Wee passe from the History to the Mystery And so observe we Doct. God is truly loved of all those whose sinnes are pardoned This is a Truth granted and unquestioned If need were it might be further strengthened from sundry other Texts Psal 116.1 18.1 Cant. 13.2 5. Phil. 3.8 9. Psal 119.132 How can it otherwise be For every Act of Gods speciall favour begets another in the heart of the godly like it He chusing them they chuse him againe He calls them Hos 2.23 Rom. 10. 1 Joh. 4.19 they call on him He loving them they must needs againe love him We love him saith S. Iohn because be loved us first The cold stone cannot cast forth heat as you know till it be warmed by the Sun-beames being warmed by them then it reflecteth back some of the heate which it received Thus is it with our cold hearts What may be thought then of such as love not God Can we think them to be of the number of those debters whose debt is forgiven Ob. But is there any man so wretched Whosoever loves not Christ let him be accursed 1 Cor. 15.22 Resp. Every one will be ready to boast of his owne righteousnesse but where shall wee find a faithfull man saith Salomon so say I in this case And as David speakes Psal 36.1 of the feare of God we may say of loving God Wickednesse saith even in my heart that there is no love of God in him many evident demonstrations there be which may convince every naturall man of the Truth hereof First they love not God Probatio amoris exhibitio operis Greg. in that they will doe nothing for GOD. If a man love mee hee will keepe my Commandements saith Christ Iohn 14.15 24. And againe He that hath my Commandements and keepeth them he it is that loveth me And Iohn 15 14. You are my Friends if you doe whatsoever I command you But he that loveth me not keepeth not my Commandements Ioh. 14 24. And why call you me Lord Lora and doe not the things which I command you Luke 6.46 Secondly it appeares they love not God in that they love not to be where God is Love is like sire congregat homogenea it carries things of a nature one to another A lover of God gets himselfe as neere God as he may he resorts often to the place where he may meet God Iohn 17. Bonus Calus tantummodo malus quod Christianus Terr in Apolog Sicut Rex in imagine sua honoratur sic Deus in homine diligitur oditur Chry in Mat. 22 QuemadmoduÌ„ siquiâ— peregrè proficiscens aliquid pignoris ei quem diligit derelinquit ut quotiescunque illud videat possit ejus beneficia amicitias memorare quod ille si perfectè dilexit non potest fine ingenti desiderio videre vel fletu â—c Hierom. Psal 42.1 2. 26.8 2 Cor. 5.8 But these cannot endure Gods house nor presence they have no love to Gods Sanctuary where they may see his Face much lesse any longing desire after the day of Iudgement to see his Person Christs Prayer is little respected by them Father I will that they may be where I am Thirdly they love not God as is evident by this they love not Gods children Every one saith S. Iohn that loveth him that begat loveth him also that is begotten of of him 1 Iohn 5.1 If I love my Friend or Father I love his Picture but these hate the godly they mock them and nickname them And for no other cause pretend what they will but for that the Image of God is in them As the Picture of a man doth enrage the Panther so doth the holinesse of the Saints the wicked of the world Fourthly they love not God in that they care not for those Monuments and pledges of his love which hee hath left unto his Church untill his comming againe Where we love truly we love whatsoever may preserve the Monument of the beloved partie But Gods Word Gods Sacraments are nothing set by of many which yet God hath commended to us to be often used in remembrance of him Luk. 22.19 1 Cor 11.25 Fifthly they love not God in that it is evident they love other things more then God And this is expressely averred of such 1 Iohn 2.15 He that truly loves God hath learned to deny himselfe and all things else for his sake His Affections are carryed over hilâ—s and mountaines through flames and fire for love of him as anon we shall see further Nemo magis diligit quam qui maxime veretur offendere Salvianus Sixthly and lastly they love not God as may appeare by this they feare not to offend him nor have they care to please him David loved God and would not transgresse his Law he grieved to see his righteous Lawes by others broken Psal 119.138 139. Lot loved God and could not but vex from day to day with the unlawfull deeds of the Sodomites 2 Cor. 5 9. 2 Pet. 2.7 8. How then can these say they love God yet heare his name blasphemed behold his worship polluted c. yet not mourne So then as our Saviour said unto the Iewes Iohn 5.42 may wee say to these I know by these and such like signes that you have not the love of God in you How then can you beleeve that you have interest in this great priviledge which yet you professe you have the Remission of sinnes And if such as these are debarred of this mercy so as that they cannot for the present lay claime to it what think you then of those who hate God and are Enemies unto him that there are such in the Church appeares by divers Scriptures as Exod 20.5 Deut. 7.10 Zach. 11.8 Luke 19.14 More particularly these are charged with this horrid impiety First all Idolaters and Superstitious persons who worship God after their owne devices these are said to be haters of God Exod. 20.5 Secondly all Worldlings and Covetous Misers for so we finde that the love of the Father is not in them 1 Iohn 2.15 And that their Friendship with the world is enmity to God Iames 4.4 Thirdly all refractory and unruly Christians who refuse to subeject their soules to Christs Scepter and submit themselves to his Ordinances what ever these pretend yet God takes them for his Enemies Ioh. 5.42 Luke 19.27 Fourthly all naturall and unregenerated Persons these have no love of God in them they hate him in their heart so we find Iohn 15.18 23. Nor is this the state of the Reprobate in the world onely but even of Gods Elect before their conversion Coles 1.21 Fifthly all workers of iniquity such as practise any sin Mich. 7.3 and plie it with both hands to use the Prophets phrase these are haters of God as appeares Psal 37.18 20. 92.9 Ioh. 15.10 Quest But how can God be hated he being the chiefe Good Goodnesse wee know is the proper object of Love Resp Wicked men
