihil aliud intelligenduÌ„ arbitror nisi quâ—d non aliam fuisse mulierem quae peecatrix tum accessit ad pedes Iesu sed eandeÌ„ Mariam bis hoc fecisse Albert. in Luc. 7. Aquin in Ioh. 12. and the act of the other time by S. Luke only and this Reffensis proves by many strong Arguments And of this Opinion is S. Austin de Cons Evang. lib. 2. cap. 70. So S. Ambrose on this place and Gregory in his Mor. Beda Leo and all the Schoolemen especially Albertus and Aquinas are herein most confident That which may resolve this doubt in question and confirme this Opinion me thinkes is that Ioh. 11.2 Where the Act of annoynting Christ and the name of her Person is mentioned This Mary was ever known by the name of Mary Magdalen It was that Mary which annoynted the Lord with oyntment and wiped his Feet with her haires whose Brother Lazarus was dead There is mention of one annoynting and Chap. 12.3 there is speech of a second annoynting Then tooke Mary a pound of Oyntment of Spiknard very costly and annoynted the Feet of Jesus and wiped his Feet with her haire Nor is it enough to say as Taber doth that it is spoken by Anticipation For in all S. Iohns Gospell as Roffensis answers there is not one Anticipation nothing related by the Tence of the time past that was to be future and at that time not finished As for those seeming differences in the Evangelist about the last annoynting they may thus be reconciled Wheras in one place all the Disciples are said to murmur and in S. Iohn Iudas alone is charged with it that Iudas perswaded them to it And indeed they spake out of a care of the poore but Iudas out of a theevish intention So S. Augustine de Cons Evang. lib. 2. Cap. 77. And for the annoynting of his Feet in one place and in another place it is said his Head these are reconciled saith S. Austin if we say she annoynted both Head and Feet first she began at his feet and so breaking the box diffused the residue upon his head For the time in that one saith it was six daies before the Passeover the other but two let no man be troubled at this saith S. Austin For St. Matthew speaketh by way of Recapitulation and having spoken of the Passeover to come within two dayes doth not say After these things Jesus being in the house of Simon the Leper but only makes relation of a thing already done not setting down the time To say no more of this confused and perplexed Question which hath in it more subtilty than use or profit as Erasmus speaks This Oyntment the woman brought was choise Every Evangelist hath an Attribute to honour it withall St. Mathew calls it sumptuous St. Iohn honourable And our Evangelist saith it was an Alablaster box vers 37. As if it were a silect parcell picked and chosen out from the best she had with this she annoynts Christs Feet and supplies the defect of ordinary oyle for his head Let us observe from hence Doct. Love is liberall if not Prodigall of the best it hath to bestow on Christ It thinks nothing too good not too costly to be given to him or bestowed on him that is within our power The Apostle tels us that Love is bountifull and seeketh not its owne things 1 Cor. 18.4 And you may find it true Abraham loved GOD and he is not backeward to offer up his dearest Isaack unto GOD if GOD requires it Davids heart was inflamed with a Love to GOD and he will be content to be at any cost for GOD He will not offer unto him that which cost him nothing 2 Sam. 24.24 He prepares with all his might for the house of the Lord bringing Gold Silver Brasse Iron Wood Onix-stones and glistering Stones of divers colours and all manner of pretious Stones and marble Stones in abundance c. 1 Chron. 22.14 29.2 The Converts in the Apostles time how bountifull were they For the Gospell of Christ they sold their lands and brought the prices of the things sold and laid them at the Apostles Feet Act. 4.32 34. They were content for the love they bare to Christ to suffer the spoyling of their goods with Joy Heb. 10.34 Nay they loved not their lives unto death Revel
forces at the very entry blessed be God that hath kept our Teachers from the least taint of that Heresie and stirred up the heart of his annoynted to fire out this blasphemy from amongst us where it began to peepe which overthrows our Faith and directly undermines the office of Christs Mediatorship For suppose Christ a meere creature how can we rest assured that his Obedience and Passion was satisfactory for us that the blood of the New Testament beares any price or is of valew for our Redemption or that our ghostly Enemyes the Divell Death and Hell are conquered and overcome by him Cursed is the man saith God who trusts in man Ier. 17.5 If Christ be not God as well as Man We of all men are most miserable our Faith is vaine and we are yet in our sinnes Quest But why then doth our Saviour so commonly and ordinarily speaking of himselfe call himselfe the Son of man Mat. 8.20 9.6 10.23 11.19 12.8.32 13.37 41. 16.13 27 28. 17.9 12 22. 