the Word Without this generall offer the Elect of Christ before Conversion can have no ground for their Faith to rest upon A pardon through Christ is offered to a man See D. Preston on Faith p. 10. and M Madens Trea. of Christs love and affection towards Jerusalem p 65 and his Epâ—stle to the Reader M. Harris on the Beatitudes p. 25. in the state of Unregeneracy how shall this man know it belongs to him seeing no mans name is particularly mentioned in the pardon There is no other way then by reasoning after this manner Pardon and Forgivenesse belongs to every man that repents and believes the Gospell But I am of that number I repent and believe Therfore pardon and forgive nesse is mine it belongs to me as well as to any other whosoever Thus farre the Doctrine of universall Grace is to be taught and was taught by our blessed Saviour and his Disciples Iohn 7.37 Tit. 2.11 Indeed all are not Elected but it is not for us to judge who are and who are not There is no particular Person who lives within the bosome of the Church but we in Judgment of Charity are to think him to be one of the number for whom Christ died 1 Cor. 8.11 Nor doe all Profit by the meanes of Grace They will not apply themselves to God nor serve his Providence in that way and course which he hath laid forth for their good yet may not Gods Ministers be wanting to them though they be wanting to themselves We must do our duties knowing we have to deale with a Nature capable of Salvation and Happinesse without any varying of his Species And with such as may lay claime to Remission and Happinesse upon their acceptance of the conditions Upon which conditions it is necessary we should make a generall Offer without any exception of sins or sinners Act. 13.46 To prevent al mistakes that Distinction which Aquinas hath out of the Fathers of Sufficienter and Efficienter that there is sufficient done by Christ for the Salvation of Man-kind though it shall not be efficient to all for that all apply it not is of good use Saint Austin made it his Buckler against those who charged him to hold that Christ suffered not for all men S. Chrysostome likewise and out of him his Epitomist Theophilact with divers others both antient and modern make use of this distinction in this Question I will conclude the Point with a Relation of what I have read concerning that blessed Marâ—yr of Christ M. Bilney whom Father Latimer called S. Bilney blessing God for the day that ever he knew him He comming into a Church and there hearing a very eloquent Preacher to say thus in his Sermon Behold thou hast lyen rotting in thy lusts for these threescore yeares like a Beast in his â—ung and wilt thou presume in one yeare to goe forward to Heaven and that in thine old age as much as thou weniest forward towards Hell in sixty yeares before He was much offended with the Preacher and said Is not this a goodly Argument Is this preaching of Repentance in the name of Iesus Christ Surely it is said he as much as to say that Christ hath died in vaine Had I heard such preaching in times past I had utterly despaired of Mercy It is a high point of wisedome for Gods Ministers so to preach Christ and Remission of sinnes in his Name that a poore distressed soule may have some twig to hang on and some bottome to rest upon to save himselfe from sinking The Standard is set up for all Nations and Conditions to fly unto Isa 49.22 Cant. 2. Iude v. 3. He preacheth Christ best who holds him up highest He is the Rose of the field and the Flower of the Vallies Salvation by him is no inclosure it is a common Salvation reaching to all Ages Heb. 11. To all Nations Act. 2.5 10 34. And to all Conditions of men Acts 10.12 And to all sorts of sins that against the Holy Ghost excepted He that owes most as well as he who ows least may obtaine a discharge So you see in the Text which saith He forgave them both Them both Text. Not him only who owed the fifty pence but him likewise who was indebted in the sum of five hundred You see then Doct. God forgiveth great debts as well as small hundreds as well as tens We read Math. 18.24 of a debt not only of five hundred as here but often thousand and those not pence but Tallents a mighty Sum arising saith Melancton to three tuns of gold yet that remitted David Psal 103.2 3. blesseth God for forgiving all his Iniquities and healing all his diseases Yet you know some of them were very foule ones And Psal 130.7 he wills Israel to hope in the LORD for that with him There is Mercy and plenteous Redemption to bee had With him is Mercy Exod 34.6 Mich. 7.18 19. The Lord the Lord mercifull and gratious slow to anger c. And who is a God like unto him that pardoneth Iniquity and passeth by the transgression of the remnant of his heritage God is every way Infinite man is a finite Creature And what proportion can there be betwixt the sin of a Creature and the Mercy of an Infinite Creator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle 1 Cor. 1.25 The weakenesse of God is stronger then men Were there any sin greater then could be remitted the weakenesse of man for thence comes sin should bee stronger then GOD which neither Religion nor Reason vvill admit of With him likewise is plenteous Redemption Copiosa dicit ne quisquam despa raret de venia arbitrans non se posse pervenire usque ad redeÌ„ptionis precium Aug. in Ps 130 The Redemption that Christ made the Ransome that he paid was not scanty but plenteous enough and enough againe for all the sins of his people how many and how heinous soever so that none need to despaire of pardon There is Redemption to be had for Them as well as for any other A full Satisfaction is made to Divine Iustice through the price of Christs blood as vvell for Tallents as for farthing tokens for the greatest as vvell as for the smallest debt vvho then can doubt Iustice being satisfied but to find God as ready to forgive a thousand Pounds as vvell as one Penny Vse 1 Such highly derogate from Gods mercy and Christs merit as cry out with Caine their sins are more then can be pardoned S. Peter calls on those who murdered the Sonne of God and killed the Prince of life that they would Repent and Convert that so their sinnes might be forgiven them Acts 3.15 19. Now if their sin was not greater then might be forgiven who slew the Sonne of God may we thinke that his was greater then could be forgiven who slew his Brother Was not the betraying and murthering of Iesus a greater sin then that of Abels killing No marvell then though S.
Creditor who is described By his Profession or couâ—se of life in Generall There was a certaine Creditour or Vsurer By his Dealing with these his Debtors in speciall He frankly forgave them both c. And his two Debtors described By their number Two Alike Both were indebted to him Both were forgiven by him Unlike One owed a greater Summe then the other One loved more than the other By their Condition which we must consider as it was Alike Both were indebted to him Both were forgiven by him Unlike One owed a greater Summe then the other One loved more than the other The Quere made wherin The Thing demanded Tell me which of these c. The Ground of that demand Therfore Resolved v 4â— wherein is declared Simons Sentence or Opinion I suppose he c Our Saviours approbation Thou hast rightly judged The morall or Application v 4â— 4â— 46 c. where our Saviours Posture ver 44. there His Act or motion He turned The Object or Person To the woman Speech that To Simon vers 44-48 containing An Interrogation v. 44 wher A Dutie enjoyned Seest thou this woman The Person on whom it is imposed Thou Against Civility Thou gavest me no water c. Against Charity Thou gavest me no kisse Against Hoâ—pitality my head with oyle thou didst not annoint An Expostulation v. 44-47 which hath in it To the woman ver 48 c. dâ—claring Her AbsolutioÌ„ v. 48 49. in it The Sentence giveÌ„ ver 48. By whoÌ„ he said For whoÌ„ thy sins A Preâ—erence wherein A Reprehension of Simon â—â—r his Defects A Commendation of the woman for her respects laid down Antithetically She hath washed my Feet with teares c. She hath not ceased to kisse my Feet c. She hath annoynted my feet with oyntment c. An Inference vers 47. and there The Doctrine delivered containing A Position in which The Point Her sins c. The Proofe for she loved much An Opposition But to whom little is forgiven the same loveth little The Confirmation Wherefore I say The thing effected Hath saved The ExceptioÌ„ ther at taken v 49. where The persoÌ„ they that sat c. Their accusation who is this c. Her dismission v 50 wherein A certificate shewing A Pasport prescribing The meanes Thy Faith The way In Peace The course Goe A TABLE OF THE DOCTRINES AND OBSERVATIONS COLLECTED and Prosecuted in this ensuing Exposition of that Parable Luk. 7.40 41 c. VERSE 40. 1. CHRIST much affected a parabolicall way of teaching Doct. Pag. 9. 2. The Heart hath a tongue in it pa. 11. 3. God hath an answer for the words of the minde pag. 12. 4. Sinners not sinning presumptuously are to be reprooved with the spirit of mockenesse page 13. 5. It is lawfull sometimes to reproove by name p. 16. 6. When our Brother sinnes we should say somewhat to him pag. 19. 7. Courteous usage should not hinder reproofe p. 22. 8 The name and disposition are somtimes sutable p. 25 9. Reverence and respect is due to Gods Prophets p. 27 10. What Christ saith we should readily attend unto page 31. VERS 41. 1. Borrowing and lending is a practise of long standing Doct. page 36. 2. God is a Creditour page 40. 3. Sinners are indebted Persons page 44. 4. The elect before conversion are indebted with the wicked pag. 50. 5. All are not alike indebted to the Lord pag. 51. VERS 42. 1. Sinners are disabled Debtors Doct. page 55. 