which God sheweth to his Elect in the discharging of that debt of sin owing I deny not but these Temporall and Common favours are to those that are in Christ Signes and Pledges of his speciall Love and that by them the godly are confirmed in the Assurance of Gods eternall Love towards them Gen. 33.10 Psal 41.11 18.19 And elswhere David gathers upon God from his common goodnesse that hee shewed to all Creatures Psal 36.6 7. And our Saviour wills his Disciples to grow assured and confident of Gods speciall Love unto them from the Observation of his generall goodnesse and providence towards the Fowles of the ayre and Lillies of the field Mat. 6.26 But yet the Observation of Gods goodnesse to us in spirituall things as in the pardon and forgivenesse of our many and fowle sinnes will doe it much better and therefore if thou wilt love God as thou oughtest to love him pray with David Psal 17.7 Shew mee thy marvellous loving kindnesse and make me able to see and know that thou lovest mee with thy marvellous Love And Psal 106.4 Remember mee O Lord with the Favour thou bearest unto thy people O visit moe with thy salvation As if hee should say it is not the love thou bearest to strangers or hired servants in thy house can content my heart It is the speciall Love thou bearest to thine owne deare children that I seeke after Know that the Church desires to be kissed with the kisses of Christs mouth Cant. 1.1 A kisse is a naturall Symbole of Love and yet it must be a kisse of Christs Mouth not Hands that the Church desires In outward Benefits God giveth us his Hands to kisse but the breath of his Word and Spirit which assures us of the forgivenesse of our sins is the kisse of Christs mouth This the Spouse desired and this Mary obtained at parting as you may find in the latter end of this Parable which made her love so much as appeares verse 47. To which place I referre the prosecution of this point And now come to our Saviours Approbation of this Sentence And he said unto him Thou hast rightly Iudged Text. Simon as we know was a Pharisee so saith the Text verse 36. One of the Pharisees desired him to eate c. And how corrupt the Pharisees were in their Doctrines and Tenents appeares by that our Saviour saith Mat. 5. 15.4 5 6. Chap 23. Yet here our Saviour approves of this Pharisees Opinion and commends his Judgement Whence learne we Doct. To receive the Truth who-ever brings it and to take it up from whose mouth so ere it fall See Mat. 23.2 3. Phil. 1.17 18. Tit. 1.13 Reason First the Truth is Gods not Mans. The pennie with Caesars stamp is his though it be in the kennell or be found in a fowle clout Secondly God hath thought good to send unto his Church men as well unsanctified as Sanctified Balaam was a Prophet and is sent with a Message to Baalack Saul is amongst the Prophets Iudas sent forth with the rest of the Disciples were not these to be heard how can we think they should ever have beene sent Thirdly The Word in whose mouth soever shall not returne in vaine but accomplish that worke whereunto God hath sent it Isa 55.10 11. It is out of a wicked mans mouth a savour of death to some and why not of life to others Fourthly God is offended when his Ordinances are contemned though it be through the prophane lives of Priests See an Instance most remarkable 1 Sam. 2.17 compared with Chap. 4 10. Vse A great weaknesse it must needs be in those who reject the Truth out of a prejudice they beare against the Bearer Do we like the Sun ere the worse because it breakes forth of a darke cloud or distast the fruit that is served in a wooden dish Will a child refuse a letter or token because a durtie Carrier was the bringer or any beggar contemne an Almes because a lame Steward gives it out of the purse of his rich Master Sampson did not disdaine the honey-combe because he found it uncleanly laid in the Lyons Carkasse and though he being a Nazarite might not eate of any thing that savoured of Legall impurity yet he ventures on the honey-combe in the belly of the Beast And so to Elijah it was all one whether an Angell or a Raven brings him his dinner Who so disdaines Gods graces because they find them in ill vessels or refuse his mercies because brought them by uncleane livers are more nice then wise Quest But are scandalous Ministers able to doe any good How can we expect a blessing on their labours being wicked Resp First consider what excellent workes God hath effected by bad Agents What Divine Parables did God utter by Balaams mouth And what curious works did God make about his Temple by the hands of Tyrians It makes for the praise you know of a good Limmer to draw a curious line with a bad Pensil The worser the Instrument the greater Gods glory Secondly Nisi Spiritus Sanctus adsit cordi audientis otiosus est sermo doctoris nemo ergo do centi homini tribuat quod ex ore docentis intelligit quia nisi intus sit qui