hath its latitude and degree some are bound up in Folio other some in Quarto others in Octavo and the sins of some other in a Decimâ— sextâ— See 2 Kings 3.2 Ier. 3.11 Ezek. 23.11 Iohn 19.11 We read of a Moate or Fescue and of a Beame which may be sawen into many quarters Mat. 7.3 of Gnats and Camells Mat. 23.24 There are Funiculi Vanitatis Cords of vanity Isa 5.18 and there are Funes peecatorum Ropes of sin Pro. 5.22 and Vinculum plaustri Cart-ropes or Waine-ropes Isa 5.18 By which phrases in holy Scripture it appeares in Actuall Transgression all are not alike deepe Vse 1 To say then that no sin is greater then another is one of the grossest errors that ever was It was maintained by the Stoicks as we may find in Tullies Paradoxes against all sense feeling and opinion of mankind as S. Austin sheweth Iovinian sided with them Epist 29. ad Hier. and was strongly confuted by S. Hierom out of the Scripture as S. Austin testifieth and evidently appeareth in that second Booke which S. Hierom wrote against Iovinian The Papists charge us with this error but most untruly Their reason is for that we refuse their distinction of sins Mortall and Veniall what we hold and teach concerning Veniall sinne and wherein we and they differ in that point we shall heare when we speake of the mercy and compassion of this Creditor in the next verse And yet it cannot be denied there are amongst us who seeme to incline this way Reproove them for sinning they will answer you they are sinners as others are c. as if there were no difference to be put betwixt sinner and sinner debter and debter in respect of the score These are ignorant and blinded by the god of this world and in judgement they are given up to believe a lie Paritie of sins we hold it to be an idle dreame besides what hath beene already said the diversity of Sacrifices we read of in Scripture proves the inequality of offences as Levit. 4.3 For the Priest a young Bullocke without blemish must be offered For the Magistrate a male Kid serv'd the turne verse 23. If an Ordinarie man offended for him a Female either Goate or Lamb should be accepted verse 28 32. 2. Greater punishments both Criminall and Capitall were ordained for some then others He that steales a man must die Exod. 21.16 But he that stoale an Oxe or Sheepe should onely restore fourefold Exod. 12.1 He that killed a man unwillingly was to be protected Exod. 21.13 But if he killed him willingly the hornes of the Altar could not save him verse 14. So Adultery of common people was to be punished with common death Levit. 20.10 But if the Priests daughter played the Whore she must be burnt with fire because she prophaned her Father Levit. 21.9 Paenae singulorum inaequales intentione paenae omnium aequales duratione Aquin. And as in this World so in another some shall have soarer punishments then others Heb. 10.29 Mat. 23.15 Luke 12.47 48. and Revel 22.12 God will reward every one according to his workes which had beene superfluous to say were all sins equaâ—l Vse 2 We have learned better and accordingly we should examine of what kind our sins are how much our debt is and as we finde let us put downe in our Account To helpe us a little in this our search take this for a Generall rule Iniuria patientis auget culpaÌ„ facientis Salvian Psal 51.4 the more directly any sin is done against God the greater the sin is to be accounted of and the more the debt Thus the sin against the Holy Ghost is the greatest sin because he who committeth that sin sinneth of malice purposely to despight the Spirit of Grace Hence it followes 1. The sins of the highest degree against the first Table are greater then the sins of the highest degree against the second Table For if we compare the lowest of the first Table with the highest of the second it will not hold Thus Samuell speaketh of Witcheraft and Idolatry as of the greatest sins 1 Sam. 15.23 And our Saviour calls the first Table the first and great Commandement Mat. 22.38 2. Those sins that are committed against the meanes which should keepe us from sin are greater then other Mat. 11.24 So sins against Knowledge are greater then those that are committed out of simple ignorance Luke 12.47 Iames 4.17 And as it is thus in the sinnes of Omission so also in the sinnes of Commission Acts 3.17 1 Tim. 1.13 he found mercy because he did it ignorantly So sinnes against the Gospell are greater then those against the Law for that they are committed against more light This is the condemnation saith Christ that light is come into the world Iohn 3.19 To commit sin in the cleare light of the Gospell is a reproach not much unlike that of Absolom He committed wickednesse in the sight of the Sun A Tapor in the hand of a ghost makes it looke more ghastly Thus the sins of the Rogenerate are more heynous then the sins of the Vnregenerate for that God suffers more by them then by others Deut. 32.6 Levit. 22.31 32. 1 Tim. 6.1 Tit. 2.5 When Simeon and Levi had dealt so lewdly with the Sichemites Iacob told them that they had made him to stinke in the sight of the Inhabitants of the land Gen. 34.30 He had no hand in their sin but did abhorre it yet it is the fashion of the world for the sin of one or two religious men to open their mouth wide against Religion it selfe In which respect David prayeth God that none might be ashamed because of him Psal 69.6 that they might not have the durt of his foule and scandalous sins cast in their faces Indeed this was that the Prophet laid so heavily to Davids charge after his fall By this deed thou hast given great occasion to the Enemies of God to blaspheme 2 Sam. 12.14 3. Sins often committed are greater then those but once committed by us for that here is an abusing of Gods Patience and Forbearance Rom. 2.4 5. Ier. 5.6 2 Pet. 2.22 In Arithmetick a figure in the first place stands for it selfe in the second place it stands for ten and in the third place for a hundred and so higher So here Thus learne we to judge of sin and be assured that thou who art a Christian canst not sin so good cheape as may an Indian or Pagan An Englishman cannot sweare lie be drunk commit whoredome at so easie a rate as a Spaniard or Italian Places of much knowledge are chargeable places to practise sin in We in this Land are more indebted to Gods mercy for the meanes of Grace affoorded then any other Nation under Heaven and in respect of our unthankfullnesse and unworthy walking more indebted to his Iustice And when they had nothing to pay Text. Verse 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non habentibus illis unde redaerent
