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
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
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
pag. 156. D. David the greatnesse of his sin p. 204 Debt owing to God p. 44. Sinne is the worst Debt and sinners are greatest Debtors pag. 8 45. All are not alike indebted p. 5. Yet none able to satisfie page 55. A Discharge may be had p. 64. It is speedily to bee sought for p. 48. Being had carefully lay it up p. 70. Debts owing to man may be required p. 62. It is a griefe to an honest mind to be in Debt p. 40. 47. No Debt is to be exacted without mercy p. 62. Degrees there are of sinne pag. 52. Degree of Love is answerable to the Degree of Faith pag. 221. Delight God allowes as well as for necessity p. 191. Despaire of any we may not p. 208 210. It is a greater sin then other p. 82. Devotion of many is a Stage-devotion p. 163 Detraction the vilenesse of it shewed p. 246 The kinds of Detraction ibid. The father mother and nurse of it and whence they are p. 247 Doctrine it should be well grounded p. 201. E. Eare is the soules taster page 108. A good Eare described p. 31. By it Christ takes possession of the soule p. 34. To an obedient Eare reproofe is an Earing p. 110. Effects are good markes and proofes p. 215. Elect before conversion differ not from the wicked p. 50. Envie the mother of detraction pa. 246. Equivocation the sorts and kinds pag. 118 Iesuiticall Equivocations are lying assertions pag. 17. It was first taught by Satan page 116. Logicall Equivocation may be used in some cases pag. 118. Examples of others should draw us to Repentance p. 209 210 Eye is the most sinfull sense pag. 164 Our Eyes are Springs page 171. They are the two Turtles which we must offer to God pag. 176. Eye-water runs not waste pag. 175. F. Face of God is against Sinners pag. 133 His Face and Favour brings all good with it Ibid Repentance brings us into Favour pag. 134 145. Faith how alike in all believers and how not pag. 99. How it is the common Faith p. 264. It hath a twofold subsistence p. 259. It must be every mans owne pa. 261 How the Faith of another may help us pag 263. It is accompanied with other graces pag. 258. It is obtained by meanes page 264. The Faith of many how it is cloathed pag. 266 That Faith which saves is a working faith pag. 267 It kindles Love pag. 216. According to the degree of Faith is our Love pag. 220. Feasts mirth and chearfullnesse allowed at them pag. 192. Feet of Christ we must wash and how page 164. Why the Apostles washed not Christs Feet pag. 162. Our Feet are most apt to gather soyle pag 161. They must be washed as well as our Face or hands pag. 161. Fellowship with sinners how farlawfull pag 235 Forgivenesse of sin must be sought for pag. 64. It is of free grace and how pag. 65 It belongs to every one that will believe page 79. Whence it is that so few seeke after it pag. 65. How man may forgive page 224. We must forgive as God forgives pag. 76. Frienas are to be kindly entertained pa. 152 And not treacherously to be used pag. 1â—3 Friendship and acquaintance much differ pag 236. G. Grace universall how far it may be taught pag 79. It is in its nature invisible pag. â—15 And best discovered by the Effects ibid When it is after the patterne it is right pag. 218. Al Graces may be counterfetted except Love pa. 217 Gifts offered by the wise then to Christ what they notified p 195 Griefe the greatnesse of it how to be judged of pag 179. Guests are to be chearfully entertained pag. 152. H. Harlot doth Satan the greatest service pag. 207. Hands especially regarded by the Pharisees pag. 163. Hate God many do and who they are pa. 94. How God can be hated pag. 95. Heare we must with aâ—â— open caâ—e pa. 32. Hearing must be brought into practice pag. 33. Heart first to be reformed page 238. It hath an eare in it page 240 The Heart of a sinner is his worst peice pag. 238. It is like the deepe Sea page 239. How we may judge of the heart and how noâ— p. 240 243 Honour given to the Son is given to the Father pag. 189. Hope remains for great sinners pag. 209. How the valley of Achor is the doore of Hope pag. 210. I. Idolaters through abuse of things lawful disable not their use pag. 157. Things belonging to them were of three sorts p. 159 What is counted to be Idolatrous in state pag. 160. Ignorance of the people Christ shed his blood for pag. 85. Infants how they are said to have Faith pa. 263. Ingratitude is a sinne odious to God and man p. 88. Nature abhors it ibid. Iohn loved Christ more than the rest p. 98. Iohn the Baptist was vox clamantis how p 109. Ioy is to be found in the course of a Christian p. 193. No true Ioy in excesse p. 194. K. Kisses the kinds of them p. 183 It is a symbole of Love p. 124 184. Holy Kisses of three sorts page 183. Vnholy Kisses of foure sorts p. 184 A Kisse noted two things pag. 184. What it signified pag. 186. The Kisse of Christs mouth what page 187. Christ must be kissed of us pag. 186. A threefold Kisse is owing him pag. 187. The Father is provoked when the Son is not kissed p. 188. Many false Kisses are given to him p. 187. When mercy and truth met and kissed p. 63. L. Lawes judiciall bind not us as they did the Iewes pag. 160. Lend God doth to all pag. 42. Liberty greater under the Gospell than under the Law pag. 160. Love hardliest counterfitted of any grace p. 217. It is the pulse of Faith and discovers it pa. 259 260. Without Love all we do is no. thing pa. 260. It must and will be working p. 259. Three things in Love pag. 91. It hath variety of Objects pa. 97. No affection so reciprocal as it 96 He is nothing who loveth nothing page 97. Love rightly qualified how knowne page 219. It is the Hand-Maid of Faith page 221. And is bountifull if not prodigall page 198. Love God all doe that are forgiven by him page 92. Some love God more then others page 98. The weakest degree of Love is not to be despised pag. 100. How weake Love may bee knowne from strong page 103. Much Love argues much mercy page 220. Whence it is that GOD is noe more Loved Page 222. Signes that men Love not God pag. 93. Reasons why men should Love God p. 96. No Love is lost in loving him p. 97 Difference betwixt true Love and mercenary p. 107 How God is to be loved for his benefits p. 106. Love grounded on common favours unsound p. 123 Yet they are pledges of Gods Love to those in Christ p. 124 Love of God assures us of pardon p. 218. It is no cause of Remission but the effect p. 213. It restraines from licentiousnesse