hate not God as he is presented and apprehended under the Notion of Goodnesse but as they apprehend something evill in him as that he is a Judge and gives a Law and punisheth for the breach of it c. Now thus under the fancied notion of evill the chiefe Good may be hated as the greatest evill is loved presenting it selfe under the notion of Good To conclude let not sinners flatter themselves in thinking that they love God as well as the best for however they hold themselves for Gods friends yet he will discover them for his enemies in the end and proceed against the as we read Luke 19.27 Vse 2 Wherefore let my counsell be acceptable unto thee If upon examination thou findest that the love of God is not yet in thy heart bewaile thy estate and think not so well of thy condition as thou hast done Let Gods Patience and bountifullnesse moove thee to turne unto him Cry to him who is the God of Love 2 Cor. 13.11 2 Tim. 1 7. that by that blessed Spirit of his which is the Spirit of Love hee would worke thy heart to love him It is a lovely suit and God will not deny it if you truly aske it Seeke to him this way Mat. 5.44 45. Vultis a me audire quare quomodo diligendus est Deus ego dicam quod causa diligendi Deum Deus est modus sine modo diligere Ob duplicem causam dico Deu propter seipsum diligendum vel quia nihil justius vel quia nihil fructuo sius diligi potest Bern. in lib. de dilig Deo Rom 13.8 Prior Deus dilexit nos tantus tantum gratu tantillos tales Bern. de dilig Deum Solus est amor ex omnibus animae motibus sensibus atque affectibus in quo potest Creatura etsi non ex aequo respondere auctori velde simils mutuam rependere vicom e.g. si mihi irascitur Deus num â—lli ego similiter redirasear non utique sed pavebo sed cotre miscam sed veniam deprecabor Jia si me arguat c. Nam cum arnat Deus non a liud vult quam amari c. Bern. in Cant. Serm. 83. and feare not He that commandeth us to love our Enemies will undoubtedly love us though his Enemies if in truth of heart we desire to love him I might use many Arguments to put you on upon this Pursuit There is no duty hath more Reasons to speake for it then this hath I will name onely two which S. Bernard hath the one is in respect of God the other in regard of our selves In respect of God and so nothing is more just and equall then that he should be loved of us For first this is that he doth require both in Law and Gospell Deut. 6.5 Mat. â—2 38 It is the first and great Commandement as our Saviour sheweth and that on which all other acceptable services are grounded Secondly this is that he doth deserve for hath not he placed in us that affection of Love Is it not a streame of that living Fountaine who is Love it selfe 1 Ioh. 4.8 Now he that plants a vineyard should drinke of the wine thereof saith the Apostle 1 Cor. 9.7 And God who hath planted this affection in us should chiefly tast of it himselfe Againe God hath manifested his Love to us in giving his onely beloved Sonne for us Iohn 3.16 He hath begun to us in the cup of Love 1 Iohn 4.10 Is it not fit that we should pledge him It is an elegant Observation of S. Bernard upon the Canticles of all the motions and affections of the soule none is so reciprocall as Love If God be Angry with us we may not be angry with him If God Reproove us we may not reproove him If hee Iudge us we may not judge him c. but in Love wee may yea ought to reciprocate with God he loving us we ought to re-love him and woe to us if we answer him not herein in some measure Besides there is nothing in God but deserves love I will call upon God saith David who is worthy to be praised Psal 18.3 So may we say truly I will call upon the Lord who is worthy to be loved There is nothing that makes one fit or worthy to be loved but is to be found in God as surpassing Excellencie Majesty and glory high Soveraignty and supreame Authority free Grace and rich Mercy c. Thou art all faire my Love thou art all faire there is no blemish in thee As then the sonnes of God seeing the daughters of men that they were faire made choice of them Gen. 6.1 So beholding this beauty and fairenesse that is in God make wee choice of him As it is just in respect of God that we should love him so it is very profitable for our selves no love is lost in so doing Nihil est qui nihil amat Plautus Difficile est humanam animam nihil amare saith S. Hierom It is hard that the soule of man should love nothing He is to be esteemed as nothing which loveth nothing something the soule will love Now there are variety of Objects for this Affection In which respect it is well observed that there is no one word in the Greek tongue which receiveth so many Compositions as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth But if in case we set our Love on any other Object then the Lord we become loosers and not savers By loving him we are made better both in Grace and Glory You know Love assimulates the heart to the thing loved Amor unit amantes so love of Honour makes the heart proud Love of Pleasure makes the heart vicious and loose c. And the Love of God makes us to conforme unto his Image and be like him in holinesse thus wee become better through our loving God in Grace Non clarescit anima sulgore aeternae pulchritudinis nisi hic arserit in officina Charitatis Greg. Mor. in Iob. l. 18. Doct. And for Glory you cannot be ignorant of the promises which God hath made to those and to those onely who love him Rom. 8.28 2 Tim. 4.8 Iames 1.12 2.5 1 Cor. 2.9 These particulars might be enlarged but I desire not to be tedious A second Observation from hence is this All that Love God doe not love him with the like degree of Love Both these debters loved God and so in regard of their Affection they were alike but in respect of the degree there was a difference One loved more then the other Our Saviours Question to Peter prooves thus much Ioh. 21.15 Simon sonne of Jonas lovest thou me more then these As if he should have said Simon thou hast shewed much fervent affection to me above thy fellowes in that thou hast cast thy selfe into the Sea to come unto mee and by thy stour Profession if all should denie mee yet thou never wouldest And indeed
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
dares not be seene So Nicodemus who being a Ruler of the Jewes came to Iesus by night John 3. as being loath to be discovered And the Disciples fled from Christ and left him alone upon his apprehension It stands more in desiring and wishing then action O that I were able that I could undergoe this or that for Christ my Saviour c. This is her language Secondly Love enflamed is still ascending It hath earnest and affectionate longings after God and to enjoy him The Passions of this Love are so great as that it doth overcome a man and make him sick againe Cant. 2.5 Thus was it with S. Paul Phil. 1.23 And so with other of the Saints 2 Cor. 5.2 But where Love is weake and in the sparke only it is otherwise indeed they willingly would enjoy God who truly love him but still they feare they are not yet prepared and therfore cry with David O spare a little Psal 39. stay a while not for that they love not God but for that they are not in that readinesse which they doe desire to come to God So the Bride puts of a while longer not out of a dislike of the Bridegroomes person nor for want of true Love unto him but because this lace is not yet set on nor that garment finished Thirdly Enflamed Love gives great light It is like a fired Beacon on a hill all the Countrey take notice of it Such cannot forbeare but they must be speaking in Gods praise and admiring every thing that is in him Cant. 5.9 The tongue is the Pen of a ready writer Psal 31.23 It runs over with Gods praises Psal 45.2 34. Yea this Love will shine in all the actions of a mans life as well as sayings Mat. 5.16 It may be said of such as have it in respect of Christ as it was said of Christ in respect of Lazarus when he wept at his grave Behold how he loved him But a weake Love is like fire raked up in the ashes it hath some heate but gives little light as you may see in Nicodemus and Ioseph of Arimathea who loved Christ yet kept close till his death Such imprison the Love of God