carkasses of men utterly undoing by Executions and perpetuall Imprisonments those who are disabled by Gods immediate hand as by fire water sicknesse c. and not through their own negligence or improvidency I deny not but debts owing are to be required God himself hath given liberty to the Creditor to take a pledge for his security Deut. 24.10 11 12. I likewise grant that more strictnesse and extremity may be used in requiring a Debt of such as rashly cast themselves into it though they be poore or pretend Inability when indeed it is but a pretence as the manner of many in these daies is Prov. 22.26 27.13 But in the behalfe of the poore and needy the well minded Debter the Lord giveth an other charge Exod. 22.26 If thou shalt receive to pawne the garment of thy Neighbour restore it unto him before the Sunne goeth downe for that onely is his covering that is his garment for his skin wherin shall he sleep Therfore when he crieth to me I will heare him for I am mercifull Yet no debt whatever may be axacted without Mercy still remember as man in a Debter unto thee so art thou unto Mercy Thus St. Paul Rom. 15.27 sheweth the Macedonians and Achaians were Whereupon St. Ambrose thus speaketh In tantum nos humanos misericordes vult esse Apostelus Amb. in Rom. cap. 15. ut debitores nos dicat ejus So farre doth the Apostle presse to be mercifull and courteous that he affirmeth us to be debters unto it Therefore so exact thy Debt that God may forgive thee all thy Debts Mystically this sets forth Gods mercifull and gratious disposition towards poore sinners and serves first to informe us of this truth Doct. Remission and Forgivenesse of Sinnes is attaincable there is a possibility for a sinner to have his Debts pardoned and remitted Act. 3 19 19.43 26.18 The Sacrifices under the Law prefigured as much Heb. 5.1 and the gratious promise under the Gospell make it good Isa 1.18 55.7 Ezek. 33.16 Mat. 12.31 And the faithfull performances of those gracious promises in so many Instances put us out of all doubt concerning this truth Psal 32.5 Isa 38.17 44.22 Mat. 9.2 Marke 2.5 9. The grounds are two First Mercy in God who desireth not the death of a sinner Ezek. 33.11 It is his Name to be mercifull an Attribute as infinite as himselfe it suits with his Nature Secondly Merit in Christ By his Sacrifice he satisfied Gods Justice and paid the debt of sin 1 Cor. 15.9 Gal. 1.4 Ephes 1.7 Colos 1.14 1 Iohn 3.5 Heb. 9 26. Hence commeth that sweet concurrence of Mercy and Iustice spoken of by the Psalmist Psal 85.10 Mercy and Truth are met together Righteousnesse and Peace have kissed each other They met together and that divers times but did never kisse till Christ reconciled them when they met before they met in a kind of opposition as S. Bernard sheweth in Dialogue A great contention there was betwixt them about mans Redemption Ser. 1. de Annun Dom. Mercy pleads hard What hath God forgotten to be gratious will hee cast us of for ever and be no more intreated That by no meanes wils the death of a sinner Iustice steps in and requires that she may have her due and that the soule that sinnes may die Hast not thou said it and shall not the Iudge of all the earth do right Thus the Plea hangs our salvation lies as it were a bleeding we as guilty prisoners still stand at the Barre Christ steps in gives Justice satisfaction ends the quarrell and makes all kind kissing friends For in giving himselfe a ransome for man he did at once pay both Iustice her debt and obtaine for Mercy her desire Vse Great is the comfort that poore sinners may have from hence to looke upon the greatnesse of our debt the infinitenesse of the sum is enough to sinke us but to heare of a possibility to procure a discharge to put a new life and spirit into us as it did into the hearts of the people when they heard Shecaniah tell them that there was hope in Israel concerning this thing Ezra 10 2. It may also encourage us to use speedie meanes for the obtaining of a Pardon seeing in seeking after it we seeke after that which is honourable and worth the having A mercy of all mercies it is to have our sins forgiven there needs no more but that to make us truly happy Psal 32.1 Rom. 4.6 7. Salvation stands in it and under that one benefit all the good that we receive by Christ is comprised It is put for the whole Covenant and for all the priviledges therein contained Acts 10.43 and is esteemed the greatest blessing which flowes from Christs blood Mat. 26.28 That is the Fountaine as it were other blessings are but streames issuing thence the things of this world are made true blessings by it And yet how unworthily is this put in the last place in most mens endeavours Should a man stand with Salomon in the window of his house and looke and consider the courses of men how should we see them busied Some eagerly pursuing wealth other greatnesse other following pride and vaine delights like children they run after Butter-flies But not one amongst many who spends his time and studie this way how to get a pardon of sin and a discharge of that debt he owes to Gods divine Justice Pray you to the Lord said Pharaoh unto Moses that hee may take away the frogs from mee Exod. 8.8 he desired not that his sins might be taken away which were the cause of them so is it with the men of this world they pray to have sicknesse poverty lamenesse c. removed from them but for their sins they passe not that debt least of all troubles them Quest. But whence is it that men are so carelesse in seeking after this one thing necessary Resp Diverse Reasons may be rendered of this great neglect Resp First an erroneous judgement about the thing it selfe Some think it is that which cannot be had or if it be feisable yet it is not so necessary as other blessings which lies them more in hand to seeke after The errour of which opinions what hath beene said before discovers Secondly this great neglect ariseth from want of due consideration of mens present states they spend no thoughts this way like Banquerouts they love not to cast up their accounts Men are not aware how many Bills of particular sins hang upon the file and are upon record against them in the Lords Court of Justice they consider not how they lie open till discharge be had to all Gods plagues and curses which dog and follow them at the heeles in every corner like so many Serjants to arrest them at Gods Suit Deut 28.19 They consider not that after death there is no Redemption If a discharge be not obtained before death lay hold upon them there is no way but one