thou hast reason to love mee more then the rest for that more is remitted to thee then to the rest I do not hence conclude that Peter loved Christ above the rest But this I dare say that it lay betwixt two Peter and Iohn All the Disciples loved Christ intirely except that child of perdition but these two excelled in their loves And if we must needs enter into a comparison betwixt them the odds seentes to be on S. Iohns side for doubtlesse he whom Christ more loved then the rest he either found or made him more thankfull then the rest The ground of our Saviours love could be no other then Grace and he who hath the greatest measure of Grace must needs love him most who is the fountaine of Grace I lle in amore Dei major est qui ad ejus amorem plurimos trabit Greg. in Hom. Majer est in amore Dei qui plures traxerit ad amorem Dei Bern de dilig Deo Besides his Workes prove it for he followed him boldly to the High-Priests hall he never denied him once Peter did thrice He with his mother attended on him at the crosse and from that day he tooke the blessed Virgin to his owne home Nor did ever any of the Twelve breath out so much love or teach so much love as S. Iohn did as appeares by the E. pistles which he wrot made up of love And the last breath which he took which was this My little children love one another Reason And no marvell if all doe not love with the like degree of Love seeing all doe not lay hold with the like degree of Faith which is the ground or root of Love it 1 Tim. 1.5 is in one degree in one and in another degree in another In some it is weaker in others stronger Indeed if wee consider Faith secundam rationem specificam in the Essentiall forme whereby it is specified an differenced from other habits and virtues so it is in all Beleevers alike But if we consider it secundum rationem individualem as it is inherent in divers subjects so it is in some more and in others lesse and doth admit a very great latitude In S. Peter may be one degree In S. Paul another In S. Iohn another Mat. 10.8 Hence it was that our Saviour said to the Centurion in Caperuaum Mat 15.28 Mat. 6.30 8.26 14.31 I have not found so great Faith no not in Israel And to the woman of Canaan O woman great is thy Faith And to the Disciples O ye of little Faith It being thus with Faith can wee expect to find it otherwise with Love Use 1 What will our criticall Censors say to this Who expecting like strength of Faith height of Love even in novices and babes in Christ as they pretend to be in themselves and not finding it presently and peremptorily conclude that there is nothing in such a heart savouring of sincerity Mee thinkes such might doe well to remember 1 John 2. Rom. 14 3. First that there are both Babes and growen men in the Church both strong and weake All are not of a like age in Christ nor of a like standing in his Schoole nor have they had a like experience of Gods Love and goodnesse And will any one expect that from one of yesterday which he doth from a Scholler of five yeares standing Secondly they might doe well to cast back their eyes to their own estate at their first entrance into Christian practise so they may finde the horned Bull was once a sucking Calfe and the great Oake that now spreads so faire and farre was once a little Acorne Thirdly they do not well to forget that Caesars Image is not onely seene in his Coine of gold but in his silver penny and that this degree of love though weake is also the gift of God and not to be despised Zach. 4.10 1 Cor. 1.11 3.1 He that made the Elephant made the Ant the Flye as well as the Eagle the poorest worme which creepes on the earth as well as the most glorious Angell is the worke of Gods hands and hee lookes to be glorified in his least workes as well as greatest Lastly Mat. 12.20 They might doe well to imitate him who quencheth not the smoaking flaxe nor breaketh the bruised reed but giveth his children the testimony of their sincerity notwithstanding their infirmities and so hearken to that advice of the Apostle Rom. 14.1 Him that is weake in the faith receive but not to doubtfull disputations Give the humble Daysey leave to grow though it sprout not up to that height as doth the Marigold And let not him that joyneth the frame despise him that heweth the Timber or makes the pins who so hath greatest degree of grace let himuse it to Gods glory but no way despise his weake brother who commeth farre short of his scantling Vse 2 Let it serve for an Encouragement to those whose hearts are newly warmed with the beames of love though they find it not kindled to that height that others of Gods children have attained unto It is not every ones portion to attaine to that height of passion so as to be sicke of Love God takes in good part a growing and increasing love which may be attained First by enlarging our Communion with God both in Publike and Private duties Strangenesse you know breeds an overlinesse with men so with God The nearer the fire the greater the heate speake often to God by Prayer heare him againe speaking unto you by his Word and Spirit Cant. 5.9 6.1 Come frequently to his Table feast often with him seek him up in the Company of his Saints Such is the lovelinesse of his Person as that the oftner we see him the more shall we love him Secondly by weaning our hearts more and more from this world you know superfluous branches draw the sap from the top boughs and the love of the world 1 Ioh. 2.15 drawes the love of God out of our hearts as we find in Demas Magna res amor fi ad suū recurrit principium si san crigini red litur fi resusus suo sonti semper ex eo sumat unde jugiter fluat Bern. Sup. Cant. Ser 30. 2 Tim. 4.9 That is most active which is most elevated and seperated form earthly parts The Physitian distills his simples into waters thereof he make extraction and quintissences which are operatively strong still the more elevated a materia the more strong a thing is Thus is it with our love the more heavenly it is the more lively and full of vigour it is Hercules cannot conquer Anteus till he had lifted him up above the Earth his Mother Thirdly carefully observe and call to mind the many and sweet experiences you have of Gods love and favour The more plentifull our apprehension is of Gods love to us the more will our hearts be enlarged to love him againe Who so is wise
