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
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
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
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
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
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
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
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
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
ablatus fuerit denno in virginem reparatus non meminerit ante quod fecerit Fitque virgo fide Christi qui fuerat Adulter corruptione peccati Ambros Ser. 30 S. Ambrose in a Sermon speaking of the woman of Samaria's conversion who was an Harlot yet now by Christ converted and washed from her sins conceiveth this to be the meaning of that Proverbe Such is the way of an adulterous woman she eateth and wipeth her mouth and saith I have done no wickednesse and addeth further that such is the vertue of Christ our Lord that although he be a sinner who is washed in his water yet thereby hee is restored to be a Virgin c. and so made a Virgin by the Faith of Christ who was an adulterer by the corruption of Sinne. This way the unchastest woman may so wipe her mouth as to say I have done no wickednesse By a penitent Confession of her fault her Virginity shall be restored so was this womans in my Text. And so was Davids whose Palme-branch of Virginity through the plentifull teares of his Repentance did so flourish againe that though hee was taken in Adultery in his younger yeares yet in his Old-age a virgin was found by him in his Bed Use 1 Let this Direct us how to judge and what to thinke of those who have repented them of former sins think not worse of them for what they have bin but thinke the better of them for what they are Object not to David his Murther and Adultery To Peter his Denying of his Master To Matthew that he was a Publican To Mary that she was an Harlot c. But magnifie the riches of Gods grace who hath forgiven such great Offenders Where God hath remitted take we heed how we dare object I know the day when you were thus or thus This is to fling the filth of sin into that face which God hath washed a thing God cannot endure Vse 2 And let this Encourage us to take this course to regaine that credit which hath bin lost by sinfull courses At the birth of Iehabod away went Glory And credit once lost is like water spilt upon the ground which if recollected yet it hath lost the purity and is ever after full of soyle Ezek. 18.21 22 Jer. 31.34 Notwithstanding Reformation will doe much with God and bring us so farre into his Favour as that he will remember what we have bin no more nor once mention our former faylings Looke as the Father of the Prodigall dealt with him so will God deale with thee he gives kisses not stripes to his offending sonne Peccanti filio dat oscula non flagella vis amoris non videt delicta sic curat filij vulnera ne forto cicatricē ne forte filio naevum relinqueret Chrys Ser. 3. The force of Love would see no faults he so healeth his sons wounds as that he might not by chance leave a scarre or the least freckle in his sonne as one observes And he received him with greater tokens of favour then his elder Brother who never brake out into that Riot So will God deale with thee he will be so farre from upbraiding thee with thy former loose life as that he will honour thee the more if thou beest truly Penitent To whom did our Saviour ever more honour then to Zacheus that converted Publican to whose house he came uninvited and brought with him the best news that ever came to that converts care Who had more favour from Christ then this Penitent Citizen spoken of in our Text Out of whom he had cast seven Divels Her spikenard he hath so mingled with the ointment of the Gospell Mat. 26.13 that whosoever smelleth the savour of life from the Doctrine of it shall have a sent also of those sweet Perfumes which she spent upon her Saviour Yea so hearty and cordiall is this Physicke of Repentance as that it restores as you have heard your Virginity and Chastity yea your strength and youth You shall be fresher and livelier with the snake after the casting off your old Skin And as Livie writeth of Scipio he never looked so fresh not seemed so beautifull in the Eyes of his souldiers as after his recovery from a dangerous sicknesse which he tooke in the Camp So shall it be with you you shall I looke most lovely in the Eyes of God and his Church upon your true Repentance and Confessions But if otherwise you will still persist in an evill course the guilt of sin you shall carry with you but the staine of sin you shall leave behind you as we read of those Ioh. 10.8 who though they were long since dead and rotten yet our Saviour saith They are thieves and robbers Not were so but still are so For though they were dead yet their sin abided and their names shall for ever be branded with it This woman Text. Other women might be seene of Simon but this woman in a speciall manner he must observe Doct. The best women are best worthy seeing The like observation to this we have made on the Parable of the Good Samaritane pag. 223. Vse 1 I content my selfe with a word or two by way of Application wishing that women would strive to become the best patternes of Modesty Meekenesse Sobriety c. that they may be worthy of imitation Vse 2 And in imitating others that they would cast their Eyes on Sarah Rebecka Anna Deborah Abigaile and such like as these Pudore vilis a mictu dives genas picta Etenim quia verum decorem naturae habere non potest adulterinis fucis affectatae pulchritudinis lenocinatur speciem non veritatem Amb. de abel Cain cap. 4. who in Scripture are proposed as best patterns for their imitation There is a woman described by Salomon Prov. 7. First by her Attire vers 10. It was the attire of an Harlot which S. Ambrose thus sets forth She is base in shamelesnesse glorious in her cloathes painted in her cheeks for because she cannot have the true comelinesse of nature by false dawbings she borrowes the shew not the truth of an affected beauty And for the attire of her inward man she is subtile of heart her heart is snares and nets as we shewed before out of Eccles 7.26 Next she is set forth by her Behaviour and Carriage vers 11. 12. Her Tongue is as lowd as herselfe is lewd It is ready for all Eares and is as common as her selfe Her will that is stiffe and stubborne as her body is loose Her Feet cannot abide in her owne house She is given to gadding as fast as her tongue to going Now she is without now in the streets Discovering by her often remooving her unstable mind and in every corner she lieth in waite to do some mischiefe and surprize a booty This woman is to be Beheld for so the Wise man adviseth Behold there met him c. What he himselfe had seene and observed he wills others to