further than to the smiting of Vriah yet that could not be done without the losse of more And thus you see how he stood not out against this temptation to Adultery but gave way to it is at length become a man of blood a sin that usually followes the sin of Vncleanenesse Hoc solum inter omnia malum nihil habet cui comparari possit Basil Epist ad Orig lapsum as is confirmed and justified by too much experience No marvell then S. Basil speaking of Adultery averreth That this evill amongst all hath nothing to which it may be compared Vse Let such as are guilty of this sin beware how they sleight it Rogo quantum crimen est ubi stuprum Adulterium parvum est HieroÌ„ Epist 48. saith St. Hierom I pray you how great is the wickednesse where Whoredome and Adultery is thought to be small There is no sin that doth more enlarge Hell or endanger the soule of man than this I have read a Storie of a Hermet that led a devout and solitary life one day talking with the Divell he demanded of him which were the greatest sins he answered him Covetousnesse and Lust The other demanded againe whether Blasphemy and Perjury were not greater the Reply of Satan was that in the Schooles of Divinity they were the greatersins but for the encrease of his Revenews the other were farre the greater And therefore Beda stiles Lust filiam Diaboli Bada in Pro. 30 the daughter of the Divell which bringeth forth many children to him daily Nor doth any one such speciall service to the Divell as an Harlot By her the wisest man by her the strongest man by her an whole army of men have bin ensnared as we read Numb 31.16 For when Balaac the King and Balaam the Prophet had practised against Gods people to bring them out of Gods Favour and by no meanes could This course was taken through the advice of Balaam that witch A Squadron of the fairest women that the country could afford were sent amongst the Israelites saith Lyra who did beare in their Banner for their device the Image of Belphegor which was the Idoll of the Moabites and Midianites and in this Pit-fall was 24 thousand taken who rendred themselves captives to those Moabitish women committed whoredome with them and adored their god Numb 25.12 Nor need the Soule any other conveyance to the pit of Hell then this Pro. 5.5 Her feet got downe to death and her steps take hold on Hell saith Salomon of the whorish woman It is downe Hill and they goe apace unto it yea are very neare it at the pits brinke they take possession of it as one doth by holding the ring of a doore there is no more to be done but to set up their abode in it and unto that they make great speed if timely Repentance prevent not There be those who flatter themselves in the indifferency or sleightnesse of this sin conceiting it is but a tricke of Youth c. but that is an unhappy trick that endangereth a mans soule Let them take heed they loose not Heaven by this trick they have and plunge themselves into the pit of Perdition before they be a ware It is truly said A whore is the high way to Hell he that looks on her with lust begins his journy he that stayes to talke with her is halfe his way he that enjoyes her is at his journeyes end And who so hath thus fallen must go the price of many a teare and heavy groane of a broken heart to recover himselfe no way but by unfained Repentance to helpe themselves which was the course this Penitent took in my Text. And so though they have admitten such a. Prostitution of their bodies as she did they shall obtaine such a Restitution of their Honours as she had who of a grievous Sinner became a rare Saint and had Her sins forgiven which is the next Branch of the Point I am to speak The many sins wherof Mary was guilty upon her Repentance were forgiven her so then this is an undoubted Truth Doct. That greevous Sinners upon Repentance shall finde Mercy See more of this Point in my Expos on the Parable of the Prodigall Ezek. 18.22 23 And for further Proofe read 2 Chron. 33.12 1 Cor. 6.11 1 Tim. 1.12 13. Acts 2.138 39. Luk. 15.20 What should hinder Such are Subjects capeable of Mercie being sensible of their vilenesse and Misery And God is both able and willing to shew them mercy their debt is already payd as before hath bin noted So that he can do it and he is as willing as able for mercy pleaseth him Vse Though then thou hast bin an egregious Sinner and led a vicious life defiling thy foule with many sins yet suffer not thy selfe through Satans malice to be plunged into the pit of despaire thou hast provoked Gods Justice grievously heretofore by thy Presumption wrong not his Mercy through Desperation Read and regard what thou readest Ezek. 18.27 There thou shalt find that if in case any hath defiled his Neighbours wife oppressed the poore and Fatherlesse or taken by Violence from them or lift up his Eyes to Idolls or given out to â—â—suâ—y all fowle and notorious crymes yet if that man return from his wickednesse that he hath commiâ—â—ed he shall save his soule alive he shall live and not die as we find v. 28. If you â—â—sire to see the force of the rule in some Examples you have many Si impius es cogita Publicanum c. saith S. Chrysostome If thou bâ—â—st wicked thinke on the Publican If uncleane forget not Rahab If a man-slayer looke upon the Thiefe If unjust thinke on the Blasphemer If an Idolater remember Abraham If a Persecutor remember Paul And amongst all other Examples have this in our Text in thy mind God forbid that any one Divell should get the possession of thy heart as he had of hers and yet though it had nay though seven though a Legion of Divels were in thee thy Confession and Teares would cast them out We read Hosea 2.15 that God promiseth to give to the Children of Israell the valley of Achor for the doore of Hope alluding to that we read Iosh 7.5 25 26. This Valley of Achor was the place where Achan and his Family were stoned to death for taking of the accursed thing Which Valley was afterwards by Ioshua named the Valley of Achor because the people of Israell being there overcome by the men of Ai were exceedingly troubled so that their hearts melted like water and little hope they had of entering into the Land of Promise the which reason of that name Ioshua himselfe giveth Verse 25 26. But afterwards this Valley was unto them a place of great Ioy and Câ—mfort both because they there obtained a great victory against their Enemyes and also because they enjoyed this Valley which was exceeding fertile and fruitfull of Vines and other Trees which served as
