THE Disabled Debtor Discharged: OR, Marry Magdalen Pardoned. Set forth in an EXPOSITION ON THAT PARABLE Luke 7.40.— 51. There was a certain Creditor, which had two Debtors, etc. By Nehemiah Rogers, Minister of the Gospel. Inter Curas maximà cura est refroenare curiosos, Aug. Ep. 56. LONDON: Printed for Geo. Saubridge, at the Bible on Ludgate-Hill, MDCLVIII. TO THE RIGHT VIRTUOUS AND TRULY RELIGIOUS GENTLEWOMAN Mrs. Jane Done, eldest daughter of that worthy KNIGHT (and of blessed memory) S. john Done, late of Vtkington in Cheshiere deceased. Worthy Gentlewoman, THe labours of many of GOD'S faithful servants (in all ages) have been commended to the Church of God through the gracious hands of women. S. Hierom writes to many, as to Salvina, to Faria, to Celantia, Marcellina, Asella; most of his works he dedicates to Eustochia a noble and honourable Virgin. Which practice of his (in preferring that Sex) was objected against by some (as appears in one of his Epistles) but by him defended, Epist. 140. and very justly: For however the honour of that Sex was much blemished through Transgression, yet (with Mary) may the virtuous say, He that is mighty hath magnified us; not only in vouchsafing that a woman should be his mother, when no mortal man was his Father (as Hugo speaketh) but likewise in endowing them with may excellent Gifts and Graces of his Spirit, Exod. 15.20 & 38.8. Judg. 4.4. 2 Kings 22.14. 2 Sam. 14.4. & 20.14. as Knowledge, Faith, Repentance, Zeal, Boldness, Humility, Patience, Charity, Judg. 13.9, 22, 23. 2 Kings 4.8, 9 Matth. 15.22, 28. Luk. 24▪ 8, 9, 11. Judg. 4.21. Ester. 8▪ 4. Act. 8.3. & 9.2. & 16 13. Luk. 8.3. & 10.39. Courtesy and Constancy in well doing (wherein they have many times excelled) leaving upon a perpetual record, their prais-worthy works for the serious imitation of men: directing withal the Penmen of holy Scripture to write Epistles to them (as S. John to the elect Lady) yea to dedicate whole Books to their names (as that of Ruth and Ester) for their everlasting Honour. Through your gentle hands I commend this poor piece of my studies to the world. It is not necessary that I should give it an account why I seek so fare from home: GOD hath wrought my heart to love those that love him, and distance of place cannot abridge my duty: Withal this I would the world should know that I am one, amongst those many, who truly honour You for Your virtues: In testimony whereof I make this Dedication to Your worthy name, which I beseech You to accept of, as an acknowledgement of that debt I own, and the unfeigned desire I which the Prayers shall never be wanting of him, who is Obliged to serve and honour You Nehemiah Rogers TO THE READER. I Have made myself thy Debtor by promise, and resolve upon a speedy payment (if God lend life:) Fishes wax scant at shore and (in such a case) it is not amiss to launch forth into the deep: God may so bless our labours, that we may have cause to beckon to our Fellows to come and help. Thy former acceptance of those rude notes of mine upon some other Parables encourageth me to send thee these upon two other. I have given that liberty to my pen in the Press (in respect of Quotation) which I held not fit to give my tongue in the Pulpit: It is an Exposition I intent, wherein I love to follow such sound Interpreters (both Ancient an Modern) as have gone before: Let not that offend thee. Who are disposed to carp and cavil will pick matter to work upon out of the best Books (Gods own not excepted) There are faults escaped the Press, nor will Books be without them, whilst men have them; make no more than there are (thou shalt no need) mend those thou findest, and so (who knows, but) the Book may help to mend thee; how ever pray for him who is, Thy Servant (if thou be'st the Churches) Nehemiah Rogers. Errata in the Penitent Citizen Pag. 3. line. 24. s●r He read She. p▪ 29. l. 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 35. marg. vocabilum, r. vocabulum. p. 77. marg for a iota, r ab iota p 56 l. 13. for are r. 2●. p▪ 130. marg ●mlationem, r▪ emulationem. p. 168. l. 3●, for eyeing, r. lying, p. 206. 〈◊〉▪ 5. for wrought, r. wrote, pag. 224. l. 10. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Errata in th● ●●ona Samaritane. Pag. 57 lin 20 for escaped of, read escaped the plague of, p. 36. l. 18. for miscendae, r. miscend●. p. 157 l. 34. for ipse 1. ipsi, p. 64. l. 3●. for i●s readiest. The Text, Luke 7. Verse 40, 41, etc. Verse 40. And jesus and answering, said unto him, Simon, I have somewhat to say unto thee: And he saith, Master, say on. Verse 41 There was a certain Creditor, which had two Debtors: the one ought five hundred pence and the other fifty. Verse 42 And when they had nothing to pay, he frankly forgave them both, Tell me therefore, which of them will love him most? Verse 43 Simon answered and said, I suppose that he to whom he forgave most: And he said unto him, Thou hast rightly judged. Verse 44 And he turned to the woman, and said unto Simon, Seest thou this woman, I entered into thine house, thou gavest me not water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Verse 45 Thou gavest me not kiss: but this woman, since the time I came in, hath not ceased to kiss my feet. Verse 46 Mine head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Verse 47 Wherefore I say unto thee, Her sins which are many, are forgiven, for she loved much: but to whom little is forgiven, the same loveth little. Verse 48 And he said unto her, Thy sins are forgiven. Verse 49 And they that sat at meat with him, began to say within themselves, who is this that forgiveth sins also. Verse 50 And he said to the woman, Thy Faith hath saved thee, go in Peace. A brief view of the Method observed in this Exposition upon that Parable of the Creditor and his two Debtors, Luk. 7. vers. 40, 41. etc. In this Parable, Luk 7.40, 41, etc. We have considerable. The Preface, vers. 40, and therein The words of the Evangelist to us declaring The Author of the ensuing Parable [jesus] The Occasion of propounding it, which was a Question made secretly by Simon, to which [He answering said] The words of our Saviour to Simon, containing An Excitation to Attention, and there The Person nominated [Simon] Our Saviour's purpose and intent intimated [I have somewhat to say] A Replication made by Simon, where A reverend Appellation [Master] His submiss and ready Attention [Say on] The Parable itself, v. 41, etc. containing, An Allegorical narration, v. 41, 42, 43. where a case Propounded, v 41, 42. wherein is specified, The Parties whom it did concern, viz. A Creditor who is described, By his Profession or cou●se of life in General [There was a certain Creditor] or Usurer By his Dealing with these his Debtors in special, [He frankly forgave them both, etc.] 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 Sum than 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 Sum than the other. One loved more than the other The Quere made, wherein, The Thing demanded [Tell me which of these, etc.] The Ground of that demand. [Therefore] Resolved, v 4● wherein is declared, Simons Sentence or Opinion [I suppose he, &c] Our Saviour's approbation [Thou hast rightly judged] The moral or Application, v 4●, 4●, 46, etc. where our Saviour's. 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 where A Duty enjoined [Seest thou this woman] The Person on whom it is imposed [Thou] Against, Civility, Thou gavest me not water, etc.] Against Charity, Thou gavest me not kiss. Against Hospitality, my head with oil thou didst not anoint. An Expostulation, v. 44-47. which hath in it. To the woman, ver. 48, etc. declaring. Her Absolution, v. 48 49. & in it The Sentence given ver. 48. By whom, he said For whom, thy sins A Preference, wherein A Reprehension of Simon ●●r his Defects. A Commendation of the woman for her respects laid down Antithetically. She hath washed my Feet with tears, etc. She hath not ceased to kiss my Feet, etc. She hath anointed my feet with ointment, etc. An Inference vers. 47. and there The Doctrine delivered containing A Position in which The Point [Her sins] etc. The Proof [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 Exception there at taken, v 49. where The person, they that sat, etc. Their accusation, who is this, etc. Her dismission, v 50 wherein A certificate showing A Passport prescribing The means [Thy Faith] The way [In Peace] The course [Go] A TABLE OF THE DOCTRINES AND OBSERVATIONS COLLECTED and Prosecuted in this ensuing Exposition of that Parable, Luk. 7.40, 41, etc. VERSE 40. 1. CHRIST much affected a parabolical 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 mind, pag. 12. 4. Sinners (not sinning presumptuously) are to be reproved with the spirit of mockenesse, page 13. 5. It is lawful sometimes to reproove by name, p. 16. 6. When our Brother sins, we should say somewhat to him, pag. 19 7. Courteous usage should not hinder reproof, p. 22. 8 The name and disposition are sometimes suitable, p. 25 9 Reverence and respect is due to God's Prophets▪ p. 27 10. What Christ saith we should readily attend unto, page 31. VERS. 41. 1. Borrowing and lending is a practice of long standing, Doct. page 36. 2. God is a Creditor, 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 sin is feisable and attaineable, p. 62. 4. Whom God forgives, he fully forgives, page 67. 5. Remission is of free Grace and Mercy, page 71. 6. It is general to all who cast themselves on God's 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 been beneficial to us should be respected of us, page 87. 10. The more kindness we 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 do 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 Love's loadstone, pag. 105. 15. After the judgement is rightly informed, Sentence may be passed, pag. 108. VERS. 43. 1. A wise Reproof is not in vain 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 reproof, p. 129 VERSE 44. 1. Upon our turning to God, God will 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 lawful to behold a woman, pag. 140. 5. Not only the guilt of sin, but the stain of it is done away by true Repentance, pag. 144. 6. The best women are best worthy seeing, pag. 146. 7. By weak instruments, God confounds the wisdom of the wise, pag. 147. 8. Circumstantial omissions in the entertainment of our friends may forfeit much of our thanks, pag. 151. 9 Christianity is no enemy to courtesy, pag. 155. 10. Things (in themselves lawful) 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 sin is truly repent it is lamented, pag. 166. 13. The greatness of sin should be answered with the greatness of sorrow, pag. 177. 14. What hath been abused in the service of sin, 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 signs of true affection may not be forgotten, Doct. p. 184. 2. Whos● loves Christ will kiss the Feet of Christ, pag. 186. VERSE 46. 1. God allows both for necessity and delight, Doct. p. 191. 2. Mirth at Feasts is allowable, pag. 191. 3. Love is liberal of the best it hath, pag. 198. VERS. 47. 1. Doctrines delivered should be well grounded and aptly inferred, Doct. pag. 201. 2. Christ's 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 mercy, p. 208. 5. A proof from the effect is very demonstrative, p. 215 6. Love of Christ is a sure sign 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 bear to Christ, pag. 220. VERS. 48. 1. The power of Absolution belongs unto Christ, Doct. pa. 223. 2. It is not enough that our sins are pardoned in Heaven, but the Assurance thereof in our own consciences should be sought after, pag. 229. VER. 49. 1. Christ was sociable, pag. 233. 2. Those that d●p in the same dish with us are sometimes enemies unto us, Doct. pag. 2●6. 3. Sinners are worse within then without, pag. 273. 4. The thoughts of the heart are known to Christ, pa. 240. VERSE 50. 1. Who so are absolved by Christ are dismissed the Court, Doct. pag. 253. 2. The true and believing 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 own, pag. 261. 5. More is required of a Christian then bare believing▪ pag. 265. 6. Peace of Conscience is the fruit of justification by Faith, pag. 271. The PENITENT CITIZEN: OR, Marry magdalen's Conversion. LUKE 7 VER. 40, 41, etc. And jesus answering said unto him, Simon, I have somewhat to say unto thee, and he saith, Master, say on. There was a certain Creditor which had two debtors, etc. OUr Saviour being invited by a Pharisee to eat meat; honoured the Inviter with his blessed presence, he went into his house and sat down to meat, (saith the Text. D. H●ll. Cont. in Nou. 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 days?) but that he might do his Father's will, which was his meat and drink, john 4.34. and for the benefit of his so winning a conversation, who coming down from Heaven, did not only frame himself to our nature, but being on Earth, complied himself to the several dispositions of men, becoming all things to all, that he might win some. Whilst our Saviour sat at meat, A very memorable passage fell out in the Conversion and public remission of a sinner, led in with a note of wonder, verse 37. Behold a woman in the City, etc. To hear of a true Convert is both Good news 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 soul converted; the glory of this hand would be the greater. If at our Creation David falls a wondering, Surely I am fearfully and wonderfully made, much more should we admire the work of our spiritual Regeneration and Conversion. Every Penitent may justly be brought in with a shout; this by an eminence; whose Change in the order and disposition of her life, Luke 15. was fare more strange than the Return of that Prodigal in the Parable, who yet went very fare, as there we read. He was urged and driven thereto with the storms of affliction and distress; Need, Impatient hunger, and a base service did beat him back; But this Woman enjoying the morrow as to day, and every day solemnising (as it were) the Coronation of her sinful 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 robes of her delights, and to cover herself in a wave of salt and bitter tears (as with sackcloth.) And (sitting down in the ashes of her sorrow) to proclaim a perpetual Fast from sin; why, this (in mortal eyes) if ever any thing were strange, was even strangely wonderful and full of admiration. Should we but cast our eyes on each Particular Circumstance of her Faith and Repentance, as we have them re●ated in the Text, we should find them worthy our best consideration. First, she was a woman by Sex, and so the weaker vessel, 1 Pet. 3. Secondly, a woman in the City (whether Naim or jerusalem, it much matters not) a place usually supplied with more variety of temptations then ordinarily the solitary and still Country; and might be rubs in her way and hindrances to her Conversion. Thirdly, a woman in the City that was a Sinner, one infamously dissolute, and obdured in a notorious trade of evil. Now that such an one, should presume to come to a Pharisees house, a place of an awful and severe presence; and at such a Time, when there was a Feast whereat Christ was present, who was purity itself. And after such a manner, in a kind (as it may seem) of importunate unmannerliness (unwontedly incident to a woman's 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 less accent of admiration; be having found her jesus, shows 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, Bashfulness 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 weeps, and in such abundance, as that she washeth Christ's feet with those streams of Penitence. Fourthly, Revenge; That hair which she had so often gently combed, and cunningly broydered against the glass, and then spread forth as a net to catch her amorous Companions withal, she now employs in the wiping those Feet, which she had with her tears washed. Fifthly, Love; manifested in kissing Christ's Feet, acknowledging thereby that she tasted of the Comfort that was in him. O how gladly will one that hath escaped drowning kiss the shore! Sixtly, Bounty; she pours a precious and costly ointment upon those Feet she had thus washed, and kissed: Every way she approved herself a perfect Penitent And therefore no marvel (the great prize coming) if the Trumpets sound; the news 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 terms of their own righteousness, as the Pharisees; nor did any more scornfully disdain 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 Christ's 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 vicious coming so near him as to touch him. But of the vicious life of this woman who toucheth him and washeth his feet he is altogether ignorant: It cannot be therefore that he is what I took him to be. The Proposition he takes for granted, 1 King. 14.6. 2 King. 1.3. 2 King. 5.26, which yet is not true; for every Prophet, knew not every thing, no nor did the best Prophet ever know all things; their knowledge reacheth only so fare as it shall please God to extend it, See 2 King. 4.27. etc. 2. ver. 3, 4. The Assumption he thus makes good, did he know how vicious a woman this is, he would not suffer her to come behind him and wash his feet, etc. But this he suffers willingly, therefore he (questionless) is ignorant what she is. Our Blessed Saviour well perceiving Simons error to arise out of Ignorance or weak mistaking, and not proceeding from a malicious spirit (as did other Objections made by some of his fellow Pharisees) Returns a Convictive Answer by way of Parable, telling him of a certain Creditor which had two debtors: wherein he doth first vindicate himself, and make it evident to Simon, that he knew both this woman's life and heart, and so was a Prophet, yea and more than so. Secondly, defends this woman, proving that she was not now what she had been, nor as he conceived her to be. For she was changed from what she was, and therefore not to be censured for that she is not. In which Parable, we have First, the Prologue or preface to it, v. 40. Secondly, the Parable itself, to be considered, v. 41.— 50. The Parable is prefaced, First with the words of the Evangelist to us, [And jesus answering said,] And Secondly, with our blessed Saviour's words unto Simon, [I have somewhat to say unto thee, etc.] The words of the Evangelist to us, acquaint us both with the Author and the Occasion. The Author of the ensuing Parable, is jesus, A Prophet mighty both in word and deed, (however Simon esteemed him to be.) The Occasion was, the Objection that Simon made within himself, upon the ground you heard before; His Heart made the Question, and Christ makes Answer to it. The words of our Saviour to Simon contain in them; An Excitation of Simon to Attention, [Simon I have somewhat to say unto thee,]. To which is added the Replication that Simon made to Christ, [Master say on,] In the Former we have considerable; 1. The Person nominated [Simon.] 2. The Purpose or Intent of our blessed Saviour specified, [I have somewhat to say unto thee.] In the Latter, we may take notice, First of the Reverend Appellation given by Simon to our Saviour, [Master.] Secondly, of his Submissive obedience, and ready attention, [Say on] The Parable itself follows, from, vers. 41. to the end. Where more particularly consider we, First, the Allegorical narration. [The was a certain Creditor, etc. vers. 41.— 44.] Secondly, The Moral or Application. [And he turned to the Woman, and said, etc. vers. 44, etc.] In the Narration we have, First a case propounded, verse. 42. And then resolved and determined, v. 43. In the Propounding part, we have First, A Relation made of the parties whom the case concerns, verse, 41 Secondly, a Quere made upon it, vers. 42. The Parties are, A Creditor and his two Debtors: The Creditor is described to us, First in General, he was a certain Usurer, (for so the word is.) Secondly, by his Practice or dealing with these his Debtors in particular, [he frankly forgave them both.] The Debtors are set forth, First by their Number; [Two,] Secondly, By their Condition, which is to be considered; First, As it was Alike, and that in two things; 1. Both were indebted. 2ly. Both were forgiven. Secondly, as it was Unlike, and that in two things. 1. One ought a greater sum than the other. 2. That one loved more than the other. The Quere made upon this Relation, we have in those words, [Tell me therefore, etc. vers. 42.] Wherein consider we, First, the Demand made, [Tell me.] Secondly the Ground thereof, [Therefore.] It being as hath been related to thee. This Case being thus Propounded, is Resolved and determined, vers. 43. [Simon answered and said,] Wherein we have considerable, First, Simons Sentence, [I suppose he to whom he forgave most.] Secondly, our Saviour's approbation of it, [thou hast rightly judged.] The Application follows, vers. 44. to the end. Wherein observe we First, the Posture our Saviour used. Secondly, the Speech our Saviour made. Our Saviour's Posture is laid down in these words, [And he turned to the woman,] Where first his Action, secondly, the Object must be considered. Our Saviour's Speech is directed, First, to Simon. Then unto the Woman. To Simon, vers. 44.— 48. And it containeth in it, First, an Interrogation or Question. [Seest thou this woman?] Secondly, an Expostulation with Simon about what had formerly passed, [I entered into thy house, etc.] In the Interrogation, there is first a Duty imposed, [seest thou,] i.e. Behold her better, see her Conversation and behaviour. 2. The Person on whom this duty is imposed [Thou] who holdest thyself to be more righteous and just than she. In the Expostulation made with Simon, we have first a Preference, vers. 44, 45, 46. Secondly an Inference, vers. 47. The Preference hath in it, First, a Reprehension of Simon for his defects; Secondly, a Commendation of the Woman for her respects. And these are laid down Antithetically; the one by way of opposition to the other, for the better illustration. Simons defects for which he was reproved were three 1. Against Civility, he gave him no water for his feet, 2. Against Charity, he gave Christ no kiss. 3. Against Hospitality, he anointed not his head with oil, yet Invited him to a feast. The Woman's respects were seen in supplying all these wants, 1. The want of water she supplies with her Tears. 2. In stead of kissing his cheek or lips, she kisseth Christ's Feet; (the lowest member of his body.) 3. In stead of anointing his head, she pours her ointment upon his feet, which before she had washed, and kissed. Next our Saviour directs his speech unto the woman, [And he said to her, verse. 48, 49, 50.] Wherein we have 1. Her Absolution, vers. 48, 49. 2. Her Dismission, vers. 50. In the Former we have, First, the Sentence given. And in it consider. 1. By whom: [he said.] 2. To whom, Thy sins, etc. Secondly, Offence thereat taken, vers. 49. Where the Persons that are Offended, They that sat at meat, 2. The Ground of it, and that was their Ignorance of Christ and his office, [Who is this, etc.] In the Latter, the woman's dismission, vers 50. We have mention made, first of the Instrumental cause of her justification, [Thy faith hath saved thee.] 2. Of the Effect, [Go in peace.] Parables, (like Trees,) have in them both Bark, and Pith. It is not God's mind that we should stick in the Bark, Creditor i'll Deus est, in cujus albo omni um mortalium continentur nomina. Art in loc. Adunbratur per hos Simon & mulier illa peccatrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero totum genus humanum equo nemo quisquam s●lvendo exsistat, quam vis ratione peccati actualis unus altero plus debeat. Muthes in loc. or outward letter, but endeavour the mystical and more noble sense. Who (then) this Creditor is; and who these Debtors are, and what that Debt is which was owing, and forgiven; would be briefly known. The Creditor is, God almighty, so he is compared in other places, as Math. 18.24. Our Saviour expoundeth this himself, 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 been a notorious and lose 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 profess God's truth. All of us are Debtors to the Lord, yet one more deep than another, in respect of Actual trangression, and breach of his Law. Our Sins are our Debts, which Debt no man is of himself able to pay: only Remission can discharge and free us from it: Debitum quid est nisi peccatum etc. Aug de verb. Dom. c. 28 and this we do obtain through the mercy of God in Christ. These with other Particulars in the Parable, shall be further opened and explained in the prosecution. We now look bacl again upon the parts; and so first begin we with the Preface. [And jesus answering said unto him. Text.] These are the words of the Evangelist to us; yet indicted by the Spirit, (as was all other Scripture,) and so no less to be esteemed Gods, then that which follows; albeit they were not spoken immediately from Christ's own mouth. They acquaint us with the Author of the ensuing Parable, together with the Occasion. Text. True convert on Luk. 15.1, 2. Familiar 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 jesus. [And jesus said unto him.] Our Saviour much affected this parabolical way of teaching, the Reasons I have acquainted you withal, 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 (than much in use in the place he taught) for the botter Instruction of the simple, with whom a Parable doth often more prevail then a syllogism. Thus Mark 4 33. It is said that with many such Parables spoke he the Word unto the people, as they were able to bear it. Saint Matthew numbers seven, Chap. 13. at the same time delivered. Saint Mark adds further, that without a Parable he spoke not unto them; Endeavouring to help the Soul by the Body, the Understanding by the Sense, and by earthly Objects to raise up our souls to heavenly Meditations. Secondly, Innata nobis via est ut a notioribus ad minus nota vobis progrediamur. Arist. in lib. 1. Phy c. 1 Obscura & diffi●ilia in Scriptures magna ingenia exercent, & somnum oscitantiamque discutiunt, ut ad fructum intelligentiae perveniant. Aug. in Psal 140. Use. for the better stirring up of the affections, and quickening the attention of the willing. Truths 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 Kingdom. Thirdly, he used this Method, for the better Conviction of the Impenitent and Obstinate. So Mat. 21.41. They are enforced to pass their own sentence: and Simon here is fetched in, ere he be ware and made to pass sentence against himself, 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 year (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 regnum 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, etc. Greg Hom 11. in Evang. Text. and speaks to us in such a Dialect, of the Mysteries of his Kingdom as we may best understand? We know what sowing seed is; such a thing is the Kingdom of Heaven; what a Pearl is, what a Treasure, what a grain of Mustered seed, what Leaven, etc. Why the Kingdom 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] Hear 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 himself. 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 speak. Thus we speak to God, as did Hannah, 1 Sam. 1.13. So did Moses, Exod. 14 15. And to ourselves, Psal. 10.6, 11, 13. & 14.1. & 53 1. Eccles. 2.15, Mat. 3.9. & ●4 48. Luke 16.3. Rom. 10.16. Use. 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 speak be ashamed to think. They only want a Shape, to be audible to Others, which the Tongue gives them: Can men know them, and convince them, they should be no less liable to censure, then if they came forth clothed with words: God knows them, and judgeth of them accordingly; yea he knows them and understands their language better than ourselves, 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: & quam non semper Diabolum sequuntur in orere, valde tamen se illi aligant in cogitation. Greg. mor. 14. Si quid cogitaveris, cito apparebit: conversantibus: bene cogitata si excidunt non occidunt. Seneca in Proverbijs. thou knewest my secret thoughts when I myself was ignorant of their meaning. Give no way to wickedones; think it not lawful to range in conceit upon any folly or lust. Play not with the devil in Imagination (as Gregory saith some do) for this kind of sport is an unlawful game. After that the Frogs of Egypt have got into the chambers of your hearts, the Caterpillars of Egypt will soon destroy the fruit of your land. Be we more abundant in Good ones; make precious account of them with David, Psal. 94 19 They are Good Companions; whence it is that God speaking of his Commandments, Deut. 6.6, 7. & 11.19. saith, They shall be in thy heart, and thou shalt speak of them when thou sittest in thy house, and when thou walkest by the way; when thou liest down, and when thou risest up. Now this speaking and talking is not only (though principally) to be understood of outward conference with others, (for many a man walks alone, and lies alone, &c) But also of talking with ourselves, according to that of Solomon, Prov. 6.22. When thou awakest it shall talk with thee, that is, when thou and it are alone, it shall teach thee, and find thee good discourse; this should make us count good thoughts precious. Doct. Secondly, Observe, God hath an Answer for the words of the Mind as well as for the words of the Mouth. The very Thoughts of our hearts expect to have met withal, Mat. 9.3, 4. & 12.25, Luke 5.22. & 6.8. & 11.17. & 24.38. Use 1 It is a poor piece of policy to come before the Lord, as jeroboam wife did, disguised: Who will say what they think? with what a deal of fair pretence do men cover their hypocrisy and guile of spirit? Yet God hath a Candle that gives light into all the Bowels of the belly; he hath no need that any man should testify of man, Pro. 20.27. for he knows what is within man, joh. 2.24. And he hath fitted his Word, and framed it of purpose (by his Allseeing Spirit) that it may discover what is hid, and converse secretly in the bosoms of men, Heb. 4. verse 12. daily experience maketh this good. Whilst the Word is Preaching it doth so ransack the heart, 1 Cor. 14.25. that such as hear it cannot but be persuaded the Minister is acquainted with their sins, and that he aims at them; Wilfully, being ignorant of this, that the Word will search them, though the Minister never saw their faces. The Bow is drawn at an adventure by our hand; It is God that guides the flight into Ahabs' bosom; he answers you according to the Idols in your hearts, Ezek. 14.4. When you come to a Sermon know you come to a narrow Searcher, which will tell you of your Adulteries, Oppressions, etc. And reveal unto you (as Elisha did to the King of Israel) whatsoever is done privily in your private chamber. Use 2 And it may encourage humble Christians to rest on the Word for answer to those doubts they are not willing to make known. Hardly can there be an Objection in a man's mind, but, if he constantly attend to the Word, it will meet with it. How often hath the Lord met with the secret Objections of our souls before we were ware? And guided the Tongue of his servants to the very point that troubled us? God can strangely be our Physician, and yet no creature know our disease. But this is not spoken as if men should repress or smother doubts; for if the Lord doth not answer otherwise, we are to propound them to the Wise and Learned, who are able to resolve us. We now come to the words of our Saviour to Simon, which are very insinuative: He winds into his Affections, in naming of him so lovingly; and prepares his Attention in craving Audience. Simon must be answered, and reproved for the thoughts of his heart; yet not in judgement (as the obstinate and malicious were,) but in Mercy, in a gentle convictive way. He comes not on him as the Syrians did on Gilead, Amos 1.3. threshing him with a flail of iron; nor scourging him (as Rehoboam threatened to scourge Israel) with Scorpions, 2 Chron. 