God whom we call Father is the God of Truth Psal 31.5 And he that is of God will speake the Truth 3. By the Band of Redemption For he that hath redeemed us is Via Ioh. 14.6 Vita Veritas The Way Truth and Life and who so lookes to have life by him must follow the way of Truth Ephes 4.15 4. By the Band of Sanctification For the holy Spirit that sanctifieth us is the Spirit of Truth and requireth in our sanctification that we should have our Loynes girt about with Truth Ephes 6.14 In these respects we should have great care that we make no forfeiture of the Truth in any case whatever God loves it in the inward parts Psal 51. S. Gregory expounding these words of Iob Greg. Mer. in Iob. cap. 27. My Lips shall surely speake no wickednesse and my Tongue shall utter no deceit observes thus much that a holy man Pejus est men dacium meditari quam loqui nam loqui plerumque praecipi tationis est medâ—tari vero studiosae pravita tu Mor. 8. to the end he may prefectly cleave unto the Truth suffereth not himselfe either of purpose or of rashnesse to lie for every Lie is greatly to be avoided though there be some greater then other as that which is studied and meditated on as is aequivocating I spare to tell you what the Heathens have thought of this sinne of Lying and how they have punished it Plutarch acquaints us with a Law that Artaxerxes made The Liers Tongue should be pierced triplici clavo with three nailes And Aelian lib. 4. cap. 1. tells us that amongst the Indians he that was thrice convicted of a Lie was enjoyned perpetuall silence and barred from all office De mulier Septies I conclude this point with that which S. Hierom writeth of a young man and woman who were suspected of Adultery and examined by Torments to confesse it The young man being grievously tortured confesseth against himselfe to be freed from further paine and so was put to death But the woman being innocent could not be forced by all those Torments used to tell a lie but in the midst of all her sufferings thus spake Non ideo me negare velle ne peream sed ideo mentiri nolle ne peccem mori ego cupio sed non tanquam Adultera That shee did not denie least shee should die but shee refused to Lie least shee should sinne shee was willing to die but shee would not die as an Adulteresse Thus abide were firme and resolute still to say the Truth holding that for a firme Principle in Divinity wee may not doe evill that good may come of it As for those who say we may their damnation is just Rom. 3.8 Thus much by occasion of the honest and sincere Answer made by Simon though to his owne Conviction now for the Sentence which was given by him Text. I suppose that he to whom hee forgave most You see then Doct. The more mercy in the forgiver the greater Love may be supposed is in the forgiven We read what S. Paul was by his owne confession before Conversion A Blasphemer a Persecutor and injurious c. 1 Tim. 1.13 But as he saith hee obtained mercy and the grace of God was exceeding abundant to him with Faith and Love in Christ this put him on to labour more abundantly then the rest as is shewed 1 Cor. 15.10 so that the grace bestowed on him was not in vaine If you aske the Reason why should S. Paul take more paines then all the rest the Answer is The Love of Christ constrained him And why should Love be stronger in him then in the rest the Answer is at hand for that he did thus judge that he received greater mercy in the pardoning of his debt then the rest This is shewed likewise by our Saviour in the Application of this Parable verse 47. Where wee shall speake more fully of this point which yet here I could not let passe without some usefull Observation Vse 1 I would gladly know then why Papists or any other should averre that our Doctrine touching Assurance of Gods Love in Christ is a Doctrine tending to licentious libertie Simon could not but suppose that he must needs love most who had most remitted him But these speake by heare-say as strangers do of that they never knew nor had experience of themselves Assuredly the sence of Gods mercy in the pardoning and forgivenesse of sinne hath that force to restraine a man from loosenesse of life and to knit the heart in all true Love and Obedience unto God as nothing more in the world hath Thy loving kindnesse is before mine eyes saith David Psal 26.3 therefore I have walked in thy Truth The very scope of S. Iohns Epistle is to further our Assurance of Gods Love as appeares 1 Epist 1.4 5. 5.13 And how farre this is from opening a way to loosenesse of life and liberty the Apostle shewes Chap. 2.1 These things saith he I write to you that you sinne not and if in case you doe sinne the Assurance of Gods Love is the readiest way to recover you For it followes If any man sinne wee have an Advocate with the Father and then Chap. 3.3 is added He that hath this hope and knowes what manner of Love the Father beares him purifieth himselfe as hee is pure So then that man that is carelesse of purifying himselfe hath no true hope that he is made partaker of this speciall Love Vse 2 Secondly the feeblenesse of our Love to God discovers how little sence or Assurance we have of this mercy of God towards us in the forgivenesse of the debt owing to his Justice True it is common favours and fruits of Gods Love may work even in unbeleevers a kind of Love to God but it is Common Ordinarie and Superficiall And the unsoundnesse of that kind of Love so wrought may appeare in these particulars First in that it is but Mercenary for when God giveth over giving them they give over loving him This is that love of Harlots which I have before mentioned Secondly the Love so wrought hath no force to restraine from sinne nor put on to obedience For all this kind of Love that many so much boast of They blesse themselves in their hearts as Moses speaketh saying I shall have peace though I walke in my own imaginations and stubbornnesse c. Deut. 28.19 But the Love wrought in our hearts through the Apprehension of this speciall mercy is of another kind It doth cause a man to love God for his owne goodnesse and excellencies Psal 73.25 Phil. 3.8 and makes a man to give God the highest seate in his heart it putteth a man on to keepe Gods Commandements as before wee heard and makes those Commandements easie which were and are crosse to our natures Wherefore wee may not ground our Comfort or Love on outward and Temporall blessings but on this speciall and particular Love
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.