forces at the very entry blessed be God that hath kept our Teachers from the least taint of that Heresie and stirred up the heart of his annoynted to fire out this blasphemy from amongst us where it began to peepe which overthrows our Faith and directly undermines the office of Christs Mediatorship For suppose Christ a meere creature how can we rest assured that his Obedience and Passion was satisfactory for us that the blood of the New Testament beares any price or is of valew for our Redemption or that our ghostly Enemyes the Divell Death and Hell are conquered and overcome by him Cursed is the man saith God who trusts in man Ier. 17.5 If Christ be not God as well as Man We of all men are most miserable our Faith is vaine and we are yet in our sinnes Quest But why then doth our Saviour so commonly and ordinarily speaking of himselfe call himselfe the Son of man Mat. 8.20 9.6 10.23 11.19 12.8.32 13.37 41. 16.13 27 28. 17.9 12 22. 18.11 19.28 20.18 24.27 25.31 26.2 24 45 64. In formam servi transissse noÌ„ est naturam Dei per didisse Hilar Rest Qui dixit hominem non negavit Deum when Christ called himselfe the Sonne of Man he did not deny himselfe to be the Sonne of GOD. Hee thus styled himselfe so openly and ordinarily for two Reasons First In respect of Himselfe for that Hee was true Man not only a Man but the Sonne of Man Borne Man having flesh and blood no where els but from man Secondly In respect of his Hearers who commonly esteemed no other of him then meere Man though perhaps a great and holy man Matth. 13.55 Mark 6.5 In short it was partly out of his lowlinesse and partly out of his Love that he so stiled himselfe He that scorned not our Nature 〈◊〉 disdained not our Name in the worke of our Redemption titles were of little or no use He might have taken greater Titles on him than the Sonne of Man but going about that worke He was content with a meane one This base Title for the time of his abasement best pleased him Believe it and maintaine it for the God of Heaven will Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very God His Incarnation will rather be a Proofe then Disproofe Deus erat in Christo saith the Apostle 2 Cor. 5.19 God was in Christ That God-Head appeared though covert in the Flesh yet overt in his Actions He mightily declared it both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Evangelist both miraculis and oraculis by his Doctrine and Miracles saith Tertullian Never man spake as He spake Iohn 7.46 Never man did as Hee did Matthew 9.33 Object But the revealing of Secrets and discovering what was in the Heart hath bin done by man 1 Sam. 9.19 2 King 5.23 26. Act. 5.3 So 1 Cor. 12.9 It appeares there were such as had the spirit of discerning Vse 2 Resp True but this was made knowne to them by speciall Revelation nor did they know all things Elisha knew the secrets of the Assyrian King yet he knew not the calamity of his worthy Hostesse The finite knowledge of the ablest Seer reached but so far as it pleased God to extend it Quid tam altuÌ„ tam prosundum quà m mens homimis quae quasi in volucro quodam corporis tegitur occultatur ut eam haud facilè quisquam introspicere speculari queat Amb. inst it Virg. 3. Christ knew of Himselfe He had no need that any man should testifie of man for he knew what was in man Ioh. 2.24 And he knew exactly and certaintly not conjecturally and by way of ghessing as men and divels know the thoughts of us Secondly This should teach us to take heed how we passe sentence upon the inward intentions and purposes of men this power is Gods and belong to him what have we to doe to usurpe it It is a Well too deep for us to draw in And yet such is the presumption of some that they will take upon them infallibly to know what is in the bottom of that Well whence ariseth jealousies and contentions many times as causelesse as pernitious Indeed by some discoveries there may be some conjectures but let not a small Conjecture make thee a great Offendor Every Key a man meetes with is not the right one for this Lock every likelihood thou apprehendest is not a sure signe of what is within the breast Not to let a man be private in his House is a great injury not to let a man be private in his Heart is a greater Vers 40 Lastly let us be perswaded hence to be as upright before the Lord in Thought as we are just in Dealing before men It is not the white Fleece God especially eyes but the sound Liver Hee hath windowes into the soule and there sees that hypocrisie which lyes lurking close Hee is very list of hearing and well understandeth what the heart thinketh And as before was shewed will answer us accordingly Thus much for the manner of their objecting now to the matter Who is this that forgiveth Sinnes also Text. In absolving this poore Penitent Christ did no other then what his Office required For this he is excepted against by these Pharisees present with him at the Table Doct. The best may be excepted against and caviled at for well doing There is none so holy but he may be hardly thought of for doing that which yet he is bound to doe by virtue of his Calling Numb 16.3 Moses and Aaron shall be censured neither the one nor the other shall escape the strife of tongues Numb 12. Some and such as have it may be least cause of all will be charging them with medling too much and taking more upon them then was fit Some dare charge them both with Ambition and Instrusion Vers 33 I need not looke so sarre to confirme the truth here taught If you looke a little before my Text there you shall sinde that Iohn the Baptist a holy man sanctifyed from the womb A great Prophet none greater ever borne of a woman And highly esteemed by all the people One very austeere and retyred in his life whose Doctrine was sutable unto it The Axe to the Root The Fanne to the Floore The Chaffe to the Fyre And in all points walking worthy of his Place and Office which required that austerity and yet he cannot escape censure They said he hath a Divell Vers 4 Christ holier then he whose shoces being latched as Iohn confesseth hee was not worthy to unloose comes in a milder and more sociable way He â—rings the Olive branch of peace in his mouth He goes to Feasts drinks wine is affable with all He heales the sick rayseth the dead seekes up and saves what was lost And for his paines he is charged to be a gluttonous man a wine bibber and a
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