doceat doctoris liâ—gua exâ—erius in vacuum laborat Greg. Hom 30. in Evang Mor. 27. the whole worke of a Minister about the salvation of mans soule is Externall He can only preach to the Eare God whose Chaire is in Heaven speakes to the Heart The Grace which is given them for the worke of the Ministery is not gratia Iustificantis a grace of Iustification as some conceive who thinke their Teachers can give the Holy Ghost as Simon Magus thought by Simon Peter but it is gratia aedificationis the grace of edification as the Apostle shewes Ephes 4.12 nor is it gratia gratum faciens as the Schoolemen speake a peculiar grace given them for the salvation of themselves but gratia gratis data a grace given them for the good of others So that in this Outward worke a bad man may goe as farre and do as much bring as many powerfull and prevailing Arguments as the best and be a meanes to save others yet themselves perish You know how it was with the Builders of the Arke though they built that which saved others yet themselves were drowned And as it happens to many an unfortunate sinner who saveth his endeared fellow yet perisheth himselfe in the streame so may it be in this case S. Gregory aptly compares a bad Minister to the Water in Baptisme which is in the right use a meanes to convey grace but it selfe out of the use runs downe into the hole So may they sinke to Hell who yet may be a meanes to bring thy soule to Heaven Of them thou maist say as the people of Cicilia did write upon the Tombe of a dead Viceroy of theirs who had beene a cruell Oppressor of them Hic jacet
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
and will observe these things even they shall understand the loving kindnesse of the Lord Psal 107.42 43. Hence it was that David did so gather upon God when he was to encounter with Goliah 1 Sam. 17.36 and at other times Psal 61.2 3. 63.7 71.5 6 20. 22.21 27.9.10 Experience being so great a prop of faith it must needs be a speciall meanes to increase Love And to incourage us in seeking after the growth of this grace as well as of any other forget not how exceeding availeable it is to Perseverance What was it that carryed the Martyrs so comfortably through fire and flames and made them to esteeme of Tyrants as gnats and fleas Chrysâ—â—â—om 2. de laud. Pauli and of torments but as fleabitings as S. Chrysostome shewes What made them so ambitious of Martyrdome What mooved so many from all parts to assemble together in the daies of Valencius though they knew a speciall command was given to the Provost to put all to the sword What spurred on that woman to make such hast and all unready with her child in her armes to rush in amongst the Souldiers fearing least she should come too late as shee told the Provost who asked her the reason of her hast Vtinam fruar bestijs quae mihi praeparatae sunt quas oro veloces mihi esse ad interitum alliciamal comedendum me ne sicut alioruÌ„ Martyrum non audeant corpus attingere Quod si venire nolucrint ego vim faciamut devo rar Ignoscite mihi silioli quid mihi prosit ego scio nunc incipio esse Discipulus Christi nihil de ijs quae videntur desiderans ut Iesu Christum inveniam Ignis crux bestiae coÌ„fractio ossium membrorumque divisio totius corporis contritio omnia tormenta Diaboli in me veniant tantum ut Ciristo fruar c. Hierom. lib de viris illustrib and acquainted her with his purpose to put all there present to sudden death What made Ignatius so bold and resolute that when he heard the Lyons roare for hunger to whom he was suddenly to be cast as a prey he burst forth into these speeches O that I were with the Beasts that are prepared for mee whom I desire quickely to make an end of mee if they refuse to touch my body as through feare they have absteined from the bodies of other Saints I will urge and provoke them to fall upon mee Wellcome fire crosse beasts teeth breaking of bones tearing asunder of members grinding to powder my whole body Let all the Torments which the Divell can devise come upon mee so that I may enjoy Christ my Love What made Vincentius so sleight the Tyrants threatnings Thretten these things saith he unto your Courtiers and Carpet-Knights Racks Strapadoes torments are but a play to us When the Emperour Valens had banished Basil and the Tribune threatned death I would said S. Basil I had any thing of worth I would bestow it on him that should cut Basils wind-pipe Tiburtius found such inward joyes and spirituall raptures in his sufferings that when hee trod upon live coales he cryed out Mihi hae prunae rosae videntur these live coales seeme to me no other then red Roses Theodore being cruelly beaten by divers tormentors as Eusebius shewes even from morning to night so that such cruelty never was seene yet all the while with a smiling countenance hee sang Psalmes which caused Salaptus the Persecutor to tell Iulian the Emperour that if he