in their hearts and mouthes in their course and Calling too too much which argues their Love to be as Lot said of Zoar but a little one And thus much of the Quaere next followes the Quare or ground of the Demand made Tell mee therefore Therefore Text. The Iewish Rabbins have a saying that great mountaines hang upon the smallest Iods in the Bible And S. Chrysostome will not that a Christian shall let goe any syllable in the Scripture no nor prick nor point without observation This little particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 questionlesse will affoord us something for our learning let it be this viz. Love is Loves Load-stone Doct. Magnes amoris amor Therefore saith Christ seeing both were forgiven and one forgiven a greater debt then the other both loved but one more then the other Vse 1 It is thus betwixt man and man as you see in Ionathan and David And it is thus betwixt God and man Psal 18.1 116.1 8. So saith S. Iohn 1 Epist 4.9 Wee love God because he loved us first Learne here the way how to make others Love us Ego tibi monstrabo amatorium sine medicamento sine herbâ si amari vis ama Sen. Epist 9. Arist Rhet. l. 2. Nulla major est ad amorem invitatio quam prevenire amaÌ„tem nimis durus est animus qui si dilectionem nolebat impendere nolit rependere Iug. de cat without any Love-potion Spell or Witch-craft as Seneca saith Love others sincerely and entirely so adviseth the Poet ut ameris amabilis esto of all men they are most lovely saith Aristotle that are most loving He must needs be of an ill dispoâ—â—tion who if he will not begin love and provoke this affection in another will not yet repay and answer Love with Love Yet such there are as before was noted and for this the Corinthians are blamed 2 Cor. 12.15 Vse 2 And here be directed in a way how to enlarge your love to God-ward Gods kindnesse hath an operative vertue in it and much affecteth those who set their mindes upon it Naturally we have no heate of Love to God in our hearts they are frozen and cold but as yron put into the fire soone becomes red hot so upon a due consideration of Gods mercies towards us our affections cannot but glow with heat and be much inflamed Quest But is God to be thus loved for his benefits Is he not to be loved for himselfe onely What is this other then a mercenary Love Aug. Sup. Iob. Ser. 3. Love not for the rewards sake saith S. Austin but let God be thy reward Resp S. Bernard thus specifies degrees of Loving God First when wee Love him ut bonus sit nobis that hee may doe us good Love of this kind is meerely Concupiscentiall or mercenary Cant. 1.2 This is the love of Harlots not Virgins Secondly when we Love God quia bonus fuit because he hath done us good and heaped his benefits on us This issues from a thankfull heart and is to be found in Gods children Psal 116. Psal 18. Thirdly when we love God quia bonus in se Faelicissimam animam quae Deo sic in Deo meretur affici ut per unitatem Spiritus in Deo nibil amet nisi Deum 2. q 24 Art 3. in respect of his owne amiable excellencies of which kind of love he speaketh thus O thrice happie soule which by God and his grace art so affected with God and his Love that in God in whom all things are to be had thou desirest nothing but God himselfe Thomas answers thus God is to be loved for himselfe although he should give us nothing Iob 13.15 He is ultimus finis and wee may not serve him for an other end For then we should make ultimum finem but medium But when it is said we are to Love God for his benefits For notes not the finall cause but the motive Rom. 12.1 Now Gods benefits and mercies in respect of our infirmities may be motives and in Scriptures are used as motives to stirre us up to love him They may be ordine prima but never quoad dignitatem praecipua for such love is reproachfull and injurious to God as was theirs Ioh. 6.26 The reason is Propter quod unumquodque amatur illud ipsum magis amatur If we love God for these we love them more then God and so cessante beneficio cessat amor when Gods benefits cease our love will likewise cease As for the wicked of the world they measure all their Religion by their profit Mali utuntur Deo ut fruantur mundo Boni utuntur muÌ„do ut fruantur Deo Aug. and will doe nothing but for gaine they use God that they may enjoy the world
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
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
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
Creditor who is described By his Profession or couâ—se of life in Generall There was a certaine Creditour or Vsurer By his Dealing with these his Debtors in speciall He frankly forgave them both c. And his two Debtors described By their number Two Alike Both were indebted to him Both were forgiven by him Unlike One owed a greater Summe then the other One loved more than the other By their Condition which we must consider as it was Alike Both were indebted to him Both were forgiven by him Unlike One owed a greater Summe then the other One loved more than the other The Quere made wherin The Thing demanded Tell me which of these c. The Ground of that demand Therfore Resolved v 4â— wherein is declared Simons Sentence or Opinion I suppose he c Our Saviours approbation Thou hast rightly judged The morall or Application v 4â— 4â— 46 c. where our Saviours Posture ver 44. there His Act or motion He turned The Object or Person To the woman Speech that To Simon vers 44-48 containing An Interrogation v. 44 wher A Dutie enjoyned Seest thou this woman The Person on whom it is imposed Thou Against Civility Thou gavest me no water c. Against Charity Thou gavest me no kisse Against Hoâ—pitality my head with oyle thou didst not annoint An Expostulation v. 44-47 which hath in it To the woman ver 48 c. dâ—claring Her AbsolutioÌ„ v. 48 49. in it The Sentence giveÌ„ ver 48. By whoÌ„ he said For whoÌ„ thy sins A Preâ—erence wherein A Reprehension of Simon â—â—r his Defects A Commendation of the woman for her respects laid down Antithetically She hath washed my Feet with teares c. She hath not ceased to kisse my Feet c. She hath annoynted my feet with oyntment c. An Inference vers 47. and there The Doctrine delivered containing A Position in which The Point Her sins c. The Proofe for she loved much An Opposition But to whom little is forgiven the same loveth little The Confirmation Wherefore I say The thing effected Hath saved The ExceptioÌ„ ther at taken v 49. where The persoÌ„ they that sat c. Their accusation who is this c. Her dismission v 50 wherein A certificate shewing A Pasport prescribing The meanes Thy Faith The way In Peace The course Goe A TABLE OF THE DOCTRINES AND OBSERVATIONS COLLECTED and Prosecuted in this ensuing Exposition of that Parable Luk. 7.40 41 c. VERSE 40. 1. CHRIST much affected a parabolicall way of teaching Doct. Pag. 9. 2. The Heart hath a tongue in it pa. 11. 3. God hath an answer for the words of the minde pag. 12. 4. Sinners not sinning presumptuously are to be reprooved with the spirit of mockenesse page 13. 5. It is lawfull sometimes to reproove by name p. 16. 6. When our Brother sinnes we should say somewhat to him pag. 19. 7. Courteous usage should not hinder reproofe p. 22. 