judiciall Sentence of a Court although he know not the Repentance of a Sinner or whether he will be absolved or not Peter du Moulin in the Defence of the Confession of Faith of the reformed Churches against the Objections of the Iesuit Arnoux tells us that he had seene those who had caused Absolution of their sins to come from Rome by Bills of Exchange Yea the Pope takes on him to discharge men of their Oaths and of that subjection and fidelity which they owe to their naturall Princes and children of the Obedience which they owe to their Parents c. These we hold and maintain are not the Conditions on which Absolution should be given Fiftly Sess 14. c. 6. They teach that the vertue of absolution depends on the Intent of the Priest So the Councell of Trent declareth that notwithstanding the Faith and Condition of a Sinner yet if the Priest at the time of pronouncing Absolution had no intent to absolve the Partie hee ought not to presume that by this Absolution his sinnes are remitted and forgiven him We hold and teach that the intent of the Priest hinders not a true Penitent from receiving comfort There are many Priests prophane and incredulous and there are such as hate those they do absolve Nor can the intent of any be certainely knowne it is onely to be presumed off Lastly They tie these Keyes to the Popes girdle too fast whom they say is Peters successor whilst they teach that the Power which other Priests have is from him Conc. Trid. 14. Sess They indeed have the Keyes of Heaven Sed quodam modo and with an huc usque licet There are some cases with them which a Priest cannot absolve They are reserved to the Bishop and some cases wherin the Bishop hath not to do they are reserved for the Pope himselfe We teach and maintaine Vid. Aret. Prob. p. 194. that Christ gave his Discipies equall power to pardon all manner of sins without reserving any cases to St. Peter The Keyes were given to all as well as to any one as before was noted Nor can we yet learne as the Church of England saith in her Confession who it was that taught the Pope more cunningly to turne the Key See the Harmony of Confes pag 363. or better to absolve than the rest of his Bretheren Beare with the enlargement of this Point and be content that St. Ambrose may make the reckning Verbum Dej dimittit peccata Sacerdos est Iudex sacerdos officium exhibet sed nullius potestatis jura exercet Vse 2 And to conclude If this Power be in the hand of Christ and that he be solely invested with it Let us be incouraged to goe to him for it Sicut ligat Diabolus qui peccata connectit ita soluit Christus qui dilecta demittit Cassi in Psal keeping the way he hath laid forth for us to walke in which the next Point shall shew nothing doubting but that he who died for us and shed his blood for our ransome will not sticke to absolve us if we come rightly qualified And that you may see his willingnesse and readinesse herein I cannot but acquaint you how our Commission runs Whose-soever sins you remit they are remitted and whose-soever sins you retaine they are retained Where our Saviour speakes of Remitting in the first place and of Retaining in the last From which Order the ready and inclinable disposition of our blessed Saviour to this work may be observed He comes first to this work and but secondarily to that other in case of wilfullnesse and disobedience Come we next to the Person absolved He said unto Her Text. Her sinnes were before pardoned as our Saviour told Simon Now why our Saviour spake thus unto the woman and at this time is by some questioned And thus answered Our Saviour now absolves her for two Reasons first that the company there present might be informed of Christs Office Chem. Harm and that he was indeed the true Messiah of the world and had power given him from the Father to forgive sin Secondly and more especially that he might confirme the Faith of this Penitent in the comfortable Assurance that her sinnes were pardoned So then we see It is not enough that our sinnes are pardoned in Heaven but wee are to endeavour and seeke after the particular Assurance of the Pardon of them to our owne Consciences for our further comfort God requires this at the hands of his Ministers that they should settle the Consciences of his people in solid Peace out of the assurance that their sins were pardoned Isa 40.2 And this was that which David so earnestly sought for at the hands of God Psa 35.3 Say unto my soule that thou art my Salvation and Ps 51.8 Make me to heare of joy and gladnesse that the bones which thou hast broken may rejoyce And hence it was that our blessed Saviour did so often give particular Absolution although the Iewes were exceedingly offeâ—ded therewith which surely he would not have done if in case it had not bin very necessary to be had When the poore man was brought to Christ that had an incurable Palsie the first word that Christ spake to him was Soune thy sinnes are forgiven thee Mark 2.5 Our blessed Saviour saw well that his sinnes troubled him more then his Palsie did and therefore â—hus spake He said not be of good Comfort thy Palsie hath left thee but thy sinnes be forgiven thee And thus you see he speakes here to Mary who was much dejected in mind with the remembrance of her sins and all to settle her soule in Peace upon the assurance of his mercy Reason Unknowne things are not desired how then can they be rejoyced in Say a man be in Prison for treason fast bound and that a pardon is granted to him yet till he knowes thereof he can rejoyce no more in that his happinesse than if he were to be executed the next day Use 1 This may serve first to informe our Judgements of the necessity of a standing Ministery All the worke is not done after our Conversion is wrought Confirmation is like wise necessary Ephes 4. The Ministery was not given only to gather in but likewise to build up unto perfection Faith at the first is but weake there must be a strengthening of it After planting must follow watering Say a man doth now believe the Rem ssion of his sins yet through the weakâ—es of flesh and vioâ—â—â—tnesse of temptation he may often question Assurance of Remission Therfore for the better healing of those wounds which are daily made and further strengthening of weake Grace and setling of the Conscience in solid Peace it is very necessary that the ministery should be established Use 2 This serves to stirre us up earnestly to seek after particular Assurance of the Remission of sins as we defire true comfort to our soules Let a man know never so much of God and of Christ