10.11. but with all meekness and moderation of spirit according to the nature of his error, knowing it to be through ignorance and weakness. From his Example learn we Doct. To answer our Brother (not sinning presumptuously) with the spirit of meekness. So exhorts the Apostle, Gal. 6.1. If any be fallen into any fault, (i.e. through infirmity) ye that are spiritual restore such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nihil probat spiritualem virum, sicut peccati alieni tractatio: quum liberationem ejus potius quam insultationem, potiusque auxilia, quam convitia meditatur, & quantum facultas tribuitur suscipit. Aug. sur. Epist. ad Galat. in the spirit of meekness. Look as Chirurgeons and Bone-setters (for to them the Apostle doth allude) in restoring and setting right a dislocated joint, do it with all the tenderness that may be, so tenderly should we go about this business of Reprehension, having to do with a weak and flexible delinquent. Upon which words of the Apostle, Martin Luther, though his spirit were as the spirit of Elias; fiery, and vehement, (the hottest burning Taper that ever yet shined in the Church of Germany,) delivers and commends this Doctrine to our wisest Considerations, in as much as the contrary hereunto savours too much of that Popish racking and tormenting of the consciences of men, for every small offence committed, and too little of that Spirit of Christ, by the Apostle there commended; which (not in the zeal of severe Justice, but) in lenity and mildness lifteth up them that be fallen, and gently restoreth that which is decayed, either through the deceit of Satan, or the weakness of sinful flesh. And as there were some in his days (of whom he there complains) so are there in ours, who when they should refresh and comfort thirsty consciences, they give them gall to drink, as David's enemies did him, and the Jews Christ. Their Reproofs are like the thoughts of jealousy, Cant. 8 Implacable and Cruel, as the Grave; and under the cloak of friendly Reproof they cast forth their flames and brands of consuming heat, as if that Mars and Saturn were in some fiery conjunction over their tongues. Qui blando ver●o castigatus non corrigitur, acriùs necesse est arguatur: cum dolore sunt ab scindenda quae leniter sanari non possunt. Ibid de Sum: beno. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 13.32.16.15. Mat. 23.13. Acts 7.52. I would not be mistaken, as if hereby I would insinuate, that always mild, and gentle Reproof is to be used; Sharp Reproof hath his place al●o, and is as necessary and fruitful as the other, (being done with discretion and regard) 1 Cor. 4.21. 1 Cor. 13.10. Those evil Beasts and Slow-bellies the Cre●ians, (who were always word signifies.) Tit. 1.13. Thus did our Saviour at other times Reproove. He called Herod Fox, and the Master of the Synagogue, Hypocrite: and the Scribes and Pharisees, Viper's ana the sons of the devil. Saint Steven calls the Jews Traitors and Murderers. And Saint Paul the Galathians, Sots and Fools. But such cutting Reproofs are for rotten Sinners: a weak Doses will but stir up and anger their ill humours, not purge them away: there must be thundering, and a tempest of words, where sins are crying: Gods Word must be as the fire, and Hammer to break the stone: But having to deal with more flexible dispositions; (and for infirmities and frailties) we must observe another method, after our Saviour's own example; who finding the Jews to buy and sell in his Father's Temple, for the first time, reproved them mildly, joh. 1.16. but finding them presumptuously to transgress a second time, he said (not as before, you have made my Father's house a house of Merchandise, but) you have made it a Den of Theoves, Mat. 21.13. And yet withal, as the likeness of Amber came out of that fire that compassed the cloud, Ezek. 1.4. So should love shine out of this fire of zeal, which we bring with us to consume the black cloud of sin: If true Love have not a part in this Scene, we do but act a Tragedy; and with Hazael under pretence of easing Benhadad, we do but stifle our Brother with a thick cloth dipped in water, 2 Kings 8.15. Should we come upon our Brother in Heat and Choler, as Eliah came on David, 1 Sam. 17. we should at best but do what the Jews blasphemously charged Christ withal, cast out Satan by Satan, nor will these harsh and galling reprehensions ever work kindly on a tender disposition. The wrath of man (saith S. james) worketh not the righteousness of God. James 1.18. A furious and railing reprehension doth never so persuade a man as to bring him to God or goodness. It was not the heat, but cool of the day, when God came with a Reproof to Adam: It was a still and mild voice, wherein God appeared to Elijah. Hier. ad Theop. And as Saint Hierom speaks, Christus non fulminans & tenans, sed in presepi vagiens, & tacens in cruse salvavit humanum genus. A gentle fire (they say) makes the best distilled waters. Never let my tongue enter into their rest, who repose themselves with Shomei in Bahurim, that when David passeth by, they may fling their answers, like stones, at him, and say it was done only in Love: being not ashamed to imprint this golden stamp of loving Reproof upon the base iron and eating Canker of fowl Accusation. This fly of Envy is that which makes this precious ointment of Reproof to stink. But on the other side the incense of our Lips will be sweet when this spice of Myrrh and Cinomon, Exod. 35.23. & 30.23. Love and Mildness is mingled with the anointing ●yle: How fair art thou, show me thy sight, and let me hear thy voice, for it is sweet: Thy Lips drop as honey combs, honey and milk are under thy tongue? And the savour of thy garments is as the savour of Lebanon. And thus much in general. Come we now to a more particular Examination of the words. Simon I have somewhat to say unto thee. Text. He prepares him by naming of him [Simon] which is as much as hearing or obeying. Shamaang Obedience. There is a double use (we know) of Names: First, Civil, for distinctions sake, Nomen quasi notamen. Secondly, Religious, which is observed at our Baptism. So often as we hear ourselves named, we should remember our Covenant with God there made. Christ names him first, to distinguish him from the rest present: He it was that questioned whether Christ was a Prophet; our Saviour (therefore) addresseth himself to him especially. Hence we learn Doct. It is (sometimes) lawful to single out men by Name in Instructing, Reproving, and admonishing of them, Mat. 26.40. Gal. 2.14. Luke 10. And yet this must not be taken for a general Rule, some Cautions must be added. First, this liberty is allowed in Private rather then in Public. Secondly, when in Public, than not in a Fraternal, but in a juridical way. In Private Reproof, our Saviour directs us all, Mat. 18.15. If the sin be private, known to he alone, or some few else, Corripe inter te & illum; Reproove him betwixt thee and him, (or before two or three at most,) make no words of it to a multitude, Vbi malum oritur, Optimum sepulchrum peccati inter te & illum. ibi moriatur, where an evil ariseth, there let it die and by buried: No better Sepulchre then that between thee and him, to bury thy brothers failings. For he that proclaims it openly, saith S. Cirill. lib. 3. in Levit. non corrigat, sed infamat, defames and reproves not his neighbour. And this was our Saviour's own practice, he did not reproove the woman of Samaria, joh. 4. whiles his Disciples were present, but when they were gone into the City, and she alone, he comes unto her. Quae peceaniar coram omnibus coram omnibus corripienda sunt, ut omnes timeant. Qui secretò peccavit in te secretò corripe nam si solus nosti, & cum vis coram alijs arguere non es corrector, sed proditor, Aug. de verb. Dom. Serm. 16. So in curing that man who was deaf and dumb, Mark. 7.33. (the Text saith) he took him aside from the multitude. Thus must we; where the fault is private, and not public and scandalous, take them aside that have offended. Our reprehension in such a case must be auricular, no care must hear it, but theirs who do offend. And so they may hear, both their name and fault as Simon heard here. If the Reproof be Public and in the Ministry of Preaching in a Fraternal way, the like liberty is not granted. Therefore (its well observed) S. Paul directing Titus how to proceed with the Cretians in reproving of them, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redargue illos, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redargue illum, Rebuke privately [him] publicly, not [him] but [them.] He would not that he should turn his Sermons into Philippics. Should I particularise in my reproofs (saith S. Austin) essem proditor non correptor, I should not be a Rebuker but a Betrayer. I smite indeed (saith he) the cares of all men in my Preaching, but I convent the consciences of some few; Wherefore I say not, thou Adulterer correct thyself, but whosoever. are infected with that vice in this people correct thyself. It is not safe nor seemly for a Preacher to tax any personally; He may not come as Nathan to David, in his public Ministry, with T● fecisti. It is indeed the hearers duty, to make particular application to himself of what is 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 keys) proceeds against any scandalous and notorious Person juridically, than the sinner may be named, that he may be avoided, 1 Tim. 1.20. & 2. c. 1. v. 17. & 4.14. Use. Learn we this point of wisdom, 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 Lamps 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 blameless, the Snuffers were to be of gold? Secondly, the faults which we reproove our Brothers for, are to be forgot. The Rabbins say, those snuffe-dishes were filled with sand, to bury the snuffs in. You know, if a man should top a candle (as we say) and then throw the snuff about the room, 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 Chirurgeon who doth heal the face without a scar. I have somewhat to say unto thee. Text. We read Isa 53.7. Math. 27.12, 13, 14. joh. 19.9. that our Saviour was dumb as a sheep before his shearer, but no where can we read that he was dumb as a shepherd before his sheep, See the good Samaritane. pa. 12. he had still somewhat to say as occasion was offered. Simon had overshot himself, and our Saviour was desirous to cure him of his malady, he had somewhat to say unto him for this purpose. We (especially Ministers) may learn hence. Doct. To say somewhat to our Brother, when we see him run into anerror. In such a case we may not be silent, Leu. 19.17. Thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him. Observe. Here is no Postern gate closely to entertain a substitute. For reproof is like the Peace-offering made by fire, Levit. 17.30. Thy own hands must bring it, [Thou.] Here is no corner for excuse, if thou dost it not: a necessity is laid 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 Gospel, requires this duty of us, Math. 18.15. And after him his Apostles, 1 Thes. 5.14. 2 Tim. 2. Yea Law and Gospel, Prophets and Apostles, like Righteousness and Peace, Truth and Mercy in the Psalm, kiss each other. Comforting all in one, and in sweetest melody like a Choir of Angels, they tune their strings and notes to this ditty, The duty of reproof. Use. 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. Break the strings of thy tongue like the dumb son in Herodotus; suffer no sin like the Persian, to kill thy Father, Brother, Neighbour, through thy silence. It was a Law in Israel, Thou shalt not see thy Brother's Ox or Ass to shall down by the way, and hid thyself from them. Doth God take care for Oxen? nay for us are these things written. But pity it is (saith S. Bernard) cadit asina, succurriturei; cadit anima non est qui relevet cam, the Ass falls and is succoured; a soul falls and there is none which by seasonable reproof will relieve it. These be those latter days, so long since foretold by our blessed Saviour, wherein Iniquity should increase, and love wax cold. Iniquity spreadeth her Cockatrice's wings from East to West, from Dan to Beersheba: It hath increased with the increase of mankind, as the Ivy 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 only Return themselves, but likewise by their friendly Admonitions and Reproof, cause others to return from their transgressions. Tot quotidie occidimus quot admortem ire tepidi & tacentes videmus. Greg. God's 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 read, Ezek 3.18.) Their Brother through continuance in his sins that he hath committed. Object. But this Age will not endure Reproof. 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 peccanti mala sua ostendere: vitia ejus si non excidero, inhibebo: non desinent said intermittent. Fortasse autem desinent, si intermittendi consuetudinem 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 fear to execute it, or suffer sin to affront us without smiting it? Heathens have been more bold. In the first of the Kings 20.35. we read of one who entreated his neighbour in the name of God to smite him, which he refusing to do, was stain 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, God's wrath will smite us as it did that Refuser. Therefore deal 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 mark on Cain lest any one finding him should slay him; we may not set a mark on the forehead of any sin, or sinner (unless 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 joab it fly to the Altars side for shelter. To every one is given the dispensation of this Grace in due time and Place: As joshua said unto the people concerning Ai, Josh 8.8. you shall set the City on fire according to the Commandment 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 God's Command. Consentire est silere cum arguere possis, (saith Saint Bernard) Silence in the presence of sin implies a consent unto it. Though thou sayest not Euge (saith Saint Austin,) yet if thou sayest not Apage, there is a mutual Approbation. Nay the same Father in Mat. 16. goes farther yet, Pejor es tacendo (saith he) quam ille convitiando, our silence in not rebuking of our neighbour is more dangerous to us, Ita peccat, qui videt fratrem peccare, & tacet. sicut qui paenitenti non indulget, etc. Rab Sup. illud Mat. 18. Si peccaverit in te frater tu●s. than his sin is to himself. Sure I am, he that said if thy Brother repent forgive him, said also (and in the first place) If thy Brother sin, Reproove him: Our fault may be held to be as great, not to reproove our Brother when he hath offended, as not to forgive him when he hath repent. How to perform this duty aright, is one of the greatest difficulties incident to humane discretion: And yet it is easier known, then done; and sooner may we have Rules prescribed, then practised: God hath dealt with us, as he did with Israel in the siege of jericho; Josh. 6. who, for the avoiding of danger, were before hand instructed, how to marshal their Companies; what to do, when to be silent without any noise at all; and when to shout aloud that the walls of the City might fall down flat: So in the Assault and expugning of this spiritual jericho, sin; we have direction from the mouth of God in holy Writ, for the Companies to be marshaled: No railing Shemei nor furious jehu is fit for this March (as before was showed) Next when to be silent without any noise at all, Eccles. 3.7. Amos 5 13. Isa 58.1. for as much as all things have their times and seasons: And there is an evil time, when the Prudent will keep silence: Then when to use a stiller voice, and when a louder, that the walls and buildings of this leprous house may fall down slat, and be laid level with the earth. But if I should launch forth into this deep, my voyage would be too long in this point, my Text not leading me so directly to so large a discourse. Wherefore I come to the Consideration of the Person to whom our Saviour had to say. To thee] Text, Simon was the Master of the Feast, he it was that had invited Christ unto his Table; and that, out of the good respect he bore him; Yet to him hath our Saviour something to say, etc. Doct. Courteous usage should not keep us from telling men of their faults and discovering their failings to them. Belshazer promised Daniel great preferments; Dan 5. ●6. He would him in Scarlet, put a Chain of gold about his neck, make him the third Ruler in the Kingdom; but all this could not bribe him so as to make him forbear Reproof; he spares not to tell him of his Pride, Sacrilege, Idolatry, Verse 23. Voluptuousness, and other his horrible Impieties committed against God. Herod pretended to be a great friend to john the Baptist, he did hear him often, reverence him much, amended many things that john reproved: But all this could not make S. john forbear to tell him to his face, Mat. 14.4. that it was not lawful for him to have his Brother Philip's wife. Christ was sundry times invited by the Pharisees to Luke 11.37. Dinner, and he never refused to go unto them, (that we read of;) But being at their Tables, he entertained them with as many Woes, as they did him with Dishes. Let it be Martha (Lazarus sister whom he loved so dear) that shall offend, Luk. 10.41, 42 he will not suffer her to go away without a check. Use. How justly are such to be reproved, who in receiving courtesies, sell their Liberties, and suffer their Tongues to be tied with the strings of a Pharisees pouch? Nihil in sacerdote tam periculosum apud Deum, tam turpe apud homines quam quòd sent●at veritatem non lib erè pronuntiare. Amb in Epist. ad Theo. Imper. It is a fault for any to be musted, but for a Minister, it's piaculum, a fault of a high nature, and yet, wealth and worship carries so strict a hand over some servile spirits, that they are feign to run at the stirrup, and come in at the least rebuke; and (as Erasmus notes Harpocrates was pictured) hold their finger in their mouths. It is storied of Alexander the Great, that having had a Philosopher a long time with him, at length he said thus unto him; recede a me prorsus, consortium tuum nolo: Be gone from me, I desire not thy company, and being asked the reason, he made this Answer, Quod cum tanto tempore mecum degeris, nunquam me de vitio aliquo increpasti; because in living so long with me, thou hast never reproved any vice in me; either thou hast not observed me to err, (which is a great Argument of thy Ignorance,) or else knowing me to err thou hast held thy peace, (which is an evident proof of thy unfaithfullnes,) this made much to the praise of that great Monarch. There are those in these days, who will keep Levits in their houses, and feed Preachers at their Tables, but it is no otherwise then the Thief doth feed the dog, porrigit panem ut sileat, they give him bread that he may not bark: Balaack offered Balaam promotion upon these terms, Numb. 23. And indeed it falls out sometimes very unhappily, many are kept by this means from barking: So we read, Isa. 56.10, 11. Mich. 3.5. Their good Benefactors are the Vowels, and they themselves the Consonants, needs must they follow the sound of their vowels. These are like Spaniels; if they hunt, or quest at all, it must be that way their Patron looks. Or like silent Setters, they must hear, see, and say nothing. This should not be, neither Favour, nor Benevolence, should tongue-tie the Truth; God's cause must be pleaded though it be against our best friends: I will not (saith S. Bernard) Favere Majestati magis quam veritati, be a servant to Caesar and a Traitor to the Truth: Plato is my friend, and so is Socrates, but the Truth is more. Say we be blamed for rudeness and incivility. etc. Better it is that we hazard our Reputation this way, then purchase the Reputation of fair behaviour by speechless sufferance; or smoothing flattery, sewing pillows where we should quilt thorns. Sometimes (I grant) that in connivency may be a religious Policy, Pro. 19.11.20.3. Amos 5.13. Acts 19 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cel Rhod. lib. 29. c 8. every light offence is not to be observed: but continual winking is worse than blindness. What the Philosopher said to one that very gravely said nothing (for fear of displeasing) when there was need of his reply, is true; if a fool hold his peace he doth wisely, but if a wiseman when he should speak he doth foolishly. A great deal of discretion likewise must be used in dealing with men; due respect of persons must be had, 1 Tim. 5.1. job 34.18. Great ones love not boisterous usage, we must come to them verbis byssinis, with soft and silken words, as the mother of Cyrus charged him, who was to speak unto the King. It is none of the worst observations we meet withal 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 Reproof be as good and wholesome diet as a Partridge, yet it would not be served in to a great man's Table raw, or with the feathers on, but cooked and seasoned. Reproof 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, quàm quae aspera Senec. Magis amat objurgator Sanans, quàm adulator dissimulans. Aug. Pro. 28.23. Psal. 141. Text. and work before they think on it. But it may not be wholly withheld from any man whatever, be he our dearest friend: In so doing we should deal unkindly with them who deal friendly with us. Unhappy is that friendship (saith Carthusianus,) quae illum quem diligit tacendo tradit Diabolo, which favouring our Brother's ears doth break his neck: such friendship David putteth in his Litany and desireth God to keep him from. And thus much of the Excitation, Simons Replication follows. 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 suitable. God at the first giving Names did suit them to the natures of the creatures. As to the Day, Night, Heaven, Earth, Sea, etc. And Adam observed this in giving particular names unto them by God's appointment. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Patriarches went by the same rule, in naming of their children. The Son of God was called jesus, for that he was the Saviour of his people. Use 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 johns, but few gracious: many Simons, but few obedient ones: many Elizabeth's, but few peaceable ones: many hannah's, and many graceless ones. They cross their Names, as many Popes have done; none more Vnclement amongst them then the Clement's; more Impious than their Piusses; more Noxious than their Innocents'; more Turbulent than their Vrbanes, etc. So these by their lives may be thought with Massula Corvinus to have forgotten the name they are called by. Use 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 seems one Bonasus did, whom S. Hierom writing unto, thus reproves; An ideo tibi bellus videris, quia justo vocaris nomine? Dost thou think thyself a fine man, because thou hast gotten thyself a fine name? If we think that grace is necessarily tied to the name of any mortal creature, we deceive ourselves. 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 sanctified 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 Fountain, and Father of all Heresies. How often have we heard of the woeful 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 gear, & meritò tibi nomen Christiani assume. Aug de vera Christ. Psal. 79 9 (As the Triumph, Conquest, Saveguard, Good-speed, etc.) 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 than Angels, by how much he obtained a more excellent name than they. As any hath received a more excellent name than others, (and in that case is advanced above them,) so let such endeavour to excel in godliness and Piety. And as David useth this often for an argument to the Lord, For thy name's sake, so let it prevail with us, For our name's sake let us learn 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 himself, etc. for he was held to be a Prophet, and in that respect he styles 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 appears, judg. 13.17. Manoah taking the Angel (who brought him word of the birth of Samson) to be a Prophet, asked him his name; giving this for the Reason, that when his say were come to pass, (and so proved 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, joh. 4.43, 44. and a sign of horrible confusion, Lament 4.16. Use. 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 sown the earth with saul's Teeth, and Sheme'is Tongue) so many rise up armed against David, against Ahimelech and a linen Ephod. The day was, when the feet of God's Prophets seemed beautiful upon the mountains, Isa. 52.7. when they have been entertained as the Angels of God, Isa. 52.7. Rom. 10.15. yea as Christ himself, Gal. 4.14. A Calling that hath been 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, styles himself Elishaes' Servant, 2 King. 5.18. joash and joram style 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 john the Baptist, Mark. 6.20. and Alexander honoured jaddus: Constantine used the Bishops at the Council of Nice with more than ordinary respect. And (to the shame of us Christians) we shall find that Heathens, and Idolaters have fare exceeded us in honouring of their Priests, Be unto me a Father and a Priest, saith Michah, judg. 17. So said the Danites to the young Levite in Michaes house (whom they alured to go with them) Come with us to be our Priest and Father, Valer. Max. lib. 1. c. 1. judg. 18.19. And to say no more, It is storied of Albinius one of the Roman Consuls, that when the Galls had taken Rome, and the Flamen and Vestal virgins fled with the Implements, Instruments of Religion, the said Albinius carrying his Wife and children in a Wagon, caused them, (with himself) to descend, Sacerdotis aspice dignitatem, agitur in terra sed officium coelestibus negotijs continetur, etc. Per ipsos Christum induimis, per ipsos Dei silio conjungimur, per ipsos membra beati ipsius capitis efficimur. Quomodo ergo nobis isli non so'um reverendi magis quam reges aut judices, sed etiam nobis magis crunt honorabiles quàm parents. Chrys. de dignitate Sacer. lib. 2. and placed therein those their Priests and Votaries, preferring public Religion before his own or his people's ease, which blind devotion of his caused one to say, that that homely Wane did equal yea excel the most glittering triumphant Chariot in the world. Yea the Devil himself speaking of God's Ministers, cannot but speak honourably of them, as he did of Paul and Silas, Acts 19.15. If you would know the Reasons, why you should honour and respect them, I will acquaint you with some briefly. First, they serve a great Lord, one who is higher than the highest; they are his special servants, jer. 7.25. 2 King. 1.11. They are the Stewards of his house, 2 Cor. 4.1. Secretaries of State, Amos 3.7. His Ambassadors, 2 Cor. 5.10. They are God's mouth, jer. 15.19. Will Rabsekah have Hezekiah the King stand in awe of the least of his Master's servants, the great King of Assyria, 2 King 18.24. And shall not these servants, which are in such high places under the God of heaven (whose service Kings themselves may not scorn) have resepect? Secondly, honour is due unto them in regard of their Gifts; it is a barbarous thing not to honour learning; and above all gifts and learning the best gifts should be honoured most, of which sort theirs are, 1 Cor. 12.31. & 14.1, 5. In short, They are our Fathers and Masters, Eccles. 12.11. 1 Cor. 4.15. and therefore honour is their due from us, Mal. 1.6. Now I beseech you Brethren know them which labour amongst you, and are over you in the Lord, and admonish you: Rectify your Judgements and Opinions, as concerning them, and their Callings; Account of them as of the Ministers of Christ and stewards of the Mysteries of God. You think them to be as S. Paul speaketh of himself, Ephes. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, less than the lowest, when in God's Judgement a Prophet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greater than the greatest. The Angel Gabriel said of john the Baptist, he shall be great in the sight of the Lord, Luke 1.15. And yet his Calling is not so great, as theirs is, under the Gospel; A greater than he, (our aviour saith) was not borne of a woman; that is, amongst those ancient Prophets which have been most famous in the world in former times, none greater than john; yet he that is least in the Kingdom of Heaven is greater than he: that is, the meanest Minister under the Gospel hath a more excellent office and function than he had. They preaching the same Saviour which he did; and that not only exhibited (wherein john excelled the Prophets before him) but as having fully satisfied for mankind, triumphed over Death, and Hell, and ascended into the glory of his Father. Yea so great is this Calling of theirs, that the Son of God himself did not disdain to live in it, Luke 4.18. The latchet of whose shoes John Baptist thought himself unworthy to stoop down and unloose, Mark. 1.7. The mean and base opinion that the world hath of Prophets, is through the subtlety, and deceit of Satan, who well knoweth, that the Doctrine shall little or nothing be esteemed of, where the Person is not reverenced, and regarded. This was the cause why our blessed Saviour himself, would stay no longer in Nazareth, (though it was the Town where he was brought up, Luk. 2.39.4.16. and where his Parents formerly had dwelled) but went into other parts of Galilee; For that a Prophet hath no honour in his own Country, joh. 4.14. Why stood he so much upon his honour? He told us that he seeks not his own praise, joh. 8.48, 49. Nor did he, but yet he knew full well that none could receive benefit by his Ministry, who did not reverence his Person. And thence it was he stood so much upon his honour, as that he would preach no where but where he might be honoured. The contempt that is done to them, reacheth to the holy things that they are employed in; yea it reacheth to God himself, Exod. 16.8. Luk. 10.16. whence it is that God hath taken it so heinously, and punished the contempt of his Messengers so severely as we read, 2 Chron. 