8 The name and disposition are somtimes sutable p. 25 9. Reverence and respect is due to Gods Prophets p. 27 10. What Christ saith we should readily attend unto page 31. VERS 41. 1. Borrowing and lending is a practise of long standing Doct. page 36. 2. God is a Creditour page 40. 3. Sinners are indebted Persons page 44. 4. The elect before conversion are indebted with the wicked pag. 50. 5. All are not alike indebted to the Lord pag. 51. VERS 42. 1. Sinners are disabled Debtors Doct. page 55. 2. Disabled debtors should be dealt mercifully with pag. 61. 3. Remission of sinne is feisable and attaineable p. 62. 4. Whom God forgives hee fully forgives page 67. 5. Remission is of free Grace and Mercie page 71. 6. It is generall to all who cast themselves on Gods free mercy for it page 78. 7. God forgiveth great debts so well as small page 81. 8. Who owes least needs pardon as well as he who owes most pag. 83. 9. Who have beene beneficiall to us should be respected of us page 87. 10. The more kindnesse wee have received from any the more should they be endeared to us pa. 1. 11. God is truly loved of all whose sins are pardoned pa. 92. 12. All that love God doe not yet love him with the like degree of Love pag. 97. 13. Who loves God most is no unprofitable Question pag. 103. 14. Love is Loves load-stone pag. 105. 15. After the Iudgement is rightly informed Sentence may be passed pag. 108. VERS 43. 1. A wise Reproofe is not in vaine to an honest heart page 100. Doct. 2. The truth must be told page 113. 3. The more mercy in the Forgiver the greater Love as may be supposed is in the Forgiven pag. 122. 4. The truth should be received whoever brings it pa. 125. 5. There is place for praise as well as for reproofe p. 129 VERSE 44. 1. Vpon our turning to God God wil turn to us Doct. p. 132. 2. Sorrow is often silent pag. 135. 3. The deportment of a true Penitent is worth our observing pag. 37. 4. It is lawfull to behold a woman pag. 140. 5. Not onely the guilt of sinne but the staine of it is done away by true Repentance pag. 144. 6. The best women are best worthy seeing pag. 146. 7. By weake instruments God confounds the wisedome of the wise pag. 147. 8. Circumstantiall omissions in the entertainment of our friends may forfeit much of our thankes pag. 151. 9. Christianity is no enemy to curtesie pag. 155. 10. Things in themselves lawfull superstitiously abused may notwithstanding such abuse be used lawfully pag. 157. 11. The lowest member of the body may not be despised pag. 161. 12. Where sinne is truely repented it is lamented pag. 166. 13. The greatnesse of sinne should be answered with the greatnesse of sorrow pag. 177. 14. What hath beene abused in the service of sinne true Repentance converts to the service of God page 181. 15. The best ornament is not thought too good for Christ by a true Penitent p. 182. VERSE 45. 1. The signes of true affection may not be forgotten Doct. p. 184. 2. Whosâ— loves Christ will kisse the Feet of Christ pag. 186. VERSE 46. 1. God allowes both for necessity and delight Doct. p. 191. 2. Mirth at Feasts is allowable pag. 191. 3. Love is liberall of the best it hath pag. 198. VERS 47. 1. Doctrines delivered should bee well grounded and aptly inferred Doct. pag. 201. 2. Christs word is sufficient confirmation of Doctrine pag. 202. 3. Incontinency of life is accompanied with other sins p. 204. 4. Grievous sinners upon Repentance shall find mercie p. 208. 5. A proofe from the effect is very demonstrative p. 215 6. Love of Christ is a sure signe that sin is remitted pag. 216. 7. Loving much argues much received pag. 219. 8. Proportionable to that assurance which we have of Remission by Christ will be that love we beare to Christ pag. 220. VERS 48. 1. The power of Absolution belongs unto Christ Doct.
generally spoken but no part of the Ministers to single out any from the rest by Name But if in case the Church using the keyes proceeds against any scandalous and notorious Person Iuridically then the sinner may be named that he may be avoided 1 Tim. 1.20 2. c. 1. v. 17. 4.14 Vse Learne we this point of wisedome so to Reproove as not to blemish so to name our Brother as not to disgrace him We read Exod. 37.23 God required that there should be Snuffers made for the Lampes of the Tabernacle and Snuffe-dishes of pure gold God would teach his Churcy hereby as some conceive First that they who censure and reproove others should themselves be blamelesse the Snuffers were to be of gold Secondly the faults which we reproove our Bretheren for are to be forgot The Rabbins say those snuffe-dishes were filled with sand to bury the snuffes in You know if a man should top a candle as we say and then throw the snuffe about the roome he would offend more with the stench he makes then please by his diligence Remember there are Snuffe-dishes as well as Snuffers use both and take him for a Chirurgion who doth heale the face without a scarre I have somewhat to say unto thee Text. Wee read Isa 53.7 Math. 27.12 13 14. Ioh. 19.9 that our Saviour was dumb as a sheepe before his shearer but no where can we read that he was dumb as a sheapheard before his sheepe See the good Samaritane pa. 12. he had still somewhat to say as occasion was offered Simon had overshot himselfe and our Saviour was desirous to cure him of his maladie he had somewhat to say unto him for this purpose We especially Ministers may learne hence Doct. To say somewhat to our Brother when we see him runne into anerror In such a case we may not be silent Lev. 19.17 Thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Observe Here is no Posterne gate closely to entertaine a substitute For reproofe is like the Peace-offering made by fire Levit. 17.30 Thy owne hands must bring it Thou Here is no corner for excuse if thou doest it not a necessity is layed upon thee The command is absolute Shalt in any wise Here is no Exemption of persons all being Neighbours by the condition of our birth mortality and hope of the heavenly inheritance Thy Neighbour Here is no dispensation to be granted for any transgression of what kind soever Sin may not be suffered upon him And as God in the Law so Christ in the Gospell requires this duty of us Math. 18.15 And after him his Apostles 1 Thes 5.14 2 Tim. 2. Yea Law and Gospell Prophets and Apostles like Righteousnesse and Peace Truth and Mercy in the Psalme kisse each other Conforting all in one and in sweetest melody like a Quire of Angels they tune their strings and notes to this ditty The duty of reproofe Vse Nec obmutescas amplius as God said to Exekiell Ezek. 24. ult hold your Faith hold your Truth hold your Profession but hold your Peace no more Thou shalt speak be no longer dumb Breake the strings of thy tongue like the dumb sonne in Herodotus suffer no sinne like the Persian to kill thy Father Brother Neighbour through thy silence It was a Law in Israell Thou shalt not see thy Brothers Oxe or Asse to sall downe by the way and hide thy selfe from them Doth God take care for Oxen nay for us are these things written But pitty it is saith S. Bernard cadit asina succurriturei cadit anima non est qui relevet cam the Asse falls and is succoured a soule falles and there is none which by seasonable reproofe will relieve it These be those latter dayes so long since foretold by our blessed Saviour wherein Iniquity