dealt thus with the Christians it would turne to their glory but to his shame Time would faile to tell of divers others of later times who despised fire and fagot and so willingly offered up themselves a burnt Sacrifice as that Boner bid a Vengeance on them he thought they tooke delight in burning Accustio votum est paena saelicitas Text advers Gent. And indeed Tertullian saith of his times that to be accused was the wish of Christians and punishment for Christ they counted felicity Whence I say was all this boldnesse and constancy What put them on to suffer and did drowne all their Tortures but the Love of God burning in their hearts Heb. 11.35 Revel 12.11 Strength holds out when weaknesse faints by the way 1 Sam. 30.10 Quest But how may I know in what degree or measure the Love of God is in mee Doct. Resp This is no unprofitable question It is here made by our blessed Saviour unto Simon which may be our next Observation Reason And he made the like to Peter Iohn 12.15 And no wonder for he hath elsewhere told us That Iniquity shall abound and the love of many shall waxe cold Mat. 21.12 Vse Wherefore I could wish that every man would question with his owne soule about it Doe I love God more then these Is my Love kindling or burning Is it in the sparke or in the flame If wee never examine our soules about it how shall wee be stirred up with diligence to endeavour after a higher pitch or be able to say that in any answerable measure we are thankfull to God for his many mercies received Nay this inconvenience followes upon neglect that whereas there are distinctions of Christians in the Schoole of Christ as some Infants others Strong men others Fathers as we read I Iohn â— we in examining our hearts by markes and signes through a mistake of our selves are marvellously discouraged whilst we take those signes which belong to the strong and Aged and apply them to our selves being Infants and but weake Nihil tam dutum atque serreuÌ„ quod non amoris igne vincatur Aug de Mor. eccl cont Manich. To lend a little help therefore to you in this case know First Enflamed or Burning Love will not be easily quenched much water many floods cannot doe it Cant. 8.7 It is firme and invincible so that neither force nor fraud Promises nor Persecutions Height nor Depth things present nor things to come shall be able to prevaile against it Thus Pauls Love was a strong Love and carryed him through all conditions 2 Cor. 4. 5.14 Acts 21.13 And so the Love of the Martyrs afore mentioned S. Chrysostome being in banishment by the meanes of Eudoxia the Empresse in a letter he wrote to Cyriacus a Bishop tells him of his resolution before he was banished I thought with my selfe said he that if shee will banish mee the earth is the Lords if shee will saw mee asunder I remembred Isaiah If drowne me I thought on Jonah If stone mee Steven came into my minde If behead mee I thought on John the Baptist If take away my goods why naked came I into the world and naked shall I returne Cant. 8.6 Thus Love well kindled and in the flame like death devoures all these feares like stubble It is otherwise with a new-kindled Love That is willing to suffer for Christ but yet in time of danger it hides the head and
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
the Word Without this generall offer the Elect of Christ before Conversion can have no ground for their Faith to rest upon A pardon through Christ is offered to a man See D. Preston on Faith p. 10. and M Madens Trea. of Christs love and affection towards Jerusalem p 65 and his Epâ—stle to the Reader M. Harris on the Beatitudes p. 25. in the state of Unregeneracy how shall this man know it belongs to him seeing no mans name is particularly mentioned in the pardon There is no other way then by reasoning after this manner Pardon and Forgivenesse belongs to every man that repents and believes the Gospell But I am of that number I repent and believe Therfore pardon and forgive nesse is mine it belongs to me as well as to any other whosoever Thus farre the Doctrine of universall Grace is to be taught and was taught by our blessed Saviour and his Disciples Iohn 7.37 Tit. 2.11 Indeed all are not Elected but it is not for us to judge who are and who are not There is no particular Person who lives within the bosome of the Church but we in Judgment of Charity are to think him to be one of the number for whom Christ died 1 Cor. 8.11 Nor doe all Profit by the meanes of Grace They will not apply themselves to God nor serve his Providence in that way and course which he hath laid forth for their good yet may not Gods Ministers be wanting to them though they be wanting to themselves We must do our duties knowing we have to deale with a Nature capable of Salvation and Happinesse without any varying of his Species And with such as may lay claime to Remission and Happinesse upon their acceptance of the