2. Disabled debtors should be dealt mercifully with pag. 61. 3. Remission of sinne is feisable and attaineable p. 62. 4. Whom God forgives hee fully forgives page 67. 5. Remission is of free Grace and Mercie page 71. 6. It is generall to all who cast themselves on Gods free mercy for it page 78. 7. God forgiveth great debts so well as small page 81. 8. Who owes least needs pardon as well as he who owes most pag. 83. 9. Who have beene beneficiall to us should be respected of us page 87. 10. The more kindnesse wee have received from any the more should they be endeared to us pa. 1. 11. God is truly loved of all whose sins are pardoned pa. 92. 12. All that love God doe not yet love him with the like degree of Love pag. 97. 13. Who loves God most is no unprofitable Question pag. 103. 14. Love is Loves load-stone pag. 105. 15. After the Iudgement is rightly informed Sentence may be passed pag. 108. VERS 43. 1. A wise Reproofe is not in vaine to an honest heart page 100. Doct. 2. The truth must be told page 113. 3. The more mercy in the Forgiver the greater Love as may be supposed is in the Forgiven pag. 122. 4. The truth should be received whoever brings it pa. 125. 5. There is place for praise as well as for reproofe p. 129 VERSE 44. 1. Vpon our turning to God God wil turn to us Doct. p. 132. 2. Sorrow is often silent pag. 135. 3. The deportment of a true Penitent is worth our observing pag. 37. 4. It is lawfull to behold a woman pag. 140. 5. Not onely the guilt of sinne but the staine of it is done away by true Repentance pag. 144. 6. The best women are best worthy seeing pag. 146. 7. By weake instruments God confounds the wisedome of the wise pag. 147. 8. Circumstantiall omissions in the entertainment of our friends may forfeit much of our thankes pag. 151. 9. Christianity is no enemy to curtesie pag. 155. 10. Things in themselves lawfull superstitiously abused may notwithstanding such abuse be used lawfully pag. 157. 11. The lowest member of the body may not be despised pag. 161. 12. Where sinne is truely repented it is lamented pag. 166. 13. The greatnesse of sinne should be answered with the greatnesse of sorrow pag. 177. 14. What hath beene abused in the service of sinne true Repentance converts to the service of God page 181. 15. The best ornament is not thought too good for Christ by a true Penitent p. 182. VERSE 45. 1. The signes of true affection may not be forgotten Doct. p. 184. 2. Whosâ— loves Christ will kisse the Feet of Christ pag. 186. VERSE 46. 1. God allowes both for necessity and delight Doct. p. 191. 2. Mirth at Feasts is allowable pag. 191. 3. Love is liberall of the best it hath pag. 198. VERS 47. 1. Doctrines delivered should bee well grounded and aptly inferred Doct. pag. 201. 2. Christs word is sufficient confirmation of Doctrine pag. 202. 3. Incontinency of life is accompanied with other sins p. 204. 4. Grievous sinners upon Repentance shall find mercie p. 208. 5. A proofe from the effect is very demonstrative p. 215 6. Love of Christ is a sure signe that sin is remitted pag. 216. 7. Loving much argues much received pag. 219. 8. Proportionable to that assurance which we have of Remission by Christ will be that love we beare to Christ pag. 220. VERS 48. 1. The power of Absolution belongs unto Christ Doct.
in loc Adunbratur per hos Simon mulier illa peccatrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero totum genus humanum equo nemo quisquam sâ—lvendo exsistat quaÌ„ vis ratione peccati actualis vnus altero plus debeat Muthes in loc or outward letter but endeavour the mysticall and more noble sense Who then this Creditor is and who these Debters are and what that Debt is which was owing and forgiven would be briefly knowne The Creditor is God almighty so he is compared in other places as Math. 18.24 Our Saviour expoundeth this himselfe vers 35. And in the application of the Parable he doth the like The Debtors here spoken of were Simon the Pharisee and this Woman who had beene a notorious and loose liver But more generally All mankind under these two are comprised even the whole Posterity of Adam especially such as are within the Pale of the Church and professe Gods truth All of us are Debters to the Lord yet one more deepe then another in respect of Actuall trangression and breach of his Law Our Sinnes are our Debts which Debt no man is of himselfe able to pay onely Remission can discharge and free us from it Debitum quid est nisi peccatuÌ„ c. Aug de verb. Dom. c. 28 and this we doe obtaine through the mercy of God in Christ These with other Particulars in the Parable shall be further opened and explained in the prosecution Wee now looke backe againe upon the parts and so first begin we with the Preface And Iesus answering said unto him Text. These are the wordes of the Evangelist to us yet indited by the Spirit as was all other Scripture and so no lesse to be esteemed Gods then that which followes albeit they were not spoken immediately from Christs owne mouth They acquaint us with the Author of the ensuing Parable together with the Occasion Text. True convert on Luk. 15.1 2. Familiare est Syris max imè Palestinis ad omnem ser monem suum Parabolas jungere ut quod per simplex praeceptum teneri ab auditoribus non potest per similitudinem exemplaque teneatur Hier. in Math. 18. Clem. Alex. l. 5. Strom. Lege Chrysolog Ser. 96. Arist lib 3. de anima text 39. The Author was Iesus And Iesus said unto him Our Saviour much affected this Parabolicall way of teaching the Reasons I have acquainted you withall on some other Parables one or two here shall suffice to give why our Saviour so ordinarily opened his mouth in Parables First he used this kind of teaching then much in use in the place he taught for the botter Instruction of the simple with whom a Parable doth often more prevaile then a Sillogisme Thus Marke 4 33. It is said that with many such Parables spake he the Word unto the people as they were able to beare it Saint Matthew numbers seven Chap. 13. at the same time delivered Saint Marke adds further that without a Parable he spake not unto them Endeavouring to help the Soule by the Body the Vnderstanding by the Sense and by earthly Objects to raise up our soules to heavenly Meditations Secondly Innata nobis via est ut a notioribus ad minus nota vobis progrediamur Arist in lib. 1. Phy c. 1 Obscura diffiâ—ilia in Scripturis magna ingenia exercent somnum oscitantiamque discutiunt ut ad fructum intelligentiae perveniant Aug. in Psal 140. Vse for the better stirring up of the affections and quickning the attention of the willing Truthes are conveyed to the Understanding with the more delight in Parables and make a willing mind more inquisitive after knowledge Thus an edge was set upon the desires of the Disciples by Parables they come to their Master and desire him to acquaint them further with the mysteries of the Kingdome Thirdly he used this Method for the better Conviction of the Impenitent and Obstinate So Mat. 21.41 They are enforced to passe their own sentence and Simon here is fetcht in ere he be aware and made to passe sentence against himselfe for her whom he before condemned Let us delight in reading of these Parables and studying of them God hath furnished his Word with many even with so many as there are weeks in the yeere as some observe How willing is Christ to bring us unto Heaven who thus useth the help of Art for that end Mat. 13. Coelorum regnuÌ„ idcirco terrenis rebus simile dicitur ut ex ijs quae animus novit surgat ad incognita quae non novit Quatenus exemplo visibilium se ad invisibilia rapiat per ea quae usu didicit quasi confricatus incalescat c. Greg Hom 11. in Evang. Text. and speakes to us in such a Dialect of the Mysteries of his Kingdome as we may best understand We know what sowing seed is such a thing is the Kingdome of Heaven what a Pearle is what a Treasure what a graine of Musterd seed what Leaven c. Why the Kingdome of Heaven saith Christ is like to these In the sight and use of these earthly things raise up your thoughts Of this see more on the Parable of the Lost sheep Luk. 15.3 and on The good Samaritane Luke 10.30 Answering Here the Evangelist acquaints us with the Occasion of propounding the ensuing Parable which was a Question or doubt before arising in the mind of Simon so we read in the foregoing verse Simon said within himselfe Now he answers non ad verba sed ad cogitationes quas in Pharesaei animo prospexerat saith Maldonat not to the words for we read not that the Pharisee said any thing at all but to the thoughts of his heart Christ answered Audivit enim Dominus Pharisaeum cogitantem saith Saint Austin So then Doct. The heart hath a Tongue Thoughts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of the mind what we think we speake Thus we speake to God as did Hannah 1 Sam. 1.13 So did Moses Exod. 14 15. And to our selves Psal 10.6 11 13. 14.1 53 1. Eccles 2.15 Mat. 3.9 â—4 48. Luke 16.3 Rom. 10.16 Vse Make Conscience of Thoughts Quicquid pudet dicere pudeat cogitare Hier. in Epist ad Demetriadem as well as of your words and what you are ashamed to speake be ashamed to think They onely want a Shape to be audible to Others which the Tongue gives them Could men know them and convince them they should be no lesse liable to censure then if they came forth clothed with words God knowes them and judgeth of them accordingly yea he knowes them and understands their language better then our selves Deut. 31.21 Aug. Confess lib. 10. c. 27. Saint Austin speaking unto God saith thus Intus tu eras ego foris Thou wert within and I was without Jer. 4.15 Quum reproborum mentibus occasio perperrandi peccati deest desideriorum cogitationes eorum cordibus nullatenus defunt