3.16. 2 King. 2. 1 King. 13. Mat. 21.43. & 23.39. Herod (you know) pretended great love to john the Baptist, yet to pleasure a mincing Damsel, he cut off his head, and gave it her for a favour. Did God take this well? When Christ was before him, he would not answer him a word, which shows he was not well pleased with him: He spoke to the Highpriest some words, though not many; to Pilate some; but when he came before Herod, never a word at all, (and no wonder, john was vox clamantis, the voice of Christ, and Herod in beheading john had taken away Christ's voice before) Be assured Christ will do the more when he is silent. Object. Think us not proud whilst we press this Doctrine on you. Humility you say becomes us; We would be Lords and Kings over God's heritage, etc. Resp. In preaching this Truth, we preach not ourselves but Christ Jesus, 2 Cor. 4.5. 2. In pressing this, we plead not for Pharisaical pre-eminence, Mat. 23.6. nor do we challenge to ourselves that Civil Authority and reverence that is due to Magistrates, and great men of the world; but that which is due to our work and Calling which is more Inward and Spiritual. 3. Humility is a Grace becomes all; Princes as well as Prophets; and yet though it beseems both Prince and Prophet to humble themselves and practise humility, it becomes not the people to humble either of them. Wherefore Render to every one their deuce, Tribute to whom Tribute is due, Fear to whom Fear, Honour to whom Honour. Rom. 1●. 7. But enough of this you will say. Say on. Text.] Doct. The Word Christ speaks aught to be received with all readiness of spirit. Thus Simon received it, so ought we. God gins his Law with Hear O Israel, Deut. 5.1. & 6.34. and the Gospel with This is my beloved Son hear him, Mat. 17 5. And this is the praise of the worthy Bereans, they received the word with all readiness of mind, Acts 17.11. Use. Happy were we if we would take forth this lesson, Luk 11. And in coming to the Word bring with us a hearing Ear, which all that have ears have not, Mat. 13.43. S. Bernard hath this description of a good Ear, Bern. in quadam Epist. Qua libenter audit utilia, prudenter discernit audita, obedienter operatur intellecta; which willingly hears what is profitable and good, wisely understandeth what it heareth, and obediently practiseth what it understandeth. For such an Ear the Pearls of the Gospel are prepared, but it is rare to find. Some will hear, but not what is good; they have an itching Ear, 2 Tim. 4.4. and the more it is rubbed the further it spreadeth; they gave after some witty conceit or pretty note (as they call them) with the Athenians they give themselves to nothing else but hearing news, Acts 17.21. (and that must come from Placentia too, Isa. 30.10. not from Verona, Lavat. in Ester jer. 44.10.) Made dishes and pleasant fauces they affect, but wholesome Doctrine they cannot away withal, 1 Tim. 6.3. They applaud (saith S. Austin) not Consultoribus utilitatum, Aug. de Civit. Dei. lib. 2. cap. 28. Prudens Auditor omnes libenter audit, omnia legit, non per sonam, non Scripturam, non doctrinam spernit; ab omnibus indifferenter, quod sibi deest, & quod deesse videt, quaerit, non quantum tciat sed quan sum ignorat considerate. Hugo de Sanct. Vict. in suo didascal. but Largitoribus voluptatum, not the teachers of Conscience, but the ticklers of Sense; who wound the head to claw the tail, Censure Magistracy, yea Sovereignty; who please their humours are Preachers for them. Or say they sometimes lend an Ear to what is good, yet they come not with an open heart, ready to hear whatsoever Christ shall say, and to receive it whoever be the bringer. (Like a bad Porter,) the ear admits of none that comes not in gay clothing; plain stuff (as the doctrine of Faith, good works, etc.) is thrust back: It may be the word of Doctrine they will attend unto, but not the word of Application; the word of Exhortation, but not the word of Reprehension. When with rebukes God doth chasten a man for sin (in the Ministry of the Word) he is as a moth fretting a garment (saith our Translation) Psal. 39.11. Now we say, Tinea damnum facit non sonitum, a moth doth mischief and makes no noise; so sinners, they will be fretting secretly, though they make no show of it opeenly: If they find no hole in the Reproovers' coat, they will make one before they leave fretting, Acts 7.54. Hos. 4 4. Secondly, some Hear, but they understand not what they hear, like those, Mat. 22.22. they marvelled, and left him and went their way. Or with those who accompanied S. Paul, Acts 9.7. they heard a noise but knew not what it meant. Their tidings from Church are much like those which Ahimaaz brought David, 2 Sam. 18.29. I saw a great tumult but I knew not what it was; no difference can they put betwixt Truth and Error, they are unskilful in the word of Righteousness, Heb. 5.13. Let not these forget what they read, Mat. 13.15. A more fearful sentence cannot be uttered in this life against a man then this, Omnia ipsis in Parabolis fires, all is spoken to them in Parables. If our Gospel be now hid, it is hid to them that are lost, 2 Cor. 4.3. Of Christ's Disciples it is said, To you it is given to understand the Mysteries of the Kingdom, Luke 8.10. Of all this is called for, Mat. 15.10. Lastly, some understand the Grammar of the Gospel well enough so as they can discourse thereof, etc. But the Rhetoric of it they understand not, they bring not their Hearing into Practice (wherein lies the sweet of hearing.) Such Hearers had Ezekiel, Chap. 33.31. They hear thy words but they will not do them, they are resolved before hand what they will do and not do. So jer. 4.16. We have piped to you saith our Saviour, and ye have not danced, Mat. 11.17. These kind of Hearers mind the Minister's pipe, they have no care of their own feet to practise what they have heard. O that once GOD would be pleased to make us good Simons; that in hearing what CHRIST hath to say unto us, we would come as Cornelius did, Acts 10.33. and with those, Acts 2. verse 41. gladly receive the Word whoever brings it. This is made a note of a true subject of Christ, Isa. 32.3. Provided there be Caesar's stamp and arms upon the Coin, and that it come out of his Mint, and will abide the Touchstone; if so, let it pass for currant with us. Old Eli was desirous to be acquainted with every part of God's blessed Will; he had great cause to fear, that what Samuel was to deliver to him, would make little for his comfort, yet see how he doth adjure young Samuel to tell him all, 1 Sam. 3.17. Such should be the desire of all God's people, that God's Ministers would deal faithfully with them in delivering the whole Counsel of God unto them; as well one part as another. Wantoness you know come into a garden to pick only flowers; here they pick a gay, and there another; but the good housewife comes to gather herbs; so should we come into God's House to hear his Word. To conclude this point; Remember every Hebrew servant, who liked well his Master's service was to have his ear boared with an Awl against the door, Exod. 21.6. If you desire to be in the lists of God's servants, Via Domini ad cor dirigitur quum veritatis Sermo humiliter auditur. Greg. Hom. 10. Sup Ezek. you must have a Bored ear; Indeed the Ear is the door by which Christ takes possession of the soul, and where he takes possession it must be fair. See Rom. 10.14, 17. The first link of the golden Chain is fastened to the Ear; Faith comes by Hearing: upon the ring of the door he layeth his blessed hand, and cries, Open to me my Sister, Cant. 5.2. my Love, my Dove, making a gracious promise of entrance upon our opening, Psal. 24.7. Revel. 3.20. The Devil's study is to keep this door shut, that Christ may not enter: Like a jailor he will sometimes be content to let his Prisoner have hands and feet free; provided the prison doors and gates be fast locked and barred: his Captives shall sometimes give an alms, or do some other outward work of mercy; come to Church to satisfy the Law, etc. But he cannot endure the doors should stand open for fear of an escape. So Acts 7.57. Psal. 58.45. Search the Scriptures and you shall find that none was cured with greater difficulty, than he that had a deaf and dumb spirit. Thus much of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prologue or Preface to the Parable: Come we now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Speech or Parable itself. There was a certain Creditor, Text. which had two Debtors; the one ought five hundred pence and the other fifty, Verse 41 etc. In these words unto the end, we have considerable, A Narration to verse 44. And the Moral or Application in the rest. In the Narration there's a Case related, that was betwixt a Creditor and his two Debtors, together with the Quaere, which is both made upon the Case, ver. 42. and Resolved, ver. 43. In relating of the Case, we have both the Creditor, and the Two Debtors described u to us. The Creditor we are first to speak of, whose practice must be considered; and that either more Generally towards all; or more Particularly towards these two here mentioned. First in General, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foenerator, an Usurer: A difference is made betwixt Usury, and Faenorie. Pelican. Com. in Pro. 28.8. & Hugo Card. in Loc. Vsura dicitur quod supra sortem datur ex pacto, Faenus quod liberè datur supra sortem sine pacto, yet oftentimes they are taken promiscuously, both in one sense; and so in this place. The Latins make a distinction betwixt Vsuarius and Vsurarius. Vsuarius they call him, whom the Grecians name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man that taketh, receiveth, or enjoyeth the use of a thing. Vsurarius they call him, whom the Grecians name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man from whom the use or occupying of a thing is taken and received. So that in the native and proper signification of the word, Vsura vocabilum inhonestum non est; Abusus reddidit inhonestum. Bulling. Decad. 3. Ser. 1. Usury is but Vsus rei, the use of any thing: and an Usurer is any man from whom, or by whom the use of any thing is had or enjoyed: In this sense neither Usury nor the Usurer may be challenged as unlawful; for the benefit and commodity of things consisteth in their use: and God hath so disposed of men, that each one should be commodious and beneficial to another. Such an Usurer was he my Text speaks of. I hasten to some profitable Observation. The Scripture is compared by David to a honeycomb, Psal. 19 10. and Pliny observes, (what experience confirms) of honeycombs, that the thinner and weaker honey runs out of them at first, but the best and thickest is squezed and pressed out at last. In opening of Parables it is thus; the easier, and more vulgar observations arise from the letter, and drop of their own accord, but the choicest and most useful doctrines arise from the Mystical sense or Application, and like the thickest honey come out last, and that with more pains and labour. Doct. From the letter we may easily gather thus much, That Borrowing and lending hath been a practice very ancient and of long standing. Israel had Laws given them concerning it, Exod. 22.14. Levit. 25.37. Deut. 15.6, 8 & 23.19 & 24.10, 11. It was enjoined, 2 King. 4.3. Mat. 5.42. Luk 6.35. It was practised, Exod. 12.35. Deut. 28.12. 2 Kings 6 5. Nehem. 5.4. Luke 6.34. & 11.5. Psal. 37.26. & 112 5. So that neither the practice, nor the lawfulness is to be questioned. Reas. Nor can the life and state of man well subsist without it. Non omnis fert omnia tellus. All have not for all necessities and turns. This Country must have supply from that: Mesek King of Moah was Lord of sheep; Hyram had store of Timber; Ophir was famous for gold; Chittim for Ivory; Basan for Okes; Libanon for Cedars; and there must be a path from Egypt to Ashur. God is pleased so to dispose, that one Country must stand in need of another; and so one neighbour of another, for the maintenance of good-fellowship and Christian society: That as in the body one member may not say to an other, I have not need of thee, so in the Church and Commonwealth one must want an others help. Object. Rom. 13.8. Own no man any thing but Love. Resp. By that Prohibition, Borrowing is not simply forbidden: The Apostle rather admonisheth to pay such debts as are owing, q.d. Endeavour to come out of pecuniary debts; but for the debt of love, still own that, and be ever paying it; for that is such a debt (saith S. chrysostom) ut semper reddatur & semper debeatur, it is always paid and yet ever owing. Object. But borrowing is a fruit of sin. Resp. True; so was labouring unto sweat: and yet now such an ordinance is on it, as that he who labours not, shall not eat, 2. Thess. 3.10. Use. This first makes against anabaptistical Community: they would have no borrowing nor lending, Si duo de nostris tollas pronomina rebus, Praelia cessarent, pax sine lite soret. no mine nor thine, all things must be like the waters of a common river, where a man may take what he pleaseth, and leave what he lifteth. And then (say they) there will be Peace. But the Statute of Meum and Tuum was enacted by God himself. If we look as fare as we can, even into Adam's time, (the first man of all the world,) there we shall find that he had no sooner begotten two sons, Cain and Abel, but even then out of the great common field of the world began Terriers (as it were) to be made, Gen 4.3, 4. and men's parts to be shared and severalled out to their proper use. For howsoever it was said of wicked Cain, that he brought an Oblation to the Lord of the fruit of the ground, (in general) as if all had lain common to him; yet of holy Abel it was said, that he brought unto God of the first fruits of his sheep, showing that even from the beginning it was Gods good Will that there should be a distinction of each man's part, that none might invade the possession of an other. An this is set down to be a Law perpetual, Exod. Chap. 20. ver. 15. Thou shalt not steal. Were all things left in common unto all, there could be no stealing; and so no need of any such precept. This Statute was after wards by Christ in the Gospel revived, and set down in plain terms, Mat. 20.14, 15. where it is said. Take that which is thine own: and Is it not lawful to do with mine own what I list? God is a God of Order and not of Confusion; and thinks it better that every one should know his own, and have it bounded out, then Chaos like to lay all upon a heap confusedly. No common purse will he have to be, (as is amongst Thiefs:) nor common prey as it is amongst Wolves and beasts of the Forest. Yea he hath thought it fit, not only to establish a Propriety, but also to establish an Inequality. And as in bestowing of spiritual graces every one had his proper gift of God. Mat. 25.15. but not all alike (for one had five Talents, another two, another one) so is it in conferring of Temporal blessings: the heads of some he anoints with the oil of gladness above their fellows; and that the music of mankind might not be marred, Cytharedus ridetur Chordâ qui semper, etc. Horat. some must be for Trebles, some for Means, and some for Bases, as well as either; no Harmony consists of Unions (saith Aristotle) nor any verse of one foot; some must be poor, and some rich; some must be to borrow as well as some to lend; how could that Christian grace of the Righteous man's lending shine, Psal. 37.26. if either all things were common, or all men's estates equal? How could these sacred Laws of sweetest pity and compassion stand, if the charitable commercement of giving or lending to the poor, who beg or borrow by community or equality wanted matter whereon to work? Use 2 Secondly, Let Borrowers and Lender's, Creditors and Debtors know their liberty, and not abuse it. It is lawful to borrow, and a practice almost as ancient as the world; yet let no man needlessely become a borrower, nor deal unjustly with those that lend him, when his necessity hath caused him to be beholding to his neighbour. Some become borrowers through their Riot in wasteful spending upon their lusts: Lucullus shall not outgo them in Building, nor Cleopatra in Feasting, nor the Assyrian King go beyond them in the newness of their pleasures: and wanting Fuel of their own to maintain the wildfire of their excess, they presently fly to the Sanctuary of Borrowing, where many times they find every stick like Moses Rod turned into a Serpent, and so with jehoram too late they find themselves there wounded unto death, Gen. 7.10.2 King. 9 15.16. where they thought to have found some ease and remedy of their wounds. As the good huswife therefore, Pro. 31.16. before she bought a field, did first consider it. And the good husband in the Parable, before he built a Tower did first sit down and count whether he had sufficient to perform it; so let Borrowers sit down and see what ability they have to pay before they go in debt: Remembering that witty Apothegme of a wise and worthy Counsellor of State; who said, that he had rather eat his meat out of wooden dishes, and pay silver for them, than out of silver dishes and make wooden payments. Debere verecundum est, Lib. de Tob. c. 21. non reddere verecundius (saith S. Ambrose) There is a kind of basendesse in borrowing, for the Borrower (saith Solomon) is a servant to the Lender; Pro. 22.7. Deut. 15.6. and why should a man bring himself into servitude and need not? But there is a higher degree of baseness, in not paying what is borrowed, such are branded by God himself for wicked men, Psal. 37.21. And yet there are some, who have broken hearts with their broken estates; they would pay if they were able; and it is a great grief to them that they are not able to pay; like as it was to that son of the Prophets, who going forth in the company of Elisha to enlarge their borders, as he was felling of a tree for building, on the banks of jordan, it happened that his Axe head which he had borrowed of a neighbour, flew of into the river, with which loss he was so grieved, that he runs unto Slisha, and acquaints him with it, implores his help, crying out, Alas Master it was but borrowed, q.d. Had it been mine own my grief had been the less, but through my sides my neighbour receives a blow, I am not able to return what I borrowed of him, which is the greatest cause of this my grief. Into the wounds of such, Charity will pour the oil of Comfort, and tell them, that God accepts of Votall restitution for Totall. Yet let them resolve to pay what is owing if ever God enable them: 2 King. 4. Antiq. lib 9 as did that Prophet's widow left in debt, (whom josephus with divers others (as S. Hierom, Oecolampadius, Lyra, etc.) thinks was the wife of Obadiah, who did and maintained a 100 Prophets in the time of jesabels' persecution, by which means he was brought behind hand:) who having out of one ●arre of oil a miraculous increase, did first sell so much a would pay the debt owing by God's special command, and then she and her children did live on the remainder. Whilst she had nothing it was no sin to owe, but when she had wherewith to discharge her Creditors, she could not have been guiltless, if she had not paid before she had stored up. And thus much from the letter of the Parable we thought good to observe. S. Hierom condemneth their perverseness, who (as he saith) Capere nituntur veritatem, & concludere terrenis sensibus, non recordantes quod debeamus de litera ascendere ad spiritum, de terrenis ad coelestia: From the letter we must ascend to the spirit, and from things earthly to heavenly. Otherwise in our earthly Expositions we captivate the truth, and keep it prisoner in the Judgement of that Father. Having (with jonathan) dipped the end of our Rod into the thinnest of the honey, 1 Sam. 14.27. which drops out of this waxed comb, and tasted of it by the way; we now come to the spiritual and more noble sense, on which as the best and thickest honey we mean to feed. And so Doct. God is this Creditor, he trusts us with his goods, what we have we have from him to use. Mat. 18.23. & 25. 14-31. Luke 16.5. & 19. 12-14. 2 Tim. 6.17. Reason. Man hath not of his own, God is absolute Lord of all, 1 Chron. 29.11, 12. Psal. 24.1. Both the house, and Furniture in it are his; and he lays claim to all, Isa. 66.1. Psal. 50.10. Hag. 2.8. Hos 2.2. His claim is sufficient evidence (were there no other) that all is his. For he pretends no false Titles being Truth itself. Man's need is great and that daily, he cannot subsist, if his wants be not hourly supplied: the natural lamp of our life will out, if there be not a new supply of oil, 1 Cor. 15.31. Now no other is able to supply it, but God alone, who hath all; therefore we are taught every day to seek bread at his hands; Mat. 6.11. God would not that his Riches should lie dead, His will is that they should be employed for his gain and advantage, as Mat. 25.14. Luke 19.13, 14. Use. 1 Learn hence, to magnify God in respect of his Riches; we highly extol the happiness of such or such a man, who drives a stock of thousands, and hath much abroad in other men's hands; but know we well, that all the rich men in the world are no way able to compare with God, neither in Lands, nor in Cattles, nor in Money, nor in Debts owing him: This will appear if we consider First, how many daily spend of God's stock and store; Neither Man nor Beast, (for the use of Man) but daily receive from his hand, and seek 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 prodigal and expensive men are, in spending on God's stock; How prodigal of his Mercy, Patience, Goodness, etc. Rom. 2.4, 5. How lavish are men of the Time lent, of health, wealth, etc. Luke 15. Look but on the life of some one sinner, and judge of the rest, Hos. 12.1. jer. 20.7. Thirdly, consider we with ourselves how long God hath forborn 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. jer. 1.10. Psal. 95.7. Heb. 3.7. Mat. 6.11. But he forbears forty days, jonah 3.4. yea three years, Luke 13.7. yea forty years, Acts 13.18. A hundred and twenty years, Gen. 15.16. Three thousand years, Acts 14.16. yea almost these six thousand years (ever since man was upon the face of the earth) hath God forborn, 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 God's Bounty and liberality, which is renewed to us daily; He is as willing still to lend us, as if we had paid 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 gracious kindness. Use. 2 Such are to be reproved as deny this Creditor, ascribing what they have to be due either unto false gods; as Hos. 2.5. or to themselves most falsely, 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 Town and Country; my House, and my Land, my money, my Farm, my Church; they are mere cheating words, they defraud the poor 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 pass 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 ourselves 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 himself. This is that which God requires of us, that in receiving of his Blessings we acknowledge him the Lender. He keeps nothing to himself but his Honour; (as josephs' 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 himself. In which respect S. chrysostom 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 own Name and Right; as if those things were absolutely in their own power; wherein (saith he) they usurp upon God's 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 happiness, 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, he is a Bountiful Creditor and no needy one; better provided then any other: He hath for our need and always 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, Go and come again to morrow. Nor with him in the Parable, Trouble me not now, the door 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 satisfy 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. Only he expects that we should be just of our words that we may be again trusted, Eccles. 5.4. Lastly, and though we borrow of him to day, yet if we stand in need of him to morrow (as questionless we shall) and desire to be further trusted, he will be willing to pleasure us; especially when he sees we employ those Talents well wherewith he hath hath betrusted us. The further description of this Creditor in his Carriage towards these his Debtors, we shall speak 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Debtors. 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 Sovereign Lord, and as they have received Talents to employ, so they stand bound to his Mercy and own 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 penalty 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 this Obligation or Bond every man's conscience hath set to the hand and Seal, Rom. 2.15 And must one day acknowledge it, as Israel did, Deut. 27.26. And thus we stand indebted to Gods justice.. The Debt of Righteousness and Obedience is truly and properly called a Debt, being a payment of what before we have received. The Debt of Punishment is so called figuratively and improperly. First, for that it doth arise after the manner of a Debt, upon the nonpayment of what is due, and breach of Covenants; so because we have not rendered to the Lord that which is his due; and which we in the Covenant of works (Do this and Live) have covenanted with him for, we are his Debtors. Secondly, for that it brings a man into the state of a Debtor: It makes a man to hid his head for shame (as Adam did) and to sly the presence of God (as Cain did) yea live in fear of an Arrest, Heb. 2.15. And at last brings him to Jail, where he is clapped up and not released till the utmost farthing be paid. And thus both in respect of the Antecedent, Righteousness, which we should have paid, but did not; and in respect of the Consequent, Punishment, which is due for nonpayment of what was owing. Sin is a Debt, and Sinners Debtors. Use. How then are sinners mistaken concerning their estate and condition. They will tell you, they own no man a groat, they are out of debt, etc. when alas they own a debt fare worse than money, nor are any other so great debtors as themselves. For first, a day is set for the payment of other debts; till the day be come we fear no arrest, they cannot be exacted: But the sinner goes in danger every hour; God may arrest him whensoever it pleaseth him, as he often doth and hath done, when men think themselves most safe, 1 Sam. 15.32. Dan. 5.4.— 30. job 21.13. Secondly, other debts make us liable but to a bodily arrest only, the Conscience may be free; but the debt of sin doth endanger both Body and Soul too: All that a man hath is to be sold, not our Goods only, but our Two Sons, Body and soul must go to pay the Creditor▪ Mat. 18.16. Thirdly, other debts may be forgotten, and so not required; but the debt of sin cannot be forgotten of the Lord, Amos 8.7. he keepeth a Debt-book wherein all is written, with the day and place. etc. Isa. 65.6. Cain's debt is as fresh in God's mind, as if it were but yesterday. Fourthly, from other Debtors there may be some protection, either Place or Person may keep us from arrest: but there is no protection against the Lords Attachments. Angels nor Men cannot save us, job 10.7. The horns of the Altar cannot protect us, 1 King 2.28.31. Nor can Mountains and Rocks conceal us Revel 6.16. Fifthly, there may be a flying away from other Debtors, and a hiding ourselves from man's Attachments; but flying here will not save us, Psal. 139.7. Whether shall I fly from thy presence? Chrysost. Hom. 1. de paenttent. jonae. which words, S. chrysostom applying unto jonah when he fled away from God, ask him why he fled when he heard David say thus, answers himself, Tale est peccatam, quod ad multam ignorantiam redigat animam, such a thing is sin that it brings the soul to a great deal of ignorance. Sixthly, in Man's prison some favour may be showed, good usage obtained; but in the prison wherein sin doth cast us, there is no ease, but continual torture and torment, a dreadful dungeon it is of utter darkness, Mat. 21.13. All the dungeons in the world are not to be compared to that prison which God doth cast his debtors into; a hollow Cave and Chaos of confusion. Seventhly, thou mayst have a friend which may undertake for other debts when thou art in Prison, and compound for part, or use some other means for liberty; but being cast into this prison there is no such hope; amongst the Celestial company thou canst not find one comforter; not one amongst yourselves can help another. If Children should call on Parents, yet there they will not, cannot pity them, they can have no such compassion. Or Parents make petition to Children, Ibi clamabit pilosus as pilosum, anus ad alium, daemon ad daemonem, Percute, dilacera, intersic, evelociter, spolia detrahe, citò praedare, infer prunas, & ebullientibus impone lebetibus. Bern. in quodam Serm. O our bowels and our blood, bone of our bone, flesh of our flesh, speak for your poor tormented Parents, etc. they will not, they cannot help; words will be but spent in vain, out of this Pit is no pity, one Brand calls on another, and on Devil to another, that is all. Lastly, if thou art not freed out of the hands of other Creditors, by friends or other means, yet death will free thee. But it is not so here, the debt which sin casts thee into is most called for, and most terrible after death: assoon as thy soul departs from thy body, it goes to the Prison of Hell, and within a while, both Body and Soul must be arraigned at God's dreadful bar, whose Justice will be so exact, and infinite, that every particular sin with the aggravations thereof shall be put into the Plea, and proved against thee: upon which a Sentence shall pass, and the execution of fearful damnation both of Body and Soul shall be served on thee. Thus you see, of all debt the debt of sin is the worst, and amongst all debtors none like to sinners. What madness is it to seem to be so much troubled with other debts, and yet this never thought on, or not to purpose? To an honest mind it is a Grief and Shame, to owe more than they can pay; little honesty have men, no more to regard this debt owing to the Almighty. Debt breaks many a man's sleep, I never knew that sleep paid any debt. O the security of sinners! who owing so great a debt can sleep so quietly. Augustus' hearing that the goods of a Merchant who died much in debt were set forth to sale, he sent to buy his pillow; saying, that he thought it had some rare virtue in it to get one asleep, seeing he that owed so much could sleep on it so quietly. As for these who are so deep in arrearages with God, and in such danger by reason of their debt, and yet sleep securely, God keep me from their Bed and Pillow. That sleep of theirs is but Porkepose playing before a tempest. Use. 2 Let sinners be more wise, and hearken to the counsel which Solomon gives, Pro. 6.1.