conditions Upon which conditions it is necessary we should make a generall Offer without any exception of sins or sinners Act. 13.46 To prevent al mistakes that Distinction which Aquinas hath out of the Fathers of Sufficienter and Efficienter that there is sufficient done by Christ for the Salvation of Man-kind though it shall not be efficient to all for that all apply it not is of good use Saint Austin made it his Buckler against those who charged him to hold that Christ suffered not for all men S. Chrysostome likewise and out of him his Epitomist Theophilact with divers others both antient and modern make use of this distinction in this Question I will conclude the Point with a Relation of what I have read concerning that blessed Marâ—yr of Christ M. Bilney whom Father Latimer called S. Bilney blessing God for the day that ever he knew him He comming into a Church and there hearing a very eloquent Preacher to say thus in his Sermon Behold thou hast lyen rotting in thy lusts for these threescore yeares like a Beast in his â—ung and wilt thou presume in one yeare to goe forward to Heaven and that in thine old age as much as thou weniest forward towards Hell in sixty yeares before He was much offended with the Preacher and said Is not this a goodly Argument Is this preaching of Repentance in the name of Iesus Christ Surely it is said he as much as to say that Christ hath died in vaine Had I heard such preaching in times past I had utterly despaired of Mercy It is a high point of wisedome for Gods Ministers so to preach Christ and Remission of sinnes in his Name that a poore distressed soule may have some twig to hang on and some bottome to rest upon to save himselfe from sinking The Standard is set up for all Nations and Conditions to fly unto Isa 49.22 Cant. 2. Iude v. 3. He preacheth Christ best who holds him up highest He is the Rose of the field and the Flower of the Vallies Salvation by him is no inclosure it is a common Salvation reaching to all Ages Heb. 11. To all Nations Act. 2.5 10 34. And to all Conditions of men Acts 10.12 And to all sorts of sins that against the Holy Ghost excepted He that owes most as well as he who ows least may obtaine a discharge So you see in the Text which saith He forgave them both Them both Text. Not him only who owed the fifty pence but him likewise who was indebted in the sum of five hundred You see then Doct. God forgiveth great debts as well as small hundreds as well as tens We read Math. 18.24 of a debt not only of five hundred as here but often thousand and those not pence but Tallents a mighty Sum arising saith Melancton to three tuns of gold yet that remitted David Psal 103.2 3. blesseth God for forgiving all his Iniquities and healing all his diseases Yet you know some of them were very foule ones And Psal 130.7 he wills Israel to hope in the LORD for that with him There is Mercy and plenteous Redemption to bee had With him is Mercy Exod 34.6 Mich. 7.18 19. The Lord the Lord mercifull and gratious slow to anger c. And who is a God like unto him that pardoneth Iniquity and passeth by the transgression of the remnant of his heritage God is every way Infinite man is a finite Creature And what proportion can there be betwixt the sin of a Creature and the Mercy of an Infinite Creator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle 1 Cor. 1.25 The weakenesse of God is stronger then men Were there any sin greater then could be remitted the weakenesse of man for thence comes sin should bee stronger then GOD which neither Religion nor Reason vvill admit of With him likewise is plenteous Redemption Copiosa dicit ne quisquam despa raret de venia arbitrans non se posse pervenire usque ad redeÌ„ptionis precium Aug. in Ps 130 The Redemption that Christ made the Ransome that he paid was not scanty but plenteous enough and enough againe for all the sins of his people how many and how heinous soever so that none need to despaire of pardon There is Redemption to be had for Them as well as for any other A full Satisfaction is made to Divine Iustice through the price of Christs blood as vvell for Tallents as for farthing tokens for the greatest as vvell as for the smallest debt vvho then can doubt Iustice being satisfied but to find God as ready to forgive a thousand Pounds as vvell as one Penny Vse 1 Such highly derogate from Gods mercy and Christs merit as cry out with Caine their sins are more then can be pardoned S. Peter calls on those who murdered the Sonne of God and killed the Prince of life that they would Repent and Convert that so their sinnes might be forgiven them Acts 3.15 19. Now if their sin was not greater then might be forgiven who slew the Sonne of God may we thinke that his was greater then could be forgiven who slew his Brother Was not the betraying and murthering of Iesus a greater sin then that of Abels killing No marvell then though S.