generally spoken but no part of the Ministers to single out any from the rest by Name But if in case the Church using the keyes proceeds against any scandalous and notorious Person Iuridically then the sinner may be named that he may be avoided 1 Tim. 1.20 2. c. 1. v. 17. 4.14 Vse Learne we this point of wisedome so to Reproove as not to blemish so to name our Brother as not to disgrace him We read Exod. 37.23 God required that there should be Snuffers made for the Lampes of the Tabernacle and Snuffe-dishes of pure gold God would teach his Churcy hereby as some conceive First that they who censure and reproove others should themselves be blamelesse the Snuffers were to be of gold Secondly the faults which we reproove our Bretheren for are to be forgot The Rabbins say those snuffe-dishes were filled with sand to bury the snuffes in You know if a man should top a candle as we say and then throw the snuffe about the roome he would offend more with the stench he makes then please by his diligence Remember there are Snuffe-dishes as well as Snuffers use both and take him for a Chirurgion who doth heale the face without a scarre I have somewhat to say unto thee Text. Wee read Isa 53.7 Math. 27.12 13 14. Ioh. 19.9 that our Saviour was dumb as a sheepe before his shearer but no where can we read that he was dumb as a sheapheard before his sheepe See the good Samaritane pa. 12. he had still somewhat to say as occasion was offered Simon had overshot himselfe and our Saviour was desirous to cure him of his maladie he had somewhat to say unto him for this purpose We especially Ministers may learne hence Doct. To say somewhat to our Brother when we see him runne into anerror In such a case we may not be silent Lev. 19.17 Thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Observe Here is no Posterne gate closely to entertaine a substitute For reproofe is like the Peace-offering made by fire Levit. 17.30 Thy owne hands must bring it Thou Here is no corner for excuse if thou doest it not a necessity is layed upon thee The command is absolute Shalt in any wise Here is no Exemption of persons all being Neighbours by the condition of our birth mortality and hope of the heavenly inheritance Thy Neighbour Here is no dispensation to be granted for any transgression of what kind soever Sin may not be suffered upon him And as God in the Law so Christ in the Gospell requires this duty of us Math. 18.15 And after him his Apostles 1 Thes 5.14 2 Tim. 2. Yea Law and Gospell Prophets and Apostles like Righteousnesse and Peace Truth and Mercy in the Psalme kisse each other Conforting all in one and in sweetest melody like a Quire of Angels they tune their strings and notes to this ditty The duty of reproofe Vse Nec obmutescas amplius as God said to Exekiell Ezek. 24. ult hold your Faith hold your Truth hold your Profession but hold your Peace no more Thou shalt speak be no longer dumb Breake the strings of thy tongue like the dumb sonne in Herodotus suffer no sinne like the Persian to kill thy Father Brother Neighbour through thy silence It was a Law in Israell Thou shalt not see thy Brothers Oxe or Asse to sall downe by the way and hide thy selfe from them Doth God take care for Oxen nay for us are these things written But pitty it is saith S. Bernard cadit asina succurriturei cadit anima non est qui relevet cam the Asse falls and is succoured a soule falles and there is none which by seasonable reproofe will relieve it These be those latter dayes so long since foretold by our blessed Saviour wherein Iniquity should increase and love waxe cold Iniquity spreadeth her Cockatrices wings from East to West from Dan to Beersheba It hath increased with the encrease of mankind as the Ivie doth with the Oak◠Were love burning in the hearts of men like that fire in the holy Temple or had men their faces one towards another like those Cherubins which covered the mercy seat with their wings Exod. 25.20 they would not onely Returne themselves but likewise by their friendly Admonitions and Reproofe cause others to returne from their transgressions Tot quotidie occidimus quot admortem ire tepidi tacentes videmus Greg. Gods Ministers could not then but have somewhat to say to sinners and not through the silence of one suffer two to die Themselves and their erring Brother Themselves through the omitting of this duty as we reade Ezek 3.18 Their Brother through continuance in his sins that he hath committed Object But this Age will not endure Reproofe Ahab counts Elijah his enemy The Galathians esteemed Paul no better for this service of Love and liberty of speech Resp Why should they be taxed for liberty of speech seeing men set no bounds unto their sins Mihi aliquando arguere permissum Amb. Ser. 65. Audebo peccāti mala sua ostendere vitia ejus si non excidero inhibebo non desinent sed intermittent Fortasse autem desinent si intermittendi cōsuetudinem fecerint Senec. de mor. tibi nunquam peccare saith S. Ambrose we have Commission for the one they have no Commission for the other Why then should we feare to execute it or suffer sin to affront us without smiting it Heathens have beene more bold In the first of the Kings 20.35 we reade of one who entreated his neighbour in the name of God to smite him which he refusing to doe was staine by a Lyon Sin will not say as that man of God did percute me smite me I pray thee yet God hath commanded us to smite it and if we refuse to do so Gods wrath will smite us as it did that Refuser Therefore deale we with it as that other man did with the Prophet verse 37. Smite it where ere we find it Gen. 4.15 God did set a marke on Cain least any one finding him should slay him we may not set a marke on the forehead of any sin or sinner unlesse he be a Scorner for the sparing of it we are to smite it 1 King 2. yea to slay it where ere we find it though with Ioab it flie to the Altars side for shelter To every one is given the dispensation of this Grace in due time and Place As Ioshua said unto the people concerning Ai Josh 8.8 you shall set the City on fire according to the Commandement of the Lord so shall you do may it be said to all the Tribes Rebuke you every one his neighbour set this stubble of sin on fire to consume it according to Gods Command Consentire est silere cum arguere possis saith Saint Bernard Silence in the presence of sin implies a consent unto it Though thou saist not Euge saith Saint Austin yet if
boisterous usage we must come to them verbis byssinis with soft and silken words as the mother of Cyrus charged him who was to speake unto the King It is none of the worst observations we meet withall in Oleaster that the holy Prophets in dealing with great ones have spoken most an end in Parables as our Saviour did here to Simon Let Reproofe be as good and wholesome diet as a Partridge yet it would not be served in to a great mans Table raw or with the feathers on but cook'd and seasoned Reproofe of them must be well wrapped up as we do a Pill in sugar that it may the more easily be swallowed Objurgationi semper aliquid blandi commisce facilius penetrant verba quae mollia vadunt quà m quae aspera Senec. Magis amat objurgator Sanans quà m adulator dissimulans Aug. Pro. 28.23 Psal 141. Text. and work before they think on it But it may not be wholy withheld from any man whatever be he our dearest friend In so doing we should deale unkindly with them who deale friendly with us Unhappy is that friendship saith Carthusianus quae illum quem diligit tacendo tradit Diabolo which favouring our Brothers eares doth breake his neck such friendship David putteth in his Letanie and desireth God to keep him from And thus much of the Excitation Simons Replication followes And he saith Master say on Doct. Simon here makes good his Name Conveniunt rebus nomina saepe suis It sometimes falls out that the Name and disposition are sutable God at the first giving Names did suit them to the natures of the creatures As to the Day Night Heaven Earth Sea c. And Adam observed this in giving particular names unto them by Gods appointment Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Patriarkes went by the same rule in naming of their children The Sonne of God was called Iesus for that he was the Saviour of his people Vse 1 Too too blame are those who wrong their names there be who will not answer to the sound being called they will not with Samuel answer here am I. And there are more who answer not the Signification of their names There are many Iohns but few gratious many Simons but few obedient ones many Elizabeths but few peaceable ones many Hannahs and many gracelesse ones They crosse their Names as many Popes have done none more Vnclement amongst them then the Clements more Impious then their Piusses more Noxious then their Innocents more Turbulent then their Vrbanes c. So these by their lives may be thought with Massula Corvinus to have forgotten the name they are called by Vse 2 This should not be Nomen inane est crimen immane A favour it is that our names sound prosperously yet we may not presume too much upon them as it seemes one Bonasus did whom S. Hierom writing unto thus reproves An ideo tibi bellus videris quia justo vocaris nomine Dost thou think thy selfe a fine man because thou hast gotten thy selfe a fine name If we thinke that grace is necessarily tyed to the name of any mortall creature we deceive our selves This Name mentioned in my Text was commonly as is well observed by some a happy Name in Scripture We read of Simon Peter a sanctifyed man of Simon Zelotes Mat. 10.2 Acts 1.13 Acts 9.6 Mat. 27.32 Acts 8.9 a zealous man of Simon the Tanner a charitable man of Simon of Cyrene a compassionate man And that none might too much presume on Names we read of Simon