should increase and love waxe cold Iniquity spreadeth her Cockatrices wings from East to West from Dan to Beersheba It hath increased with the encrease of mankind as the Ivie doth with the Oak◠Were love burning in the hearts of men like that fire in the holy Temple or had men their faces one towards another like those Cherubins which covered the mercy seat with their wings Exod. 25.20 they would not onely Returne themselves but likewise by their friendly Admonitions and Reproofe cause others to returne from their transgressions Tot quotidie occidimus quot admortem ire tepidi tacentes videmus Greg. Gods Ministers could not then but have somewhat to say to sinners and not through the silence of one suffer two to die Themselves and their erring Brother Themselves through the omitting of this duty as we reade Ezek 3.18 Their Brother through continuance in his sins that he hath committed Object But this Age will not endure Reproofe Ahab counts Elijah his enemy The Galathians esteemed Paul no better for this service of Love and liberty of speech Resp Why should they be taxed for liberty of speech seeing men set no bounds unto their sins Mihi aliquando arguere permissum Amb. Ser. 65. Audebo peccāti mala sua ostendere vitia ejus si non excidero inhibebo non desinent sed intermittent Fortasse autem desinent si intermittendi cōsuetudinem fecerint Senec. de mor. tibi nunquam peccare saith S. Ambrose we have Commission for the one they have no Commission for the other Why then should we feare to execute it or suffer sin to affront us without smiting it Heathens have beene more bold In the first of the Kings 20.35 we reade of one who entreated his neighbour in the name of God to smite him which he refusing to doe was staine by a Lyon Sin will not say as that man of God did percute me smite me I pray thee yet God hath commanded us to smite it and if we refuse to do so Gods wrath will smite us as it did that Refuser Therefore deale we with it as that other man did with the Prophet verse 37. Smite it where ere we find it Gen. 4.15 God did set a marke on Cain least any one finding him should slay him we may not set a marke on the forehead of any sin or sinner unlesse he be a Scorner for the sparing of it we are to smite it 1 King 2. yea to slay it where ere we find it though with Ioab it flie to the Altars side for shelter To every one is given the dispensation of this Grace in due time and Place As Ioshua said unto the people concerning Ai Josh 8.8 you shall set the City on fire according to the Commandement of the Lord so shall you do may it be said to all the Tribes Rebuke you every one his neighbour set this stubble of sin on fire to consume it according to Gods Command Consentire est silere cum arguere possis saith Saint Bernard Silence in the presence of sin implies a consent unto it Though thou saist not Euge saith Saint Austin yet if
Commandement at any time give for any other thing Hoc in loco utitur Christus coÌ„pofito vocabulo vocans hosâ—â—de bitores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut oâ—tendat nos omnes coraâ— judicio Dei prorsus â—on esse solâ—endo nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter pâ—o se deâ—itoreÌ„ significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat indi gentâ—am atque e gestatem quâ— non est solvendo Chem. Harm c. 57. p. 986. but that the helpe of him that commandeth may be sought for Gods Precepts must be turned into Prayers So much Obedience as Gods Law requires of us so much Grace we stand in need of And this wee are to obtaine of him who is the Fountaine of all Grace Let this that hath beene delivered teach us to empty our selves of all proud and high conceiâ—s and put us upon an ingenuous Confession of our owne Poverty and Nakednesse We are not onely Debters but Banquerouts as the word here used by our Saviour shewes Such as have nothing at all to pay through our extreame indigence and poverty And indeed the Resemblances betweene the one and the other are many We will name some A Banquerout makes great shew of what he hath not So doth a Sinner Prov. 13.7 He makes himselfe rich yet hath nothing He is an empty vine Hos 10.1 A cloud without water Iude v. 12. A forme of Godlinesse he may have but he is without the Power 2 Tim. 3.5 He hath nothing in Truth Nothing in the right use Nothing in Acceptance all his treasure lies in sinne Nothing is his but that And that is his 1. In respect of Patrimony he hath it from his Parents 2. In respect of Practise He hath sinned after their example 3. By Purchase it is his He drawing on himselfe both the Guilt and Punishment of the Sinnes of his Neighbours many wayes This is all a sinner can lay claime unto as his and all this is but Beggarie and Nakednesse Revel 3.17 2. A Banquerout will be borrowing of every one but pay none to whom he is indebted thus the Sinner borrowes of all Of God of Man of the Creatures but that Love Duty Service that is expected he performes not Promise Vowes Bonds all are broken Rom. 1.31 They are branded for Covenant-breakers by the Lord himselfe and so he hath found them to be Hos 6.7 Neh. 9. Dan. 9 Psal 106. 3. A Banquerout will take up at high Rates and put off at Low buy deare but sell cheape So doth the Sinner Ahab takes up Land Naboths vineyard Achan a wedge of gold Gehezi a bribe Esau Iacobs potâ—age Iudas thirty pence All these tooke up their wares at deare rates as doe the Sinners of these dayes But one day will bee inforced to cry out with Lysimachus How great a Kingdome for how small a pleasure have I lost 4. A Banquerout will be offering Composition to his Creditours but it shall be very little three or foure shillings in the pound it may bee not so much Thus deales the sinner he will be offering a composition as Pharaoh did Exod. 8.25 Goe sacrifice in this Land if that will not be accepted then Goe into the wildernesse and Sacrifice but go not farre vers 28. Will not that be taken then Goe you men and Sacrifice but all may not goe your little ones shall stay behind Cap. 10. verse 11. Will not this be hearkned unto then goe you your selves and let your little ones goe also onely let your Flocks and herds be staied vers 26. Something they will doe but the whole debt they resolve they will never pay 5. A Banquerout cannot be trusted of any one that knowes him no more a Sinner God will not trust him Iob 4.18 19. Christ will not trust him Ioh. 2.24 Nor will the godly if they be wise Ier. 9.14 Mich. 7.2 Iob 19.14 15. We may expect Love and Dutie from them but how can they pay who have nothing 6. A Banquerout in a short time hides his head He is not to be seene so is it with a Sinner Psal 37.10 Yet a little while and the wicked shall not be yea thou shalt diligently consider his place and it shall not be And verse 35 36. I have seene saith David the wicked in great power and spreading himselfe like a greene Bay-tree yet he passed away and loe he was not yea I sought him but he could not be found The serious Consideration of this our weake estate by Nature would cause us not to say with that Debtor Matth. 