thou hast reason to love mee more then the rest for that more is remitted to thee then to the rest I do not hence conclude that Peter loved Christ above the rest But this I dare say that it lay betwixt two Peter and Iohn All the Disciples loved Christ intirely except that child of perdition but these two excelled in their loves And if we must needs enter into a comparison betwixt them the odds seentes to be on S. Iohns side for doubtlesse he whom Christ more loved then the rest he either found or made him more thankfull then the rest The ground of our Saviours love could be no other then Grace and he who hath the greatest measure of Grace must needs love him most who is the fountaine of Grace I lle in amore Dei major est qui ad ejus amorem plurimos trabit Greg. in Hom. Majer est in amore Dei qui plures traxerit ad amorem Dei Bern de dilig Deo Besides his Workes prove it for he followed him boldly to the High-Priests hall he never denied him once Peter did thrice He with his mother attended on him at the crosse and from that day he tooke the blessed Virgin to his owne home Nor did ever any of the Twelve breath out so much love or teach so much love as S. Iohn did as appeares by the E. pistles which he wrot made up of love And the last breath which he took which was this My little children love one another Reason And no marvell if all doe not love with the like degree of Love seeing all doe not lay hold with the like degree of Faith which is the ground or root of Love it 1 Tim. 1.5 is in one degree in one and in another degree in another In some it is weaker in others stronger Indeed if wee consider Faith secundam rationem specificam in the Essentiall forme whereby it is specified an differenced from other habits and virtues so it is in all Beleevers alike But if we consider it secundum rationem individualem as it is inherent in divers subjects so it is in some more and in others lesse and doth admit a very great latitude In S. Peter may be one degree In S. Paul another In S. Iohn another Mat. 10.8 Hence it was that our Saviour said to the Centurion in Caperuaum Mat 15.28 Mat. 6.30 8.26 14.31 I have not found so great Faith no not in Israel And to the woman of Canaan O woman great is thy Faith And to the Disciples O ye of little Faith It being thus with Faith can wee expect to find it otherwise with Love Use 1 What will our criticall Censors say to this Who expecting like strength of Faith height of Love even in novices and babes in Christ as they pretend to be in themselves and not finding it presently and peremptorily conclude that there is nothing in such a heart savouring of sincerity Mee thinkes such might doe well to remember 1 John 2. Rom. 14 3. First that there are both Babes and growen men in the Church both strong and weake All are not of a like age in Christ nor of a like standing in his Schoole nor have they had a like experience of Gods Love and goodnesse And will any one expect that from one of yesterday which he doth from a Scholler of five yeares standing Secondly they might doe well to cast back their eyes to their own estate at their first entrance into Christian practise so they may finde the horned Bull was once a sucking Calfe and the great Oake that now spreads so faire and farre was once a little Acorne Thirdly they do not well to forget that Caesars Image is not onely seene in his Coine of gold but in his silver penny and that this degree of love though weake is also the gift of God and not to be despised Zach. 4.10 1 Cor. 1.11 3.1 He that made the Elephant made the Ant the Flye as well as the Eagle the poorest worme which creepes on the earth as well as the most glorious Angell is the worke of Gods hands and hee lookes to be glorified in his least workes as well as greatest Lastly Mat. 12.20 They might doe well to imitate him who quencheth not the smoaking flaxe nor breaketh the bruised reed but giveth his children the testimony of their sincerity notwithstanding their infirmities and so hearken to that advice of the Apostle Rom. 14.1 Him that is weake in the faith receive but not to doubtfull disputations Give the humble Daysey leave to grow though it sprout not up to that height as doth the Marigold And let not him that joyneth the frame despise him that heweth the Timber or makes the pins who so hath greatest degree of grace let himuse it to Gods glory but no way despise his weake brother who commeth farre short of his scantling Vse 2 Let it serve for an Encouragement to those whose hearts are newly warmed with the beames of love though they find it not kindled to that height that others of Gods children have attained unto It is not every ones portion to attaine to that height of passion so as to be sicke of Love God takes in good part a growing and increasing love which may be attained First