Magus a disobedient man one who was a Witch a Sorcerer the Fountaine and Father of all Heresies How often have we heard of the wofull wrack of many goodly ships with their glorious titles Christiani nomen ille frustra sortitur qui Christum minimè imitatur Quid enim tibi prodest vocari quod non es nomen usur pari alienum Sed si Christianum te esse delectat quae Christianitatis sunt gere meritò tibi nomen Christiani assume Aug de vera Christ Psal 79 9. As the Triumph Conquest Save-guard Good-speed c. So many with good names have perished yea with that glorious name of Christian first given us at Antioch that cannot save us if we sin against it To conclude this S. Paul saith of Christ Heb. 1.4 He was made so much more excellent then Angels by how much he obtained a more excellent name then they As any hath received a more excellent name then others and in that case is advanced above them so let such endeavour to excell in godlinesse and Piety And as David useth this often for an argument to the Lord For thy names sake so let it prevaile with us For our names sake let us learne to be more righteous Master say on Text. We have considerable first the Reverend and respective Appellation given by Simon to our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master Secondly his Ready and submissive Attention in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Say on Of the first Simon doubted as I have said whether Christ were a Prophet but he said it within himselfe c. for he was held to be a Prophet and in that respect he stiles him Master We see then Doct. Reverence and Respect is due to the Prophets of the Lord. That there is an honour due to them appeares Iudg. 13.17 Manoah taking the Angell who brought him word of the birth of Sampson to be a Prophet asked him his name giving this for the Reason that when his sayings were come to passe and so prooved to be a Prophet he might honour him See 1 Tim. 5.17 Heb. 5.4 Phil. 2.29 The want of this is noted for a great fault Ioh. 4.43 44. and a signe of horrible confusion Lament 4.16 Vse A Point that would rather be considered of by you then pressed by us and yet necessary to be urged in these last and worst times wherein as if some new Cadmus had sowen the earth with Sauls Teeth and Sheme'is Tongue so many rise up armed against David against Ahimelech and a linnen Ephod The day was when the feet of Gods Prophets seemed beautifull upon the mountaines Isa 52.7 when they have beene entertained as the Angels of God Isa 52.7 Rom. 10.15 yea as Christ himselfe Gal. 4.14 A Calling that hath beene honoured not only of the meaner sort but even of the honourable themselves Obadiah a great Courtier calls Elijah Lord 1 King 18.7 Naaman the only Favourite of the King of Aram stiles himselfe Elishaes Servant 2 King 5.18 Ioash and Ioram stile him Father 2 King 13.14 Nebuchaduezzar the Monarch of the world falleth on his face and boweth before the Prophet Daniel 2.46 Herod reverenced Iohn the Baptist Mark 6.20 and Alexander honoured Iaddus Constantine used the Bishops at the Councell of Nice with more then ordinary respect And to the shame of us Christians we shall find that Heathens and Idolaters have
had need to be well stockt that can pay that sum But besides that debt O the innumerable actuall Transgressions committed by us they are more then the haires are upon our heads and the least is more then we are able to discharge as we shall hereafter see It was Davids resolution not to goe up unto his Bed Psal 132.4 nor give any sleepe unto his eyes till he had found out a place for the Lord Let it be the resolution of thy heart not to give any rest unto thy eyes till thou hast gotten thy Quietus est from the God of Heaven Take the advice given us by our blâ—ssed Saviour Mat. 5. ver 22. And speedily while we are in the way follow it Zach. 5.3 4. many Writs are already sent out by God against sinners against the house of the Lyer Swearer c. And his Bayliffes are abroad to arrest us Sicknesse Death Judgement c. these lie in waite for us in every corner yea they have already beene at our houses and made demand beene upon our grounds and streined and will a man run into arrerage with his Prince when the Sheriffes and Bailiffes are sent to drive away his Cattle and impound them To disturbe his wife children servants and attach his Person Should a man in this case fall to sporting gaming drinking and never care for compounding and staying of the matter would we not think him frantick yet this is the case of many of us wee are deeply run into arrerage with the Almighty He hath sent out his Sergeants and Bailiffes which straine our goods and attach our Persons Plato in dialogo contra mortem 1 Cor. 11. From one is taken his Sight from another his Hearing from a third his Tast from a fourth his Friend Child c. yea many amongst you are weake and sick c. saith the Apostle yet we seek not to stay the matter and compound the businesse with the Lord. How grievous was the sin of Belshazer who notwithstanding those many Provocations of cruelty and Oppression Isa 14 6. Idolatry and Superstition Ier. 51.44 52. Enchantment and Divination Dan. 2.3 Isa 47.9 Sacriledge and Prophanation of the vessells of the Temple Dan. 5. ver 3.23 having at the very instant enemies without Cyrus and Darius beseeging him and Traytors whithin Gadata and Gobryas ready to attach him yet in all this dangâ—r trusting to the high walls and strong fence of Euphrates would make a Feast for his Princes and insult against God and his Israel causing the golden and silver vessels which his Father Nebuchadnezzar had taken from the Temple to be brought that he his Princes and Concubines might drink therein and that not for any necessity but in a drunken veine and to fillfull his measure rested not here but praised the gods of silver gold and brasse giving them the honour of that plenty and victory when immediately the palme of a hand appeared and writes his sentence which the same night was executed on him and he slaine God is highly provoked when being under the execution we remaine void of his feare Ier. 5.3 4. The child that relents not under the rod we thinke to be in a manner past grace when the arrest is served on us if we then think not of paying our debts or compounding with God betimes we may be thought desperate Use 3 Lastly this makes for the defence of those who are watchfull over their waies notwithstanding the frumps and scornes of the world what need you say they be so precise and scrupulous why keep you out of such or such a company c. Great need there is Sin is a debt and sinners are indebted persons It is not good to run into unnecessary debts nor strike hands with such least before we be aware we ensnare our selves When a man comes into the City saith an Antient he sees a number of goodly things which doe allure him and set his desires on fire but if he be wise he will consider what his meanes are and ability is and be content to forbeare rather then to run into debt for them so is it with a wise Christian blame him not for it consider of sin as a debt yea as a forfeiture of the soule and the case is answered As all mankind in Generall by these two may be understood so the righteous in Speciall as may be thought for that these were such whose debt was pardoned now none but the righteous have their sins remitted and thus it acquaints us with their Condition before Conversion and Remission and may affoord us this Observation Doct. That the very Elect before Conversion are alike indebted which the wicked world As great debters they are and grievous sinners as those who remaine uncalled Ephes 2.3 Tâ—t 3.3 Colos 3.6 1 Cor. 6.9 11. Rom. 3.9 Reason They have the same Corruption of nature in them that others have All have sinned and are deprived of the glory of God Rom. 3.22 And they have the same occasions and provocations to sin from the Divell and the world that others have Vse Which should teach them first to walke humbly seeing they have beene as bad as any other when they see other run into riot and excesse they should with Pharaohs Butler call their owne sins to remembrance 2. To walke the more watchfully seeing wee carry a nature about with us that hath beene so disobedient unto God counting it enough that we have heretofore followed the lusts of the world resolving to spend that little time remaining in a more carefull Obedience unto Gods Will ceasing from sin 1 Pet. 4.1 2 3. 3. To carry our selves more meekely towards all despairing of the Conversion of none but patiently waiting proving if at any time God will give them Repentance and bring them out of the snares of the Divell 2 Tim. 2.25 Come we now to the Condition of these Two Debters and first as it was Vnlike The one ought five hundred pence Text. and the other fifty Their Case was not alike in regard of the summe owing to the Creditor the one ought a greater sum the other a lesse whence observe we Doct. All are not alike indebted to the Lord. Some are more indebted to him then others This appeares by that Parable Luke 16.5 And by other expresse Scripture Mat. 11.21 12.31 23.14 15 24. Reas All have not received from the Lord alike number of Pounds nor Talents He hath not given to all alike stock to trade with Luke 19.14 Mat. 25.14 Againe Aquin. 1.2 q. 82. Art 4. Estius 2. Senten Dist 33. Sect. 5. Psal 19 13. Mat. 12.31 Chap 23.15 2 Tim. 3.13 2 Pet 2.20 all are not alike deepe in respect of Actuall Transgressions For albeit Originall sin be equally and alike extended unto all nec suscipit magis aut minus it hath no degree nor parts in any child of Adam more then other yet actuall sins committed by us are of a thousand kinds and every vice
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