not damnatio medicina non paena a chastisement not a condemnation a medicine not a punishment as speaketh S. Chrysostome And betwixt these we must learne to distinguish It is true God layeth many things on his dearest children in this life notwithstanding he hath forgiven them their sins but such sufferings of theirs are neither expiatorie nor satisfactorie nor yet vindictive for sin nor can they properly be called punishments but Fatherly chastisements and corrections onely Psal 94.12 Heb. 12.6 Revel 3.19 1 Cor. 11.32 God sends them in love and offers himselfe therein to his as unto children Heb. 12.7 He inflicts them as furtherances to Sanctification not as meanes of Satisfaction Thirdly the Lord doth so and much more fully forgive the sins of the Faithfull as he would have them forgive one another and he makes his forgivenesse the very patterne we should work by Ephes 4 32. But in our forgiving he requires that both the fault and punishment be forgiven 1 Pet. 3.9 And therefore wee must needs conclude that whom God forgives to them are forgiven both As for satisfaction to our Brethren for wrongs to them done by acknowledgement restitution Mulct with asking forgivenesse c. we both teach and practise but they shall not be able to satisfie us in this point that any thing we can doe or suffer can satisfie Gods Justice I spare any further wading in this point Thus much I thought needfull to say on it for that this Popish opinion of Satisfaction cleaves as one saith well very close unto our natures and there is an aptnesse in us to thinke by some act of ours to make amends for the things we have done amisse This we are not able to do for when we have done all we can we are unprofitable servants Luk. 17. Vse This is a Doctrine of singular Comfort to all those that are in Christ and made partakers of this benefit of Remission It is storyed of Caesar to his renowne and praise that after the defeate of Pompey hee had in his custody a Casket wherein he found divers letters written by many of the Nobles under their own hands sufficient evidence to condemn them but he burnt them al that no monument might remain of a future grudge Thus doth God cancell and annihilate the sins of his Elect ones and causeth an act of Oblivion to be made that there may be no quarrell against them in Heaven And to be short being thus fully pardoned whatsoever happens to us or is inflicted on us wee may rest assured comes in Love it is mingled with Love and shall through Love be turned to our good Rom. 8.28 Let our Afflictions smart never so much yet the curse is removed they are but medicinable potions and shall further our salvation in the end Are the Consolations of God small with thee as Eliphaz said to Iob Iob 15.11 doe not these things affect thee to rejoycing surely then we are are as yet Dead Births Gods children have rejoyced in this mercy more then in great spoiles Let the heart of them rejoyce that seeke the Lord. And to conclude be carefull that we lay up safe our discharge and pardon having once obtained it How carefull men are to lock up a Generall discharge from some pecuniarie debts we know well enough but no discharge to this so lay it up that you may not have it to seek in the hower of Temptations and Tryall Such times you must expect and then your Acquittance sealed with Christs blood will stand you in much stead Our carelesnesse this way often causeth God to hide from us the comfort of it to the end that wee may seeke it up and keep it better Thus we lay some peece of plate aside for a while to teach a carelesse child or servant to be more carefull of it after it is returned And thus much of the Fullnesse of Gods pardoning Come we now to the Freenesse of it Hee Frankly forgave them both Whence observe we Remission is of free grace and mercy whom God forgives he forgives gratis The Pope indeed sells Pardons God sells none what God doth this way hee doth freely This Truth is abundantly confirmed and strengthened in the holy Scriptures I even I am he that blotteth out thy transgressions for my owne sake c. Isa 43 25. Not for your sakes but for mine owne sake will I purge you and wash away your sinnes O you house of Israel Ezek. 36.25 32. Thus Ephes 1.7 The Apostle speaking of this benefit tells us that he gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the riches of his grace And Rom. 3.24 he saith wee are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis or freely by his grace through the Redemption that is in Iesus Christ Object But here lies the Objection If it be through the Redemption that is in Iesus Christ how then is it free that which we get upon a price paid and ransome tendered is from Iustice due to us and not of free grace given us But so was this obtained as the Apostle likewise elsewhere shâ—weth 1 Cor. 6.20 1 Tim. â— 6 Resp Remission of sins was purchased for us and our debts discharged through the satisfaction made by Christ to Gods Justice Not one farthing of that sum wherein we stood indebted to the Lord was forgiven without payment made by Christ who by his Active Obedience paid the Principall that was owing fulfilling all Righteousnesse Mat. 3.15 And by his Passive Obedience paid the Forfeiture in which respect the Prophet saith Wee have received at the Lords hand viz. in our Surety double for all our sinnes Isa 40 2. So that ex parâ—e Christi on Christs part it was not free and yet ex parte hominum on mans behalfe it is every way ingenuous and free And that First in regard of God the Father who was pleased out of the love he bore to mankind to send his onely begotten Sonne to discharge that debt was owing Isa 9.6 Iohn 4.10 And out of the like love and mercy hee was pleased to accept of the satisfaction and payment by him made on our behalfe for nothing bound God to this way but that wherewith he did voluntarily bind himself Heb 6.7 Secondly in respect of Christ who satisfied for us it was to us free He freely and willingly assented to the worke of our Redemption in which respect it is said He laid downe his life and tooke it up againe John 10.15 As likewise in that we are no way able to gratifie Christ for what he did in any measure Psal 116.12 Thirdly in respect of our selves who receive this mercy it is free forgivenesse we conferre no merit to it nor did we add any thing towards that great purchase of his Rom. 11.6 Thus then in speaking of Gods free grace in pardoning sin Christ is not to be excluded he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or Tribute and wee by his payment are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribute-free And