— 6. There is none on earth, but is much in debt to God as you have heard. Eve took up sin at first upon her own bare word, by Loane, Adam by his unadvised consent subscribed to the Bond: Vsura crevit posteritati, the Burden of their Interest lies on all their posterity, we inherit our Parents goods and so are liable to our Parents debts; and he had need to be well stocked that can pay that sum. But besides that debt, O the innumerable actual Transgressions committed by us! they are more than the hairs are upon our heads, and the least is more than we are able to discharge, (as we shall hereafter see.) It was David's resolution not to go up unto his Bed, Psal 132.4. nor give any sleep 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 bl●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 Liar, Swearer, etc. And his Bailiffs are abroad to arrest us, Sickness, Death, Judgement, etc. these lie in wait for us in every corner: yea they have already been at our houses, and made demand; been upon our grounds and strained: and will a man run into arrearage with his Prince, when the Sheriffs and Bailiffs are sent to drive away his Cattle and impound them? To disturb 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 frantic? yet this is the case of many of us; we are deeply run into arrearage with the Almighty; He hath sent out his Sergeants and Bailiffs which strain 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 Taste, from a fourth his Friend, Child, etc. yea many amongst you are weak and sick. etc. saith the Apostle, yet we seek not to stay the matter and compound the business 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, jer. 51.44, 52. Enchantment and Divination, Dan. 2.3. Isa. 47.9. Sacrilege and Profanation of the vessels of the Temple, Dan. 5. ver. 3.23. having at the very instant enemies without, Cyrus and Darius besieging him; and Traitors whithin, Gadata and Gobryas ready to attach him: yet in all this danger 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 Nabuchadnezzar 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 vein; and to fillfull his measure, rested not here, but praised the gods of silver, gold, and brass, giving them the honour of that plenty and victory; when immediately the palm of a hand appeared, and writes his sentence, which the same night was executed on him, and he slain. God is highly provoked when being under the execution we remain void of his fear, jer. 5.3, 4. The child that relents not under the rod, we think 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 watchful over their ways, notwithstanding the frumps and scorns of the world; what need you (say they) be so precise and scrupulous, why keep you out of such, or such a company? etc. 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, lest before we be ware we ensnare ourselves. When a man comes into the City, (saith an Ancient) he sees a number of goodly things which do allure him, and set his desires on fire, but if he be wise he will consider what his means are, and ability is; and be content to forbear rather than 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 soul, and the case is answered. As all mankind in General by these two may be understood, so the righteous in Special (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 afford us this Observation, Doct. That the very Elect before Conversion are alike indebted which the wicked world. As great debtors they are, and grievous sinners as those who remain uncalled. Ephes. 2.3. T●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 Devil and the world that others have. Use. Which should teach them, first, to walk humbly, seeing they have been as bad as any other; when they see other run into riot and excess, they should with Pharaohs Butler call their own sins to remembrance. 2. To walk the more watchfully, seeing we carry a nature about with us, that hath been 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 careful Obedience unto God's Will, ceasing from sin, 1 Pet. 4.1, 2▪ 3. 3. To carry ourselves more meekly 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 Devil, 2 Tim. 2.25. Come we now to the Condition of these Two Debtors, and first as it was Unlike. The one ought five hundred pence, Text. and the other fifty. Their Case was not alike in regard of the sum owing to the Creditor, the one ought a greater sum, the other a less, whence observe we Doct. All are not alike indebted to the Lord. Some are more indebted to him than others. This appears by that Parable, Luke 16.5. And by other express 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. Again, 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 deep in respect of Actual Transgressions. For albeit Original 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 than other; yet actual sins committed by us are of a thousand kinds, and every vice 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 Decim● sext●, See 2 Kings 3.2. jer. 3.11. Ezek. 23.11. john 19.11. We read of a Moat or Fescue, and of a Beam which may be sawen into many quarters, Mat. 7.3. of Gnats, and Camels, 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 appears, in Actual Transgression all are not alike deep. Use 1 To say then that no sin is greater than another, is one of the grossest errors that ever was; It was maintained by the Stoics (as we may find in Tully's Paradoxes) against all sense, feeling and opinion of mankind (as S. Austin showeth.) jovinian 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 Book which S. Hierom wrote against jovinian. The Papists charge us with this error, (but most untruly) Their reason is, for that we refuse their distinction of sins Mortal and Venial; what we hold and teach concerning Venial sin, and wherein we and they differ in that point, we shall hear when we speak of the mercy and compassion of this Creditor in the next verse. And yet (it cannot be denied) there are amongst us, who seem to incline this way. Reproove them for sinning, they will answer you they are sinners as others are, etc. as if there were no difference to be put betwixt sinner and sinner, debtor and debtor 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. Parity of sins we hold it to be an idle dream; besides what hath been 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 Bullock without blemish must be offered: For the Magistrate a male Kid served the turn, verse 23. If an Ordinary man offended, for him a Female, either Goat, or Lamb should be accepted, verse 28, 32. 2. Greater punishments both Criminal and Capital were ordained for some, then others: He that steals a man must die, Exod. 21.16. But he that stole an Ox or Sheep should only restore fourfold, Exod. 12.1. He that killed a man unwillingly was to be protected, Exod. 21.13. But if he killed him willingly, the horns 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 Priest's daughter played the Whore, she must be burnt with fire, because she profaned her Father, Levit. 21.9. Paenae singulorum inaequales intention, paenae omnium aequales duratione. Aquin. And as in this World so in another; some shall have soarer punishments than others, Heb. 10.29. Mat. 23.15. Luke 12.47, 48. and Revel. 22.12. God will reward every one according to his works, which had been superfluous to say, were all sins equa●l Use 2 We have learned better, and accordingly we should examine of what kind our sins are, how much our debt is; and as we find let us put down in our Account. To help us a little in this our search, take this for a General rule, Iniuria patientis auget culpam 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 despite the Spirit of Grace. Hence it follows, 1. The sins of the highest degree against the first Table are greater than 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 Samuel 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 Commandment, Mat. 22.38. 2. Those sins that are committed against the means which should keep us from sin are greater than other, Mat. 11.24. So sins against Knowledge are greater than those that are committed out of simple ignorance, Luke 12.47. james 4.17. And as it is thus in the sins of Omission, so also in the sins of Commission, Acts 3.17. 1 Tim. 1.13. he found mercy, because he did it ignorantly. So sins against the Gospel are greater than 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, john 3.19. To commit sin in the clear light of the Gospel, is a reproach not much unlike that of Absolom, He committed wickedness in the sight of the Sun A Tapor in the hand of a ghost makes it look more ghastly. Thus the sins of the Rogenerate are more heinous than the sins of the Unregenerate, 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, jacob told them that they had made him to stink in the sight of the Inhabitants of the land, Gen. 34.30. He had no hand in their sin, but did abhor 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 itself. In which respect, David prayeth God that none might be ashamed because of him, Psal. 69.6. that they might not have the dirt of his foul and scandalous sins cast in their faces; Indeed this was that the Prophet laid so heavily to David's 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 than those but once committed by us, for that here is an abusing of God's Patience and Forbearance, Rom. 2.4, 5. jer. 5.6. 2 Pet. 2.22. In Arithmetic a figure in the first place stands for itself, in the second place it stands for ten, and in the third place for a hundred, and so higher. So here. Thus learn we to judge of sin; and be assured that thou who art a Christian canst not sin so good cheap as may an Indian or Pagan. An Englishman cannot swear, lie, be drunk, commit whoredom, at so easy 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 God's mercy for the means of Grace afforded then any other Nation under Heaven; and in respect of our unthankfulness and unworthy walking more indebted to his justice. And when they had nothing to pay] Text. Verse 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non habentibus illis unde redaerent, etc. In this then they differed not; both were alike in respect of their indigency and Inability for payment, They had nothing. Doct. Sinners are weak and disable debtors. They are no way able to pay that debt which is due to God, job 9.3. Pro. 13 7. Revel. 3.17. Mat. 18. In this respect our Lord and Master Christ, hath taught us to beg for pardon, Mat. 6.12. And such is the course the godly have ever taken, Psalm 51.1 & 143.2, 13. Daniel 9 Man by sin hath disabled himself from doing any thing that in any respect may carry any show of Recompense, 2 Cor. 3.5. like desperate Prodigals we lost all at one throw, we are stripped naked through our fall. See the good Samaritane. No creature on earth so naked and indigent as man; Naked he is borne, Job 1. and naked shall he return. Secondly, Offensio in Doum est infinitae magnitudinis, saith Bellarmine, Psal. 130. Recompense therefore which must be given for discharge of that debt must be likewise infinite. Now the debt is infinite, 1. Because our sins are infinite in number, David propounds a Quoties, Psal. 19.12. Who can tell how oft be offendeth? no man ever yet could find a Toties to it. David was a good Arithmetician and numbered his days well, but his sins he could not number: the hairs of a man's head may be told, but his sins were more than they: the Stars in the Firmament appear in multitude, and some have undertaken to number them too, but it is in vain to undertake a numbering of our transgressions; before we can recount a thousand, we commit ten thousand. Like Hidra's heads, whilst we are cutting off one by repentance, a hundred more grow up. Secondly, for that sin is committed against an infinite Majesty, and so provoketh an infinite wrath, and cannot be taken away but by an infinite art: no finite power can do this, or make a payment of such worth. What shall a man give, saith Christ, in exchange for his soul, Mat. 19 or wherewith redeem it, Psal. 49.6, 7, 8. Thirdly, Had Man any ability left, and were able to do something towards the payment of the debt due, yet if he cannot do all, Quis vel super justitiâ sua gloriabitur, cum audiat Deum per Prophetam dicentem, quia omnis justitia vestra sicut pannus menstruati. Orig. in Epist. ad Rom. cap, 3. how is the debt paid? Let but twelve pence be wanting in the payment of a 100 lb. the Bond (you know) is not discharged; let light gold be tendered will it be accepted? Our best works are full of imperfections, Isa. 64.6. Hereupon Origen groundeth that Question, who dare brag of his righteousness, when he heareth God saying by his Prophet, All our righteousness is as filthy rags: If our righteousness are as menstruous clouts, what are our monstrous sins. Fourthly, all the good a man can do (though he do more than ever any man did) is itself a due debt, and how shall that go for a discharge of former debts? one debt will not discharge another, nor the payment of this years rend discharge the last year's forfeiture. Sicut Christus passione sua, etc. The Vanity of Popish Satisfaction may be hence discovered; as Christ by his Suffering satisfied for our sins, so we by satisfying suffer for our sins (saith the Trent Council.) The Schoolmen go mad in the Point. Aquinas saith, that a man may, Vindicare divinam vindictam, & compensare divinam offensam, Deliver from God's vengeance and recompense God offended: And he makes the satisfaction equivalent to the wrong done, per aquivalentiam non quantitatis sed proportionis etiam pro alienis peccatis, by the equivalency not of quantity, but of proportion, yea for other mens-sinnes also. Sure I am that Scripture teacheth otherwise; Omnis humana justitia injustitia esse convincitur, si districte judicetur, Greg mor. l. 9 c. 11. If thou Lord shouldest mark iniquities. (saith David, Psal. 130) who could abide it. job saith, He could not answer one of a thousand, job 9.3. Who can say I have made my heart clean (saith Solomon, Pro. 20.9.) In many things we offend all (saith S. james) And if we say we have no sin, we deceive ourselves (saith the Disciple that leaned on the breast of our Saviour, Da mihi aliquen sine prolapsione Delicti. Ambr. Apocal. c. 4. 1 joh. 1.8.) Some may be sine crimine, but none, sine peccato: Thou mayst seek such a man, but shalt not find him. Philosophy teacheth that there is no pure mettle to be found in the Mines of the Earth, nor unmixed Element in the world: But why speak we of the Earth? Quem non invenies usquam, esse putes nusquam. The Stars of the sky are not clean, nor the Angels of Heaven pure in the eyes of God, job 25.5. And shall we boast of our abilities to make satisfaction to God's justice for our transgression? Questionless, sin hindereth the virtue of satisfaction. If a man be a sinner, he cannot please God; and if he cannot please God, how can he satisfy him? This Doctrine of the Church of Rome we cannot but condemn: Non peccare Dei jnstitia est, hominis just itia Dei indulgentia, Ber. in Cant. Serm. 23. Acknowledging that we have sinned, and that there is no way to satisfy the Lord, but by free pardon and forgiveness through the merits of Christ (as we shall hear afterwards.) The Ignorance of many carnal Protestants comes here to be met withal: Reason with them about their hope; how they look to be freed from the rigour of God's Justice; they will tell us a story of their good Deeds and Works; were they able to do as much as any Saint on Earth, or all the Saints together did: Nay (saith S. Bernard) so infinite is the debt we own to God, that if all the lives of the sons of Adam were in one man, and all the virtues that were in the holy patriarchs and Prophets and other holy men of God in the soul of one, yet all were nothing to do God service with, and discharge what is owing; In omnibus monitis Dei atque mandatis, una ●ad●mque ratio est & divinae gratiae & humanae obedientiae; nec ob allud unquam datur praeceptum, nisi ut quaeratur praecipientis auxilium. for my own part (saith that Father) I have but two farthings to pay the Lord withal, (and they be of the least size and measure) my Body and my Soul, yea I have but one Farthing, and that is my good Will, and what is one Farthing to pay so great a debt withal. Object. If it be thus, that we cannot satisfy the Justice of God by our obedience, whereto tends it? Why are we required to obey God's Precepts? Use 3 Resp. The Answer Prosper gives, may satisfy us; In all God's Admonitions and Commands, there is one and the same reason both of God's Grace and of Man's Obedience; Neither is the Commandment at any time give for any other thing, Hoc in loco utitur Christus compofito vocabulo vocans hos●●de. bitores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut o●tendat nos omnes cora● judicio Dei prorsus ●on esse sol●endo, nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter p●o se de●itorē significat, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat indi▪ gent●am atque e gestatem, qu● non est solvendo. Chem. Harm c. 57 p. 986. but that the help of him that commandeth may be sought for: Gods Precepts must be turned into Prayers: So much Obedience as God's Law requires of us, so much Grace we stand in need of: And this we are to obtain of him, who is the Fountain of all Grace. Let this (that hath been delivered) teach us to empty ourselves of all proud and high conceits, and put us upon an ingenuous Confession of our own Poverty and Nakedness. We are not only Debtors, but Bankrupts (as the word here used by our Saviour shows) Such as have nothing at all to pay through our extreme indigence and poverty. And indeed the Resemblances between the one and the other are many: We will name some. A Bankrupt makes great show of what, he hath not: So doth a Sinner, Prov. 13.7. He makes himself rich, yet hath nothing: He is an empty vine, Hos. 10.1. A cloud without water, jude v. 12. A form of Godliness he may have, but he is without the Power, 2 Tim. 3.5. He hath nothing in Truth, Nothing in the right use, Nothing in Acceptance; all his treasure lies in sin: Nothing is his, but that: And that is his, 1. In respect of Patrimony, he hath it from his Parents, 2. In respect of Practice: He hath sinned after their example, 3. By Purchase, it is his, He drawing on himself both the Gild and Punishment of the Sins of his Neighbours many ways. This is all a sinner can lay claim unto, as his, and all this is but Beggary and Nakedness, Revel. 3.17. 2. A Bankrupt will be borrowing of every one, but pay none to whom he is indebted; thus the Sinner borrows of all. Of God, of Man, of the Creatures; but that Love, Duty, Service, that is expected he performs not. Promise, Vows, Bonds, all are broken, Rom. 1.31. They are branded for Covenant-breakers by the Lord himself, and so he hath found them to be, Hos. 6.7. Neh. 9 Dan. 9, Psal. 106. 3. A Bankrupt will take up at high Rates, and put off at Low, buy dear, but sell cheap: So doth the Sinner. Ahab takes up Land, Naboth's vineyard: Achan a wedge of gold, Gehezi, a bribe: Esau, jacobs' pottage: judas, thirty pence. All these took up their wares at dear rates (as do the Sinners of these days.) But one day will be enforced to cry out with Lysimachus, How great a Kingdom for how small a pleasure have I lost! 4. A Bankrupt will be offering Composition to his Creditors; but it shall be very little, three or four shillings in the pound, it may be not so much: Thus deals the sinner: he will be offering a composition as Pharaoh did, Exod. 8.25. Go sacrifice in this Land; if that will not be accepted, then, Go into the wilderness and Sacrifice, but go not fare, vers. 28. Will not that be taken? then Go you men and Sacrifice but all may not go, your little ones shall stay behind, Cap. 10. verse 11. Will not this be harkened unto? then, go you yourselves, and let your little ones go also: only let your Flocks and herds be stayed, vers. 26. Something they will do, but the whole debt, they resolve they will never pay. 5. A Bankrupt cannot be trusted of any one that knows him, no more a Sinner, God will not trust him, job 4.18, 19 Christ will not trust him, joh. 2.24. Nor will the godly (if they be wise,) jer. 9.14. Mich. 7.2. job 19.14, 15. We may expect Love and Duty from them; but how can they pay, who have nothing? 6. A Bankrupt in a short time hides his head, He is not to be seen; so is it with a Sinner, Psal. 37.10. Yet a little while, and the wicked shall not be, yea thou shalt diligently consider his place, and it shall not be. And verse 35, 36. I have seen (saith David) the wicked in great power, and spreading himself like a green Bay-tree, yet he passed away, and lo he was not, yea I sought him, but he could not be found. The serious Consideration of this our weak estate by Nature, would cause us (not to say with that Debtor, Matth. 18.26. Have Patience Master, and I will pay thee all.) (For we are not able to pay half nor quarter, nor any thing at all to wards satisfaction of divine Justice, but) to pray with David for Mercy and Forgiveness: Which is the next Point we are to speak unto, and that whereby this Creditor is further described unto us and set forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He frankly forgave them both. And here consider we the Act of this Creditor [He frankly forgave] and then the Object [Them both.] He frankly forgave them both.] Text. Literally this teacheth Creditors a Christian duty, To deal mercifully with such as are disabled Debtors. Doct. Rigorous demanding of due debt (in case of disability we may find forbidden, Dent. 15.1, 7. Which Law whether it is to be understood of a porpetuall release of the debt at seven year's end; (as the Hebrews for the most part understand it) and therefore had their Limitations for some debts and debtors) or only as an Intermission for the seventh year, Maimony in his Treat of the Release, c. 9 wherein was neither sowing, nor reaping, nor other works of Husbandry, so that the poor had not such means for paying of their debts as in other years; yet it figured the year of Grace, the acceptable year of the Lord, which Christ preached, by whom we have obtained of God the release of our debts, The forgiveness of our Sins, Luke 4.18, 19 And calleth upon us likewise to show mercy to our poor decayed Brother, and forbear Exaction, Nehem. 5.3, 11. Isay. 58.6, 7. In the Gospel our Saviour wills us to tend looking for nothing again, Luk. 6.35. Beza. which is not (say some) to be understood only of Use, or Loane, but of the Principal, in case it should so fall out, that they are by the hand of God disabled: Sure I am there is a Parable propounded by our blessed Saviour which acquaints us with God's severity against Saviour which acquaints us with God's severity against such rigorous Creditors, as upon that Parable and passage I have more fully showed. Therefore a word or two of this Point shall here serve. Use. How few Creditors are there like to him here spoken of? It is no rare matter to meet with some like him we read of, Mat. 18.28. Who will take their Debtors by the throat and call for speedy payment of what is owing: These may be resembled to Pliny's Hinona, Lib. 8. c. 30. they eat up the carcases of men; utterly undoing by Executions and perpetual Imprisonments those who are disabled by God's immediate hand (as by fire, water, sickness, etc.) 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 strictness and extremity may be used in requiring a Debt of such as rashly cast themselves into it (though they be poor or pretend Inability, when indeed it is but a pretence,) (as the manner of many in these days is,) Prov. 22.26. & 27.13. But in the behalf of the poor and needy; the well minded Debtor, the Lord giveth an other charge, Exod. 22.26. If thou shalt receive to pawn the garment of thy Neighbour, restore it unto him before the Sun goeth down; for that only is his covering, that is his garment for his skin, wherein shall he sleep? Therefore when he crieth to me I will hear him, for I am merciful. Yet no debt whatever may be axacted without Mercy, still remember, as man in a Debtor unto thee, so art thou unto Mercy: Thus St. Paul (Rom. 15.27.) showeth 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 fare doth the Apostle press to be merciful and courteous that he affirmeth us to be debtors unto it. Therefore so exact thy Debt that God may forgive thee all thy Debts. Mystically, this sets forth God's merciful and gracious disposition towards poor sinners, and serves first to inform us of this truth. Doct. Remission and Forgiveness of Sins 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 gracious promise under the Gospel make it good, Isa. 1.18. & 55.7. Ezek. 33.16. Mat. 12.31. And the faithful 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. Mark 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 merciful: an Attribute as infinite as himself, it suits with his Nature. Secondly, Merit in Christ: By his Sacrifice he satisfied God's Justice, and paid the debt of sin, 1 Cor. 15.9. Gal. 1.4. Ephes. 1.7. Colos. 1.14. 1 john 3.5. Heb. 9 26. Hence cometh that sweet concurrence of Mercy and justice spoken of by the Psalmist, Psal. 85.10. Mercy and Truth are met together, Righteousness and Peace have kissed each other. They met together and that divers times, but did never kiss till Christ reconciled them; when they met before, they met in a kind of opposition (as S. Bernard showeth in Dialogue) A great contention there was betwixt them about man's Redemption. Ser. 1. de Annun Dom. Mercy pleads hard, What hath God forgotten to be gracious, will he cast us of for ever and be no more entreated? That by no means wils the death of a sinner; justice steps in, and requires that she may have her due, and that the soul that sins may die; Hast not thou said it, and shall not the judge 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 Bar. Christ steps in, giveth Justice satisfaction, ends the quarrel, and makes all kind, kissing friends. For in giving himself a ransom for man, he did at once pay both justice her debt, and obtain for Mercy her desire. Use. Great is the comfort that poor sinners may have from hence; to look upon the greatness of our debt, the infiniteness of the sum is enough to sink us; but to hear 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 speedy means for the obtaining of a Pardon; seeing in seeking after it, we seek 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 privileges therein contained, Acts 10.43. and is esteemed the greatest blessing which flows from Christ's blood, Mat. 26.28. That is the Fountain (as it were,) other blessings are but streams 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 men's endeavours? Should a man stand with Solomon in the window of his house, and look and consider the courses of men, how should we see them busied? Some eagerly pursuing wealth, other greatness, other following pride and vain delights; like children they run after Butterflies: But not one amongst many who spends his time and study this way, how to get a pardon of sin, and a discharge of that debt he owes to God's divine Justice; Pray you to the Lord (said Pharaoh unto Moses) that he may take away the frogs from me: 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 sickness, poverty, lameness etc. removed from them, but for their sins they pass not, that debt least of all troubles them. Quest. But whence is it that men are so careless in seeking after this one thing necessary? Resp. Divers Reasons may be rendered of this great neglect. Resp. First, an erroneous judgement about the thing itself: 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 seek after. The error of which opinions what hath been said before, discovers. Secondly, this great neglect ariseth from want of due consideration of men's present states, they spend no thoughts this way; like Bankrupts, they love not to cast up their accounts. Men are not ware how many Bills of particular sins hang upon the file, and are upon record against them in the Lord's Court of Justice; they consider not how they lie open (till discharge be had) to all God's plagues and curses, which dog and follow them at the heels in every corner like so many Sergeants to arrest them at God's 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 keels, Revel. 6.8. Nor do they bethink themselves how suddenly death may seize upon them▪ as the fishes that are taken in an evil net, (even whilst they are flating and playing at a fly,) and as the Birds that are caught in the snare, so are the sons of men snared in an evil time, when it falleth suddenly on them (saith Solomon) Were these things well thought on, men would fear 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 God's mercy, conceiting that God will forgive us our sins, though we take no pains about it. God indeed is merciful, and his mercy is above all his works; but still it is restrained to those that seek 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 ask me about the means that must be used for the obtaining of it. If so, I answer First, bring thy soul to a true sight and sense of sin, this is that which prepareth a man, and maketh him capiable of a pardon. The whole have no need of the Physician, but the sick, 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 comest thou to call my sin to remembrance, and to slay my son; but thus to bring sin to our remembrance is not to slay us, but to save us. Secondly, judge yourselves for them, confess them humbly before the Lord, Luke 15.18, 19 & 18.13. 