to prison with them And how Hell follow s death at the â—eeles Revel 6.8 Nor doe they bethinke themselves how suddenly death may seaze upon them as the fishes that are taken in an evill net even whilst they are flating and playing at a flie and as the Birds that are caught in the snare so are the sonnes of men snared in an evill time when it falleth suddenly on them saith Salomon Were these things well thought on men would feare to let the temples of their heads take any rest in the omission of this duty Thirdly this ariseth in some through a bold presumption of Gods mercy conceiting that God will forgive us our sins though we take no paines about it God indeed is mercifull and his mercy is above all his workes but still it is restrained to those that seeke it Lament 3.25 Psal 103.11 Mat. 7. As for other who are brutish and sin presumptuously on hope of mercy God hath already acquainted them with his mind Deut. 29.19 20. Isa 27.11 Pro. 1.27 28 29 30. But if it be so great a blessing and haveable likewise It may be you will aske me about the meanes that must be used for the obtaining of it If so I answer First bring thy soule to a true sight and sense of sinne this is that which prepareth a man and maketh him capiable of a pardon The whole have no need of the Physitian but the sicke Mat. 9.12 nor are any called to be eased but such as find themselves to be wearied with the load Mat. 11. verse 28. The widow said to the Prophet O thou man of God why commest thou to call my sinne to remembrance and to slay my sonne but thus to bring sin to our remembrance is not to slay us but to save us Secondly Iudge your selves for them confesse them humbly before the Lord Luke 15.18 19. 18.13 1 Iohn Chap. 1. verse 9. Pro. 28.13 This course David took and found it speeding Psal 32. God is well pleased to have himselfe cleared and our selves as is meet charged Thirdly Pray earnestly to the Lord in the Name of Christ for pardon and forgivenesse Hos 14.3 Dan. 9.18 19. Mat. 18.32 I forgave thee all that thy debt because thou desiredst mee there is no pardon granted but where it is desired no obtaining Remission but by humble supplication and the prayers of the faithfull are very availeable for this purpose Iames 5.16 Fourthly carefully use the meanes which God hath left to his Church for the obtaining of this grace attend on the Ministers of the Word it is the Ministery of Reconciliation 2 Cor. 5. By it God is pleased to worke Faith in our hearts whreby remission of sins is received These are the meanes which being conscionably used Acts 10.43 Remission may be obtained and our debts discharged And so much of the Benefit bestowed come we now to the manner of it The Text saith He frankely forgave them both Text. Vtrisque debitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex gratia condonavit Both these were forgiven by God no part of the debt was retained to either of them and this God did Gratis frankly and freely first observe Doct. God in forgiving sinne fully forgives it no part of the debt is reserved to be exacted of us To forgive imports as much for where any recompence is made or punishment suffered there is a kind of satisfaction and that is contrary to Remission I will forgive their iniquity saith the Lord Ier. 31.34 and I will remember their sinnes no more He will so forgive as to forget and if he forget them then certainely he will never punish a man for them for in Scripture phrase God is then said to remember sin when he punisheth for sin as Ier. 14.10 Hos 8.13 Hereto tend those Metaphors in Scripture used when forgivenesse of sin is spoken of considered in severall Relations Sometimes it is considered as having relation to the Fault committed so it is expressed under the phrases of Purging as Ezek. 22.24 Psal 51.7 Not laying it to the charge Acts 17.19 taking it away Ioh. 1.29 As it hath relation to the Booke wherein it is recorded so it is expressed by the phrase of blotting out Acts 3.19 of hiding and covering so as it cannot be read Psal 32.1 Mich. 7.19 As it hath relation to God who is wronged in point of honour so it is expressed by the phrase of passing by the offence Mich. 7.18 Not seeing and beholding it Numb 23.21 Casting it behind the backe Isa 38.17 As it hath relation to the Punishment contracted by it so it is expressed by the phrase of putting away sinne 2 Sam. 12.13 Isa 44.22 Not imputing it Psal 32.2 Rom. 4.8 These are all significant Phrases according to their severall Relations and betoken as much as hath beene delivered viz. an absolute riddance and finall discharge thereof so that as the Prophet speaketh of it Ier. 50.20 It shall be sought for and there shall be none Vse 1 This maketh against that Doctrine before touched of Satisfaction or Satispassion defended by the Papists Sicut Christus Passione sua satisfecit pro peccatis ita nos satisfaciendo patiamur pro peccatis Concil Trid. who though they acknowledge such a matter as Pardon of sin yet they maintaine forgivenesse to be such a thing in which God remitteth but in part The fault they say he doth discharge but not the Penalty that is say they reserved to be satisfied for in part here and part in Purgatory and indeed for the foundation of Purgatory and maintaining of that fire was this distinction of theirs invented for it was never knowne in Christs time An opinion that cannot stand with the Nature of forgivenesse as it is described in Scripture If all be pardoned what is behind to be satisfied for If there be some satisfaction on our part expected how then is the forgivenesse absolute Sundry arguments we have in Scripture against this error First Rom. 8.1 the Apostle expressely teacheth that there is no condemnation to them that are in Christ nihil damnationis as the Vulgar Translation which they themselves so highly magnifie hath it not one jot of condemnation now what is Condemnation but the adjudging of a man to punishment So in Scripture it is every where used Mat. 20.18 Mark 14 64. If then no condemnation be reserved for the true Beleever there is no punishment due to his sin by him to be suffered Secondly our Redemption by Christ was from the whole curse of the Law due to us for sin now Temporall punishments due to us for sin are part of that curse Deut. 28 16-22 Therefore from them also are wee freed Object Wherefore then doth the living man complaine you will say doth not man suffer for sin Lament 3 39. And why did God after he had pardoned David for his Adulterie and Murther reserve for him Temporall punishment The child borne to him must surely die 2 Sam. 12.13 Resp This was Castigatio
Austin in this case gives Caine the lie I spare to speake of those antient Heretiques the Novatians or Catharists who did mainetaine that some sins were irremissible as those committed after Baptisme c. Those excluded mercy One sinne indeed wee read of to be unpardonable Mat. 12.31 32. but that is not simply in regard of the greatnesse and heynousnesse thereof as if it exceeded Gods mercy or Christs Sacrifice but in respect of mans malice he either malitiously despising the Spirit of grace or wilfully rejecting the offer of Pardon In order of Redemption God hath made mans fin pardonable but man by his impenitencie makes it unpardonable Vse 2 Let none despaire Deus non est desperantium Pater sed Index such shall not find God a Father but a Judge It is a provoking sin to limit the holy one of Israel in his Mercy as well as to limit him in his Power To say thus farre he will goe in pardoning and no further He hath taught us to forgive untill seventy times seven times and can we thinke that he wills us to be more mercifull then himselfe will be That number amounteth to ten Iubilees of Pardons for so many sins then may we upon Repentance expect pardon at hâ—s hands yea for as many and as many more for his mercy exceeds mans Psal 35.5 as the Heavens doth the Earth He can more readily forgive seventy times seventy then man seven Isa 55.9 His Thoughts are not as our thoughts in pardoning We wonder how a man can put up such wrongs and passe by such injuries or doe such a kindnesse for one who hath so much abused them But He is God and not Man cease wondering and fall to blessing with David Psal 103.2 My soule blesse thou the Lord and all that is within mee blesse his holy name who forgiveth all thine iniquities and healeth all thy diseases c. Secondly we may observe hence Doct. He who owes least stands as well in need of mercy and forgivenesse as he who owes most David desires God to forgive him the error of his life his secret faults as well as his presumptuous sins Psal 19.12 13. And the sins of his Youth he begs pardon for Psal 25.7 as well as those of riper yeares Reason No sins are small in Themselves simply considered for that they are committed against an Infinite Majesty Psal 51.4 1 Ioh. 3.4 as before was said They are against an Infinite Law and so merit infinite damnation Ephes 5.6 Gal. 3.10 Vse How doth Popish Doctrine agree with this truth delivered The Rhemists confidently avouch that many sins need no remission they are Veniall that is Rhem. Annot. in Rom 1.32 Azor instit mor part 1. l. 4. c. 8 9. Bonavent in 2. d 42. Bellar. l. 1. de amissiâ—â—rat c 14 resp ad 1. obj Haec venialia non criminalia reputantur excepto cum per contempâ—um in usum consuetudineÌ„ vertuntur Bern. de praecept dispens c. 14. pardonable of their owne nature such as a man needs make no confession of and for which a man needs not to be called a sinner they merit not Death nor can God in Justice punish those sins with it The Distinction betweene Mortall and Veniall we absolutely dislike not Wisely and rightly limited it may safely be admitted Two manner of waies are sins termed Veniall Either Comparatè in