by enlarging our Communion with God both in Publike and Private duties Strangenesse you know breeds an overlinesse with men so with God The nearer the fire the greater the heate speake often to God by Prayer heare him againe speaking unto you by his Word and Spirit Cant. 5.9 6.1 Come frequently to his Table feast often with him seek him up in the Company of his Saints Such is the lovelinesse of his Person as that the oftner we see him the more shall we love him Secondly by weaning our hearts more and more from this world you know superfluous branches draw the sap from the top boughs and the love of the world 1 Ioh. 2.15 drawes the love of God out of our hearts as we find in Demas Magna res amor fi ad suū recurrit principium si san crigini red litur fi resusus suo sonti semper ex eo sumat unde jugiter fluat Bern. Sup. Cant. Ser 30. 2 Tim. 4.9 That is most active which is most elevated and seperated form earthly parts The Physitian distills his simples into waters thereof he make extraction and quintissences which are operatively strong still the more elevated a materia the more strong a thing is Thus is it with our love the more heavenly it is the more lively and full of vigour it is Hercules cannot conquer Anteus till he had lifted him up above the Earth his Mother Thirdly carefully observe and call to mind the many and sweet experiences you have of Gods love and favour The more plentifull our apprehension is of Gods love to us the more will our hearts be enlarged to love him againe Who so is wise
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
it and shews that Love was the cause why her many sins were forgiven her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aret. in loc But are they ignorant of this the For is oftentimes a note of Inference or Consequence and as well an argument of the Effect from the Cause as of the Cause from the Effect We say it is Spring-time Why so For or Because the Fig-tree puts forth and buds The putting forth of the Figg-tree argues the Spring-time Dilectio hic nō dicitur esse venia causa sed posterius signum Calv. but the budding and putting forth of the Fig-tree is not the Cause of Spring-time I say this child is alive because it cryes or this man lives because he mooves will any so understand me as if I meant the crying of the one and the mooving of the other is the Cause of life and motion in the one or in the other Our Saviour himselfe useth this kind of arguing as we find Iohn 15.15 I have called you Friends for all things I have heard of my Father I have made knowne unto you where declaring of those things to them is the Effect not cause of his Love And that our Saviour here reasoneth from the Effect to the Cause is evident enough from the whole discourse the scope wherof is to shew that the forgivenesse of the debt of sinne is a just cause of Love according to the measure and rate of the sins forgiven as is evident in such debters from whom the similitude is taken who beare no speciall love unto their creditours untill they know how they shall bee dealt withall Now if it should be as the Papists would have it that Love and the Fruits therof should be a cause of Remission our Saviours Application should be directly contrary to that which in this Parable he had propounded for then the greater Sinner should have somewhat to satisfie when the Parable saith that not so much as the lesser can doe it And that which in the Parable hee had made the Cause of the Love of the Forgiven Person heere hee should make the Effect of it Besides the other clause immediately following doth evidence it sufficiently that our Saviour argueth from the Effect For to whom little is forgiven saith our Saviour the same loveth little so that according to the proportion of Forgivenesse the proportion of Love followeth S. Ambrose thus understands the plate Bellar. depaenit lib. 2. c 14. resp ad object and Bellarmine himselfe saith that these words of Christ Many sinnes are forgiven her Confirmant absolutionem invisibiliter datam doe confirme the Absolution invisibly before given So then the Absolution which was given before was confirmed by her Love and by it shee might know and rest assured that her sins were remitted according to that of St. Iohn 1 Epist 3.14 Wee know that we have passed from death to life because we love the Brethren This Collection then of theirs you see is but grating upon a word and contrary to the sence of the place a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A folly it is to follow them too far we come to such as the Text will naturally afford as first Doct. A Proofe a posteriore from the Effect is a strong Proofe and very Demonstrative Thus the Truth of our Faith is to be prooved Iames 2.18 And of Repentance 2 Cor. 7.11 And of Charity 1 Iohn 3.14 And so Saint Iames