18.26 Have Patience Master and I will pay thee all For we are not able to pay halfe nor quarter nor any thing at all to wards satisfaction of divine Justice but to pray with David for Mercy and Forgivenesse Which is the next Point we are to speake unto and that whereby this Creditor is further described unto us and set forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee frankely forgave them both And here consider we the Act of this Creditor He frankly forgave and then the Object Them both He frankely forgave them both Text. Litterally this teacheth Creditors a Christian duty To deale mercifully with such as are disabled Debters Doct. Rigorous demanding of due debt in case of disability wee may find forbidden Dent. 15.1 7. Which Law whether it is to be understood of a porpetuall release of the debt at seven yeares end as the Hebrews for the most part understand it and therefore had their Limitations for some debts and debters or onely as an Intermission for the seventh yeare Maimony in his Treat of the Release c. 9. wherein was neither sowing nor reaping nor other workes of Husbandry so that the poore had not such meanes for paying of their debts as in other yeares yet it figured the yeare of Grace the acceptable yeare of the Lord which Christ preached by whom we have obtained of God the release of our debts The forgivenesse of our Sinnes Luke 4.18 19. And calleth upon us likewise to shew mercy to our poore decaied Brother and forbeare Exaction Nehem. 5.3 11. Isay 58.6 7. In the Gospell our Saviour wills us to tend looking for nothing againe Luk. 6.35 Beza which is not say some to be understood onely of Vse or Loane but of the Principall in case it should so fall out that they are by the hand of God disabled Sure I am there is a Parable propounded by our blessed Saviour which acquaints us with Gods severity against Saviour which acquaints us with Gods severity against such rigorous Creditors as upon that Parable and passage I have more fully shewd Therfore a word or two of this Point shall here serve Vse How few Creditors are there like to him here spoken of It is no rare matter to meet with some like him we read of Mat. 18.28 Who will take their Debters by the throat and call for speedy payment of what is owing These may be resembled to Plinies Hinona Lib. 8. c. 30. they eat up the
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.
another world for that which hath made no breach of friendship betwixt him and them and wherewith he never was displeased If they can let us heare it Vse 2 As for our selves and practise let us not thinke any sin contemptible so as to make light of the committing of it seeing every sin stands in need of mercy and forgivenesse And further know we 1. That the Nature of sin stands not in the materiall part which often is little but in the forme or anomy which is the Transgression of the Law And that may be in an Apple as well as in a greater matter You know the most poysonfull sinne of all was taken in an Apple Queque minuâ— laedunt singula multa nocent Quomodo minuta peccata si negligantur occidunt minuta sicut grana arenae sed si multa arena imponatur premit c. Aug Tract 12. in Iob. Quid interest ad naufragium iâ—rum uno grands fluctu navis operiatur an paulatim subrâ—pens aqus in Sentinaâ— Aug. Epist 108. Quid interest utruÌ„te plumbum premat an arena plumbum una massa est arena minuta grana sunt nâ—nne vides c. Aug. Ser. 10. de divers Nolite contemnere venialia quia minima sunâ— sed timete quia plura plerunque enim bestiae minia 〈◊〉 multae necant c. Timenda est ergâ— ruina multitudiâ—is etsâ— non magnitudinis Aug. de decem chordis Si vitari parva negligimus insensibiliter seducti majora etiam perpetramus Greg. 2. Small sins with their Multitude and Number hurt the soule as much as great sins doe with their weight so S. Austin teacheth us How doe small sinnes kill the soule saith he if they be neglected The drops which fill whole Brookes are small and graines of sand are small but yet if many of them be put together they will sink a ship And againe What matters it whether a ship be everwhelmed with one great wave or sunke by a leake in the bottome unespied wherein the water enters drop by drop c. And elsewhere thus What easeth it a man to be pressed to death with a heape of sand more then with a sow of lead Scest thou not that by smallest drops the greatest Rivers are filled They are small but they are many And what they loose in Quantity they get in Number See therefore saith he that you contemne not these sinnes because they are small but feane them because they are many You know that many little boyes about the Market Crosse by their noyse outcry the Cryer 3. Small sins serve to make way for greater Huntsmen first ply the Deere with their little Beagles till it be heated and blowen and then they put on their great Buck-hounds Such use the Divell makes of little sins A long thred of iniquity he hath let in with a small Needle as we finde in Davids case and in Peters c. A great fire hath beene kindled by a little sparke and a great blot made with a little haire hanging in the Pen. If we stick not at small sins saith Gregory ere we be aware we shall swallow downe the greatest You may remember that strong Sampson was led into the roome by a little Boy 4. Small sins are cured with more difficulty then greater A wound made with a Steeletto is more dangerous then a wound made with Goliah's sword here the wound presently closeth up and so bleeds inwardly in greater abundance We watch not so much over those kind of sins as we doe over greater thence it is that we fall oftner into them and being fallen we lie longer in them without Repentance In this respect our Saviour tells the Pharisees that Publicans and sinners shall goe into Gods kingdome before them Mat. 21.31 5. Forget not what Christ suffered for small sins even his pretious blood Heb. 9.7 our great sinnes were as the Speare in his side and as the Nayles in his blessed Hands and Feet and our small sinnes were as the Thornes up-his Head they though small yet put him to paine and griefe How dare we crowne the Sonne of God againe with Thornes and put him by our small sins to an after suffering Wherefore as we desire the wellfare of our soules hearken to this word of Exhortation and make conscience of committing the smallest sins and know it for a truth No sin is small to him who thinks it so Thus wee have heard the case related Now followes the Quere made upon it Tell mee therefore which of them will love him most Text. The Thing Questioned and the Ground of that Demand we have considerable in the words That both these forgiven Debters did love their Creditor is granted The Question is about the Degree of Love Which of them loved most Something from the History many be gathered As first Obser 1 Those who have beene beneficiall and kind unto us ought to be affected and beloved of us Secondly The kinder any one hath beene unto us the more should he be loved and regarded by us A word or two of each Doct. 1 Those who have beene any way beneficiall to us ought to be loved and respected Sinners love those that love them much more should Christs Disciples they should goe beyond all others in the duties of love Mat. 5.46 Luke 6.32 Hereto tends that Prov. 18.24 A man that hath friends must shew himsefe friendly Love and Thankfullnesse must be returned according to what hath beene done for us and received The force of the Rule we may see in sundry Examples 2 Samuel 9.1 c. 2 Sam. 19 31. 