his Son yet the generall apprehension of these things will but adde a kind of vexation to his Spirit till he have Assurance of some speciall interest he hath in Gods Mercies What a torment is it for a hunger starved beggar to passe by a wedding-House and smell good cheare yet Tantalus like never taste of it What a vexation to a poore man to see a great dole given and multitudes relieved by it yet he get nothing So is it certainly in this case the more any man knoweth of Christ and of the plenteous Redemption that is by him purchased through his blood the greater must the horrour of his Soule be when hee findeth that hee hath no part therin Content not thy selfe then with this in Generall to know That God so loved the world as that he gave his onely begotten Sonne to redeeme all that will beleeve in him but indeavour to be assured of this in Particular that he hath loved thee and given his Son for thee as S. Paul saith Gal. 2.20 Thinke it not enough to know that Remission of sins may he had or to hope well that thou art amongst the number of those pardoned ones but make this sure to thy heart upon good grounds that thy sins in particular are forgiven It is a great Mercy to have fin pardoned but to have it spoken to our hearts and assured us is a greater Mercis VERSE 49. Text. And they that sat at meat with him began to say within themselves who is this that forgiveth sins also Offendutur coÌ„vivae Christi sermone Ex quo apparet plures Juisse Pharisaeos nam hi ubiq hac Christi potestate offenduntur quod non solum corporum sese praebet medicum sed etiam animarum Aretius in loc Interrogation est ex contemptu persona c. Marlorat Improbabile mihi videtur quod nonnulli Interpreterdicum haec verba hominum esse admiramium quasi dicant eportet magnuÌ„ virum aus matoreÌ„ etiam viro ChristaÌ„ esse cum peccata remittat c. Hic nimu bene de malu cogiâ—ant Facilius crediâ—â— est de Pharisaeorum ingenio plerosque enim eoruÌ„ qui simul accumbebant fuisse Pharisaâ—â— verisimile estâ—eos ista muâ—nurando blasphemiae Coristum accusando dixisse Mald. in loc The Guests that sat at meat with Christ questionlesse were Pharisees the Feast-maker was one And who knowes not that these were insolent Justiciaries strict Sectaries and the proud enemies of Christ looking still a crosse at what our Saviour did So Matth. 9.2 Mark 2.7 Luk. 5.21 This Power of our Saviour did especially offend them Indeed these doe not openly charge him with blasphemy as at other times he was charged by them As they were not so Ceremonious so neither it may seeme so Captious as their Fellowes yet they could not but savour of the Leaven of their Profession They began to say within themselves who is this that forgiveth sinnes also Which words I take not with Cajetan and some other as spoken by way of Admiration as if Simon and his Company who before questioned whither or no he were a Prophet should in a kind of amazement observing what had passed say now we see he is a Prophet and more than a Prophet A great man nay more then man to forgive sin But by way of Accusation and Exception against our blessed Saviour who is this that dares be so bold to forgive sin which is Gods Prerogative solely being but a vile and contemptible person they held him to be but Man and by Man sinne could not be remitted In which Exception or Accusation we will consider First the Persons who they were that found fault with our Saviour They that sate at meat Secondly The thing they find fault withall and tooke exception against They began to say within themselves who is this c. Of the Person first They that sat at meat with him Text. Doct. Our blessed Saviour was sociable We do not find that he ever refused to goe to any Table wherto he was invited Luk. 5.29 14.1 Nay sometimes he invites himselfe as he did to Zacheus his house and Table Luke 19.5 Reade before our Text Verse 33 34. They in this respect esteemed Christ a Wine-bibber Reason The Reason I noted to you in the beginning of this Parable It was not for love of the dishes but out of a desire to do his Fathers will Christus omnibus omnia factus est pauper pauperibus dives divitibus cum Maria flet cum Apostolis epulatur cum Samaritana sitit c. Amb. sup Luc. l. 4 which was meate and drinke to Him in seeking up and saving what was lost In which regard Hee was content to become all things to all men that He might win some Catch not at this O yea licentious Libertines Men of all howres as one tearmes you well that can eate with Gluttons drinke with Drunkards sing with Ribaulds scoffe with prophane Scorners and yet talke holely with the Religious Our Saviour never sinned for any mans sake though for our sakes he was thus Sociable that he might keepe us frâ—â— sinning At whose board did he ever sit where he made not better cheare than he found If he sat with Sinners he converted them If with Converts he confirmed them If with the Poore he fed them If with the Rich in substance he made them richer in Grace and if Simon will entertain him his Table shall be honoured with the heavenly Doctrin of Remission and with the publike Remission of a Penitent woman Can you thus converse with lewd good-fellowes as to represse their sinnes redresse their exorbitances win them to God Then indeed you wâ—ke in the stepps of him that stucke not to sit downe and eat with Sinners That which Politiques and Time-servers do for earthly advantages we ought to do for spirituall Frame our selves to all company not in evill but in good yea and in indifferent things Vse Such as do thus should not be censured for so doing Man as I have shewed on Luk. 15.1 2. is animal politicum a sociable Creature every mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries him to Society nor are they more perfect but more extravagant who affect lonenesse The Papists shall not be able to prove their austere vows of a solitary life c. to be preferred before Communion and Society unlesse they will first proove Iohn better than Christ and his austere way more winning than our Saviours sociable carriage Aves praedaria flock not together they love to fly alone and in long experience we have sound it true that those solitaries of the Romish Church and of our own under pretence of more sanctity and contempt of the world have but gaped after the prey and are grown fatter by not dividing the spoyle Object Malorum consortia sugere debemus quoad privataÌ„ consuetudinem non quoad publicam conversationeÌ„ corde non corpore Amâ—ros offic lib â—c o. A malis corde semper