1 john Chap. 1. verse 9 Pro. 28.13. This course David took and found it speeding, Psal. 32. God is well pleased to have himself cleared, and ourselves (as is meet) charged. Thirdly, Pray earnestly to the Lord in the Name of Christ for pardon and forgiveness, Hos. 14.3. Dan. 9.18, 19 Mat. 18.32. I forgave thee all that thy debt, because thou desiredst me: there is no pardon granted, but where it is desired; no obtaining Remission but by humble supplication, and the prayers of the faithful are very available for this purpose, james 5.16. Fourthly, carefully use the means which God hath left to his Church for the obtaining of this grace; attend on the Ministers of the Word, it is the Ministry of Reconciliation, 2 Cor. 5. By it God is pleased to work Faith in our hearts, whreby remission of sins is received. These are the means 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 frankly 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 sin, fully forgives it, no part of the debt is reserved to be exacted of us. To forgive imports as much; for where any recompense 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, jer. 31.34.) and I will remember their sins no more; He will so forgive as to forget; and if he forget them, then certainly 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 jer. 14.10. Hos. 8.13.) Hereto tend those Metaphors in Scripture used when forgiveness of sin is spoken of, considered in several 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, joh. 1.29. As it hath relation to the Book 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 back, Isa. 38.17. As it hath relation to the Punishment contracted by it, so it is expressed by the phrase of putting away sin, 2 Sam. 12.13. Isa 44.22. Not imputing it, Psal. 32.2. Rom. 4.8. These are all significant Phrases according to their several Relations, and betoken as much as hath been delivered, viz. an absolute riddance and final discharge thereof; so that as the Prophet speaketh of it, jer. 50.20. It shall be sought for, and there shall be none. Use 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 maintain forgiveness 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 known in Christ's time. An opinion that cannot stand with the Nature of forgiveness, 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 forgiveness absolute? Sundry arguments we have in Scripture against this error. First, Rom. 8.1. the Apostle expressly teacheth, that there is no condemnation to them that are in Christ, nihil damnationis, (as the Vulgar Translation (which they themselves so highly magnify) 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 Believer, 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 Temporal punishments due to us for sin, are part of that curse, Deut. 28. 16-22. Therefore from them also are we freed. Object. Wherefore then doth the living man complain (you will say)? doth not man suffer for sin? Lament. 3 39 And why did God after he had pardoned David for his Adultery and Murder, reserve for him Temporal punishment? The child borne to him must surely die, 2 Sam. 12.13. Resp. This was Castigatio not damnatio; medicina, non paena, a chastisement, not a condemnation; a medicine, not a punishment, (as speaketh S. chrysostom) And betwixt these, we must learn to distinguish: It is true, God layeth many things on his dearest children in this life, notwithstanding he hath forgiven them their sins; but such sufferings of theirs, are neither expiatory nor satisfactory, nor yet vindictive for sin; nor can they properly be called punishments, but Fatherly chastisements and corrections only, Psal. 94.12. Heb. 12.6. Revel. 3.19. 1 Cor. 11.32. God sends them in love, and offers himself therein to his as unto children, Heb. 12.7. He inflicts them as furtherances to Sanctification, not as means of Satisfaction. Thirdly, the Lord doth so, (and much more) fully forgive the sins of the Faithful, as he would have them forgive one another; and he makes his forgiveness the very pattern we should work by, Ephes. 4 32. But in our forgiving he requires that both the fault and punishment be forgiven, 1 Pet. 3.9. And therefore we must needs conclude, that whom God forgives, to them are forgiven both. As for satisfaction to our Brethren for wrongs to them done, by acknowledgement, restitution, Mulct, with ask forgiveness, etc. we both teach and practise, but they shall not be able to satisfy us in this point, that any thing we can do or suffer can satisfy God's Justice. I spare any further wading in this point; Thus much I thought needful to say on it, for that this Popish opinion of Satisfaction cleaves (as one saith well) very close unto our natures, and there is an aptness in us to think by some act of ours to make amends for the things we have done amiss. This we are not able to do, for when we have done all we can, we are unprofitable servants, Luk. 17. Use. This is a Doctrine of singular Comfort to all those that are in Christ and made partakers of this benefit of Remission. It is storied of Caesar to his renown and praise, that after the defeat of Pompey he had in his custody a Casket, wherein he found divers letters written by many of the Nobles under their own hands, (sufficient evidence to condemn them) but he burned them all, that no monument might remain of a future grudge. Thus doth God cancel and annihilate the sins of his Elect ones; and causeth an act of Oblivion to be made, that there may be no quarrel against them in Heaven. And (to be short) being thus fully pardoned, whatsoever happens to us or is inflicted on us, we may rest assured comes in Love, it is mingled with Love, and shall through Love be turned to our good, Rom. 8.28. Let our Afflictions smart never so much, yet the curse is removed; they are but medicinable potions, and shall further our salvation in the end. Are the Consolations of God small with thee, (as Eliphaz said to job)? job 15.11. do not these things affect thee to rejoicing? surely than we are are as yet Dead Births; Gods children have rejoiced in this mercy more than in great spoils, Let the heart of them rejoice that seek the Lord. And (to conclude) be careful that we lay up safe our discharge and pardon having once obtained it. How careful men are to lock up a General discharge from some pecuniary debts, we know well enough; but no discharge to this, so lay it up, that you may not have it to seek in the hour of Temptations and Trial. Such times you must expect, and then your Acquittance sealed with Christ's blood will stand you in much stead. Our carelessness this way, often causeth God to hid from us the comfort of it, to the end that we may seek it up, and keep it better. Thus we lay some piece of plate aside for a while to teach a careless child, or servant, to be more careful of it after it is returned. And thus much of the Fullness of Gods pardoning. Come we now to the Freeness of it. He Frankly forgave them both. Whence observe we Remission is of free grace and mercy; whom God forgives he forgives gratis. The Pope indeed sells Pardons; God sells none, what God doth this way he doth freely. This Truth is abundantly confirmed and strengthened in the holy Scriptures. I, even I am he that blotteth out thy transgressions for my own sake, etc. Isa. 43 25. Not for your sakes, but for mine own sake will I purge you and wash away your sins, O you house of Israel, Ezek. 36.25, 32. Thus Ephes. 1.7. The Apostle speaking of this benefit, tells us that he gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the riches of his grace. And Rom. 3.24. he saith, we are justified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gratis, or freely by his grace through the Redemption that is in jesus Christ. Object. But here lies the Objection: If it be through the Redemption that is in jesus Christ, how then is it free? that which we get upon a price paid, and ransom tendered, is from justice due to us, and not of free grace given us: But so was this obtained, as the Apostle likewise elsewhere showeth 1 Cor. 6.20 1 Tim. ●. 6. Resp. Remission of sins was purchased for us, and our debts discharged through the satisfaction made by Christ to God's Justice. Not one farthing of that sum wherein we stood indebted to the Lord was forgiven, without payment made by Christ; who by his Active Obedience paid the Principal that was owing, fulfilling all Righteousness, Mat. 3.15. And by his Passive Obedience paid the Forfeiture, in which respect the Prophet saith, We have received at the Lords hand (viz. in our Surety) double for all our sins, Isa. 40 2. So that ex par●e Christi, on Christ's part it was not free, and yet ex parte hominum, on man's behalf, it is every way ingenuous and free. And that First, in regard of God the Father, who was pleased out of the love he bore to mankind to send his only begotten Son to discharge that debt was owing. Isa 9.6. john 4.10. And out of the like love and mercy he was pleased to accept of the satisfaction and payment by him made on our behalf; for nothing bound God to this way, but that wherewith he did voluntarily bind himself, Heb 6.7. Secondly, in respect of Christ who satisfied for us, it was to us free. He freely and willingly assented to the work of our Redemption, in which respect it is said, He laid down his life and took it up again. John 10.15. As likewise in that we are no way able to gratify Christ for what he did in any measure, Psal. 116.12. Thirdly, in respect of ourselves who receive this mercy, it is free forgiveness; we confer no merit to it, nor did we add any thing towards that great purchase of his, Rom. 11.6. Thus then, in speaking of God's free grace in pardoning sin, Christ is not to be excluded, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end or Tribute, and we by his payment are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tribute-free. And so we stand discharged through his ransom before God Almighty. Object. This Objection may be further urged thus, That is freely bestowed which is conferred without any help or work in the Receiver. But many necessary works and acts are necessarily required of those that are discharged (as Faith, Repentance, Charity, etc.) How then is it freely given? Resp. Though it be not conferred without these, yet it is not conferred for these. They are not Causes but Conditions, Signs and Proofs to settle our hearts in this comfortable Assurance that we have found mercy with God, and that our sins are pardoned, (as we shall hear hereafter in the Application of this Parable.) Use. This makes against the Papists, who with a like Pride cry up their Actions to be Meritorious; as they do their Passions and Sufferings to be satisfactory to God's justice. They make a double merit; A merit of Congruity, which (they say) goeth before Conversion, and obtaineth Justification and Remission of sins: And a merit of Condignity which followeth after Conversion, and furthereth our Reward when this life is ended. Neither of these can stand with Free Grace: Grace and Merit fight ex diametro, Rom. 3.28. If by Grace we are saved, than merit is no merit, if by merit, Grace is no Grace. Which doctrine of the Church of Rome, (had she no more alike unsound) may justly fasten upon her the ill name of Meretrix Babylonica, Dr. Featly. Meretrixa merendo, nam mercede suam exercet malitiam etc. Calepin. Tit. meretrix. Bem Serm. 52 Fateor non sum digum ego, n●● proprijs possum merit is regnum obtinere c lorun caeterùm duplici jure illud obtinens Dominus meus, Faeredita te scilitet Patri● & meri o passionis; al●●o ipse contencus, alteru● mihi donat, ex cujus dono ju●e illu● mihi vendicā● non consua lorauthor vit. kern l. c. ●2. Bellar de ●u●●i●. c. ●6. 6 & ●5. c. 7 the Whore of Babylon (saith one) For Meretrix a merendo sie dicta est, a whore hath her name from meriting Her standing upon terms with God, and pleading merit, mars all her merit, Sufficie ad meritum scire quod non sufficiant merita (saith S. Bernard) If there be any merit, it is in denying all merit. And thus that Father merited, for I find in his life that seeming to be before God's Tribunal and S●tan opposing him, (S. Bernard) there seemed thus to reply: I confess I am not worthy, neither can I by my own deserts obtain the Kingdom of Heaven. But my Lord obtaining it by a double right, by his Father Inheritance, and the merit of his Passion, being content with one himself giveth me the other; of whose gift challenging it by right, I am not confounded. And of this mind are the Papists when they come to the point indeed. So Bellarmine (out of Bernard) because (saith he) of the uncertainty of our Righteousness and the danger of Vainglory, Tutissimumest filucians totam in sola Dei misericordia & benignitate reponere, It is safest to put our whole trust in the sole mercy and goodness of God. Here he plays Penelope, texit telam & retexit, he sews and ravels; after much written and great pa●●es, taken in defence of merit, he dasheth all with his Pell, telling us what is the safest way. And in a case so nearly concerning our Salvation, he that will not take the safest way is much too blame. Use 2 Therefore be we directed in the surest and safest course, fly we to the Mercy of God in begging Pardon, use no other plea, but the freeness of his Grace in Christ. Thus did David seek, Psal. 6.2, 4. & 25.6.7. & 55.1 So Daniel, Cap. 9 9.18. and the poor Publican, Luk. 18.13. So the woman of Canaan. Mat. 15.22. So the two blind men, M●t. 9.27. & 20.30. So do thou. Had a man any other Plea for pardon; it must be from something in himself, or for something in some other creature; but from neither of these. From a man's self there is no ground to hope for Pardon, there is nothing in man, in regard whereof he may look for respect from God: For, 1. There are many stains and blemishes in our best works (as before we have heard) Isa. 64.6. 1 joh. 1.8. In respect whereof S. Paul that chosen Vessel professeth, That he was nothing 2 Cor. 2 11. 2. Though a man did know no evil by himself, nor were conscious of any blemish in his righteous Actions, yet God who is a God of pure Eyes knows much and sees much in us; In which respect Saint Paul saith, I know nothing by myself, yet I am not thereby justified. He that judgeth me is the LORD, Quisquis tibi enumerat vera meritasua, quid tibi enumerat nisi munera tua. Aug. l. 1. Confess. Si de ●uo retriovis, peccatum retribu●; omnia enim quae habes ab illo habes, tuum●olum pe●●atum habes, Aug. in Psa. 102. 1 Cor. 4.4. 3. If in case that there should be no Imperfection at all in it, yet there is no pleading of our works to the Almighty by way of merit, for these Reasons. 1. They are not our own, but Gods, Isa. 26.12. 1 Cor. 4.7. &. 15.10. 2 Cor. 3.5. Phil. 2.13. If thou renderest any thing (saith S. Austen) to God of thy own, thou renderest Sin: For all the good thou hast, thou hast received from God: thou hast nothing, which thou mayst call thine own, but sin. And elsewhere he strongly inferreth against all Plea of man's Merit thus. Si bonasunt, etc. If thy works are good, they are Gods gifts; if they are evil God crowneth them not: Si hona sunt, Dei dona sunt, si Dei dona sunt, non coronat tamquam merita tua, sed tanquam dona sua, Aug. de lib. Arbit. c. 7 Quicquid guess. ●is parum est: quicquid feceris minus est, Chrys. Hom. 70. E●si millies moriamur, et si omnes virtutes animae expleamus nihil dignum gerimes adea, quae ipsi à Deo percepimus, Chrys. l. de compuactione cordis. If therefore God crowneth thy works, he crowneth them not as they are Merits, but as his own Gifts. Certainly that which is not our work is not our Merit. Can we oblige a man to us by paying him his own. 2. We do no more than we stand engaged to do, when we have done the best we can, Luk. 17.10. How then can we challenge any thing from God by way of Merit? Is any man engaged to us for discharging of a Bond, which they are bound under a great penalty by a precise day to satisfy. 3. There is no Proportion betwixt that goodness which is in us, and that we expect to receive from God for it. What is all the money we can make; all that we can do or suffer towards the payment of a debt of ten thousand Talents? and such a debt is sin, Math. 18.24. Hear the Apostle speaking to this, Rom. 8.18. 2 Cor. 4.17. And yet Suffering for the Gospel is a work of the best sort, which God most especially doth regard. Thus then there is nothing in ourselves whereon 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 oil 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 men's Merits (whatsoever Papists say) Resolve we therefore to fly to the throne of Mercy (as from Common Law we fly to Chancery for relief.) Put we up our Petitions into the Court of Requests, after this form and no other, LORD be merciful to me a Sinner. And as we are to beg all of Mercy, so learn we here to ascribe all to Mercy; we are called Vessels of Mercy, Rom. 9.23. Now the Vessel scents of the liquor that is in it. The whole work of our Salvation can be ascribed to no other thing then to Mercy. Election, that is of Grace, Rom. 11.5. Vocation according to Grace, 2 Tim. 1.9. justification by Grace, Rom. 3.24 Glorification a gift of Grace, Rom. 6.23. Why blessed be God, which according to his abundant Mercy hath begotten us again to a lively Hope, etc. 1 Pet. 1.3. Say we of all spiritual things as jacob 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 works for us. Isae. 20.12. As for those who take from God, and ascribe unto themselves, they do that in earnest, which we see boys do in jest: They stand upon their heads and shake their heels towards Heaven. Use 3 That we may manifest our Thankfulness to God for this free Mercy of his in our Salvation, let us show mercy to our poor distressed Brethren, who stand in need of it; and be merciful to them even as our Father is merciful 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 than in the hands and feet. In nothing can we better resemble God, or show ourselves 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 me, pardon him: For so God pardons the unworthiest of us. Be the Fault what it will be, God forgives us, Iniquity, Transgression and Sin, Exod. 34. Yea, although we have forgiven him many times already; I say not until seven times, but until 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 injury, 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 pattern God hath set us to work by, Ephes. 4.32. Colos. 3.13. Remembering God hath so fare tied his Mercy to this Condition of our Forgiving others, that unless 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 unthankful Nabal. In vain have I kept all that this fellow had, 1 Sam 25.21, 22. So will God say of such as will not forgive, In vain have I done all this for him, given my Son, promised pardon, etc. seeing he is so unthankful as not for my sake to pass by such small wrongs and injuries. Use 4 Lastly, from what hath been delivered of the Freeness of GOD'S Mercy may a poor Sinner gather Comfort. It is that that troubles many a soul, 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 himself; Bowels of Mercy, and a Nature inclined to show Mercy. Where nothing is to pay, there he frankly forgives all. Besides Christ hath paid for thee that which thou wert not able to discharge. Nomon jesus a pud Hebraeos a litera loath, apud Graecos a jota incipit, quae utraque in sua gente denarij numeri est nota: decem obolos in precium animae suae offerunt, qui in jesum Christum credentes signii no minis ejus, quod a denario numero incipit, in front & professione proferunt Bed tab. Solomon. The first Letter of his Name yields Comfort (if you consider it well) much more the whole. You know the Mercy-seat was upon the Ark, and within the Ark the Law was put, and over the Ark and Mercy-Seat were Cherubins covering one another: What signified all this, but that by Christ our Ark, the curses of the Law are covered, and God become gracious and favourable, into which things the Angels desire to pry, as S. Peter saith. Look then from off thyself, and fix thy eye on Christ, and when ever thou comest to God for pardon, look towards the Mercy-Seat, (as they who prayed in the Temple did) desire him to show thee Mercy, and to forgive thee for his Christ's 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 wherein the Condition of these two Debtors was Alike. There was difference in respect of the Debt owing, one ought a greater Sum than the other; but no difference in respect of the Discharge: Both are forgiven the one as well as the other. Hence observe, Doct. Forgiveness and Pardon is general to all that cast themselves on God's free mercy for it. Ezek. 18.27. Isay. 55.1. john 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 moved to send Christ into the world, Christus tametsi non esset omnes lucraturus, nihilo minus pro omnibus mortuus est, quod suum erat adimplens, etc. Chrys in Rom. 14 and offer to them life and Salvation upon terms possible. 2. The price paid by Christ (whereby 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 Beneficial to all, but only to such as observe the Condition. Use. This being so, It is our duty who are the Ministers of Reconciliation so to tender it: Our Commission is, Preach the Gospel to every creature, Mark 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 Saviour's sense, to every reasonable creature, tendering Salvation and happiness to all that will receive it upon those terms and conditions, which are expressed in the Covenant of Grace; which conditions required, are not impossible to be observed and performed through those gracious helps which God affords unto them in the Ministry of the Word. Without this general 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 Christ's love and affection towards Jerusalem, p 65 and his Epistle 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 not man's name is particularly mentioned in the pardon? There is no other way then by reasoning after this manner. Pardon and Forgiveness belongs to every man that reputes and believes the Gospel: But I am of that number, I repent and believe: Therefore pardon and forgivenesse is mine, it belongs to me as well as to any other whosoever. Thus fare the Doctrine of universal Grace is to be taught, and was taught by our blessed Saviour and his Disciples, john 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 bosom of the Church, but we in Judgement of Charity are to think him to be one of the number for whom Christ died, 1 Cor. 8.11. Nor do all Profit by the means 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 deal with a Nature capable of Salvation and Happiness without any varying of his Species: And with such as may lay claim to Remission, and Happiness upon their acceptance of the conditions. Upon which conditions it is necessary we should make a general Offer without any exception of sins or sinners, Act. 13.46. To prevent all 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 Mankind, 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. chrysostom likewise (and out of him his Epitomist Theophilact) with divers others, both ancient 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 Martyr of Christ M. Bilney (whom Father Latimer called S. Bilney, blessing God for the day that ever he knew him) He coming into a Church and there hearing a very eloquent Preacher to say thus in his Sermon: Behold thou hast lain rotting in thy lusts for these threescore years like a Beast in his ●ung; and wilt thou presume in one year to go forward to Heaven (and that in thine old age) as much as thou weniest forward towards Hell in sixty years 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 jesus Christ? Surely it is (said he) as much as to say that Christ hath died in vain: Had I heard such preaching in times past I had utterly despaired of Mercy. It is a high point of wisdom for God's Ministers so to preach Christ and Remission of sins in his Name, that a poor distressed soul may have some twig to hang on; and some bottom to rest upon to save himself from sinking. The Standard is set up for all Nations and Conditions to fly unto: Isa 49.22. Cant. 2. jude v. 3. He preacheth Christ best who holds him up highest: He is the Rose of the field, and the Flower of the Valleys: Salvation by him is no enclosure, 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 owes lest may obtain 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 ten. We read, Math. 18.24. of a debt (not only of five hundred (as here) but) often thousand, and those not penny but Talents, 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 foul ones: And Psal. 130.7. he wills Israel to hope in the LORD, for that with him There is Mercy and plenteous Redemption to be had. With him is Mercy, Exod 34.6. Mich. 7.18, 19 The Lord, the Lord merciful and gracious, slow to anger, etc. 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 weakness of God is stronger than men: Were there any sin greater than could be remitted, the weakness of man (for thence comes sin) should be stronger than GOD, which neither Religion, nor Reason will admit of. With him (likewise) is plenteous Redemption. Copiosa dicit ne quisquam despa. raret de venia, arbitrans non se posse pervenire usque ad redemptionis precium, Aug. in Ps. 130 The Redemption that Christ made, the Ransom that he paid was not scanty, but plenteous, enough and enough again, for all the sins of his people, how many and how heinous soever, so that none need to despair of pardon! There is Redemption to be had for Them, as well as for any other. A full Satisfaction is made to Divine justice through the price of Christ's blood, as well for Talents as for farthing tokens; for the greatest as well as for the smallest debt, who then can doubt (justice being satisfied) but to find God as ready to forgive a thousand Pounds, as well as one Penny. Use 1 Such highly derogate from God's mercy and Christ's merit, as cry out with Cain, their sins are more than can be pardoned. S. Peter calls on those who murdered the Son of God, and killed the Prince of life, that they would Repent and Convert, that so their sins might be forgiven them. Acts 3.15, 19 Now if their sin was not greater than might be forgiven, who slew the Son of God, may we think that his was greater than could be forgiven who slew his Brother? Was not the betraying and murdering of jesus a greater sin than that of Abel's kill? No marvel then though S. Austin in this case gives Cain the lie. I spare to speak of those ancient Heretics the Novatians, or Catharists, who did maintain that some sins were irremissible, as those committed after Baptism, etc. Those excluded mercy: One sin (indeed) we read of to be unpardonable, Mat. 12.31, 32. but that is not simply in regard of the greatness and heinousness thereof (as if it exceeded God's mercy or Christ's Sacrifice) but in respect of man's malice, he either maliciously despising the Spirit of grace, or wilfully rejecting the offer of Pardon. In order of Redemption God hath made man's fin pardonable; but man by his impenitency makes it unpardonable. Use 2 Let none despair, 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 fare he will go in pardoning and no further. He hath taught us to forgive until seventy times seven times, and can we think that he wills us to be more merciful than himself will be? That number amounteth to ten jubilees of Pardons: for so many sins than may we (upon Repentance) expect pardon at h●s hands; yea for as many, and as many more; for his mercy exceeds man's, Psal. 35.5. as the Heavens doth the Earth; He can more readily forgive seventy times seventy, than 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 pass by such injuries, or do such a kindness 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 soul bless thou the Lord, and all that is within me bless his holy name, who forgiveth all thine iniquities and healeth all thy diseases, etc. Secondly, we may observe hence Doct. He who owes lest stands (as well) in need of mercy and forgiveness 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 years. Reason. No sins are small in Themselves, simply considered, for that they are committed against an Infinite Majesty, Psal. 51.4. 1 joh. 3.4. (as before was said) They are against an Infinite Law, and so merit infinite damnation, Ephes. 5.6. Gal. 3.10. Use. How doth Popish Doctrine agree with this truth delivered. The Rhemists confidently avouch, that many sins need no remission, they are Venial (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 amissi●●rat c 14 resp. ad 1. obj. Haec venialia non criminalia reputantur, excepto cum per contemp●um in usum & consuetudinem vertuntur Bern. de precept & dispens c. 14. pardonable of their own 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 between Mortal and Venial we absolutely dislike not. Wisely and rightly limited, it may safely be admitted. Two manner of ways are sins termed Venial: Either Comparatè, in Comparison of others, being in themselves of a lighter nature, carrying not in them so great a repugnancy to God's Law, nor bringing with them any notorious dishonour to God or Injury to man, (thus a little excess in mirth, idle words, and such like,) which though they deserve not Favour and Pardon, yet they less deserve Punishment than others of a higher nature. Or else Simplicitèr: they are so termed simply, and in themselves, and that three manner of ways. 1. Ex natura sua, being such as in their own Nature deserve not Death. Either they merit no punishment at all, or at least, such as is but Temporary. 