2 Kings 2.7 2 Sam 10.1 2. 2 Chron. 24.16 2 Kings 4.13 c. Vse The unthankfullnesse of many cannot be sufficiently taxed If it be no great thing according to our Saviours Doctrine to be loving to the well-deserving for that Heathens and Publicans doe the like then it must needs be worse then Heathenish yea more then Brutish Nihil est quod adeò indignationem provocet altissime sicut ingratitudo ipsa est maloruÌ„ provocatio beneficiorum exinanitio meritorum exterminatio Pet Raven in quad epist 1 Sam. 25. Psal 35.12 13 Jer. 18.20 21. Ingratum dixeris omnia dixeris Minius Publicanus to be unkind to those who have shewed us kindnesse I might speake much of the vilenesse of this sinne which is odious to God as appeares by Gods dealing with churlish and unthankfull Nabal 1 Sam. 25.38 And by his own complaint Isa 1.3 And to man as appeares not onely by the complaint which the Godly have made thereof but by that the Heathens themselves have said of it Yea Nature it selfe teacheth us to abhorre this sin I will relate onely to you a Storie or two that may be read one in Gellius that is this There was a Gentleman of a Noble house his name was Androcles being taken Prisoner and made a slave to a Noble man of Rome through hard and cruell dealing ran away from him and fled into certaine
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
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
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
ablatus fuerit denno in virginem reparatus non meminerit ante quod fecerit Fitque virgo fide Christi qui fuerat Adulter corruptione peccati Ambros Ser. 30 S. Ambrose in a Sermon speaking of the woman of Samaria's conversion who was an Harlot yet now by Christ converted and washed from her sins conceiveth this to be the meaning of that Proverbe Such is the way of an adulterous woman she eateth and wipeth her mouth and saith I have done no wickednesse and addeth further that such is the vertue of Christ our Lord that although he be a sinner who is washed in his water yet thereby hee is restored to be a Virgin c. and so made a Virgin by the Faith of Christ who was an adulterer by the corruption of Sinne. This way the unchastest woman may so wipe her mouth as to say I have done no wickednesse By a penitent Confession of her fault her Virginity shall be restored so was this womans in my Text. And so was Davids whose Palme-branch of Virginity through the plentifull teares of his Repentance did so flourish againe that though hee was taken in Adultery in his younger yeares yet in his Old-age a virgin was found by him in his Bed Use 1 Let this Direct us how to judge and what to thinke of those who have repented them of former sins think not worse of them for what they have bin but thinke the better of them for what they are Object not to David his Murther and Adultery To Peter his Denying of his Master To Matthew that he was a Publican To Mary that she was an Harlot c. But magnifie the riches of Gods grace who hath forgiven such great Offenders Where God hath remitted take we heed how we dare object I know the day when you were thus or thus This is to fling the filth of sin into that face which God hath washed a thing God cannot endure Vse 2 And let this Encourage us to take this course to regaine that credit which hath bin lost by sinfull courses At the birth of Iehabod away went Glory And credit once lost is like water spilt upon the ground which if recollected yet it hath lost the purity and is ever after full of soyle Ezek. 18.21 22 Jer. 31.34 Notwithstanding Reformation will doe much with God and bring us so farre into his Favour as that he will remember what we have bin no more nor once mention our former faylings Looke as the Father of the Prodigall dealt with him so will God deale with thee he gives kisses not stripes to his offending sonne Peccanti filio dat oscula non flagella vis amoris non videt delicta sic curat filij vulnera ne forto cicatricē ne forte filio naevum relinqueret Chrys Ser. 3. The force of Love would see no faults he so healeth his sons wounds as that he might not by chance leave a scarre or the least freckle in his sonne as one observes And he received him with greater tokens of favour then his elder Brother who never brake out into that Riot So will God deale with thee he will be so farre from upbraiding thee with thy former loose life as that he will honour thee the more if thou beest truly Penitent To whom did our Saviour ever more honour then to Zacheus that converted Publican to whose house he came uninvited and brought with him the best news that ever came to that converts care Who had more favour from Christ then this Penitent Citizen spoken of in our Text Out of whom he had cast seven Divels Her spikenard he hath so mingled with the ointment of the Gospell Mat. 26.13 that whosoever smelleth the savour of life from the Doctrine of it shall have a sent also of those sweet Perfumes which she spent upon her Saviour Yea so hearty and cordiall is this Physicke of Repentance as that it restores as you have heard your Virginity and Chastity yea your strength and youth You shall be fresher and livelier with the snake after the casting off your old Skin And as Livie writeth of Scipio he never looked so fresh not seemed so beautifull in the Eyes of his souldiers as after his recovery from a dangerous sicknesse which he tooke in the Camp So shall it be with you you shall I looke most lovely in the Eyes of God and his Church upon your true Repentance and Confessions But if otherwise you will still persist in an evill course the guilt of sin you shall carry with you but the staine of sin you shall leave behind you as we read of those Ioh. 10.8 who though they were long since dead and rotten yet our Saviour saith They are thieves and robbers Not were so but still are so For though they were dead yet their sin abided and their names shall for ever be branded with it This woman Text. Other women might be seene of Simon but this woman in a speciall manner he must observe Doct. The best women are best worthy seeing The like observation to this we have made on the Parable of the Good Samaritane pag. 223. Vse 1 I content my selfe with a word or two by way of Application wishing that women would strive to become the best patternes of Modesty Meekenesse Sobriety c. that they may be worthy of imitation Vse 2 And in imitating others that they would cast their Eyes on Sarah Rebecka Anna Deborah Abigaile and such like as these Pudore vilis a mictu dives genas picta Etenim quia verum decorem naturae habere non potest adulterinis fucis affectatae pulchritudinis lenocinatur speciem non veritatem Amb. de abel Cain cap. 4. who in Scripture are proposed as best patterns for their imitation There is a woman described by Salomon Prov. 7. First by her Attire vers 10. It was the attire of an Harlot which S. Ambrose thus sets forth She is base in shamelesnesse glorious in her cloathes painted in her cheeks for because she cannot have the true comelinesse of nature by false dawbings she borrowes the shew not the truth of an affected beauty And for the attire of her inward man she is subtile of heart her heart is snares and nets as we shewed before out of Eccles 7.26 Next she is set forth by her Behaviour and Carriage vers 11. 12. Her Tongue is as lowd as herselfe is lewd It is ready for all Eares and is as common as her selfe Her will that is stiffe and stubborne as her body is loose Her Feet cannot abide in her owne house She is given to gadding as fast as her tongue to going Now she is without now in the streets Discovering by her often remooving her unstable mind and in every corner she lieth in waite to do some mischiefe and surprize a booty This woman is to be Beheld for so the Wise man adviseth Behold there met him c. What he himselfe had seene and observed he wills others to