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
pa. 223. 2. It is not enough that our sins are pardoned in Heaven but the Assurance thereof in our owne consciences should be sought after pag. 229. VER 49. 1. Christ was sociable pag. 233. 2. Those that dâ—p in the same dish with us are sometimes enemies unto us Doct. pag. 2â—6 3. Sinners are worse within then without pag. 273. 4. The thoughts of the heart are knowne to Christ pa. 240. VERSE 50. 1. Who so are absolved by Christ are dismissed the Court Doct. pag. 253. 2. The true and beleeving Penitent even in this life is saved pag. 256. 3. Faith Hope Charity and other Graces are concomitants pag. 258. 4. Who so would be justified and saved must have a Faith of their owne pag. 261. 5. More is required of a Christian then bare beleeving pag. 265. 6. Peace of Conscience is the fruit of Iustification by Faith pag. 271. The PENITENT CITIZEN OR Mary Magdalens Conversion LUKE 7 VER 40 41 c. And Iesus answering said unto him Simon I have somwhat to say unto thee and he saith Master say on There was a certaine Creditor which had two debtors c. OUr Saviour being invited by a Pharisee to eate meat honoured the Inviter with his blessed presence he went into his house and sate down to meate saith the Text. D. Hâ—ll Cont. in Nov. Test lib. p. 73. Not for any pleasure that he took in the dishes for what was that to him who began his work in a whole Lent of daies but that he might doe his Fathers will which was his meate and drinke Iohn 4.34 and for the benefit of his so winning a conversation who comming downe from Heaven did not only frame himselfe to our nature but being on Earth complyed himselfe to the severall dispositions of men becomming all things to all that he might win some Whilst our Saviour sate at meate A very memorable passage fell out in the Conversion and publike remission of a sinner led in with a note of wonder verse 37. Behold a woman in the City c. To heare of a true Convert is both Good newes and Great A greater work it is to Convert then to Create should we put into the one hand of God the World created and into his other hand a soule converted the glory of this hand would be the greater If at our Creation David falls a wondering Surely I am fearefully and wonderfully made much more should we admire the work of our spirituall Regeneration and Conversion Every Penitent may justly be brought in with a shoute this by an eminence whose Change in the order and disposition of her life Luke 15. was farre more strange then the Returne of that Prodigall in the Parable who yet went very farre as there we reade He was urged and driven thereto with the stormes of affliction and distresse Need Impatient hunger and a base service did beate him back But this Woman enjoying the morrow as to day and every day solemnizing as it were the Coronation of her sinfull pleasures in the height of glory when she might have vied with the Summer-beames in pride and glistering Then like the King of Nineveh to arise from this her throne Jonah 3. and lay aside those roabes of her delights and to cover her selfe in a wave of salt and bitter teares as with sackcloth And sitting downe in the ashes of her sorrow to proclaime a perpetuall Fast from sin why this in mortall eyes if ever any thing were strange was even strangely wonderfull and full of admiration Should we but cast our eyes on each Particular Circumstance of her Faith and Repentance as we have them reâ—ated in the Text we should find them worthy our best consideration First she was a woman by Sex and so the weaker vessell 1 Pet. 3. Secondly a woman in the City whether Naim or Ierusalem it much matters not a place usually supplied with more variety of temptations then ordinarily the solitary and still Countrey and might be rubbs in her way and hinderances to her Conversion Thirdly a woman in the City that was a Sinner one infamously dissolute and obdured in a notorious trade of evill Now that such an one should presume to come to a Pharisees house a place of an awfull and severe presence and at such a Time when there was a Feast whereat Christ was present who was purity it selfe And after such a manner in a kind as it may seeme of importunate unmannerlinesse unwontedly incident to a womans condition to thrust in and then lay hold upon her Saviour why these every one severally were pregnant Circumstances of a most extraordinary representation of a rare Faith in so young a Convert Nor do the other Circumstances of her Repentance deserve any lesse accent of admiration be having found her Iesus shewes the true remorse of her heart in six particulars First in her Humility she takes her stand at the feet of Christ esteeming the lowest place too good for her so vile an abject Secondly Bashfullnesse and shame she doth not boldly face Christ but gets behind him being conscious of her sins which thus placed her deservedly Thirdly Sorrow The Rock is now turned into a water-poole and the flint into a river of waters she weepes and in such abundance as that she washeth Christs feet with those streames of Penitence Fourthly Revenge That haire which shee had so often gently combed and cunningly broydered against the glasse and then spread forth as a net to catch her amorous Companions withall she now imployes in the wiping those Feet which she had with her teares washed Fifthly Love manifested in kissing Christs Feet acknowledging thereby that she tasted of the Comfort that was in him O how gladly will one that hath escaped drowning kisse the shoare Sixtly Bounty she powres a pretious and costly ointment upon those Feet she had thus wash't and kissed Every way she approved her selfe a perfect Penitent And therefore no marvell the great prize comming if the Trumpets sound the newes of this rare Convert is proclaimed with an Ecce Behold a woman All this did Simon the Master of the Feast behold but yet a squint none stood so much upon the termes of their owne righteousnesse as the Pharisees nor did any more scornefully disdaine the company of a person infamous then did they This Pharisee though of the better sort as we may conceit in that he invited such a guest as Jesus did strongly savour of the leaven of his Profession for where he should have admired Christs Mercy he questions his Calling Before this he judged him a Prophet now he questions whether he were so much were this man a Prophet he would surely know what manner of Woman this is that toucheth him for she is a sinner q. d. I thought I had invited a Prophet to my house but I see he is none He is no Prophet who is ignorant of the life of one so vitious comming so neare him as to touch him