for the Gospell is a worke of the best sort which God most especially doth regard Thus then there is nothing in our selves wheron to ground any Plea for pardon Nor is there any other Plea to use to God for pardon in respect of any other creature We read Math. 25. that the foolish Virgins hoping to borrow oyle of the wise were denied and plainly told that they had not to spare that they had not enough to lend and spend both No trusting to any other mens Merits whatsoever Papists say Resolve we therfore to fly to the throne of Mercy as from Common Law we flie to Chancerie for reliefe Put wee up our Petitions into the Court of Requests after this forme and no other LORD bee mercifull to mee a Sinner And as we are to begg all of Mercy so learn we here to ascribe all to Mercy we are called Vessels of Mercie Rom. 9.23 Now the Vessell sents of the liquor that is in it The whole worke of our Salvation can be aâ—â—â—ibâ—d to no other thing then to Mercie Election that is of Grace Rom. 11.5 Vocation according to Grace 2 Tim. 1.9 Iustification by Grace Rom. 3.24 Glorification a gift of Grace Rom. 6.23 Why blessed be God which according to his aboundant Mercy hath begotten us againe to a lively Hope c. 1 Pet. 1.3 Say we of all spirituall things as Iacob of his wealth God hath had Mercy on me and therefore I have all these Gen. 33.11 And with the Church let us still acknowledge Lord thou hast wrought all our workes for us Isae 20.12 As for those who take from God and ascribe unto themselves they do that in earnest which wee see boyes doe in jest They stand upon their heads and shake their heeles towards Heaven Vse 3 That we may manifest our Thankefullnesse to God for this free Mercy of his in our Salvation let us shew mercy to our poore distressed Brethren who stand in need of it and be mercifull to them even as our Father is mercifull unto us Mercy in God is as it were his Face Now we are said to resemble others when we are like them in the Face rather then in the hands and feet In nothing can we better resemble God or shew our selves his children then in following his example forgiving those who have done us wrong Even as he hath forgiven us Be the Party who he will be if he say It doth repent mee pardon him For so God pardons the unworthiest of us Be the Fault what it will be God forgives us Iniquity Transgression and Sinne Exod. 34. Yea although we have forgiven him many times already I say not untill seven times but untill seventy times seven times Math. 18.12 So doth God by us And so forgive as not to impute the wrong unto him count the wrong and injurie as if it were not So did S. Paul forgive the Galathians Cap. 4.12 Yea have not injured me at all Still look upon the patterne God hath set us to work by Ephes 4.32 Colos 3.13 Remembring God hath so farre tied his Mercy to this Condition of our Forgiving others that unlesse we do so we can have no comfortable assurance that our sins are pardoned Mat. 6.14 15. 18.32 33. Look as David said of unthankfull Nabal In vaine have I kept all that this fellow had 1 Sam 25.21 22. So will God say of such as will not forgive In vaine have I done all this for him given my Son promised pardon c. seeing he is so unthankfull as not for my sake to passe by such small wrongs and injuries Vse 4 Lastly from what hath beene delivered of the Freenesse of GODS Mercy may a poore Sinner gather Comfort It is that that troubles many a soule they have nothing of worth within them They cannot see why GOD should pardon such as they are But though there be nothing in thee yet there is something in himselfe Bowels of Mercy and a Nature inclined to shew Mercy Where nothing is to pay there he frankely forgives all Besides Christ hath paied for thee that which thou wert not able to discharge Nomon Iesu a pud Hebraeos a litera loth apud Graecos a Iota incipit quae utraque in sua gente denarij numeri est nota deceÌ„ obolos in precium animae suae offerunt qui in Iesum Christum credentes signii no minis ejus quod a denario numero incipit in fronte professione proferuÌ„t Bed-de tab Salomon The first Letter of his Name yeelds Comfort if you consider it well much more the whole You know the Mercy-Seate was upon the Arke and within the Arke the Law was put and over the Arke and Mercy-Seat were Cherubins covering one another What signified all this but that by Christ our Arke the curses of the Law are covered and God become gratious and favourable into which things the Angels desire to pry as S. Peter saith Looke then from off thy selfe and fix thy eye on Christ and when ever thou commest to God for pardon look towards the Mercy-Seat as they who prayed in the Temple did desire him to shew thee Mercy and to forgive thee for his Christs sake and doubt not of Audience Thus much of the Benefit bestowed Next of the Persons who were made partakers of this Benefit Them both Text. And here we see wherin the Condition of these two Debters was Alike There was difference in respect of the Debt owing one ought a greater Summe then the other but no difference in respect of the Discharge Both are forgiven the one as well as the other Hence observe Doct. Forgivenesse and Pardon is generall to all that cast themselves on Gods free mercy for it Ezek. 18.27 Isay 55.1 Iohn 3.16 Acts 2.38 39. Revel 22.17 The Ground of this is The Love of God to Mankind out of which he was mooved to send Christ into the world Christus tametsi non esset omnes lucraturus nihilo minus pro omnibus mortuus est quod suum erat adimplens c. Chrys in RoÌ„ 14 and offer to them life and Salvation upon terms possible 2. The price paid by Christ wherby Justice was satisfied and a way for mercy made was paid for all and made for all 1 Tim. 2.6 Isay 53.6 though it be not Beneficiall to all but onely to such as observe the Condition Vse This being so It is our duty who are the Ministers of Reconciliation so to tender it Our Commission is Preach the Gospell to every creature Marke 16.15 which is not to be understood in a Fryer-like sense of preaching to Birds Beasts Wolves as they say some have done But in our Saviours sense to every reasonable creature tendering Salvation and happinesse to all that will receive it upon those termes and conditions which are expressed in the Covenant of Grace which conditions required are not impossible to be observed and performed through those gratious helps which God affords unto them in the Ministery of
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