prooves Wisedome from above by the Effects Iames 3.17 Still Scripture puts us upon the Tryall of our Graces by these kinde of Proofes Grace is invisible in its Nature it cannot be seene in habitu Therefore as GOD was seene to Moses so is Grace to men by its Backe-parts and as the wind which no man can see in its proper Essence by the full sayles of the Ship is perceived which way it stands Vse Let this be a Direction to us in our Examination and tryall of our selves I deny not but a Proofe or Demonstration a priori from the Cause to the Effect is better and more excellent in its owne nature then the other But for us in the tryall of our spirituall estates it is safer and more demonstrative to proceed from the Effect to the Cause Would I know if the Sun shines there is no climbing up to the Sky to be resolved nor examining what matter it is made off I looke upon the beames shining on the Earth I perceive it is up and shines by the light and heat it gives Would I know if GOD hath elected me to life and to salvation There is no climbing up into Heaven to know his Decrees and hidden Counsell as too many would most audaciously but study well the markes of it from the Effects The head of Nilus cannot be found but the sweet Springs issuing from thence are well knowne No surer way to the Sea then by taking a River by the hand Our Vocation and Sanctification will carry us to Election Rom. 8.30 2 Pet. 1 5-10 These are the meanes whereby our Election and Salvation is made certaine not the efficient Causes wherby it comes to be decreed The Sun not the shadow makes the Day yet we know not how the Day goes by the Sunne but by the shadow In a word as the Planets are knowne by their Influence the Diamond by his Lustre and the Soule by her Vitall Operations so Grace is most sensibly knowne to us by the Effects therof Doct. Secondly we observe from hence That a true and unfeined love of Christ is a sure signe that our sins are remitted David thus reasons Psal 18.1 2. I will love thee O Lord my strength he got that lesson by heart yea in his heart now presently he takes forth The Lord is my Rocke and my Fortresse and my deliverer my God my strength in whom I will trust my Buckler and the horne of my Salvation This Argument our Saviour useth to raise up and comfort Peter after his fall who questionlesse was much cast downe under the sight and sense of his sin Simon thou sonne of Jonah lovest thou me Ioh. 21.15 q. d. If this be in thee be of good comfort know thy sins are remitted and God reconciled to thee So 1 Iohn 4.16 Hee that dwelleth in Love dwelleth in GOD and GOD in him Now as the Prophet speaks Can two walke together except they be agreed Questionlesse God is reconciled to them who truly love him els he would not bee an Inhabitant within them Soe 1 Pet. 1.3 4 8. Reason And it cannot otherwise be in that true Love ariseth and springeth from Faith Therfore in the place of S. Peter before noted 1 Tim. 1.5 after he said they loved the Lord he inferreth presently they also beleeved in him Which as we shall after see vers 50. is the instrumentall Cause of our Iustification It is Faith that brings the holy Fire of Love into our frozen hearts Gal. 5.6 or they would never
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
pag. 156. D. David the greatnesse of his sin p. 204 Debt owing to God p. 44. Sinne is the worst Debt and sinners are greatest Debtors pag. 8 45. All are not alike indebted p. 5. Yet none able to satisfie page 55. A Discharge may be had p. 64. It is speedily to bee sought for p. 48. Being had carefully lay it up p. 70. Debts owing to man may be required p. 62. It is a griefe to an honest mind to be in Debt p. 40. 47. No Debt is to be exacted without mercy p. 62. Degrees there are of sinne pag. 52. Degree of Love is answerable to the Degree of Faith pag. 221. Delight God allowes as well as for necessity p. 191. Despaire of any we may not p. 208 210. It is a greater sin then other p. 82. Devotion of many is a Stage-devotion p. 163 Detraction the vilenesse of it shewed p. 246 The kinds of Detraction ibid. The father mother and nurse of it and whence they are p. 247 Doctrine it should be well grounded p. 201. E. Eare is the soules taster page 108. A good Eare described p. 31. By it Christ takes possession of the soule p. 34. To an obedient Eare reproofe is an Earing p. 110. Effects are good markes and proofes p. 215. Elect before conversion differ not from the wicked p. 50. Envie the mother of detraction pa. 246. Equivocation the sorts and kinds pag. 118 Iesuiticall Equivocations are lying assertions pag. 17. It was first taught by Satan page 116. Logicall Equivocation may be used in some cases pag. 118. Examples of others should draw us to Repentance p. 209 210 Eye is the most sinfull sense pag. 164 Our Eyes are Springs