Comparison of others being in themselves of a lighter nature carrying not in them so great a repugnancie to Gods Law nor bringing with them any notorious dishonour to God or Injurie to man thus a little excesse in mirth idle words and such like which though they deserve not Favour and Pardon yet they lesse deserve Punishment then others of a higher nature Or els Simplicitèr they are so termed simply and in themselves and that three manner of waies 1. Ex natura sua being such as in their owne Nature deserve not Death Either they merit no punishment at all or at least such as is but Temporary 2. Ex gratia by Gods Favour and through the Churches Indulgence for so in former ages they were called which passed not under the Churches Censure Thus those sins which are indeliberately and ignorantly committed either through their smallnesse or daily incursion 3. Ex eventu in respect of the issue and event and thus we acknowledge all the sins of the Elect to be Veniall Rom. 8.1 The Question betwixt Papists and us is Whether any sinne of the Elect or Reprobate be Veniall ex suâ naâ—urâ of its owne Nature and kind This we deny and they affirme Foure Arguments wee bring to prove our Doctrine First our Saviour affirmes that every lie not onely the pernitious but the officious which they hold veniall And every vaine and pettie oath more then Yea in affirming and Nay in denying commeth from the wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from the Divell for so we find 1 Ioh. 3.12 the same phrase used Secondly Death is threatned by the Lord for the least transgression of his righteous Law Deut. 27.26 30.19 Gal. 3.10 Rom. 6.23 1 Cor. 15.56 Now doth the Law of God forbid those sins they call veniall yea or no If not then they are no sins or else the Law is not perfect in that it meeteth not with all enormities If yea then they are Transgressions and deserve Death Thirdly that which hath beene inflicted by the Lord upon men even for such transgressions as they call Veniall prove them to be otherwise read Gen. 9.26 1 Sam. 6.19 2 Sam. 6.7 1 King 13.24 20.36 Acts 5.3 Fourthly the Price that was paid for these lesser kinde of sinnes prove that they are Mortall and not Veniall Christ shed his blood for the errors or ignorances of the people Heb. 9.7 And this was shadowed under the Law Levit. 5.17 18. So that we may safely conclude against that Doctrine of theirs No sinne is in its owne Nature Veniall all are Mortall the least as well as the greatest and needs pardon Were it as Papists would have us to belâ—eve that there are some sins Veniall and pardonable of their owne Nature Let them give us leave to enquire of them how it comes to passe that such Delinquents goe into Purgatory for them where the paine is so intollerable as they say that one having lyen a long time there and it being put to his choice whether hee would lie there one day longer or returne to the earth againe and there for the space of an hundred yeares to walke upon sharp yron nayles and eate nothing but bread baked on the Imbers and drink nothing but Vineger mingled with Gall and weare nothing but haire-cloth about his loynes nor have no other but the cold earth for his bed and a hard stone for his pillow made choise to endure all this rather then to abide one day longer in Purgatory Can they give us any reason why God should torment any one so grievously in
Salomon speaking of her own sex her price is farre above Rubies Pro. 31.10 Resp S. Ambrose speaking of these words saith thus Quis Amb. in Pro. c. 3. Quia unus non quia nec unus Who because one hath found her not because not one hath found her there is difficulty in finding of her that is very true And it cannot be denied but that the Holy Ghost hath some speciall intent in that describing of a vertuous woman which beginneth at the 10. v. of the Chapter he follows in the Originall the order of the letters of the Alphabet the first word in every verse beginning with a severall letter as in the Alphabet they are placed but to conceive that the Holy Ghost would thereby give us to understand that all the letters in the Alphabet are not able to spell the womans name which is there described or that none virtuous is to be found may be thought to be a meere conceit Vse If the godly conversion of women be to be observed as well as mens they are too blame that will give them neither good words nor looks There are who esteem over meanly of them and speak too contemptibly of women-kind Origen upon these words of the Evangelist Mat. 12.21 22. Orig. in Math. And Iesus departing into the Coasts of Tyre and Sidon behold a woman of Canaan hath these words Mira res Evangelista c. A strange thing O Evangelist Behold a woman She who was the Author of transgression the mother of sin the weapon of the Divell c. And yet Behold a woman S. Chrysostome likewise is very bitter in speaking of women Chrys Homil. 6. ex imperfect in Math. Quid est aliud mulier saith he nisi ineffugabilis poena necessarium malum c. What is a woman but a punishment that cannot be driven away a necessary evill a naturall temptation a desirable calamity a domestike danger one beloved for a colour of good Homil. 15. ex varijs in Math But he tells us else where Sermo est de muliere mala Homil. 15. ex varijs in Math non de bona Novi enim multas ad omne opus bonum promptas My speech is of a bad woman not of a good for I have knowne many readie to every good Worke. It may not be denied but Satan who blasted Paradise hath much blemished the honour of that sex he made choice of a woman to be his first engine and he sped so well then that ever since he is well pleased to make use of such instruments Dalilah is a snare for Sampson Iesabell for Ahab Pharaohs daughter for Salomon and all Heresies in a manner though fathered by men yet they have bin furthered and nursed by womens wit Montanus had his Prisca Donatus his Lucilla Priscillinus his Galla Simon Magus his Hellena Arius shall have Constantines sister to assist him Eccl. 7.26 In which respect the hearts of such women are said to be the snares of hunters as the Septuagint and S. Hierom do read and these Hunters are the Divells saith Lyra. Notwithstanding this God hath highly honoured that Sex not onely in that he lay in the wombe of one of them but in every passage of his life he hath had some women to attend him Elizabeth prophesieth of him in the house Anna in the Temple Martha entertaines him Ioanna and Susanna with others doe minister unto him the Daughters of Hierusalem weepe for him and at the Crosse stand by him and after his death came to embalme him To women Christ first appeared after his Resurrection Bern. in Cant. Ser. 75. and so farre honoured them as to make them as S. Bernard speakes to be Apostolos Apostolorum Apostles to preach his Resurrection to the Apostles In all ages especially under the Gospell there have bin women of speciall note both in their owne lives which have like lamps given great light to others as likewise in Governing of their Families instructing of their Children c. as was Bathsheba Loys Eunice Monicha the mother of S. Austin Helena the mother of Constantine with others S. Paul writes to his beloved Apphiah S. Iohn to an Elect Lady Time would faile to speake of all their excellencies To be short and come home unto my Text as in the daies of Iabin a woman named Iaell had renowne above Barak by slaying Sisera the Captaine of the Hoast of the Alients Judg. 4.21 So we have here a woman who by her penitent life and unfained love hath obtained not onely to be compared in Scriptures with the best followers of Christ Hec breviter perstrinxi ut nee te paeniteat sexas nec virii nomen suum erigeret in quorum condemnationē sa minarum in Scripturis sanctis vita laudatur Hier. Epist ad Principiam Virg but to be commended above them all as having done more honour to CHRIST them all the twelve Disciples did S Hierom having reckoned up divers good women in an Epistle which he wrote to a Virgin concludeth thus These I have briefly passe◠over that neither thou mightest repent of thy sex Neither might men be lifted up in regard of their sex to whose condemnation the life of women is commended in sacred Scripture and this is our scope and drift in this Observation We passe on to some other Woman Her Sex is onely mentioned you see her Name is not here annexed by our Saviour And hereof a double Reason is rendered First for her honour Christ would have her name concealed as her sins were by him covered 2. For her dishonour As if a sinner were not worth the naming So we find in that reall Parable of the condemned Churle his title is but Homo quidam Dives Luk. 16.19 A certaine rich man but what his name was is not said God will not fowle his leaves with sinners names they shall not stand in his bookes as I have on that Parable shewed and therefore it shall be enough in this place to say it These are the Reasons rendered why she is not named I conceive the first the best Sure I am our Saviour makes mention of her very favourably and tenderly It may easily be gathered both who the woman was and what was her sin from that which before was said by the Evangelist ver 36. She was a degenerate woman unwomaned pudore pudicitia both of Modesty and Chastity but now upon her Repentance her woman-hood is restored to her again she hath recovered her credit and is called by our Saviour Woman Observe we hence Doct. Not onely the guilt but the staine of sin is done away with the teares of true Repentance This is that which takes away Rebuke from all faces Isa 1.26 De hac igitur dixisse Prophetam puto ejusmodi est in qua via mulieris c Pro. 30.20 c. Haec enim virtus Christi est Domini ut quā vis peccator sit qui ejus unda