to be further trusted Psal 104.27 It would undo the richest man that ever was to have so many in his debt at once Secondly think how prodigall and expensive men are in spending on Gods stock How prodigall of his Mercy Patience Goodnesse c. Rom. 2.4 5. How lavish are men of the Time lent of health wealth c. Luke 15. Look but on the life of some one sinner and judge of the rest Hos 12.1 Ier. 20.7 Thirdly consider we with our selves how long God hath forborne and been out of purse When he lends he lends but for a day and limits all his mercies to that time Psal 2.7 Deut. 26.16 18. Ier. 1.10 Psal 95.7 Heb. 3.7 Mat. 6.11 But he forbeares forty daies Ionah 3.4 yea three yeares Luke 13.7 yea forty yeares Acts 13.18 A hundred and twenty yeares Gen. 15.16 Three thousand yeares Acts 14.16 yea almost these six thousand yeares ever since man was upon the face of the earth hath God forborne and been out of purse How could this be were not this Creditor as he is elsewhere called Luk. 16.1 A very rick man Lastly add to all Gods Bounty and liberality which is renewed to us daily He is as willing still to lend us as if we had paied him in all and owed him not a groat Psal 104.30 Hierom. 68.19 Semper largitor semper donator every day every minute carries with it a successive renovation of his gratious kindnesse Use 2 Such are to be reprooved as deny this Creditor ascribing what they have to be due either unto false gods as Hos 2.5 or to themselves most falsly Dan. 4.30 Psal 124. Shall I take my bread and my meat said churlish Nabal 1 Sam. 15.11 Plena deceptionis sunt verba as one saith This word Mine deceiveth Towne and Countrey my House and my Land my money my Farme my Church they are meere cheating words they defraud the poore of their parts and delude the eyes of the Possessor Of all we may say as he of the hatchet Alas Master it was but borrowed How comes it then to passe that we acknowledge not the Lener Superbia est delictun maximum uti datis tanquam innatis in acceptis beneficijs gloriam usurpare beneficij Lib. de diligendo Deo or ascribe unto our selves what is his due to use datis tanquam innatis these things that are added to us as if they had been bred in us argues horrible Pride and Rebellion against God as saith S. Bernard I have read of one Thales Milesius who communicating an admirable Invention of his concerning the motion of the Heavens to one Maudrita a Philosopher asked no other reward of him but in the discovery of it he would acknowledge him to be the Author and Inventor and no way ascribe it to himselfe This is that which God requires of us that in receiving of his Blessings we acknowledge him the Lender He keeps nothing to himselfe but his Honour as Iosephs Master kept nothing from him but his wife and Pharaoh nothing but his Throne yet in this glory of his we are too forward to be sharers Object But the earth God hath given to the children of men Psal 115.16 Resp To use he hath but the right and propriety of all things he still keepeth unto himselfe In which respect S. Chrysostome findeth great fault with the Wills and Testaments of great Personages in his time by which they be queath Lands Lordships Chrys Hom. 2. ad Pop. Antioch and Inheritances in their owne Name and Right as if those things were absolutely in their owne power wherein saith he they usurp upon Gods Prerogative Omnes usum fructum habemus dominium nemo Use 3 Lastly in all our wants and needs from hence we have direction to whom to go a borrowing In things of this life we count it a great happinesse Benignus exactor est non egens qui non crescit ex redditis sed in se crescere faciat redditores quia quod ei redditur reddenti additur Aug. Epist 45. ad Arment Paulinam Luk 11.7 to have a friend who will lend us at our need and we can tell how to improve it as occasion serves O that we were as wise to make use of this Friend and Creditor none like him For First hee is a Bountifull Creditor and no needy one better provided then any other Hee hath for our need and alwaies is at home If he see we want and that which we desire is convenient for us to have he will not say with him in the Proverbs Goe and come againe to morrow Nor with him in the Parable Trouble me not now the doore is shut I am in bed and my children are with me I cannot rise to give thee But he will supply our wants to the full and satisfie our desires speedily Secondly he stands not upon any great security he is willing to take our words our promises for the payment Gen. 28.20 1 Sam. 1.11 Mat. 18.26 27. Onely he expects that we should be just of our words that we may be againe trusted Eccles 5.4 Lastly and though we borrow of him to day yet if we stand in need of him to morrow as questionlesse we shall and desire to be further trusted he will be willing to pleasure us especially when he sees we employ those Talents well wherwith he hath hath betrusted us The further description of this Creditor in his Carriage towards these his Debtors we shall speake of in its proper place Now of the Creditors They are described to us by their Number and Condition Their Number Two not as if God had no more but under these all mankind are comprised So then observe Doct. 2 Sinners are indebted Persons Thus our Saviour teacheth us to account of sinners Mat. 6.12 Now what is there called Debt is Luk. 11.4 called Sinne. So Luke 13.2 having used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debters And Mat. 18.24 A sinner is there compared to a Debtor that owes then thousand Talents The like resemblance we have in other places as Psal 51.1 Blot out all my Transgressions saith David In forgiving sin there is a wiping out of the score or crossing of a Debt-book as it were and Psal 32.2 the phrase of not imputing sin doth imply as much Now in two respects are Sinners Debtors First as they are servants of God in respect of that absolute authority he hath over them as he is their Soveraigne Lord and as they have received Talents to imploy so they stand bound to his Mercy and owe Obedience Exod. 20.1 Mat. 25. Secondly as they are Sinners against God and have transgressed that righteous Law of his and are liable to the penaltie thereof viz. the curse which is as the Condition of the Bond Deut 27.26 Gal. 3.12 In regard whereof the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 2.14 An hand writing against us For to