desert woods in Affrica where he wandring up and downe at last espied a Cave under the ground which unknowne to him was the Den of a Lyon into this he goeth to repose himselfe that night by and by comes in the Lyon roaring and halting and espying Androcles lay downe by him putting forth his paw which was grievously wounded with a stub making moane as though he desired help The man perceiving the Lyons meaning began to pluck up his spirits and lookes into the Lyons foot plucks out the stub dresseth the wound which was much festered and washt it with his Urine The next day the Lyon went out for his Prey and soone returnes with it in his mouth which he layed downe at the feet of Androcles who had eaten nothing two or three daies before And thus did the Lyon daily for the space of three yeares Afterwards this Androcles waxing wearie of his solitary life stoale away in the absence of the Lyon and hid himselfe not farre from the place The Lyon returning after his accustomed manner with meate for his guest dinner and not finding him made pitifull moane and lamentation Androcles when the Lyon as he conceived was laid to rest departs and wandering up and downe fell by chance into the hands of those whom his Master had sent to looke him up and being brought againe by them unto his Master was clapt up in Prison and condemned to be devoured by wild Beasts which they used to take in the Desart for that purpose It so happened that this Lyon was shortly after taken by Hunters and sent to Rome and appointed to be the Lyon with which the condemned were to combate The Lyon was brought into the place certaine Prisoners were cast in unto him which he cruelly rent in peeces at length this poore slave was cast in also to be devoured with the rest But as the Lyon ran towards him to teare him he knew the man and came fawning on him like a dog licking his hands and feet Androcles perceiving it to be the Lyon with whom he lived in the Cave stroaked him gently on the Head and Back to the admiration of all Beholders Titus the Emperour being then present demanded of the man the cause of this who related to the Emperour the whole businesse The Emperour hereupon pardons Androcles and gave him the Lyon which waited on him whithersoever he went of whom the people usually said Hic est Leo hospes hominis Hic est homo medicus leonis Philarcus tells us of another There was a young Eagle which a Boy had nourished and brought up very carefully and cured him being sick This Eagle shewed many and strange signes of love unto the Boy insomuch that the youth falling sick the Eagle would continually sit by him and when the Boy did sleep it would sleepe and when the Boy did wake that would wake and if the Boy would not eate his meate neither would that eate and afterward when the Boy died and was carryed forth upon a hearse the Eagle followed and when the body of the Boy was buryed in the fire the Eagle likewise flew into the fire and so consumed her selfe Atheneus reports likewise that one Milesius having bought a Dolphin alive let him go againe into the sea It so fell out that Milesius afterwards was cast away by shipwrack and being ready to perish in the midst of the Waves the same Dolphin came and got him on his back and carryed him safe to shore and preserved his life I am loath the Truth should suffer shipwrack by these Narrations let the credit of these stories be upon the Authors This is most apparent in experience that men may learne Love and Thankefullnesse from Bruit and Savage Creatures and these I mention thereby to shame such barbarous and rough natures Quidam quo pluâ— debent magis oderunt leve as alienum debitorem facit gravem inimicum Senec. Epist 48. Amicos diligere omnium est Inimicos autem solorum Christianerum Tertul ad Scap. in ipsâ— initio as being provoked to this duty of Love by kindnesse received doe thereby take occasion of hatred and working mischiefe to them who have of them so well deserved If we love not our friends is it like we will ever love enemies And yet our Saviour hath required this of us Every man saith Tetullian can doe the one and yet that scarce onely a true Christian can doe the other Nature teacheth us to requite Goodnesse with Goodnesse it is Religion that must teach us to returne Good for Evill A great offence it must needs be to requite Evill with Evill but to recompence Good with Evill is most intollerable and the highest degree of Ingratitude I come to the next Doct. The more kindnesse wee have received from any the more should they bee endeared to us and beloved of us There are three things in Love First Benevolence and well-wishing Secondly Beneficence or Actuall well-dong Thirdly Complacency or delight-taking In all these may be a preferment given to one above another In Wellwishing none may be excluded seeme they for the present to be never so vile 1 Tim. 2.1 But David must be preferred 2 Sam. 8.3 The safety and wellfare of publike persons is especially to be desired In our delight or Contentment-taking who knowes not but though our Enemies must be prayed for yet that is so peculiar to the Saints as that it cannot without suspicion of unsoundnesse be extended to Aliens Heare Davids protestation Psal 16 3. 119.63 For Beneficence and Actuall welldoing the place is plaine Gal. 6. verse 10. There though the Charge runs generally yet a specialty therein must be reserved to the Saints Vse It should not then be counted any disparagement at all to the discretion or charity of any that they enlarge their hearts more to one then to another David had his Ionathan S. Paul had his Barnabas S. Austin his Alypias S. Hierâ—m his Heliodorus S. Bernard his Gernasius Eusebius his Pamphilus and our Blessed Saviour had his beloved Disciple It is a generall sentence delivered by Salomon Eccles 4.12 A threefold Cord is not easily broken Where are the most cords to tie us and the most bands to joyne us there should our love be the stronger and greater Grace is a common band of Christian Affection Nature and Blood makes it stronger for though it hath beene questioned whether a man may preferre a gratious Child before a gratious Friend yet there is no question but that a man may love a gratious Friend or Child before a gratious Stranger To these if you add Personall merits the bond is still strengthened Thus David loved Saul c. but his soule clave close to Ionathan Our Meditations might easily be enlarged in these points but they arising from the Letter of the Text I content my selfe to doe by them as the Disciples did with the eares of Corne they plucked in the field Rub them betwixt my fingers not thresh them
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