page 171. They are the two Turtles which we must offer to God pag. 176. Eye-water runs not waste pag. 175. F. Face of God is against Sinners pag. 133 His Face and Favour brings all good with it Ibid Repentance brings us into Favour pag. 134 145. Faith how alike in all believers and how not pag. 99. How it is the common Faith p. 264. It hath a twofold subsistence p. 259. It must be every mans owne pa. 261 How the Faith of another may help us pag 263. It is accompanied with other graces pag. 258. It is obtained by meanes page 264. The Faith of many how it is cloathed pag. 266 That Faith which saves is a working faith pag. 267 It kindles Love pag. 216. According to the degree of Faith is our Love pag. 220. Feasts mirth and chearfullnesse allowed at them pag. 192. Feet of Christ we must wash and how page 164. Why the Apostles washed not Christs Feet pag. 162. Our Feet are most apt to gather soyle pag 161. They must be washed as well as our Face or hands pag. 161. Fellowship with sinners how farlawfull pag 235 Forgivenesse of sin must be sought for pag. 64. It is of free grace and how pag. 65 It belongs to every one that will believe page 79. Whence it is that so few seeke after it pag. 65. How man may forgive page 224. We must forgive as God forgives pag. 76. Frienas are to be kindly entertained pa. 152 And not treacherously to be used pag. 1â—3 Friendship and acquaintance much differ pag 236. G. Grace universall how far it may be taught pag 79. It is in its nature invisible pag. â—15 And best discovered by the Effects ibid When it is after the patterne it is right pag. 218. Al Graces may be counterfetted except Love pa. 217 Gifts offered by the wise then to Christ what they notified p 195 Griefe the greatnesse of it how to be judged of pag 179. Guests are to be chearfully entertained pag. 152. H. Harlot doth Satan the greatest service pag. 207. Hands especially regarded by the Pharisees pag. 163. Hate God many do and who they are pa. 94. How God can be hated pag. 95. Heare we must with aâ—â— open caâ—e pa. 32. Hearing must be brought into practice pag. 33. Heart first to be reformed page 238. It hath an eare in it page 240 The Heart of a sinner is his worst peice pag. 238. It is like the deepe Sea page 239. How we may judge of the heart and how noâ— p. 240 243 Honour given to the Son is given to the Father pag. 189. Hope remains for great sinners pag. 209. How the valley of Achor is the doore of Hope pag. 210. I. Idolaters through abuse of things lawful disable not their use pag. 157. Things belonging to them were of three sorts p. 159 What is counted to be Idolatrous in state pag. 160. Ignorance of the people Christ shed his blood for pag. 85. Infants how they are said to have Faith pa. 263. Ingratitude is a sinne odious to God and man p. 88. Nature abhors it ibid. Iohn loved Christ more than the rest p. 98. Iohn the Baptist was vox clamantis how p 109. Ioy is to be found in the course of a Christian p. 193. No true Ioy in excesse p. 194. K. Kisses the kinds of them p. 183 It is a symbole of Love p. 124 184. Holy Kisses of three sorts page 183. Vnholy Kisses of foure sorts p. 184 A Kisse noted two things pag. 184. What it signified pag. 186. The Kisse of Christs mouth what page 187. Christ must be kissed of us pag. 186. A threefold Kisse is owing him pag. 187. The Father is provoked when the Son is not kissed p. 188. Many false Kisses are given to him p. 187. When mercy and truth met and kissed p. 63. L. Lawes judiciall bind not us as they did the Iewes pag. 160. Lend God doth to all pag. 42. Liberty greater under the Gospell than under the Law pag. 160. Love hardliest counterfitted of any grace p. 217. It is the pulse of Faith and discovers it pa. 259 260. Without Love all we do is no. thing pa. 260. It must and will be working p. 259. Three things in Love pag. 91. It hath variety of Objects pa. 97. No affection so reciprocal as it 96 He is nothing who loveth nothing page 97. Love rightly qualified how knowne page 219. It is the Hand-Maid of Faith page 221. And is bountifull if not prodigall page 198. Love God all doe that are forgiven by him page 92. Some love God more then others page 98. The weakest degree of Love is not to be despised pag. 100. How weake Love may bee knowne from strong page 103. Much Love argues much mercy page 220. Whence it is that GOD is noe more Loved Page 222. Signes that men Love not God pag. 93. Reasons why men should Love God p. 96. No Love is lost in loving him p. 97 Difference betwixt true Love and mercenary p. 107 How God is to be loved for his benefits p. 106. Love grounded on common favours unsound p. 123 Yet they are pledges of Gods Love to those in Christ p. 124 Love of God assures us of pardon p. 218. It is no cause of Remission but the effect p. 213. It restraines from licentiousnesse