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
sheweth and he humbled himselfe greatly saith the Text. And such was S. Peters sorrow Mat. 26.75 Luk. 22.62 he sinned greatly in denying of his Lord and Master and he wept bitterly for it saith the Evangelist Vse 1 The unsoundnesse of the Sorrow which most in the world trust too may by this be discovered It is neither Great nor Proportionable to the sinnes they have committed Of all Sorrowes Si quem de iuis charis mortalitatu exitu perdidisses ingemisceres dolenter fleres sacie inâ—ultâ veste mutaâ—â neg lecto capillo ore dejecto indicta maeroiis ostenderes animam tuam miser perdidisti spiritualiter mortuâ— es supervâ—v re hic tibe ipse am buâ—ans fuâ—us tuum portare caepisti non acriter plangis non sugiter ingemiscis Cypr. de laps sorrow for sinne should be the greatest these be waters of Mara which flow from the Eyes of Repentance bitter waters like those which are shed for the losse of a Sonne yea for the losse of a first-borne Zach. 12.10 But their Sorrow for sin is the least and sleightest For worldly losses they howle and cry and expresse sorrow in all her Postures saith S Cyprian but a sigh and away shall serve in this case And wheras Sorrow should be proportioned to sin they have but one degree for every sin let it be Blasphemy Murther Whoredome or any such like hainous crime that they stand guilty off before the Lord Or sins of a lesse Nature all is oâ—e with them a blow on the breast or a God forgive shall serve the turne But let such tel me whither he who fals into the middle of a Pond must not labour more for his life than he who fals in at the very brink Where Sins are great think it not enough that your Sorrow be sleight If thy sins be small and little thy sorrow may be the lesse but if great thy griefe must be sutable A Garment that is deepely soyled cannot without much rubbing and many Lavers become clean Where there is a deep pollution and of a skarlet tincture there must be not only Ablutio but Balneatio a soaking and bathing in the Teares of contrition as is required Isa 1.16 Quest But may not a man exceed in sorrow may he not grieve over much Resp A man cannot exceed in the displeasure of his will against sin yet he may in the Testification of his displeasure by weeping and macerating of his body Too much moystning choakes a Pâ—ant when moderate moystning quickens it Too much Raine gulls the Earth and standing Waters on low grounds breed nothing but flags and rushes So it is with our hearts when they prove standing Pooles The Israelites could not hearken to the good news Exod. 6.9 which Moses brought them because of the anguish of their spirits In which respect S. Paul takes order for the iâ—cestuous Person that he might not be swallowed up of too much heavinesse 2 Cor. 2.7 8 11. That weeping is not good which blinds the Eye of our Faith but that which quickens it The end of our Sorrow is not matter of Merit but to make us value the Grace and Mercy of God in Christ which where it is found we may know that griefe for sin hath enough possessed the soule See the Soules Conflict by D. Sibs p. 478. If our griefe hath brought us to the Foot of Christ as it brought this Penitent and caused us with her to lay hold on him we have cause to rejoyce in it and dry our Eyes Quest But what shall we think of those who weep more for worldly things than for their sins are these to be condemned for Hypocrites Resp It is S. Austins rule that we should judge of things not so much by number as by weight More Teares may be shed for worldly things then for our sins and yet our griefe be greater for sinne than for worldly losses For first Greatnesse of Griefe is to be measured either by the violentnesse of the intention or by the constant Continuance and Duration A child of God may for the time be more violently perplexed and afflicted for outward crosses then for his sins but what is wanting in his griefe for sin this way is made up the other David cryed out for Absolom very vehemently O my sonne Absolom my sonne Absolom my sonne my sonne he cryed not out after that manner for Vriah and yet his griefe for Vriahs death was more than for Absolomâ— for that it was more setled and constant and a continuall griefe that sin of his was ever before him A Torrent may run faster for the present than a continuall Current Psal 51. but the Current is to be preferred and hath more water in it than the Torrent One keeps open house at Christmas but all the yeare after the Gates are shut he hath taken up a Cities Refuge Another keeps a constant and full Table all the yeare though at that time he may not be compared with the other for aboundance which of these two now would you count the best Hous-keeper I suppose you will grant the latter so is it here Secondly In worldly griefe there is both Sence and Nature to further which when they meet with the Spirit carry all before like a strong streame as when the Windows both of Heaven above were opened and the foundations below were broken up Gen. 7.11 there followed a great and mighty flood But in grieving for sin the grounds are meerly spirituall and therfore it cannot be expected it should be so violent as the other And wiped them with the haires of her head Text. A strange Act never done to any but our Saviour nor never by any but by this Woman who as she made her Eyes the Ewre out of which she powred water to wash the Feet of her Saviour so she made the haire of her head the Towell to wipe them with Numquid deerat isti mulieri sudarium vel linteolum aliquod saith S. Hierom Was she poore that she could not bring a napkin or cloath with her and yet her Oyntment so pretious Or was there any want of linnen for such a purpose in the house where Christ was feasted No doubtlesse But she to manifest the Humility of heart and her hearts Devotion to her Saviour thus imployes the best ornament she hath Nihil dignius capillis nihil proprium magis What more dainty What more worthy Christ is said to have a Head of gold but haires as blacke as a Raven She who was a Raven for the blacknesse of her soule yet had haire like gold which she had many times curled and cunningly broydered gently combed and plated against the Glasse and than spread as a bet to catch her amarous companions but now consecrates it to this glorious office Doct. In true Repentance there is a converting of those things which have bin abused to the service of sinne to the service of God Thus dealt those Israelitish women
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