Theod. l. 5. c. 15. which may serve well for the Illustration and Amplification of this point it is worth the hearing Theodosius the Emperour being earnestly sollicited by his Bishops to remove the Arrians from their Churches but all in vain Amphilochius Bishop of Iconium used at length this stratagem He came into the Court and saluted the Emperour but did not salute Arcadius the eldest son of Theodosius who was newly created Emperour and then sitting with his Father Theodosius thinking he had not seen his Sonne shewed him to the Bishop and willed him to salute and kisse him Amphilochius answered that it was enough to honour the Father and what he had done to the Father vvas sufficient for both Theodosius interpreting this as a contempt of his sonne and so a dishonour to himselfe grevv very angry vvhereupon Amphilochius discovering himselfe said Art thou offended O Emperour that I reverence not thy Sonne and so much out of patience with those that reproach him assure then thy selfe that Almighty God hateth the Blasphemers of his Sonne and is offended with thee for countenancing these Arrians who are ungratefull wretches against their Saviour and Redeemer The Emperour overcome with these words legem scribit made a Law presently forbidding the Assemblies of the Arrians God counts the honour that is given to his Sonne as given to himselfe Gloria Filio abates not ought of Gloria Patri He counts himselfe served when his Sonne is kissed Ioh. 5 23. 1 Iohn 2 22 23. It would do well to be thought on by those who scruple to give the Sonne the Kisse of Reverence and Subjection which is required Phil. 2.10 11. Fearing least they should therby make an inequality amongst the Persons in the blessed Trinity Vse Seeing those who love Christ will be content to kisse the very Feet of Christ see we manifest our Love by this signe and symbole of it It is no sleight omission what ere we thinke Saul tooke notice of those children of Belial who brought him no presents after he was annoynted King 1 Sam. 10.27 though he held his peace for a while and Christ doth no lesse observe those who refuse to kisse him not giving him that homage of Love and Duty which is owing him But withall look that our kisses be holy and chast kisses not Idolatrous as are those kisses given him by Papists They say they love Christ how proove they that Why by an Argument drawne from kissing they kisse his Picture they kisse the Pax they kisse the Altar But might not the Israelites under Ieroboam proove their Love to God by the like Argument for they kissed the Calves Hos 13.2 Little love they shew him whilst they rob him of his dignities and offices which God gave him Nor may it be a flattering Kisse such as that is which Hypocrites give him Ezek. 33.31 Psal 5.9 12. 2 3. 78.36 Why call you mee Lord Lord said Christ and do not do what what I command you Such kisses Christ hath many The Arrians thus kissed him in the dayes of Constantine whilst they professed him to be true God but did it deceitfully Nor may it be a treacherous kisse as is that which Apostates and Backesliders bestow upon him 2 Pet. 2.1 20. Heb. 10.25 26. Iudas you know kissed his Master yet delivered him up into the hands of Sinners I would it were not so with many but thus it is whilst men kisse Religion and betray the Truth kisse it at Church and betray it at Home Nor may we give him an Vnchast kisse as doe all Prophane ones who cry out Let us sinne that Grace may abound and good may come Rom. 3.8 Turning the Grace of GOD into lasciviousnesse Iud. 4. Because Christ hath shed his blood they will commit sinne more greedily Such kissers likewise were the Nicholaitans who beeing called to the Knowledge of the Gospell did teach most licentious Doctrine With those the Church of Ephesus was troubled Revel 2.6 And as it may be feared we may find of that stampe lurking in Corners more then were to be wished To Conclude as Saint Ambrose answered Valentine the Arrian when hee came and kissed him Quid oscularis eum quem non ignoveris Why doest thou kisse him whom thou carest not for Soe will CHRIST one Day reproove all such as these are And when his wrath is kindled though but a little blessed are all they that put their trust in him Psalme 2.12 VERSE 46. Mine Head with Oyle thou didst not annoynt Text. But this woman hath annoynted my Feet with Oyntment Palest inis mos erat in Festis caput uâ—gendi Lyra. Here Simon failed against Hospitality For the use in those Countryes was to annoynt their Guests heads at Banquâ—ts therby to cheare and refresh their spirits To which custome our Saviâ—ur doth allude Mat. 6.17 In this Simon was wanting for which he is checked by our Saviour We note hence Doct. First That God allowes us not onely for necessity but likewise for delight and pleasure Not only alimonta nourishment for our emptinesse but de lectamenia that which is delicious to the sence and Pallat as shews the Psalmist Psal 104 14 â—5 Thus he gave the Israelites Manna for their need and Quailes for their lust Psal 78.29 And to the Prodigall he gave not onely Indumenta convering for his nakednesse but Ornamenta cloathing for his Comelinesse as J have shewed more largely in that my Exposition on the Prodigall Luke 15.22 Vse And now O man what doth God require for this rich bounty of his Surely no more but that thou wouldest rejoyce in him who so many waies hath given thee great cause of rejoycing and be encouraged to serve him with chearfullnesse of heart wherof this annoynting at Feasts was a signe which is the next thing I meane to speake off laying downe this as a Conclusion from my Text Doct. Mirth and chearfullnesse at Feasts is a thing commendable and allowable Had it not bin so I see not why Simon should be blamed for this neglect But without Question it is a Truth as may appeare by that we read Deut. 14.26 16 15. Three times in the yeare did the Lord command his people to meet and then to keepe a Feast for seven dayes together at which Feast they must eat of the best and drink of the best and in a speciall manner it was required of them that they should be chearful and rejoyce before the Lord and why should Feasting be required of them if they might not be chearfulâ— Salomon tels us that there is nothing better for a man then that he should eat and drinke and that he should make his soule enjoy good in his labour Eccles 2.24 Chapt. 8.15 He commendeth mirth and chearefullnesse because a man hath no better thing under the Sunne then to eat and drinke and to be merry yea although it be the bread of sorrow that a man eateth or the cup of affliction that he drinketh yet
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