and this indeed is a base and mercenary Love like that Love which the Prodigall found from them upon whom he had spent his Patrimony Luke 15.30 But the godly use the world that they may enjoy God and this is the Love of Virgins Gen. 24.22 30. Thus Rebeckah by meanes of the bracelets and earings given was wrought upon by Abrahams servant to hearken to the motion which he made in the behalfe of his Masters sonne And by the benefits wee receive from Christ a Christian soule is first brought to be in love with Christ Communia Specialia Singularia Cast your eyes then upon Gods benefits which daily we are made partakers of those common to all creatures with us speciall to men singular and peculiar to good men Totum mundum dedit saith one hee hath given the whole world to be used by all Vnicum filium dedit he hath given his Sonne to be beleeved in by all Amor amorem illius qui amore tui amoris descendit in uterum Virginis ibi a morem suum amori tuo copulavit humiliando se sublimando te conjungendo lumen suae aeternitatis limo tuâ—e mortalitatis Aug. Text. Quid majus quid melius daret What greater or better gift could hee give to the sonnes of men then his owne Sonne out of his owne bosome Labour to comprehend with all Saints what is the height depth and breadth of this Love Ephes 3.18 19. Love stands not upon a Quare why shall I love what good shall I have by Christ as Iob 21.15 such a mercenary basenesse cannot enter into so noble a spirit as a child of God hath in him yet it is his Dilexit me that sets mee on fire and whereby our Love is inflamed towards him Tell me therefore q.d. I have acquainted thee with the Motive both had to love their Creditor Now having laid downe the Case so plaine tell mee Therefore thy Opinion Learne one thing more hence Doct. After the Iudgement is rightly informed sentence in the case may be passed and not before Reade Deut. 1.16 In that solemne charge which Moses gives to Judges his designed Deputies how hee adviseth first to heare the Controversies of their Brethren and have them debated before they be decided So Iudg. 19.30 Consider of it take advice and then speake your minde Reason The Reason we have given Iob 12.11 The Eares are the soules Taster they try words as the mouth tasteth meate that man can never relish the equity of a cause whose taster is out of course Whence it is that Salomon saith The Eare of the wise seeketh information Pro. 18.15 So did Iob's Iob 29.16 And Salomons in hearing the difference betwixt the two Harlots S. Iames wills us to be swift to heare but slow to speake Iames 1.19 Vse it Reprooves such as will not endure to have the equity of a cause made apparent and evident before that matters be duly ripened to the Eare they are over-suddaine with their lips Whence it comes to passe that they doe more hurt with their rashnesse both to themselves and others then they can afterwards helpe againe by their most mature deliberation A wise man concealeth knowledge but the heart of a foole uttereth foolishnesse The Baptist was Vox clamantis the voice of one crying He was indeed a most proper and perfect voice but before he was borne his Father was dumbe and his Mother hid her selfe Pater tacet ex paena ex verecundia Mater celat Chrysologus O quanto silentio vox nascitur saith one The Father holds his peace by punishment the Mother hides her selfe for modesty O with how great silence was the Voice borne It is from silence that knowledge is borne in the mouth and from silence that learning is bred in the lips In Nature you know the Tongue is hedg'd in with doores and shut as David sheweth Psal 141.3 And the Eares are alwaies open and yet I know not how but so it is the Tongue gets out to answer before the Eare hath received that to which an answer should be given And hence it comes to passe that like those young women who through over-hasty marriages instead of replenishing the world with living children they fill graves with Abortives and untimely births So doe these Macedonian Iudges who answer hastily before the Tale bee ended Out of over quicke apprehension they runne into many errors shewing folly and procuring shame unto themselves Prov. 18.15 Stay till the time come and then tell on Verse 43 Simon answered and said I suppose that he to whom he forgave most And hee said unto him thou hast rightly judged Here wee have the case resolved where first the Sentence passed by Simon and then Ratified by our Saviour Text. Simon answered and said Had our Saviour in plaine termes asked Simon whether he or that sinner did love him most The Pharisee could not for shame but have stood upon his reputation and in scorne of the comparison have protested his exceeding respects to Christ Now ere he be aware by this convictive way of Parable he is brought to passe sentence against himselfe on her side whom before he had condemned You see then Doct. A discreet and wise reproofe is not in vaine to an honest heart it causeth a selfe condemning Iob 6.25 2 Kings 5.11 2 Sam. 12.1.4 There is an excellent Parable tending to this purpose Pro. 25.11 A word fitly spoken Sermo est imago animi c. Words are the Pictures of the minde and speaking is the drawing of them with that Pensil the Tongue now as in Pictures the beauty of them is the comely proportion of the parts and the gracefull fitting of the colours to the parts the artificiall placing both of colours and parts so in words the praise of them is the due proportion of them to the persons the fit colouring of them to the matter to be delivered the right ordering them to Time and Place wherein they are spoken If these be observed in speech then as the Originall is the words goe upon their wheeles and passe along like a Triumphant Chariot whereas if these circumstances be omitted they passe as Pharaohs Chariots when the wheeles were off dull and heavily Then verse 12. As an earing An earing is fastned to the eare and that it may be fastned it pierceth the eare and being so fastened it is an ornament to the whole face So likewise is a Reproofe to an obedient eare First it pierceth it and is received willingly into it Secondly it is fastened upon it so that it staies with it Thirdly it is an ornament to a mans whole life which is reformed by it But then it must be a wise Reproover such a one as can fit his Reproofe to the Eare of him that is faulty and hang it on hansomely with due consideration of circumstances as Nathan did on Davids 2 Sam. 12. Otherwise it is no earering of gold but brasse which cankers
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
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