loth to be chargeable to that Sonne as one saith Divinely who yet cared not to overcharge his Fathers Stomack with a Feast of blood excuseth himselfe Ver. 25 26 27. Request is made in speciall for Ammon that he might goe unto the Feast which through Importunity it is obtained And now whilst Ammon is feasting in that house where Thamar is mourning for that folly which before she had committed and when his heart was merry with Wine Verse 28 29. he is suddainly upon a watch word given by Absolom to his servants strucke dead as if this execution had bin no lesse intended to his Soule than to his Bodie which though it were just with God yet by Absolom treacherously and bloodily committed and not out of any Care of Iustice but in a desire of Revenge If bare Omissions in entertainment of our Friends looseth much of our thanks what think you do such treacherous plots against those whom we invite to our Tables Vse 2 And to Reason from the Lesse to the greater If rituall Observances are requisite for the full welcome of Friends D. Hall B. of Exceter Cont. on this passage of Scripture thinke it not enough in entertaining your Saviour that you give him the Substance of good usage neglecting the Complements Simon you see here gave him both Meate and Wellcome yet the neglect of Washing Kissing and Annoynting is not well taken When we come to his House and to his Ordinances as to the Word Sacraments Prayer we make him good cheare he esteems himselfe then feasted but if we perform not these things vvith the decency of outward carriages we give him neither Water Kisse nor Oyle Believe it our best actions receive either life or bane from their Circumstances the Substance or matter of a vvorke may be good and yet the vvorke cannot be so called unlesse it be done modo forma Volvet is good Matter to make a Garment Timber good matter to build a House and yet the one may be so marred in the cutting and the other in the framing as that neither the one nor the other shall attaine the name of Good What is good in the Substance may be sin in the circumstance and for want of care about the Manner the best worke may be done thanklesly Now to the Particulars Thou gavest me no water for my Feet Text. Aquam pedibus Christi non dedit quod tamen suadebat publicus mos uti hodie convivis aquam dare manibus abluendis non habet superstitionem sed consuetudinem civilitatem laudabilem imo necessariam Aret. in loc Mirum ergo hominem alâ—as superstitiosum hanc civilit ateÌ„ neglexisse Aret This is the first Defect in Simons entertainment he is twice twitted for it and it was against Civility The common use and custome of the Country required it from him as a common courtesie it was as ordinary to bring water for the Feet as it is with us to bring water for to wash the hands And how ever washing was superstitiously abused by the Pharisees wherein they were abundant as we find Math. 15.2 Mark 7.3 4. washing their Cups Basons Vessels and their dining beds which they used in stead of Tables as Drusius shews l. 2. c. 14 in which respect Simons Omission of this Ceremony is the more to be wondered at yet this Ceremony was so farre from Superstition as that it was both honest and necessary Gen. 18. 1 Tim. 5.10 First observe we Christianity is no enemy to courtesie The Scripture is a Schoole of good manners it checketh such as be rude and uncivill in their carriage Psal 129.8 2 Sam. 13.22 And requireth civill courtesie aâ— a Grace to our Profession Eph. 4.32 And hence are those many Precepts which we find of greeting and saluting one another Math. 10.12 Luk 10 1â— 1 Thes 5.26 1 Pet. 5.14.2 Cor. 13.12 And such hath bin the Saints Practice Ruth 2.4 Rom. 16. 1 Cor. 16. c. And this is necessary for the maintaining of the bond of Christian Peace and Amity yea it availeth much for the nourishing and encreasing of the Communion of Saints and Society with Gods people whence it is that the Apostle takes such care that salutations and greetings be not forgotteâ— Rom. 16. Vse Such then as professe Religion should take heed how they shew themselves inhumane or hoggish unkind or churlish It is a blemish to your Professions As good Workes so good manners would doe well to attend your Faith for except Charity and Liberality Courtesie is most regarded of men it paies a great deale of debt and is never the poorer it satisfies every man and yet lessons not the stocke Small Ceremonious matters win great commendations for that they are in continuall use and note wheras other virtues are put to use but seldome in comparison If you observe it you shall find that few have risen to great and high preferments in this world who have not beene Courteous We use to stroake a Dogge upon the head that fawnes on us Absolom did steale away the hearts of his Fathers subjects by his courteous carriage 2 Sam. 15.5 though his courtesie was but a cover for his treachery like a Bullet spit out of the mouth of a Cannon he grazed low to mount the higher I know not why any one should say that Religion makes men rude or rusticall unlesse it be for this that some out of a fiery Zeale against Ceremonies in Religion hate likewise all Ceremony in civill conversation and will not endure so much by way of Salutation as God be with you or God blesse you Object 2 Joh. 10. Saint Iohn will not allow us to vouchsafe so much as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto some you 'l say But I must tell you Resp Saint Iohn forbiddeth not Courtesie and Civility which is due to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not unto their manners as Aristotle answered one who reprooved him for giving an almes to a lewd and wicked man but salute them not so familiarly as you do the Saints of God and Bretheren of Christ 2. We must consider what those were who Saint Iohn speakes namely Open and notorious adversaries of Christ If we know any to be such bid him not God speed Mareion asked S. Iohn if he did not know him in that he did not speake to him S. Iohn replied Euseb l 4 c. 14. l. 7. c. 3. Agnosco te primogenitum Satanae I know thee to be the first borne of Satan Nor would Dyonisius Bishop of Alexandria vouchsafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Samosatenus the Heretique Such as these are Salute not Secondly in that our Saviour blames him for not bringing water to wash withall though that Ceremony had beene and still was superstitiously abused by the Pharisees in their Lotions We may observe thus much Doct. Things in themselves lawfull superstitiously abused are not through such abuse made unlawfull to bee used Christ did utterly
12 1◠Act. 20.24 No nor their Salvation in comparison of Gods Glory Exod. 32.12 32. Rom. 9.3 Vse Should the Love of many be brought to this tryall how defective would it be found We pretend we love GOD but when it comes to matter of Cost we go away with the Young-man in the Gospell very sorrowfull they part with their silver with their pleasure c. as the Divell in the Gospell parted with the possessed party even with much rending and tearing all possible signes of unwillingnesse Had we tasted with this Convert how sweet the Lord is or were our soules truly touched with a sense of our owne wretchednesse and misery and of the riches of Gods Grace and Mercy in the pardoning therof we would study with David what to render we would readily bring our daintiest and costliest perfumes and spend them upon the Feet of our Saviour Yea if so much of our bloud as this woman brought oyntment might be usefull or pleasing to our Saviour we would chearfully consecrate it to his Name But alas for us this Penitent gave for Quality what was precious we offer unto God what is vile and base and with blemish And for Quantity she gave by the pound Iohn 12.3 we by the ounce and scarce weight too as Leonides Alexanders Steward told him he bestowed too much Frankincense on his gods So our worldly and impenitent hearts tell us that every thing is too much that is laid out for God on his House and for his Gospell yea we grudge our Master that unction which is bestowed on him though at anothers cost and cry out with Iudas Ad quid perditi◠hac why is this waste Let not such tell ne that they honour God with their hearts as well as the best for where the heart is inlarged the hand cannot be streightned where the bowels are opened the Purse will not be shut as you see it in Parents toward their children and in one true friend unto another I am as thou art said Iehoshaphat to Ahab and my people are as thy people and my horses are as thy horses c. 2 Chron. 18.3 Ionathan loves David as his soule and he will strip himselfe even to his Sword and Bow for the supporting and helping of David when need requires 1 Sam. 18.3 4. And can you think that he who gave Gold and Iewells towards making of the Arke would deny Goates-Haire Had a man given his heart to God he would never grudge him the offall of the things of this world Rom. 8.32 It is the Apostles argument of Gods liberality to us He that spared not his only son but gave him for us how shall he not also with him freely give us all things So hadst thou given thy selfe to God thou wouldest never grudge him thy Purse nor Prayse Object But Christ hath now no need of our Alablaster-Boxes he is in Heaven and stands not in need of our Oyntments Opus bonum quod fecimus propter Deum et secundù Deü ad gloriam Dei est unguentum super caput Christi effusum Orig. Resp And yet he is in the midst of us and with us to the end of the world Matth. 