2. Ex gratia: by God's Favour, and through the Church's Indulgence (for so in former ages they were called, which passed not under the Church's Censure.) Thus those sins which are indeliberately and ignorantly committed, either through their smallness, 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 Venial, Rom. 8.1. The Question betwixt Papists and us is, Whether any sin of the Elect or Reprobate be Venial (ex suâ na●urâ) of its own Nature and kind. This we deny, and they affirm. Four Arguments we bring to prove our Doctrine. First, our Saviour affirms that every lie (not only the pernicious but the officious which they hold venial) And every vain and petty oath, more than Yea (in affirming) and Nay (in denying) cometh from the wicked one: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, from the Devil, for so we find, 1 joh. 3.12. the same phrase used. Secondly, Death is threatened 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 forbidden those sins they call venial, yea or no? If not, than they are no sins, or else the Law is not perfect, in that it meeteth not with all enormities, If yea, than they are Transgressions, and deserve Death. Thirdly, that which hath been inflicted by the Lord upon men even for such transgressions as they call Venial, 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 kind of sins, prove that they are Mortal and not Venial: 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 sin is in its own Nature Venial, all are Mortal, the least as well as the greatest, and needs pardon. Were it, (as Papists would have us to bel●eve) that there are some sins Venial, and pardonable of their own Nature; Let them give us leave to inquire of them, how it comes to pass that such Delinquents go into Purgatory for them, where the pain is so intolerable (as they say) that one having lain a long time there, and it being put to his choice whether he would lie there one day longer or return to the earth again, and there for the space of an hundred years to walk upon sharp iron nails, and eat nothing but bread baked on the embers, and drink nothing but Vinegar mingled with Gall, and wear nothing but haircloth about his loins; nor have no other but the cold earth for his bed, and a hard stone for his pillow; made choice to endure all this, rather than to abide one day longer in Purgatory. Can they give us any reason why God should torment any one so grievously in another world, for that which hath made no breach of friendship betwixt him and them, and wherewith he never was displeased? If they can, let us hear it. Use 2 As for our selves and practice, let us not think any sin contemptible so as to make light of the committing of it, seeing every sin stands in need of mercy and forgiveness. And further know we, 1. That the Nature of sin stands not in the material part (which often is little;) but in the form or anomy, which is the Transgression of the Law: And that may be in an Apple, as well as in a greater matter. You know, the most poisonful sin of all▪ was taken in an Apple. Queque minu● laedunt singula multa nocent. Quomodo minuta peccata si negligantur occidunt? minuta sicut grana arenae sed si multa arena imponatur premit, etc. Aug Tract 12. in job. Quid interest ad naufragium i●rum uno grands fluctu navis operiatur, an paulatim subr●pens aqus in Sentina●: Aug. Epist. 108. Quid interest utrunte plumbum premat an arena? plumbum una massa est, arena minuta grana sunt. nun vides, etc. Aug. Ser. 10. de divers. Nolite contemnere venialia quia minima sun●, sed timete quia plura: plerunque enim bestiae minia 〈◊〉 multae necant, etc. Timenda est erg● ruina multitudi●is, ets● non magnitudinis. Aug. de decem chordis. Si vitari parva negligimus insensibiliter seducti majora etiam perpetramus. Greg. 2. Small sins, with their Multitude and Number, hurt the soul as much as great sins do with their weight (so S. Austin teacheth us) How do small sins kill the soul (saith he) if they be neglected? The drops which fill whole Brooks are small, and grains of sand are small, but yet if many of them be put together they will sink a ship. And again, What matters it whether a ship be everwhelmed with one great wave or sunk by a leak in the bottom unespied, wherein the water enters drop by drop, etc. And elsewhere, thus, What easeth it a man to be pressed to death with a heap of sand more than with a sow of lead? Scest, thou not that by smallest drops the greatest Rivers are filled. They are small but they are many, And what they lose in Quantity, they get in Number; See therefore (saith he) that you contemn not these sins, because they are small, but feane them because they are many. You know that many little boys about the Market Cross, by their noise outcry the Crier. 3. Small sins serve to make way for greater. Huntsmen first ply the Dear with their little Beagles, till it be heated and blown, and then they put on their great Buck-hounds: Such use the Devil makes of little sins. A long thread of iniquity he hath let in with a small Needle; as we find in David's case and in Peter's, etc. A great fire hath been kindled by a little spark; and a great blot made with a little hair hanging in the Pen. If we stick not at small sins (saith Gregory) ere we be ware, we shall swallow down the greatest. You may remember that strong Samson was led into the room by a little Boy. 4. Small sins are cured with more difficulty than greater: A wound made with a Stiletto is more dangerous than a wound made with Goliah's sword; here the wound presently closeth up, and so bleeds inwardly in greater abundance. We watch not so much over those kind of sins, as we do over greater: thence it is that we fall oftener into them, and being fallen we lie longer in them without Repentance. In this respect our Saviour tells the Pharisees, that Publicans and sinners shall go into God's kingdom before them, Mat. 21.31. 5. Forget not what Christ suffered for small sins, even his precious blood, Heb. 9.7. our great sins were as the Spear in his side, and as the Nails in his blessed Hands and Feet, and our small sins were as the Thorns up-his Head, they though small yet put him to pain and grief; How dare we crown the Son of God (again) with Thorns and put him by our small sins to an after suffering. Wherefore as we desire the welfare of our souls, harken to this word of Exhortation, and make conscience of committing the smallest sins; and know it for a truth, No sin is small to him who thinks it so. Thus we have heard the case related. Now follows the Quere made upon it. Tell me therefore which of them will love him most? Text. The Thing Questioned, and the Ground of that Demand, we have considerable in the words. That both these forgiven Debtors did love their Creditor, is granted; The Question is about the Degree of Love, Which of them loved most. Something from the History many be gathered. As first, Obser. 1 Those who have been beneficial and kind unto us, aught to be affected and beloved of us. Secondly, The kinder any one hath been unto us, the more should he be loved and regarded by us. A word or two of each. Doct. 1 Those who have been any way beneficial to us, aught to be loved and respected. Sinners love those that love them, much more should Christ's Disciples; they should go beyond all others in the duties of love, Mat. 5.46. Luke 6.32. Hereto tends that, Prov. 18.24. A man that hath friends must show himself friendly; Love and Thankfulness must be returned according to what hath been done for us, and received. The force of the Rule we may see in sundry Examples, 2 Samuel 9.1, etc. 2 Sam. 19 31. 2 Kings 2.7. 2 Sam 10.1, 2. 2 Chron. 24.16. 2 Kings 4.13, etc. Use. The unthankfulness of many cannot be sufficiently taxed; If it be no great thing (according to our Saviour's Doctrine) to be loving to the well-deserving (for that Heathens and Publicans do the like) than it must needs be worse than Heathenish; yea more than Brutish, Nihil est quod adeò indignationem provocet altissime sicut ingratitudo, ipsa est malorum provocatio, beneficiorum exinanitio, meritorum exterminatio. Pet Raven. in quad. epist. 1 Sam. 25. Psal. 35.12, 13 Jer. 18.20, 21. Ingratum dixeris, omnia dixeris. Minius Publicanus. to be unkind to those who have showed us kindness. I might speak much of the vileness of this sin which is odious to God; as appears by Gods dealing with churlish and unthankful Nabal, 1 Sam. 25.38. And by his own complaint, Isa. 1.3. And to man, as appears, not only by the complaint which the Godly. have made thereof; but by that the Heathens (themselves) have said of it. Yea Nature itself teacheth us to abhor this sin. I will relate only to you a Story or two, that may be read; one in Gellius, that is this. There was a Gentleman of a Noble house, (his name was Androcles) being taken Prisoner, and made a slave to a Noble man of Rome; through hard and cruel dealing, ran away from him, and fled into certain desert woods, in Africa; where he wand'ring up and down, at last espied a Cave under the ground, which (unknown to him) was the Den of a Lion, into this he goeth to repose himself that night; by and by comes in the Lion roaring, and halting, and espying Androcles, lay down by him▪ putting forth his paw, which was grievously wounded with a stub; making moan, as though he desired help: The man (perceiving the Lion's meaning) began to pluck up his spirits, and looks into the Lion's foot, plucks out the stub, dresseth the wound, (which was much festered) and washed it with his Urine. The next day the Lion went out for his Prey, and soon returns with it in his mouth, which he laid down at the feet of Androcles, (who had eaten nothing two or three days before) And thus did the Lion daily for the space of three years. Afterwards this Androcles waxing weary of his solitary life, stole away in the absence of the Lion and hid himself not fare from the place: The Lion returning after his accustomed manner with meat for his guest dinner; and not finding him, made pitiful moan and lamentation: Androcles (when the Lion as he conceived was laid to rest) departs; and wandering up and down fell by chance into the hands of those, whom his Master had sent to look him up; and (being brought again by them unto his Master,) was clapped up in Prison, and condemned to be devoured by wild Beasts (which they used to take in the Desert for that purpose.) It so happened that this Lion was shortly after taken by Hunters, and sent to Rome, and appointed to be the Lion, with which the condemned were to combat; The Lion was brought into the place, certain Prisoners were cast in unto him, (which he cruelly rend in pieces,) at length this poor slave was cast in also, to be devoured with the rest; But as the Lion ran towards him to tear him, he knew the man, and came fawning on him like a dog, licking his hands and feet: Androcles perceiving it to be the Lion with whom he lived in the Cave, stroaked him gently on the Head and Back, (to the admiration of all Beholders.) Titus the Emperor being then present, demanded of the man the cause of this, who related to the Emperor the whole business. The Emperor hereupon pardons Androcles and gave him the Lion which waited on him whithersoever he went; of whom the people usually said, Hic est Leo hospes hominis, Hic est homo medicus leonis. Philarcus tells us of another. There was a young Eagle which a Boy had nourished and brought up very carefully, and cured him being sick: This Eagle shown many and strange signs of love unto the Boy. insomuch that the youth falling sick, the Eagle would continually sit by him, and when the Boy did sleep, it would sleep; and when the Boy did wake that would wake; and if the Boy would not eat his meat neither would that eat: and afterward when the Boy died and was carried forth upon a hearse, the Eagle followed, and when the body of the Boy was buried in the fire, the Eagle likewise flew into the fire, and so consumed herself. Atheneus reports likewise that one Milesius having bought a Dolphin alive, let him go again into the sea▪ It so fell out that Milesius afterwards was cast away by shipwreck, and being ready to perish in the midst of the Waves, the same Dolphin came and got him on his back, and carried him safe to shore and preserved his life. I am loath the Truth should suffer shipwreck by these Narrations; let the credit of these stories be upon the Authors: This is most apparent in experience, that men may learn Love and Thankfulness from Bruit and Savage Creatures: and these I mention, thereby to shame such barbarous and rough natures, Quidam quo plu● debent magis oderunt, leave as alienum, debitorem facit gravem inimicum Senec. Epist. 48. Amicos diligere omnium est; Inimicos autem solorum Christianerum Tertul ad Scap. in ips● initio. as being provoked to this duty of Love, by kindness received, do thereby take occasion of hatred, and working mischief to them, who have of them so well deserved. If we love not our friends, is it like we will ever love enemies? And yet our Saviour hath required this of us. Every man (saith Tetullian) can do the one, (and yet that scarce) only a true Christian can do the other. Nature teacheth us to requite Goodness with Goodness; it is Religion that must teach us to return Good for Evil. A great offence it must needs be to requite Evil with Evil, but to recompense Good with Evil is most intolerable, and the highest degree of Ingratitude. I come to the next. Doct. The more kindness we have received from any, the more should they be endeared to us and beloved of us. There are three things in Love. First, Benevolence and well-wishing: Secondly, Beneficence or Actual well-dong: Thirdly, Complacency, or delight-taking. In all these may be a preferment given to one above another. In Wellwishing none may be excluded, seem they for the present to be never so vile, 1 Tim. 2.1. But David must be preferred, 2 Sam. 8.3. The safety and welfare of public persons is especially to be desired. In our delight or Contentment-taking, who knows not but though our Enemies must be prayed for, yet that is so peculiar to the Saints, as that it cannot (without suspicion of unsoundness) be extended to Aliens? Hear David's protestation, Psal. 16 3. & 119.63. For Beneficence and Actual welldoing, the place is plain, Gal. 6. verse 10. There though the Charge runs generally, yet a specialty therein must be reserved to the Saints. Use. It should not then be counted any disparagement at all to the discretion, or charity of any, that they enlarge their hearts more to one, then to another. David had his jonathan; S. Paul had his Barnabas; S. Austin his Alypias; S. Hier●m his Heliodorus; S. Bernard his Gernasius; Eusebius his Pamphilus; and our Blessed Saviour had his beloved Disciple. It is a general sentence delivered by Solomon, Eccles. 4.12. A threefold Cord is not easily broken. Where are the most cords to tie us, and the most bands to join us, there should our love be the stronger and greater. Grace is a common band of Christian Affection; Nature and Blood makes it stronger; (for though it hath been questioned whether a man may prefer a gracious Child before a gracious Friend; yet) there is no question but that a man may love a gracious Friend or Child, before a gracious Stranger. To these if you add Personal merits, the bond is still strengthened; Thus David loved Saul, etc. but his soul clavae close to jonathan. Our Meditations might easily be enlarged in these points; but (they arising from the Letter of the Text) I content myself to do by them, as the Disciples did with the ears of Corn they plucked in the field, Rub them betwixt my fingers, not thresh them. We pass from the History to the Mystery. And so observe we Doct. God is truly loved of all those whose sins are pardoned. This is a Truth granted, and unquestioned: If need were, it might be further strengthened from sundry other Texts, Psal. 116.1. & 18.1. Cant. 13.2, 5. Phil. 3.8, 9 Psal. 119.132. How can it otherwise be? For every Act of God's special favour begets another in the heart of the godly like it. He choosing them, they choose him again; He calls them, Hos. 2.23. Rom. 10. 1 Joh. 4.19. they call on him; He loving them, they must needs again love him. We love him (saith S. john) because be loved us first. The cold stone cannot cast forth heat, (as you know) till it be warmed by the Sunbeams, being warmed by them, than it reflecteth back some of the heat which it received; Thus is it with our cold hearts. What may be thought then of such as love not God? Can we think them to be of the number of those debtors whose debt is forgiven? Ob. But is there any man so wretched? Whosoever loves not Christ, let him be accursed. 1 Cor. 15.22. Resp. Every one will be ready to boast of his own righteousness, but where shall we find a faithful man (saith Solomon) so say I in this case. And as David speaks, Psal. 36.1. of the fear of God, we may say of loving God; Wickedness saith even in my heart, that there is no love of God in him, many evident demonstrations there be which may convince every natural man: of the Truth hereof. First, they love not God, Probatio amoris exhibitio operis. Greg. in that they will do nothing for GOD. If a man love me, he will keep my Commandments (saith Christ) john 14.15, 24. And again, He that hath my Commandments and keepeth them, he it is that loveth me. And john 15 14. You are my Friends if you do whatsoever I command you; But he that loveth me not, keepeth not my Commandments, joh. 14 24. And why call you me Lord, Lora, and do not the things which I command you, Luke 6.46. Secondly, it appears they love not God, in that they love not to be where God is; Love is like sire, congregat homogenea, it carries things of a nature one to another. A lover of God gets himself as near God as he may: he resorts often to the place where he may meet God, john 17. Bonus Calus tantummodo malus quod Christianus. Terr. in Apolog Sicut Rex in imagine sua honoratur, sic Deus in homine diligitur & oditur Chry, in Mat. 22 Quemadmodum siqui● peregrè proficiscens aliquid pignoris ei quem diligit derelinquit; ut, quotiescunque illud videat, possit ejus beneficia & amicitias memorare: quod ille, si perfectè dilexit, non potest fine ingenti desiderio videre vel fletu, ●c. Hierom. Psal. 42.1, 2. & 26.8. 2 Cor. 5.8. But these cannot endure God's house nor presence, they have no love to God's Sanctuary, where they may see his Face; much less any longing desire after the day of judgement to see his Person. Christ's Prayer is little respected by them, Father, I will that they may be where I am. Thirdly, they love not God, as is evident by this; they love not Gods children. Every one (saith S. john) that loveth him that begat, loveth him also that is begotten of of him, 1 john 5.1. If I love my Friend, or Father, I love his Picture; but these hate the godly; they mock them, and nickname them. And for no other cause (pretend what they will) but for that the Image of God is in them: As the Picture of a man doth enrage the Panther; so doth the holiness of the Saints the wicked of the world. Fourthly, they love not God in that, they care not for those Monuments and pledges of his love, which he hath left unto his Church until his coming again. Where we love truly, we love whatsoever may preserve the Monument of the beloved party. But God's Word, God's Sacraments, are nothing set by of many, which yet God hath commended to us to be often used in remembrance of him, Luk. 22.19. 1 Cor 11.25. Fifthly, they love not God, in that it is evident, they love other things more than God; And this is expressly averred of such, 1 john 2.15. He that truly loves God, hath learned to deny himself, and all things else for his sake His Affections are carried over hil●s and mountains, through flames, and fire for love of him, (as anon we shall see further.) Nemo magis diligit quam qui maxime veretur offendere. Salvianus. Sixthly and lastly, they love not God as may appear by this; they fear not to offend him, nor have they care to please him. David loved God, and would not transgress his Law, he grieved to see his righteous Laws by others broken, Psal. 119.138, 139. Lot loved God, and could not but vex from day to day with the unlawful deeds of the Sodomites, 2 Cor. 5 9 2 Pet. 2.7, 8. How then can these say they love God, yet hear his name blasphemed, behold his worship polluted, etc. yet not mourn? So then; as our Saviour said unto the jews, john 5.42. may we say to these; I know (by these and such like signs) that you have not the love of God in you; How then can you believe that you have interest in this great privilege, which yet you profess you have, the Remission of sins. And if such as these are debarred of this mercy, so as that they cannot (for the present) lay claim to it, what think you then of those who hate God, and are Enemies unto him? that there are such in the Church, appears by divers Scriptures, as Exod 20.5. Deut. 7.10. Zach. 11.8. Luke 19.14. More particularly these are charged with this horrid impiety. First, all Idolaters and Superstitious persons, who worship God after their own devices, these are said to be haters of God, Exod. 20.5. Secondly, all Worldlings and Covetous Misers, for so we find, that the love of the Father is not in them, 1 john 2.15. And that their Friendship with the world is enmity to God, james 4.4. Thirdly, all refractory and unruly Christians, who refuse to subeject their souls to Christ's Sceptre, and submit themselves to his Ordinances; what ever these pretend, yet God takes them for his Enemies, joh. 5.42. Luke 19.27. Fourthly, all natural and unregenerated Persons, these have no love of God in them, they hate him in their heart; so we find, john 15.18, 23. Nor is this the state of the Reprobate in the world only, but even of God's Elect before their conversion, Coles. 1.21. Fifthly, all workers of iniquity, such as practise any sin, Mich. 7.3. and ply it with both hands (to use the Prophet's phrase) these are haters of God, as appears, Psal. 37.18, 20. & 92.9. joh. 15.10. Quest. But how can God be hated, he being the chief Good? Goodness we know is the proper object of Love. Resp. Wicked men hate not God as he is presented and apprehended under the Notion of Goodness, but as they apprehend something evil in him; as that he is a Judge, and gives a Law, and punisheth for the breach of it, etc. Now thus under the fancied notion of evil, the chief Good may be hated; as the greatest evil is loved presenting itself under the notion of Good. To conclude, let not sinners flatter themselves in thinking that they love God as well as the best; for however they hold themselves for God's friends, yet he will discover them for his enemies in the end, and proceed against the as we read, Luke 19.27. Use 2 Wherefore let my counsel be acceptable unto thee. If upon examination thou findest that the love of God is not yet in thy heart, bewail thy estate, and think not so well of thy condition as thou hast done; Let God's Patience and bountifulness move thee to turn unto him: Cry to him who is the God of Love, 2 Cor. 13.11. 2 Tim. 1 7. that by that blessed Spirit of his (which is the Spirit of Love) he would work thy heart to love him. It is a lovely suit, and God will not deny it, if you truly ask it. Seek to him this way, Mat. 5.44, 45. Vultis a me audire, quare & quomodo diligendus est Deus? & ego dicam quod causa diligendi Deum. Deus est, modus, sine modo diligere. Ob duplicem causam, dico, Deu propter seipsum diligendum vel quia nihil justius, vel quia nihil fructuo sius diligi potest. Bern. in lib. de dilig. Deo. Rom 13.8. Prior Deus dilexit nos tantus tantum & gratu tantillos & tales. Bern. de dilig. Deum. Solus est amor ex omnibus animae motibus, sensibus atque affectibus, in quo potest Creatura, (etsi non ex aequo) respondere auctori, velde simils mutuam rependere vicom: e.g. si mihi irascitur Deus, num ●lli ego similiter redirasear? non utique sed pavebo, sed cotre miscam, sed veniam deprecabor. Jia si me arguat, etc. Nam cum arnat Deus non a lived vult quam amari, etc. Bern. in Cant. Serm. 83. and fear not; He that commandeth us to love our Enemies, will undoubtedly love us though his Enemies, if in truth of heart we desire to love him. I might use many Arguments to put you on upon this Pursuit. There is no duty hath more Reasons to speak for it then this hath. I will name only two, which S. Bernard hath, the one is in respect of God, the other in regard of ourselves. In respect of God, and so nothing is more just and equal then that he should be loved of us. For first, this is that he doth require both in Law and Gospel, Deut. 6.5. Mat. ●2. 38. It is the first and great Commandment, (as our Saviour showeth) and that on which all other acceptable services are grounded. Secondly, this is that he doth deserve, for hath not he placed in us that affection of Love? Is it not a stream of that living Fountain who is Love itself? 1 joh. 4.8. Now, he that plants a vineyard should drink of the wine thereof (saith the Apostle) 1 Cor. 9.7. And God who hath planted this affection in us, should chief taste of it himself. Again, God hath manifested his Love to us in giving his only beloved Son for us, john 3.16. He hath begun to us in the cup of Love, 1 john 4.10. Is it not fit that we should pledge him? It is an elegant Observation of S. Bernard upon the Canticles; of all the motions and affections of the soul, none is so reciprocal as Love. If God be Angry with us we may not be angry with him; If God Reproove us, we may not reproove him; If he judge us, we may not judge him etc. but in Love we may, yea ought to reciprocate with God: he loving us, we ought to re-love him, and woe to us if we answer him not herein in some measure. Besides, there is nothing in God but deserves love; I will call upon God (saith David) who is worthy to be praised, Psal. 18.3. So may we say truly; I will call upon the Lord, who is worthy to be loved. There is nothing that makes one fit, or worthy to be loved but is to be found in God; as surpassing Excellency, Majesty, and glory, high Sovereignty, and supreme Authority, free Grace, and rich Mercy, etc. Thou art all fair my Love, thou art all fair, there is no blemish in thee. As then the sons of God seeing the daughters of men that they were fair made choice of them, Gen. 6.1. So beholding this beauty and fairness that is in God, make we choice of him. As it is just in respect of God that we should love him; so it is very profitable for ourselves: no love is lost in so doing. Nihil est qui nihil amat. Plautus. Difficile est humanam animam nihil amare (saith S. Hierom) It is hard that the soul of man should love nothing. He is to be esteemed as nothing which loveth nothing; something the soul will love. Now there are variety of Objects for this Affection, (In which respect (it is well observed) that there is no one word in the Greek tongue which receiveth so many Compositions as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth) But if in case we set our Love on any other Object than the Lord, we become loser's and not saviours. By loving him we are made better both in Grace and Glory. You know Love assimulates the heart to the thing loved; Amor unit amantes. so love of Honour makes the heart proud; Love of Pleasure makes the heart vicious, and lose, etc. And the Love of God makes us to conform unto his Image, and be like him in holiness; thus we become better through our loving God in Grace. Non clarescit anima sulgore aeternae pulchritudinis nisi hic arserit in officina Charitatis. Greg. Mor. in job. l. 18. Doct. And for Glory you cannot be ignorant of the promises which God hath made to those, and to those only who love him, Rom. 8.28. 2 Tim. 4.8. james 1.12. & 2.5. 1 Cor. 2.9. These particulars might be enlarged, but I desire not to be tedious. A second Observation from hence is this, All that Love God do not love him with the like degree of Love. Both these debtors loved God, (and so in regard of their Affection they were alike,) but in respect of the degree there was a difference, One loved more than the other. Our Saviour's Question to Peter proves thus much. joh. 21.15. Simon son of Ionas lovest thou me more than these? As if he should have said, Simon, thou hast showed much fervent affection to me above thy fellows, in that thou hast cast thyself into the Sea to come unto me, and by thy stour Profession, if all should deny me, yet thou never wouldst. And indeed thou hast reason to love me more than the rest, for that more is remitted to thee then to the rest. I do not hence conclude, that Peter loved Christ above the rest: But this I dare say, that it lay betwixt two, Peter and john. All the Disciples loved Christ entirely (except that child of perdition) but these two excelled in their loves. And if we must needs enter into a comparison betwixt them, the odds seentes to be on S. john's side; for doubtless he whom Christ more loved then the rest, he either found, or made him more thankful than the rest. The ground of our Saviour's love could be no other than Grace; and he who hath the greatest measure of Grace must needs love him most, who is the fountain of Grace. I'll in amore Dei major est, qui ad ejus amorem plurimos trabit. Greg. in Hom. Majer est in amore Dei, qui plures traxerit ad amorem Dei. Bern de dilig. Deo. Besides his Works prove it, for he followed him boldly to the High-Priests hall; he never denied him once, (Peter did thrice.) He with his mother attended on him at the cross, and from that day he took the blessed Virgin to his own home. Nor did ever any of the Twelve breath out so much love, or teach so much love as S. john did, as appears by the E. pistles which he wrote (made up of love.) And the last breath which he took, which was this, My little children love one another. Reason. And no marvel, if all do not love with the like degree of Love. seeing all do not lay hold with the like degree of Faith (which is the ground or root of Love) it 1 Tim. 1.5. is in one degree in one, and in another degree in another; In some it is weaker, in others stronger, Indeed if we consider Faith, secundam rationem specificam, in the Essential form, whereby it is specified an differenced from other habits and virtues; so it is in all Believers alike: But if we consider it, secundum rationem individualem, as it is inherent in divers subjects; so it is in some more, and in others less, and doth admit a very great latitude. In S. Peter may be one degree: In S. Paul another: In S. john another. Mat. 10.8. Hence it was that our Saviour said to the Centurion. in Caperuaum, Mat 15.28. Mat. 6.30. & 8.26. & 14.31. I have not found so great Faith, no not in Israel: And to the woman of Canaan, O woman great is thy Faith. And to the Disciples, O ye of little Faith. It being thus with Faith, can we expect to find it otherwise with Love? Use. 1 What will our critical Censors say to this? Who expecting like strength of Faith, height of Love, even in novices and babes in Christ, as (they pretend to be) in themselves, and not finding it, presently and peremptorily conclude, that there is nothing in such a heart savouring of sincerity Me thinks such might do well to remember, 1 John 2. Rom. 14 3. First, that there are both Babes and grown men in the Church, both strong and weak. All are not of a like age in Christ, nor of a like standing in his School; nor have they had a like experience of God's Love and goodness. And will any one expect that from one of yesterday, which he doth from a Scholar of five years standing? Secondly, they might do well to cast back their eyes to their own estate, at their first entrance into Christian practice: so they may find, the horned Bull was once a sucking Calf; and the great Oak that now spreads so fair, and fare, was once a little acorn. Thirdly, they do not well to forget that Caesar's Image is not only seen in his Coin of gold, but in his silver penny; and that this degree of love (though weak) is also the gift of God, and not to be despised, Zach. 4.10. 