18.11 19.28 20.18 24.27 25.31 26.2 24 45 64. In formam servi transissse noÌ„ est naturam Dei per didisse Hilar Rest Qui dixit hominem non negavit Deum when Christ called himselfe the Sonne of Man he did not deny himselfe to be the Sonne of GOD. Hee thus styled himselfe so openly and ordinarily for two Reasons First In respect of Himselfe for that Hee was true Man not only a Man but the Sonne of Man Borne Man having flesh and blood no where els but from man Secondly In respect of his Hearers who commonly esteemed no other of him then meere Man though perhaps a great and holy man Matth. 13.55 Mark 6.5 In short it was partly out of his lowlinesse and partly out of his Love that he so stiled himselfe He that scorned not our Nature 〈◊〉 disdained not our Name in the worke of our Redemption titles were of little or no use He might have taken greater Titles on him than the Sonne of Man but going about that worke He was content with a meane one This base Title for the time of his abasement best pleased him Believe it and maintaine it for the God of Heaven will Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very God His Incarnation will rather be a Proofe then Disproofe Deus erat in Christo saith the Apostle 2 Cor. 5.19 God was in Christ That God-Head appeared though covert in the Flesh yet overt in his Actions He mightily declared it both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Evangelist both miraculis and oraculis by his Doctrine and Miracles saith Tertullian Never man spake as He spake Iohn 7.46 Never man did as Hee did Matthew 9.33 Object But the revealing of Secrets and discovering what was in the Heart hath bin done by man 1 Sam. 9.19 2 King 5.23 26. Act. 5.3 So 1 Cor. 12.9 It appeares there were such as had the spirit of discerning Vse 2 Resp True but this was made knowne to them by speciall Revelation nor did they know all things Elisha knew the secrets of the Assyrian King yet he knew not the calamity of his worthy Hostesse The finite knowledge of the ablest Seer reached but so far as it pleased God to extend it Quid tam altuÌ„ tam prosundum quà m mens homimis quae quasi in volucro quodam corporis tegitur occultatur ut eam haud facilè quisquam introspicere speculari queat Amb. inst it Virg. 3. Christ knew of Himselfe He had no need that any man should testifie of man for he knew what was in man Ioh. 2.24 And he knew exactly and certaintly not conjecturally and by way of ghessing as men and divels know the thoughts of us Secondly This should teach us to take heed how we passe sentence upon the inward intentions and purposes of men this power is Gods and belong to him what have we to doe to usurpe it It is a Well too deep for us to draw in And yet such is the presumption of some that they will take upon them infallibly to know what is in the bottom of that Well whence ariseth jealousies and contentions many times as causelesse as pernitious Indeed by some discoveries there may be some conjectures but let not a small Conjecture make thee a great Offendor Every Key a man meetes with is not the right one for this Lock every likelihood thou apprehendest is not a sure signe of what is within the breast Not to let a man be private in his House is a great injury not to let a man be private in his Heart is a greater Vers 40 Lastly let us be perswaded hence to be as upright before the Lord in Thought as we are just in Dealing before men It is not the white Fleece God especially eyes but the sound Liver Hee hath windowes into the soule and there sees that hypocrisie which lyes lurking close Hee is very list of hearing and well understandeth what the heart thinketh And as before was shewed will answer us accordingly Thus much for the manner of their objecting now to the matter Who is this that forgiveth Sinnes also Text. In absolving this poore Penitent Christ did no other then what his Office required For this he is excepted against by these Pharisees present with him at the Table Doct. The best may be excepted against and caviled at for well doing There is none so holy but he may be hardly thought of for doing that which yet he is bound to doe by virtue of his Calling Numb 16.3 Moses and Aaron shall be censured neither the one nor the other shall escape the strife of tongues Numb 12. Some and such as have it may be least cause of all will be charging them with medling too much and taking more upon them then was fit Some dare charge them both with Ambition and Instrusion Vers 33 I need not looke so sarre to confirme the truth here taught If you looke a little before my Text there you shall sinde that Iohn the Baptist a holy man sanctifyed from the womb A great Prophet none greater ever borne of a woman And highly esteemed by all the people One very austeere and retyred in his life whose Doctrine was sutable unto it The Axe to the Root The Fanne to the Floore The Chaffe to the Fyre And in all points walking worthy of his Place and Office which required that austerity and yet he cannot escape censure They said he hath a Divell Vers 4 Christ holier then he whose shoces being latched as Iohn confesseth hee was not worthy to unloose comes in a milder and more sociable way He â—rings the Olive branch of peace in his mouth He goes to Feasts drinks wine is affable with all He heales the sick rayseth the dead seekes up and saves what was lost And for his paines he is charged to be a gluttonous man a wine bibber and a