18.20 28.20 And so long there is use of our Oyntments His Glory is his Head and the Poore that are amongst us are his Feet by works of Mercy we annoynt his Feet and by yeelding him due Glory we annoynt his Head So saith S. Chrysostome Caput Christi ungua◠si omnia in Christi gloriam referas Nor may we be without this Box of Oyntment In all places we come we must be powring out Colos 3.17 1 Cor. 10.31 And from thence it must runne downe to the skirts of his Garment His Feet must savour of our Spikenard which they shall doe when by our workes of Mercy shewed to the poore and needy we cause them also to glorifie our Father which is in Heaven and blesse his Name for us Of which more hereafter on the Penitents Dismission And thus much of the Preference the Inference made by our Saviour followes Wherefore I say unto thee her sins which are many are forgiven Text. for she loved much Verse 47 but to whom little is forgiven the same loveth little Here our Saviour concludes the Doctrine before delivered and recalls Simon from the Hypothesis to the Thesis Wherin we have to be considered first the Doctrine Her sins which are many c. 2. The Confirmation Wherefore I say unto thee In the Doctrins we have first a Position Her sinnes which are many are forgiven for she loved much 2. An Opposition But to whom little is forgiven the same loveth little We will begin with the Confirmation which we will briefly dispatch and come to the Doctrine Wherefore I say unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. Wherefore Hence may be observed Doct. That Doctrines delivered should be well grounded and aptly inferred there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propter quod or cujus gratia a ground or cause a Wherefore upon which we build Ioh. 3.11 We speake that we know saith Christ so should we doe Our Doctrine saith S. Paul was with much assurance 1 Thes 1.5 So should ours be We should be able to proove what we say This is to build Gold Silver pretious Stones upon the Foundation and not wood hay or stubble 1 Cor. 3.12 Vse The more to be pittyed is the practise of such as speake not out of Knowledge but by guesse not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their owne conjectures in stead of truth of Scripture blundering out at all adventures the follies of their owne braine Modò dicunt quo dicunt modo vil pensi habent as Scaliger saith of the Grecians So they say somewhat after vvhat manner they say it they doe not greatly passe Their pace is a full Career wildly over hills and dales they run till the Clocke and Time stop them De reatly in his Clavis Myst p 135. aptly are they compared by a learned and judicious Divine to Squibs or small Fire-workes which as soone as they take fire never leave popping and shooting and making a hideous noyse till all the powder be spent their best provision being like that vvhich the Apostles had in the Wildernesse after Christs miraculous Feast a few Baskets full of broken meat Mat. 14.20 A good Minister should be able to say vvith Iohn 1 Ioh. 1.1 That vvhich vve have heard sitting at the Feet of our learned Gamaliels and that vvhich vvee have seene vvith our Eyes and looked on found out by reading and searching of the holy Scriptures and good Authours yea that vvhich vvee have handled and felt the Power of in our owne hearts declare vve unto you such an experimentall Preacher is the best Preacher The second thing we observe hence is Doct. CHRISTS word is sufficient Confirmation of Doctrine You see our Saviour propoundeth his Doctrine in his owne name he vvould be
To whom little is forgiven the same loveth little Text. As if our blessed Saviour should say thus to Simon thou performest not those offices of Love that she doth for that thou apprehendest not such mercy in the forgivenesse of so great a debt as she who is of the number of those who owed 500. pence Thou amongst those who owe but 50. therefore blame her not though she manifest so much affection when thou shewest so little So that you see Doct. Proportionable to that assurance we have of the Remission of sin by Faith in Christ will be that Love we beare to Christ. When a man conceives that little is forgiven he will love but little but upon the apprehension and perswasion that much is remitted a man cannot but love much Looke what measure of Love is in any the like measure of Faith is in him For as they are together as before was shewed so commonly they are together in the same degree If no Faith than no Love if but a shew of Faith than but a shew of Love if weake Faith than there is but a weake Love if an interrupted Faith then an interrupted Love Vse 1 So then by the degree of Love we may judge of the degree of Faith there are who boast of the strength and assurance of their Faith that they are perswaded of the Love of God in Christ in the pardon of their many and heynous sinnes c. But is it likely that by the Eye of Faith they see the height depth breadth and length of the Love and Favour of God when they cease not to dishonour him by a lewd and licentious life had these men once felt the Love of God shed abroad in their hearts and did indeed believe that God had done so much for them as they say they would manifest it as David did in powring out the water that he longed for before the Lord when he thought it was displeasing to him that he should get it with the jeopardy of the life of those Worthies Vse 2 We may likewise from hence learne what to judge of the Love which Ethnicks or any other superstitious Persons pretend towards God St. Paul granteth to the Iewes a zealous Love of God but saith he it is not according to Knowledge which is the beginning of Faith Now true Love of God is the Handmaid of Faith If then it comes gadding abroad and attends not on her Mistresse it may well be censured to bee base and blinde Looke what the Apostle speakes of Faith without Charity 1 Cor. 13 1. We may say of Charity without Faith If wee had all the Love in the World and yet had no Faith assuring us of the Remission of our sins our Love would be nothing Vse 3 And further wee may bee informed of the Reason whence it is that GOD is no more beloved in the world Surely hence for that there is little or no Faith in the world they have not a sence of Mercie nor doe they apprehend the greatnesse of it in the pardoning of so great a Debt as they owe to GOD They thinke they are but amongst those penny-men that they are indebted to GOD but in some small Summes they are Sinners as others are and that is all Did they but consider seriously what their sins are what hearts they have what lives they have led they could not but be marvellously affected with Gods love and favour You know how it affected Saul when hee fell into the Hands of David and had no hurt done by him considering how hee had used David before and yet now that David should spare his Life soe unexpectedly and undeservedly Oh! This melted him into Teares Levavit vocem suam flâ—vit saith the Text This made him confesse Thou art more Righteous than I my Sonne David If a man would seriously consiâ—er how wee have beehaved our selves towards GOD from time to time how wee have refused Mercie contemned Grace c. Yet that GOD should still follow us with a Pardon bee content to blot out all the old Scoare and to receive us againe into his Favour this could not but worke upon the hardest heart and enflame the Love of God in our soules dayly VERSE 48 49 50. Text. And hee said unto Her Thy Sinnes are forgiven thee And they said c. Here we have a comfortable Application made by our blessed Saviour unto the woman of that which before he had told Simon Wherin consider we First Her Absolution vers 48 49. Secondly Her Dismission vers 50. In Her Absolution we have First the Sentence pronounced vers 48. Secondly an Exception made against it ver 49. In the former we note 1. The Person absolving He said thy sins are forgiven 2. The Person absolved unto her thy sinnes c. From the Person absolving we learne Doct. The power of Absolution and Remission of sins is a power belonging unto Christ His it is Isay 43.12 Luk. 5.21 24. Matth. 9.6 Revel 3. 1.18 If you aske me how Christ came by it seeing none can forgive sin but God I answer First He had it by Commission from God it was A Power given him by His Father as hee himselfe saith Secondly By meanes of the Vnion of the God-head and Manhood into one Person he had this Power As he was God he had it of Himselfe as he was Man he had it by virtue of the Vnion from God Object But the Apostles had and the Ministers of the Gospell have this Power for so we read Mat. 16.19 which words though in that place directed to S. Peter because he by that Confession which he made in the verses before gave occasion to our Saviour of mentioning this Prerogative and power of the Church yet they were intended for all the Apostles and in them for all Ministers successively as appeareth Matth. 18.18 Ioh. 20.23 In both which places he useth the plurall number and by a solemne Ceremony of breaâ—hing upon them as S. Iohn shews he invâ—sted them all with this Authority Resp They have so but their Power was not Primitive but Derivative not Absolute but Delegate in their owne name they do it not but in the Name of their Lord and Master 2 Cor. 5.18 2 Cor. 2.10 God pardons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In respect of supre ame authority in God this Power is authoritativè he pardons in dependenter and ex authoritate primaria In Christ this power is said to be excellenter because he hath by his blood set open the Kingdome of Heaven for all beleevers and he pardons ex commissione by a second and derived authority In Man this Power is ministerialiter he pardons by a ministeriall publication of the word of Pardon the power of which we shall in the next Point shew Object But other men are bound to forgive as well as Minister so we find Matth. 18. If you forgive not saith CHRIST neither will my Father forgive you Resp
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