1 Cor. 1.11. & 3.1. He that made the Elephant made the Ant; the Fly as well as the Eagle; the poorest worm which creeps on the earth, as well as the most glorious Angel, is the work of God's hands, and he looks to be glorified in his least works as well as greatest. Lastly, Mat. 12.20. They might do well to imitate him, who quencheth not the smoking flax, nor breaketh the bruised reed; but giveth his children the testimony of their sincerity, notwithstanding their. infirmities; and so hearken to that advice of the Apostle, Rom. 14.1. Him that is weak in the faith receive, but not to doubtful disputations. Give the humble Daysey leave to grow, though it sprout not up to that height as doth the Marigold. And let not him that joineth the frame, despise him that heweth the Timber or makes the pins; who so hath greatest degree of grace, let himuse it to God's glory, but no way despise his weak brother, who cometh fare short of his scantling. Use 2 Let it serve for an Encouragement to those whose hearts are newly warmed with the beams of love; though they find it not kindled to that height that others of God's children have attained unto. It is not every one's portion to attain to that height of passion, so as to be sick of Love. God takes in good part a growing and increasing love which may be attained. First, by enlarging our Communion with God both in Public and Private duties. Strangeness you know breeds an overlinesse with men, so with God. The nearer the fire, the greater the heat; speak often to God by Prayer, hear him again speaking unto you by his Word and Spirit; Cant. 5.9. & 6.1. Come frequently to his Table, feast often with him; seek him up in the Company of his Saints. Such is the loveliness of his Person, as that the oftener we see him the more shall we love him. Secondly, by weaning our hearts more and more from this world, you know superfluous branches draw the sap from the top boughs, and the love of the world, 1 joh. 2.15. draws the love of God out of our hearts, as we find in Demas, Magna res amor, fi ad suum recurrit principium, si san crigini red litur, fi resusus suo sonti semper ex eo sumat, unde jugiter fluat. Bern. Sup. Cant. Sir 30. 2 Tim. 4.9. That is most active which is most elevated and separated form earthly parts. The Physician distils his simples into waters; thereof he make extraction and quintissences which are operatively strong; still the more elevated a materia, the more strong a thing is; Thus is it with our love, the more heavenly it is, the more lively and full of vigour it is. Hercules cannot conquer Anteus till he had lifted him up above the Earth his Mother. Thirdly, carefully observe and call to mind the many and sweet experiences you have of God's love and favour; The more plentiful our apprehension is of God's love to us, the more will our hearts be enlarged to love him again; Who so is wise and will observe these things even they shall understand the loving kindness of the Lord, Psal. 107.42, 43. Hence it was that David did so gather upon God when he was to encounter with Goliath, 1 Sam. 17.36. and at other times, Psal. 61.2, 3. & 63.7. & 71.5, 6, 20. & 22.21. & 27.9.10. Experience being so great a prop of faith, it must needs be a special means to increase Love. And to encourage us in seeking after the growth of this grace (as well as of any other,) forget not how exceeding available it is to Perseverance. What was it that carried the Martyrs so comfortably through fire and flames; and made them to esteem of Tyrants, as gnats and fleas, Chrys●●●om. 2. de laud. Pauli. and of torments but as flea-bite (as S. chrysostom shows?) What made them so ambitious of Martyrdom? What moved so many from all parts to assemble together in the days of Valentinus, though they knew a special command was given to the Provost to put all to the sword? What spurred on that woman to make such haste, and all unready with her child in her arms to rush in amongst the Soldiers, fearing lest she should come too late (as she told the Provost) who asked her the reason of her haste, utinam fruar bestijs quae mihi praeparatae sunt, quas & oro veloces mihi esse ad interitum, & alliciamal comedendum me, ne sicut & aliorum Martyrum non audeant corpus attingere. Quod si venire nolucrint ego vim faciamut devo. rar. Ignoscite mihi silioli, quid mihi prosit ego scio, nunc incipio esse Discipulus Christi: nihil de ijs quae videntur desiderans, ut jesu Christum inveniam, Ignis, crux bestiae, confractio ossium, membrorumque divisio, & totius corporis contritio & omnia tormenta Diaboli in me veniant tantum ut Ciristo fruar, etc. Hierom. lib de viris illustrib. and acquainted her with his purpose to put all there present to sudden death. What made Ignatius so bold, and resolute, that when he heard the Lions roar for hunger, (to whom he was suddenly to be cast as a prey,) he burst forth into these speeches, O that I were with the Beasts that are prepared for me, whom I desire quickly to make an end of me; if they refuse to touch my body, (as through fear they have abstained from the bodies of other Saints) I will urge and provoke them to fall upon me. Welcome fire, cross, beasts teeth, breaking of bones, tearing asunder of members, grinding to powder my whole body; Let all the Torments which the Devil can devise come upon me, so that I may enjoy Christ my Love. What made Vincentius so slight the Tyrant's threaten? threaten these things (saith he) unto your Courtiers and Carpet-Knights; Racks, Strappadoes, torments are but a play to us. When the Emperor Valens had banished Basil, and the Tribune threatened death; I would (said S. Basil) I had any thing of worth, I would bestow it on him that should cut Basils' windpipe. Tiburtius found such inward joys and spiritual raptures in his sufferings, that when he trod upon live coals, he cried out, Mihi hae prunae rosae videntur, these live coals seem to me no other than red Roses. Theodore being cruelly beaten by divers tormentors (as Eusebius shows) even from morning to night, (so that such cruelty never was seen,) yet all the while with a smiling countenance he sang Psalms, which caused Salaptus the Persecutor to tell julian the Emperor, that if he dealt thus with the Christians, it would turn to their glory, but to his shame. Time would fail to tell of divers others of later times, who despised fire and faggot; and so willingly offered up themselves a Sacrifice; as that Boner bid a Vengeance on them, he thought they took delight in burning. Accustio votum est & paena saelicitas. Text advers. Gent. And indeed Tertullian saith of his times, that to be accused was the wish of Christians; and punishment for Christ they counted felicity. Whence I say was all this boldness, and constancy? What put them on to suffer and did drown all their Tortures, but the Love of God burning in their hearts? Heb. 11.35. Revel. 12.11. Strength holds out, when weakness faints by the way, 1 Sam. 30.10. Quest. But how may I know in what degree or measure the Love of God is in me? Doct. Resp. This is no unprofitable question; It is here made by our blessed Saviour unto Simon, (which may be our next Observation.) Reason. And he made the like to Peter, john 12.15. And no wonder, for he hath elsewhere told us; That Iniquity shall abound and the love of many shall wax cold, Mat. 21.12. Use. Wherefore I could wish, that every man would question with his own soul about it. Do I love God more than these? Is my Love kindling, or burning? Is it in the spark or in the flame? If we never examine our souls about it, how shall we be stirred up with diligence to endeavour after a higher pitch, or be able to say that in any answerable measure we are thankful to God for his many mercies received? Nay this inconvenience follows upon neglect, that whereas there are distinctions of Christians in the School of Christ; as some Infants, others Strong men, others Fathers, as we read, I Iohn ●. we in examining our hearts by marks and signs (through a mistake of ourselves) are marvellously discouraged, whilst we take those signs which belong to the strong and Aged and apply them to ourselves being Infants and but weak. Nihil tam dutum atque serreū quod non amoris igne vincatur. Aug de Mor. eccls cont. Manich. To lend a little help therefore to you in this case, know. First, Inflamed or Burning Love will not be easily quenched; much water, many floods cannot do it, Cant. 8.7. It is firm and invincible, so that neither force, nor fraud, Promises nor Persecutions, Height nor Depth; things present nor things to come shall be able to prevail against it. Thus Paul's Love was a strong Love, and carried him through all conditions, 2 Cor. 4. & 5.14. Acts 21.13. And so the Love of the Martyrs afore mentioned. S. chrysostom being in banishment by the means of Eudoxia the Empress, in a letter he wrote to Cyriacus a Bishop, tells him of his resolution before he was banished. I thought with myself (said he) that if she will banish me, the earth is the Lords; if she will saw me asunder, I remembered Isaiah; If drown me, I thought on Jonah; If stone me, Steven came into my mind; If behead me, I thought on John the Baptist; If take away my goods, why naked came I into the world, and naked shall I return. Cant. 8.6. Thus Love well kindled and in the flame, like death devours all these fears like stubble. It is otherwise with a new-kindled Love: That is willing to suffer for Christ; but yet in time of danger it hides the head, and dares not be seen. So Nicodemus, who being a Ruler of the Jews came to jesus by night, John 3. as being loath to be discovered. And the Disciples fled from Christ, and left him alone upon his apprehension. It stands more in desiring and wishing then action: O that I were able, that I could undergo this or that for Christ my Saviour, etc. This is her language. Secondly, Love inflamed is still ascending; It hath earnest and affectionate long after God and to enjoy him. The Passions of this Love are so great, as that it doth overcome a man, and make him sick again, Cant. 2.5. Thus was it with S. Paul, Phil. 1.23. And so with other of the Saints, 2 Cor. 5.2. But where Love is weak and in the spark only it is otherwise, indeed they willingly would enjoy God who truly love him; but still they fear they are not yet prepared, and therefore cry with David, O spare a little, Psal. 39 stay a while; (not for that they love not God, but) for that they are not in that readiness which they do desire to come to God; So the Bride puts of a while longer, not out of a dislike of the Bridegroom's person, nor for want of true Love unto him, but because this lace is not yet set on, nor that garment finished. Thirdly, Inflamed Love gives great light. It is like a fired Beacon on a hill, all the Country take notice of it. Such cannot forbear but they must be speaking in God's praise, and admiring every thing that is in him. Cant. 5.9. The tongue is the Pen of a ready writer. Psal. 31.23. It runs over with God's praises, Psal. 45.2 & 34. Yea this Love will shine in all the actions of a man's life as well as sayings, Mat. 5.16. It may be said of such as have it, in respect of Christ, as it was said of Christ, in respect of Lazarus, when he wept at his grave; Behold how he loved him! But a weak Love is like fire raked up in the ashes, it hath some heat, but gives little light: as you may see in Nicodemus and joseph of Arimathea, who loved Christ yet kept close till his death. Such imprison the Love of God in their hearts and mouths, in their course and Calling too too much, which argues their Love to be (as Lot said of Zoar) but a little one. And thus much of the Quaere, next follows the Quare, or ground of the Demand made, [Tell me therefore.] Therefore Text. The jewish Rabbins have a saying, that great mountains hang upon the smallest Iods in the Bible. And S. chrysostom will not that a Christian shall let go any syllable in the Scripture, no nor prick nor point without observation. This little particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, questionless will afford us something for our learning, let it be this, viz. Love is Love's Loadstone. Doct. Magnes amoris amor. Therefore (saith Christ) seeing both were forgiven, and one forgiven a greater debt than the other, both loved, but one more than the other. Use 1 It is thus betwixt man and man as you see in jonathan and David. And it is thus betwixt God and man, Psal. 18.1. & 116.1, 8. So saith S. john, 1 Epist. 4.9. We love God because he loved us first. Learn here the way how to make others Love us, Ego tibi monstrabo amatorium sine medicamento, sine herbâ, si amari vis, ama. Sen. Epist 9 Arist. Rhet. l. 2. Nulla major est ad amorem invitatio, quam prevenire amantem, & nimis durus est animus, qui si dilectionem nolebat impendere nolit rependere. jug. de cat. without any Love-potion, Spell, or Witchcraft (as Seneca saith) Love others sincerely and entirely; so adviseth the Poet, ut ameris amabilis esto; of all men they are most lovely (saith Aristotle) that are most loving. He must needs be of an ill disposition, who if he will not begin love, and provoke this affection in another, will not yet repay and answer Love with Love. Yet such there are as before was noted, and for this the Corinthians are blamed, 2 Cor. 12.15. Use 2 And here be directed in a way how to enlarge your love to God-ward. God's kindness hath an operative virtue in it, and much affecteth those who set their minds upon it. Naturally we have no heat of Love to God in our hearts, they are frozen and cold; but as iron put into the fire soon becomes red hot, so upon a due consideration of God's mercies towards us, our affections cannot but glow with heat and be much inflamed. Quest. But is God to be thus loved for his benefits? Is he not to be loved for himself only? What is this other than a mercenary Love? Aug. Sup. job. Ser. 3. Love not for the rewards sake (saith S. Austin) but let God be thy reward. Resp. S. Bernard thus specifies degrees of Loving God. First, when we Love him ut bonus sit nobis, that he may do us good. Love of this kind is merely Concupiscential or mercenary; Cant. 1.2. This is the love of Harlots, not Virgins. Secondly, when we Love God, quia bonus fuit, because he hath done us good, and heaped his benefits on us. This issues from a thankful heart, and is to be found in God's children, Psal. 116. & Psal. 18. Thirdly, when we love God, quia bonus in se, Faelicissimam animam quae Deo sic in Deo meretur affici, ut per unitatem Spiritus in Deo, nibil amet nisi Deum. 2. q 24 Art. 3. in respect of his own amiable excellencies; of which kind of love he speaketh thus. O thrice happy soul, which by God and his grace art so affected with God and his Love, that in God, in whom all things are to be had, thou desirest nothing but God himself. Thomas answers thus, God is to be loved for himself, although he should give us nothing, job 13.15. He is ultimus finis, and we may not serve him for an other end: For, than we should make ultimum finem but medium. But when it is said we are to Love God for his benefits, (For) notes not the final cause, but the motive. Rom. 12.1. Now God's benefits and mercies (in respect of our infirmities) may be motives (and in Scriptures are used as motives) to stir us up to love him, They may be ordine prima, but never quoad dignitatem praecipua, for such love is reproachful and injurious to God, as was theirs, joh. 6.26. The reason is, Propter quod unumquodque amatur, illud ipsum magis amatur, If we love God for these we love them more than God, and so cessante beneficio cessat amor, when God's benefits cease our love will likewise cease. As for the wicked of the world, they measure all their Religion by their profit, Mali utuntur Deo ut fruantur mundo Boni utuntur mundo ut fruantur Deo. Aug. and will do nothing but for gain, they use God that they may enjoy the world, and this indeed is a base and mercenary Love, like that Love which the Prodigal found from them upon whom he had spent his Patrimony, Luke 15.30. But the godly use the world that they may enjoy God, and this is the Love of Virgins. Gen. 24.22, 30. Thus Rebeckah by means of the bracelets and earings given, was wrought upon (by Abraham's servant) to hearken to the motion which he made in the behalf of his Master's son. And by the benefits we receive from Christ a Christian soul is first brought to be in love with Christ. Communia. Specialia. Singularia. Cast your eyes then upon God's benefits which daily we are made partakers of; those common to all creatures with us, special to men, singular and peculiar to good men. Totum mundum dedit (saith one) he hath given the whole world to be used by all. Vnicum filium dedit, he hath given his Son to be believed in by all; Amor amorem illius qui amore tui amoris descendit in uterum Virgins, & ibi a morem suum amori tuo copulavit, humiliando se, sublimando te, conjungendo lumen suae aeternitatis limo tu●e mortalitatis. Aug. Text. Quid majus, quid melius daret? What greater or better gift could he give to the sons of men than his own Son out of his own bosom? Labour to comprehend with all Saints, what is the height, depth, and breadth of this Love, Ephes. 3.18, 19 Love stands not upon a Quare: why shall I love, what good shall I have by Christ (as job 21.15.) such a mercenary baseness cannot enter into so noble a spirit as a child of God hath in him; yet it is his Dilexit me, that sets me on fire, and whereby our Love is inflamed towards him. Tell me therefore] q.d. I have acquainted thee with the Motive both had to love their Creditor: Now having laid down the Case so plain, tell me [Therefore] thy Opinion. Learn one thing more hence, Doct. After the judgement is rightly informed, sentence in the case may be passed, and not before. Read Deut. 1.16. In that solemn charge which Moses gives to Judges, (his designed Deputies) how he adviseth; first to hear the Controversies of their Brethren, and have them debated before they be decided. So judg. 19.30. Consider of it, take advice and then speak your mind. Reason. The Reason we have given, job 12.11. The Ears are the soul's Taster, they try words as the mouth tasteth meat: that man can never relish the equity of a cause whose taster is out of course. Whence it is that Solomon saith, The Ear of the wise seeketh information, Pro. 18.15. So did Iob's, job 29.16. And salomon's in hearing the difference betwixt the two Harlots. S. james wills us to be swift to hear but slow to speak, james 1.19. Use. it Reproves such as will not endure to have the equity of a cause made apparent and evident, before that matters be duly ripened to the Ear; they are over-suddaine with their lips; Whence it comes to pass, that they do more hurt with their rashness, (both to themselves and others) than they can afterwards help again by their most mature deliberation. A wise man concealeth knowledge, but the heart of a fool uttereth foolishness. The Baptist was Vox clamantis, the voice of one crying; He was indeed a most proper and perfect voice; but before he was borne his Father was dumb and his Mother hid herself, Pater tacet ex paena, ex verecundia Mater celat, Chrysologus. O quanto silentio vox nascitur (saith one) The Father holds his peace by punishment, the Mother hides herself for modesty, O with how great silence was the Voice borne! It is from silence that knowledge is borne in the mouth, and from silence that learning is bred in the lips. In Nature, you know the Tongue is hedged in with doors, and shut, as David showeth, Psal. 141.3. And the Ears are always open, and yet (I know not how but) so it is, the Tongue gets out to answer, before the Ear hath received that to which an answer should be given. And hence it comes to pass, that like those young women, who through overhasty marriages, instead of replenishing the world with living children, they fill graves with Abortives and untimely births; So do these Macedonian judges, who answer hastily before the Tale be ended; Out of over quick apprehension they run into many errors, showing folly and procuring shame unto themselves, Prov. 18.15. Stay till the time come and then tell on. Verse; 43 Simon answered and said, I suppose that he to whom he forgave most; And he said unto him, thou hast rightly judged. Here we have the case resolved: where first the Sentence passed by Simon, and then Ratified by our Saviour. Text. Simon answered and said] Had our Saviour in plain terms asked Simon whether he or that sinner did love him most? The Pharisee could not for shame but have stood upon his reputation; and in scorn of the comparison have protested his exceeding respects to Christ. Now ere he be ware by this convictive way of Parable, he is brought to pass sentence against himself on her side, whom before he had condemned. You see then Doct. A discreet and wise reproof is not in vain to an honest heart, it causeth a self condemning. job 6.25. 2 Kings 5.11. & 2 Sam. 12.1.4. There is an excellent Parable tending to this purpose, Pro. 25.11. A word fitly spoken, Sermo est imago animi. etc.] Words are the Pictures of the mind, and speaking is the drawing of them with that Pencil the Tongue; now as in Pictures the beauty of them is the comely proportion of the parts, and the graceful fitting of the colours to the parts, the artificial placing both of colours and parts: so in words, the praise of them is the due proportion of them to the persons; the fit colouring of them to the matter to be delivered; the right ordering them to Time and Place wherein they are spoken. If these be observed in speech, than (as the Original is) the words go upon their wheels, and pass along like a Triumphant Chariot: whereas if these circumstances be omitted, they pass, as Pharaohs Chariots when the wheels were off, dull, and heavily. Then verse. 12. As an ear-ring] An ear-ring is fastened to the ear, and that it may be fastened it pierceth the ear, and being so fastened, it is an ornament to the whole face, So likewise is a Reproof to an obedient ear. First, it pierceth it, and is received willingly into it. Secondly, it is fastened upon it, so that it stays with it. Thirdly, it is an ornament to a man's whole life, which is reform by it. But than it must be a wise Reproover, such a one as can fit his Reproof to the Ear of him that is faulty, and hang it on handsomely with due consideration of circumstances; as Nathan did on david's, 2 Sam. 12. Otherwise it is no earering of gold, but brass, which cankers the ear, and either makes it to be worse in wilful naughtiness then before it was; or else if it be acknowledged to be of gold and the Reproof true, yet it displeaseth, and is not accepted with thanks, which hindereth the operation of it. Such a brass ear-ring was Shemeis railing, it could not be kindly taken; The best ear that is, will scarce receive a Reproof foolishly given. Use 1 This may first Encourage us Ministers in this part of our Ministerial service; The sinners of Zion are not afraid (as speaks the Prophet:) They walk with a haughty neck, and will not be reproved; And yet we need not despair (altogether) of good success, if we perform this work aright, and furnish our rebukes with cunning Arguments Rhetoric is useful, but that may not enter the Lists, without some weapons borrowed from the Arsenal of Logic. That Maxim in Philosophy would be remembered, The will wills no more than the understanding understands. Checks (as one speaks) have a kind of signiory over the outward members; they may fetter the legs, or manacle the hands from some outward performances: but to toil the Will, and control the Affections, Reason itself must chide, and the Intellectual Faculties must be satisfied. It is not always the sweetness and enticement of sin itself delighting us, that causeth man's nature to be so froward and repiningly to receive Instruction; but many times for that Reproof proceeding from some private and sinister respects, is not done with that discretion that it might be. The Preacher seeks not out acceptable words, he sets not in order his Parables and Proverbs: whence it is that they are not as goads and nails fastened by the Masters of Assemblies, (as Solomon showeth, Eccles. 12.9, 10, 11.) though they be the words of Truth. That the words of wind than may have an end, which young indiscretion often pours out in greater number than in weight. Job 16.3. And that we may keep the true pattern of wholesome words, 1 Tim. 1.13. 2 Cor. 12.16. whereby we may do good; Pray we to God for skill, and wisdom, that we may (as S. Paul speaks of himself, though in another sense) take the sinner by a holy craft and guile. God hath made us Fishers of men, and we should learn of him, so to bait our hooks, that they may be most likely to take. To fish without a bait, is but to entangle all in the weeds, to fish with an unpleasing bait, is to fish with Peter all night and take nothing; but to fish with a proper bait, under which we hid the hook, and so stand close undiscerned is the way to take, as Paul took his keeper. God hath made us Stewards of his household, and provided victuals for his Family, and appointed us to dress it; If we do not so Cook it, as to fit the palates of those for whom it is intended, we lose our Cost and Labour. We are Physicians, and must so wrap up our pills, that they may kindly work in the bottom of the belly. Wormwood is an herb of itself wondrous bitter, and yet (as some say) being well distilled, the water thereof doth not only lose the sent of the herb, but also the bitterness in taste: Correction and Reproof is like Wormwood, bitter of itself to nature, it doth no whit please the palate; but when the gentle fire of discretion hath ordered it aright, it becomes sweet and wholesome, like the bitter waters of jericho after Elisha had cast salt into them. 2 King 2.21. Yea Discretion is that salt which doth season and preserve the Sacrifice of our Lips. And therefore (as in another sense it was commanded, Levit. 2.13.) Let not any oblation be made without it. Next it serves to admonish you our Hearers, that you profit by our Reproofs, so as to lay your hands upon your mouths (as speaks the Prophet) and be convinced. Conscience will convince you first or last, it is better to have a saving conviction in this life, than a desperate conviction in hell hereafter. Our words are like the Arrows which joash shot; and God's Spirit is like the Prophet's hand to guide the Arrow, which oftentimes pierceth the soul of sinners, and wounds them with grief unto the heart. But what was said of joash his Arrows may be said of ours, The Arrow of the Lords deliverance: And therefore it were good if Hearers would open their breasts, Orig. Homil. 2. in ●ant, Greg. Nyssen in Hom. 4. in Cant. and (as Origen speaketh) Transfigendum praeberent hujusmodi jaculis, offer themselves to be pierced with these Arrows. The wounds which they make are praeclara vulnera, excellent wounds, by which, not Death but Life enters into the soul. It is your Vices that we shoot at, not yourselves. It is storied of one Achon the Cretian, that when a Dragon had taken away his son, he with his Arrow killed the Dragon, but did not hurt his son, his natural affection putting that Art into him, (in which respect it was said of him, Ars erat esse Patrem) so shall we study to show ourselves to be Fathers to you in our Love, whilst we kill the brood of the red Dragon. your vices in you, no way hurting you through any ill Affection. And so I pass from this general to another Observation which may be made from the Nature of Simons Answer, which was in sincerity and according to the Truth, (as our Saviour testifieth) though to his own conviction. Whence we may be taught to do the like Doct. When we tell, than the Truth must be told, though it make against ourselves. When we Answer we must Answer truly. These are the things you shall do, speak every man Truth unto his neighbour, (saith God, Zach. 8.16.) And again, Cast off lying, and speak every man. Truth unto his neighbour, Reason. (saith the Apostle,) adding it as a Reason, For we are members one of another, Ephes. 4.25. You know in the Body of man, one member will not lie unto another. Theodor. in Ephes 4.14. The Hand will not he in telling what it toucheth; The Tongue will not lie in telling what it tasteth: The Eye will not lie in telling what it seethe, but every member is a true witness to his neighbour: So should it be in the Politic body of Government and Society, and in the Mystical body of the Church and Christianity, seeing we are members of the same. It was a worthy speech of justin Martyr (speaking of the persecuted Christians. In nostra est potestate, ut cum inqui●imur, negemus: sed vivere nolumus mendaciter quicquam loquentes. Just Martyr. Apol. 2. pro Christ. ) It is in our power, (saith he) when we are sought for and examined, to deny what we are, and what we believe, but we will not live to speak any thing untruly. Quest. But am I always bound, when I speak, to tell the Truth? may not a man sometimes conceal or tell contrary to the Truth, if I see myself or neighbour may thereby be profited and helped? Resp. This we answer in these three Conclusions. Affirmatio veritatis obligat semper, sed non ad semper, sed pro loco & tempore. First, The Truth is never to be denied by us. It was Peter's sin which he so bitterly bewailed, Mat. 26.70. Secondly, An Untruth is never to be affirmed. The Reasons we shall give anon in the Application. Thirdly, The Truth is not always necessarily to be professed and told. Vno eodemque silent●o firmat errorem, qui lo quendo non astruit veritatem Fulgen. Qui veritatem occultat, & qui mèdacium profert, uterque reus est. Ille, quia prodesse non vult; iste quia nocere desiderat Anselm. in Epist a ●oro●●h. Non solum prod●●or est veritatis, qui mendacium pro verit●te loquitur, sect qui non liberè pronuncia● veritatem, quam pronunctare oporte●, aut non liberè defendit veritatem, quam defend●re oportet, Chrys. in Mat. Use. Sometimes (indeed) it is necessary, as when God's glory, our neighbours good, or our own duty requires it at our hands; in such also he that hideth the Truth, and he that telleth Lies are both alike culpable before God. Thus in Cases spiritual, as when we are called to an account of our Faith and Religion, we are bound to a constant profession of the Faith we hold, 1 Pet. 3.15. Mat. 10.32, 33. And in Cases civil, when a man is called in place of Judgement as a witness to the Truth, Exod. 20. Truth must be spoken. Sometimes it may be unseasonable, as when there being no necessity of uttering it, (neither in respect of God's glory, our neighbours good, or our own duty) it is joined with our own or our neighbour's damage. In this case the Truth may, yea ought to be concealed in whole, as Mat. 26 63. Mark 14.61. & 15.5. Luke 23.9. john 19.9. Or in part, as 1 Sam. 16.2. jer. 38.26, 27. This makes nothing for the defence of such as are enemies to Truth, crossing it by flat denials, or jesuitical Equivocations. Both which are defended and practised by Papists, and too much in use amongst ourselves. Concerning Lying. Three sorts of Lies the Schoolmen make. First, such as are hurtful and pernicious, Perniciosum. Gen. 34.16. Officiosum. Exod. 1.18. jocosum. Hosea 7.3. Finis perniciosi est laedere, officiosi prodesse jocosi delectare Quomodo Deus Pater genuit Filium veritatem. sic Diabolus lap●us genuit quasi filium mendacium. Aug. in joan. told of spite to hurt others either in Body Goods, or Good-name. So did Simeon and Levi lie to the Sichemites. Secondly, Helpful and officious, told for the gain and profit of others, as were the Lies of the Hebrew Midwives, Exod. 1.18. and of Rahab the Harlot, Iosh. 2.4. Thirdly, Such as are delightful and merry, told for sport, pastime, and the pleasure of others. Of such we read, Hos. 7.3. Now the Pernicious Lie they only condemn, but the Officious and the Merry Lie they hold either to be no sin at all, or else but Venial, not Mortal. But first, No Lie is of the Truth (saith S. john, 1 Epist. 