12 1◠Act. 20.24 No nor their Salvation in comparison of Gods Glory Exod. 32.12 32. Rom. 9.3 Vse Should the Love of many be brought to this tryall how defective would it be found We pretend we love GOD but when it comes to matter of Cost we go away with the Young-man in the Gospell very sorrowfull they part with their silver with their pleasure c. as the Divell in the Gospell parted with the possessed party even with much rending and tearing all possible signes of unwillingnesse Had we tasted with this Convert how sweet the Lord is or were our soules truly touched with a sense of our owne wretchednesse and misery and of the riches of Gods Grace and Mercy in the pardoning therof we would study with David what to render we would readily bring our daintiest and costliest perfumes and spend them upon the Feet of our Saviour Yea if so much of our bloud as this woman brought oyntment might be usefull or pleasing to our Saviour we would chearfully consecrate it to his Name But alas for us this Penitent gave for Quality what was precious we offer unto God what is vile and base and with blemish And for Quantity she gave by the pound Iohn 12.3 we by the ounce and scarce weight too as Leonides Alexanders Steward told him he bestowed too much Frankincense on his gods So our worldly and impenitent hearts tell us that every thing is too much that is laid out for God on his House and for his Gospell yea we grudge our Master that unction which is bestowed on him though at anothers cost and cry out with Iudas Ad quid perditi◠hac why is this waste Let not such tell ne that they honour God with their hearts as well as the best for where the heart is inlarged the hand cannot be streightned where the bowels are opened the Purse will not be shut as you see it in Parents toward their children and in one true friend unto another I am as thou art said Iehoshaphat to Ahab and my people are as thy people and my horses are as thy horses c. 2 Chron. 18.3 Ionathan loves David as his soule and he will strip himselfe even to his Sword and Bow for the supporting and helping of David when need requires 1 Sam. 18.3 4. And can you think that he who gave Gold and Iewells towards making of the Arke would deny Goates-Haire Had a man given his heart to God he would never grudge him the offall of the things of this world Rom. 8.32 It is the Apostles argument of Gods liberality to us He that spared not his only son but gave him for us how shall he not also with him freely give us all things So hadst thou given thy selfe to God thou wouldest never grudge him thy Purse nor Prayse Object But Christ hath now no need of our Alablaster-Boxes he is in Heaven and stands not in need of our Oyntments Opus bonum quod fecimus propter Deum et secundù Deü ad gloriam Dei est unguentum super caput Christi effusum Orig. Resp And yet he is in the midst of us and with us to the end of the world Matth. 18.20 28.20 And so long there is use of our Oyntments His Glory is his Head and the Poore that are amongst us are his Feet by works of Mercy we annoynt his Feet and by yeelding him due Glory we annoynt his Head So saith S. Chrysostome Caput Christi ungua◠si omnia in Christi gloriam referas Nor may we be without this Box of Oyntment In all places we come we must be powring out Colos 3.17 1 Cor. 10.31 And from thence it must runne downe to the skirts of his Garment His Feet must savour of our Spikenard which they shall doe when by our workes of Mercy shewed to the poore and needy we cause them also to glorifie our Father which is in Heaven and blesse his Name for us Of which more hereafter on the Penitents Dismission And thus much of the Preference the Inference made by our Saviour followes Wherefore I say unto thee her sins which are many are forgiven Text. for she loved much Verse 47 but to whom little is forgiven the same loveth little Here our Saviour concludes the Doctrine before delivered and recalls Simon from the Hypothesis to the Thesis Wherin we have to be considered first the Doctrine Her sins which are many c. 2. The Confirmation Wherefore I say unto thee In the Doctrins we have first a Position Her sinnes which are many are forgiven for she loved much 2. An Opposition But to whom little is forgiven the same loveth little We will begin with the Confirmation which we will briefly dispatch and come to the Doctrine Wherefore I say unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. Wherefore Hence may be observed Doct. That Doctrines delivered should be well grounded and aptly inferred there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propter quod or cujus gratia a ground or cause a Wherefore upon which we build Ioh. 3.11 We speake that we know saith Christ so should we doe Our Doctrine saith S. Paul was with much assurance 1 Thes 1.5 So should ours be We should be able to proove what we say This is to build Gold Silver pretious Stones upon the Foundation and not wood hay or stubble 1 Cor. 3.12 Vse The more to be pittyed is the practise of such as speake not out of Knowledge but by guesse not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their owne conjectures in stead of truth of Scripture blundering out at all adventures the follies of their owne braine Modò dicunt quo dicunt modo vil pensi habent as Scaliger saith of the Grecians So they say somewhat after vvhat manner they say it they doe not greatly passe Their pace is a full Career wildly over hills and dales they run till the Clocke and Time stop them De reatly in his Clavis Myst p 135. aptly are they compared by a learned and judicious Divine to Squibs or small Fire-workes which as soone as they take fire never leave popping and shooting and making a hideous noyse till all the powder be spent their best provision being like that vvhich the Apostles had in the Wildernesse after Christs miraculous Feast a few Baskets full of broken meat Mat. 14.20 A good Minister should be able to say vvith Iohn 1 Ioh. 1.1 That vvhich vve have heard sitting at the Feet of our learned Gamaliels and that vvhich vvee have seene vvith our Eyes and looked on found out by reading and searching of the holy Scriptures and good Authours yea that vvhich vvee have handled and felt the Power of in our owne hearts declare vve unto you such an experimentall Preacher is the best Preacher The second thing we observe hence is Doct. CHRISTS word is sufficient Confirmation of Doctrine You see our Saviour propoundeth his Doctrine in his owne name he vvould be
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
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