2.21.) How shall we answer him if that be true. Secondly, Every Lie is a transgression of the Law, Levit. 19.11. And therefore sin. Thirdly, Every Lie proceedeth from the Devil, who is a Liar, and the Father of Lies, joh. 8.44. Fourthly, Lying (of what sort soever) God abhors, Pro. 6.17, 19 & 12.22. And doth severely punish, both here, Psal. 5.7. Pro. 19.5. Acts 5.5, 10. And hereafter, Revel. 21.27. & 22.15. Besides it is against Christianity, Civil society, and overthroweth the use of speech; In which respect, Heathens themselves have abhorred it. Wherefore we make hold to conclude with S. Austin, No Lies are just, all are sins, yet we deny not but the pernicious Lie is the worst of them all. Concerning Aequivocation; A●g. Enchir ad Laurent. ca 18. & 22. & in lib de mendac. c 14. Gen. 3.5. 1 Sam. 28.19. (first taught by the Devil to hid his Ignorance, in what he could not reveal, and since studied by jesuits to hid their knowledge in that they can and aught to reveal,) this they teach, that a man framing to himself a true proposition, when he is asked a Question, may conceal thereof as much as he sees good. As for Example, If this Question should be put unto a Papist, If the Pope should come to invade this Realm, Whether would you take part with the King or with the Pope. He framing this Answer in his mind, I will take the King's part, If the Pope will command me so to do; may answer, I will take the King's part, concealing the other part [If the Pope will command me], thereby to delude the Examiner. In like manner, if a man have a horse or money, Navar. in Manual. c 12. Nunb. 18. Et Peter Gin nar in Compend. Navar. c. 12. Numb. 18. and is importuned by a neighbour to lend, or give either. He framing this proposition in his mind, that he hath neither horse nor money to give or lend, may safely say, yea swear, that he hath neither horse nor money, reserving the other part [To give or lend] in his own mind. This (they say) is no Lying, for that the Aequivocator speaketh a Truth in his own meaning, and in the sight of God, (which always (say they) he must do, when he useth this evasion; otherwise he should lie, if he had not some true sense reserved in his mind.) And therefore Parsons adviseth, Mitigat. cap. 10 Numb. 22. Let him that would use this benefit of Aequivocation, be wary and careful that he mentally reserveth some secret clause, which being added to the words spoken do make the whole compound to be true, he may deny what Truth he pleaseth; either alone, or before company; either being asked, or of his own accord, Sanchez. op Moral. l. 3. c. 6. Numb. 15. In verbis hune in modum prolatis merum & nudum mendacium continetur. Nam. 1. Si rem qui hoc aut illud fecit, diceret se secisse, test imonium ejus esset verum: ergo si negat se secisse lestimoniam ejus est falsum, id est mentitur. 2. Hoc pacto reus ille dicit & testatur non tantum quod falsum est sed etiam qu●d ille sentit & novit esse falsum, quod est tam ormaliter quam materialiter, id est completè mentiri. Ames. de Cons. (saith Sanchez.) A man may swear that he did not do something, which indeed he did do; understanding within himself some other thing then that he did do, or some other day then that in which he did do it, or any other addition that is true. And in so doing, a man doth neither Lie nor forswear, But indeed these aequivocal Propositions are but Lying Assertions; For if we sever what is expressed from that which is reserved in the mind, it is a formal Lie. 2. The Devil himself acknowledgeth it to be lying, 1 King. 22.6. when (in his Prophets) he was demanded by Ahab concerning his going to war against Ramoth-Gilead and the success thereof, 1 King. 22, 6. he answered, Go the Lord will deliver it into the hands of the King: But into the hands of what King he told not, 1 King. 22 22. that he reserved to himself; and yet he confessed that he was a lying spirit in the mouths of those Prophets in so saying. 3. This overthrows all commerce and humane society one with another. Dicere (non feci) quod tamen feci, licet cum hac mentis limitations (ut tibi significem) non est aequivocatio sed mendacium. Sotus de just. & jure. l. 5. q. 6. a. 2. What reservation is in a man's mind when he speaketh, or sweareth, I know not, and therefore cannot tell how I may believe him; nay what lie is ordinarily told without some mental reservation. 4. They should not forget how their Vulgar Latins read that place, Eccles. 37.23. Qui sophisticè loquitur odibilis est; he that speaks aequivocally or Sophistically, i.e. Lyingly, is worthy to hated, and also what some of their own side think of it. Object. We find that Saint● and holy men have used it, Si verba qui bus utimur significatione sua & communi hominum usu ambigua non sunt nec habent nisi unicum tantummodo sen sum, ca usurpare debemus eo sensu quem reddunt, nec licet vobi● etiamfis contra jus fasque omne int●rogemur aliquid mentis cogitatione in aliud detorquere, nunquam enim sas est mentiri: at is mentitur qui verba aliter accipit atque ipsa significant. Nihil tam falsum esse potest, quod non queat ab omni mendacio liberari si aliquid arbitratu nostro tacitum retineam●s. Azor lib. 11. cap 4. as Abraham in saying of his wife, she is my Sister, Gen. 20.2. jacob in saying, I am Esau thy firstborn, Gen. 27.19. Samuel in saying, I come to offer Sacrifice, 1 Sam. 16.1. So jer. 38.26. And to be short, we have the Example of Christ himself, whose example is without exception, Luke 24.28. Mark 13.32. joh. 7.8. Resp. There are two sorts of Aequivocation. First Logical; Secondly, Mental or jesuiricall. Logical is, when a speech is figurative, and doth carry a double sense, Quicquid figuratè sit aut dicitur non est mendacium. Aug in Cant. and may be construed two ways; either in regard of the words signification, as Luke 9.60. Let the dead bury the dead, that is, those who are spiritually dead bury those who are naturally dead. Or else in regard of their Plating in the saying or sentence whereby they may yield divers meanings. Now this kind of Aequivocation may be used; First, by way of Conviction, To convince a senseless sinner who will not believe the truth when it is plainly told him. So 2 King. 8.10. Elisha said unto Hazaell, Go and say unto him, thou mayst certainly recover, howbeit the Lord hath showed me, thou shalt certainly die. Secondly, Aliud est men. tiri, aliud est verum ●ccultare; sicut aliud est falsum ●icere, atiud est verum tacere. si quis non velit al mortem hominem prodere, paratus esse. For the concealing of some part of the Truth, which the Hearer should not know. So 1 Sam. 16.1, 2. but here nothing said untrue; that was a Truth which Samuel spoke though not all the Truth. Thirdly, For the discovery of some further truth, as Mat. 9.24. & joh. 11.11. Our friend Lazarus sleepeth, which ambiguous speech was used for the profit of the Hearer, that they might know Death was but a sleep; debet verum occultare, non falsum dicere, ut neque, prodeat, neque mentiatur, neque occidat animam suam pro corpore alterius. Aug super Psal. 5. nor are these say Lies, for as much as that which a man conceiveth in his mind agreeth with one of the significations of the word, though he that heareth it conceiveth it to be otherwise. But if in case such Logical Aequivocation tends to the perverting of Religion or justice it is not lawful to be used. God's Saints have used Logical Equivocations, so hath Christ, and so do the Scriptures, but never jesuitical aequivocation. For in all their speeches (without any mental reservation) there was Truth. So was there in the saying of Abraham, Samuel, jeremiah and the rest, take them as they are spoken by them, and they are true. The like may be said of our Saviour's speeches, he knew not as he was man of the day of judgement. And for his seeming to go forward and leave his Disciples going to Emaus; he would so have done if he had not been overimportuned: And for that of john 7.8. His time was not yet come to go up. As for those reservations which God himself useth, Isah 38.1. jonah 3.8. etc. (likewise objected by them) God hath expressed himself in Scriptures, that he would have his threaten conditionally understood, as jer. 18.7, 8, Ezek. 33.13. So that these exceptions are not secret reservations, nor kept in God's breast from the Hearers, as they would have us believe. Object. But if God should not allow us some aequivocating tricks and reservedwiles (saith Parsons) he should deal worse with men than he hath done with beasts; he hath granted unto the Hare and Fox their leaps and turn, their winding and returnings into the same path to deceive the dogs, etc. Resp This Objection hath more with then wait, God allows us as much of the Serpent as of the Dove, Prudentia sine simplicitate malitia, simplicitas sine prudentia, siultitia. Mat. 10.16. But not severed from the innocence of the Dove; United they are Commodious, Parted dangerous. Wit without innocency will offend others; innocency without wit will not defend ourselves. A large and full discovery of this new art of Lying, who so please may read D. Mortons' Confutation of Aequivocation, M. Henry Masons Treatise of the same subject. Ames. de Cons. l. 5. cap. 53. M. john Weems his divine Exercit. on Command. 9 Exercit. 3. Let me add only a word or two of Exhortation. Use 2 That we would cast of all Lying (wherein the world saith, that our Nation and people exceed the very Cretians) And learn to speak the truth in our hearts, which is the note of him that shall dwell in Gods holy hill. Psal. 15. That we may be graced with Christ's Ecce, as was Nathaniel, joh. 1.47. Behold a true Israelite in whom there is no guile. And have comfortable testimony, that we shall be numbered amongst those hundred forty and four thousand, which will follow the Lamb whethersoever he goeth, being redeemed from amongst men, in whose mouth no guile was found. For this end consider. Truth is a debt we own to God. 1. By the Band of Creation; For he made our speech and framed in us a Tongue to speak, requiring Truth to be the guider of our speech. 2. By the Band of Filiation; that God whom we call Father is the God of Truth: Psal. 31.5. And he that is of God will speak the Truth. 3. By the Band of Redemption. For he that hath redeemed us is Via, joh. 14.6. Vita, Veritas, The Way, Truth, and Life; and who so looks to have life by him, must follow the way of Truth, Ephes. 4.15. 4. By the Band of Sanctification; For the holy Spirit, that sanctifieth us is the Spirit of Truth, and requireth in our sanctification that we should have our Loins girt about with Truth, Ephes. 6.14 In these respects we should have great care that we make no forfeiture of the Truth in any case whatever. God loves it in the inward parts, Psal. 51. S. Gregory expounding these words of job, Greg. Mer. in job. cap. 27. My Lips shall surely speak no wickedness, and my Tongue shall utter no deceit, observes thus much; that a holy man, Pejus est men dacium meditari quam loqui; nam loqui plerumque praecipi tationis est, med●tari vero studiosae pravita tu. Mor. 8. to the end he may prefectly cleave unto the Truth, suffereth not himself either of purpose or of rashness to lie; for every Lie is greatly to be avoided, though there be some greater than other, as that which is studied and meditated on (as is aequivocating.) I spare to tell you what the Heathens have thought of this sin of Lying, and how they have punished it. Plutarch acquaints us with a Law that Artaxerxes made. The Liars Tongue should be pierced, triplici clavo, with three nails. And Aelian (lib. 4. cap. 1.) tells us that amongst the Indians, he that was thrice convicted of a Lie was enjoined perpetual silence, and barred from all office. De mulier. Septies. I conclude this point with that which S. Hierom writeth of a young man and woman, who were suspected of Adultery, and examined by Torments to confess it. The young man (being grievously tortured) confesseth against himself to be freed from further pain, and so was put to death. But the woman being innocent, could not be forced by all those Torments used to tell a lie, but in the midst of all her sufferings thus spoke, Non ideo me negare velle, ne peream, sed ideo mentiri nolle ne peccem; mori & ego cupio, sed non tanquam Adultera, That she did not deny lest she should die, but she refused to Lie, lest she should sinne; she was willing to die, but she would not die as an Adulteress. Thus abide were firm and resolute, still to say the Truth; holding that for a firm Principle in Divinity; we may not do evil that good may come of it. As for those who say we may, their damnation is just, Rom. 3.8. Thus much by occasion of the honest and sincere Answer made by Simon, though to his own Conviction; now for the Sentence which was given by him. Text. I suppose that he to whom he forgave most.] You see then Doct. The more mercy in the forgiver, the greater Love (may be supposed) is in the forgiven. We read what S. Paul was, (by his own confession) before Conversion. A Blasphemer, a Persecutor, and injurious, etc. 1 Tim. 1.13. But (as he saith) he obtained mercy, and the grace of God was exceeding abundant to him, with Faith and Love in Christ, this put him on, to labour more abundantly than the rest, as is showed, 1 Cor. 15.10. so that the grace bestowed on him was not in vain. If you ask the Reason, why should S. Paul take more pains then all the rest? the Answer is, The Love of Christ constrained him. And why should Love be stronger in him then in the rest? the Answer is at hand, for that he did thus judge that he received greater mercy in the pardoning of his debt then the rest. This is showed likewise by our Saviour in the Application of this Parable, verse 47. Where we shall speak more fully of this point, which yet here I could not let pass without some useful Observation. Use 1 I would gladly know then why Papists or any other should aver, that our Doctrine touching Assurance of God's Love in Christ, is a Doctrine tending to licentious liberty. Simon could not but suppose that he must needs love most, who had most remitted him. But these speak by hearsay, as strangers do, of that they never knew, nor had experience of themselves. Assuredly the sense of God's mercy in the pardoning and forgiveness of sin, hath that force to restrain a man from looseness of life, and to knit the heart in all true Love and Obedience unto God, as nothing more in the world hath. Thy loving kindness is before mine eyes, (saith David, Psal. 26.3.) therefore I have walked in thy Truth. The very scope of S. john's Epistle is to further our Assurance of God's Love, as appears, 1 Epist. 1.4, 5. & 5.13. And how fare this is from opening a way to looseness of life and liberty, the Apostle shows, Chap. 2.1. These things (saith he) I writ to you that you sinne not; and if in case you do sin, the Assurance of God's Love is the readiest way to recover you. For it follows, If any man sin, we have an Advocate with the Father; and then, Chap. 3.3. is added, He that hath this hope, and knows what manner of Love the Father bears him, purifieth himself as he is pure: So then, that man that is careless of purifying himself, hath no true hope that he is made partaker of this special Love. Use 2 Secondly, the feebleness of our Love to God, discovers how little sense or Assurance we have of this mercy of God towards us in the forgiveness of the debt owing to his Justice. True it is, common favours and fruits of God's Love, may work even in unbelievers a kind of Love to God, but it is Common, Ordinary, and Superficial. And the unsoundness of that kind of Love so wrought may appear in these particulars. First, in that it is but Mercenary, for when God giveth over giving them, they give over loving him. This is that love of Harlots, which I have before mentioned. Secondly, the Love so wrought hath no force to restrain from sin, nor put on to obedience; For all this kind of Love that many so much boast of: They bless themselves in their hearts (as Moses speaketh) saying, I shall have peace though I walk in my own imaginations and stubbornness, etc. Deut. 28.19. But the Love wrought in our hearts through the Apprehension of this special mercy is of another kind: It doth cause a man to love God for his own goodness and excellencies, Psal. 73.25. Phil. 3.8. and makes a man to give God the highest seat in his heart, it putteth a man on to keep God's Commandments (as before we heard) and makes those Commandments easy, which were, and are cross to our natures; Wherefore we may not ground our Comfort, or Love on outward and Temporal blessings, but on this special and particular Love, which God showeth to his Elect in the discharging of that debt of sin owing. I deny not but these Temporal and Common favours are to those that are in Christ, Signs and Pledges of his special Love, and that by them the godly are confirmed in the Assurance of God's eternal Love towards them, Gen. 33.10. Psal. 41.11. & 18.19. And elsewhere David gathers upon God from his common goodness that he shown to all Creatures, Psal. 36.6, 7. And our Saviour wills his Disciples to grow assured and confident of Gods special Love unto them from the Observation of his general goodness and providence towards the Fowls of the air and Lilies of the field, Mat. 6.26. But yet the Observation of God's goodness to us in spiritual things; as in the pardon and forgiveness of our many and fowl sins, will do it much better; and therefore if thou wilt love God as thou oughtest to love him, pray with David, Psal. 17.7. Show me thy marvellous loving kindness, and make me able to see and know that thou lovest me with thy marvellous Love. And Psal. 106.4. Remember me O Lord with the Favour thou bearest unto thy people, O visit more with thy salvation. As if he should say, it is not the love thou bearest to strangers or hired servants in thy house can content my heart, It is the special Love thou bearest to thine own dear children, that I seek after. Know that the Church desires to be kissed with the kisses of Christ's mouth, Cant. 1.1. A kiss is a natural Symbol of Love, and yet it must be a kiss of Christ's Mouth, not Hands that the Church desires. In outward Benefits God giveth us his Hands to kiss; but the breath of his Word and Spirit which assures us of the forgiveness of our sins is the kiss of Christ's mouth: This the Spouse desired, and this Mary obtained at parting, as you may find in the latter end of this Parable, which made her love so much, as appears, verse 47. To which place I refer the prosecution of this point: And now come to our Saviour's Approbation of this Sentence. And he said unto him, Thou hast rightly judged. Text.] Simon (as we know) was a Pharisee, so saith the Text, verse 36. One of the Pharisees desired him to eat, etc. And how corrupt the Pharisees were in their Doctrines and Tenants, appears by that our Saviour saith, Mat. 5. & 15.4, 5, 6. & Chap 23. Yet here our Saviour approves of this Pharisees Opinion, and commends his Judgement. Whence learn we, Doct. To receive the Truth brings it, and to take it up from whose mouth so ere it fall. See Mat. 23.2, 3. Phil. 1.17, 18. Tit. 1.13. Reason. First, the Truth is Gods, not Mans. The penny with Caesar's stamp is his, though it be in the kennel, or be found in a fowl clout. Secondly, God hath thought good to send unto his Church men as well unsanctified, as Sanctified: Balaam was a Prophet and is sent with a Message to Baalack: Saul is amongst the Prophets. judas sent forth with the rest of the Disciples; were not these to be heard, how can we think they should ever have been sent? Thirdly, The Word (in whose mouth soever) shall not return in vain, but accomplish that work whereunto God hath sent it, Isa. 55.10, 11. It is out of a wicked man's mouth a savour of death to some, and why not of life to others? Fourthly, God is offended when his Ordinances are contemned, though it be through the profane lives of Priests. See an Instance most remarkable, 1 Sam. 2.17. compared with Chap. 4 10. Use. A great weakness it must needs be in those, who reject the Truth, out of a prejudice they bear against the Bearer. Do we like the Sun ere the worse because it breaks forth of a dark cloud? or distaste the fruit that is served in a wooden dish? Will a child refuse a letter or token because a dirty Carrier was the bringer? or any beggar contemn an Alms because a lame Steward gives it out of the purse of his rich Master? Samson did not disdain the honeycomb, because he found it uncleanly laid in the Lion's Carcase: and though he, (being a Nazarite) might not eat of any thing that savoured of Legal impurity, yet he ventures on the honeycomb in the belly of the Beast. And so to Elijah it was all one, whether an Angel or a Raven brings him his dinner. Who so disdains God's graces because they find them in ill vessels, or refuse his mercies because brought them by unclean livers are more nice than wise. Quest. But are scandalous Ministers able to do any good? How can we expect a blessing on their labours being wicked? Resp. First, consider what excellent works God hath effected by bad Agents: What Divine Parables did God utter by Balaams' mouth? And what curious works did God make about his Temple by the hands of Tyrians? It makes for the praise (you know) of a good Limmer to draw a curious line with a bad Pencil: The worse the Instrument, the greater Gods glory. Secondly, Nisi Spiritus Sanctus adsit cordi audientis otiosus est sermo doctoris, nemo ergo do centi homini tribuat, quod ex ore docentis intelligit, quia, nisi intus sit qui doceat, doctoris li●gua ex●erius in vacuum laborat. Greg. Hom 30. in Evang. & Mor. 27. the whole work of a Minister about the salvation of man's soul is Externall: He can only preach to the Ear, God (whose Chair is in Heaven) speaks to the Heart: The Grace which is given them for the work of the Ministry, is not gratia justificantis, a grace of justification (as some conceive, who think their Teachers can give the Holy Ghost) (as Simon Magus thought by Simon Peter,) but it is gratia aedificationis, the grace of edification, as the Apostle shows, Ephes. 4.12. nor is it gratia gratum faciens, (as the Schoolmen speak) a peculiar grace given them for the salvation of themselves; but gratia gratis data, a grace given them for the good of others. So that in this Outward work a bad man may go as fare, and do as much; bring as many powerful and prevailing Arguments as the best, and be a means to save others yet themselves perish. You know how it was with the Builders of the Ark, though they built that which saved others, yet themselves were drowned: And as it happens to many an unfortunate sinner, who saveth his endeared fellow, yet perisheth himself in the stream, so may it be in this case. S. Gregory aptly compares a bad Minister to the Water in Baptism, which is (in the right use) a means to convey grace, but itself, out of the use runs down into the hole: So may they sink to Hell, who yet may be a means to bring thy soul to Heaven: Of them thou mayst say as the people of Cicilia did write upon the Tomb of a dead Viceroy of theirs, (who had been a cruel Oppressor of them) Hic jacet, etc. qui propter nos homines nostramque salutem descendit ad inferos. Believe it (what ere you think) it is not the Garment but the Perfume in it, which diffuseth the sent: The Word borroweth not its excellency from any humane virtue, but from the heart which ponders, and the Spirit which sanctifieth. Quicquid toquimur in Dei nomine imber Dei est: videtis vos qualis terra sitis. Aug in Psal. 98. See (saith S. Augustine) what kind of soil you are, the Word is the shower. Thirdly, were it so that an Unsanctified Minister could not profit the Hearer, how could we hear any one with comfort? For as much as the Heart is unknown to us; and in outward shows of sanctity a vile Hypocrite may go as fare as the sincerest Christian: Yea it is an absurdity that lets in Popery the back way; The goodness of the Priest doth bless the Word and the Sacraments (say the Papists,) I cannot be saved by Hearing, unless the Minister I hear be also saved (saith the overcurious and impatient Protestant) both shake hands in the same opinion. Doctrina cum omni imperio docetur, quando prius agitur quam dicatur. Nam doctrinae subtrahit fiduciam, quando conscientia prepedit linguam. Greg. in Mor. To say the Truth; he preacheth best and with greatest power, whose life and doctrine preach: Nor is there a Figure in Rhetoric more potent than the good opinion conceived of the Speaker; Our Hearers conceive of us rather by our Lives then Doctrine, (as jovinian did say to the Orthodox and Arrian Bishops contending about the Faith; Of your Learning I cannot so well judge, nor of your subtle Disputations, but I can observe which of you have the better behaviour.) We loathe (you know) the light of some Candles, in regard of the stink of the Tallow; and (as Poets feign) jupiters' Adultery did even amongst his own children discredit his Thunder: But this argues not the Truth uttered by a profane or wicked person of imperfection; but the stomaches of most hearers to be of weak digestion, who cannot eat any Cake, but what is of Thamar's baking; no Instruction is available or of force with them, but what proceeds from those of whose inward calling they are persuaded. Si hene vixerint, eorum est lucrum; si bene do●uerint, vestrum; accipite igitur quod vestrum est, nolite discutere quod alienum est. Chrys super illud Mat. 23. Quaecunque dixer. at vobis. But let us remember what the blind man recovered said, whether this man be a sinner or no I know not, one thing I know, he hath restored me to my sight: So, whether this man be converted or no, I know not; this I know, It is the Truth he brings, and that is mine and for my good, his life is his own. A leaden pipe may convey water into the garden of God; an Iron Clock acquaint me how the time goeth, and a Crooke-backed Tailor fit my body with a handsome garment. In a word, Gods Messengers are his Heralds, their Trade is Honour, they may help others to Arms and so make Gentlemen, yet themselves be none. Receive therefore the Truth they bring; and if it should so happen, that any one which is placed over you should stand in the Pulpit, Numb 27.12. as Moses stood on Mount Abarim, and show you the way to Canaan; though themselves enter not, yet bless you God for this direction, and follow it. What matter is it unto thee, though God puts the key of the prison door into the hand of a prisoner, so long as it opens the Wicket for thee and sets thee free? Next, in that our blessed Saviour doth not only receive the Answer, but likewise Commends his judgement, though in other points he might be very corrupt, and is here blamed for his defect of Love. Observe, There is a place for praise and Commendations, as well as for Reproof. Simon had his faults, for which he was rebuked; and he hath some good in him, for which he is praised. Saul was a very wicked man, 2 Sam. 1.23. yet David praiseth many good things in him. That Steward we read of in the Gospel, was very unjust, Luke 16. Quia licet Do mini substantiam vacuabat, subditos augebat. Bern. yet in that he wrought wisely for himself, or (as S. Bernard giveth the Reason) for that he increased his Lords subjects, though he diminished his Lord's estate, he is commended by his Lord. Gross errors were amongst the Corinthians, and in this (saith S. Paul) I praise you not, 1 Cor. 11.17. but wherein they did well he commends them; 1 Cor. 11.17. Revel. 2.2, 3. I praise you Brethren that you remember me in all things, etc. The great shepherd of the sheep, and Archbishop of the Church, he omits not the due praises of those Churches, which he reproves most sharply. Use. This condemns such as withhold the due from the owner thereof, (contrary to salomon's advice,) not giving praise to whom it doth belong; at least not in that manner they ought to give it. Some give it not at all, a strong Argument of a proud and sullen disposition; they can find place for Reproof, but none for commendation; these are like the Fly, they care for fastening no where, but on the Gall or Soar, a little blemish in their Brethren so over-clouds their good parts and properties as that they cannot be seen. Others do it, but in such a manner, as that the good in others (which they would be thought to commend,) seems either ill or less commendable, to those that hear it. They bring their diminutions and come with their [Butts] he hath done this and that [But, etc.] They will read the Text, and then Pharisaically mar it with their Gloss. To speak thus of a man's praise and mar it with a [But] is like some unskilful Farrier, who never shoes a horse, but pricks him to the quick, that bitter root mars the whole pot of pottage. Use. 2 Let us learn of our Lord and Master Christ, to give every man due praise, imitating God himself therein, who took special notice of that little good he found in Abijah the son of jeroboam, to commend and recompense it. And as our Saviour leads in the ensuing Reproof of Simon with this his Commendation; so it shall be our wisdom to observe the like method. You know that iron is first heat and then beaten; and the Nurse takes up the child being fallen, and first speaks it fair, and chides or corrects it afterwards; so should we; This would be as a good preparative for the bitter pill, and make it more kindly work in the bowels of the belly. This is a course of singular use to be held not only in our Ministry, but also in civil Societies and Families. Use 3 Rom. 12.3. 1 Pet. 2.14. Pro. 15 30. Aug de Civ. Dei l. 5. c. 13. Precipuum be nesicium est in rebas honest is laudari, laus enim parit aemlationem, aemulatio virtutem, virtus faelicitatem, etc. Nazian. Pro. 25.6. Potest hoc in loco non incongruè mellis nomine favor humanae laud●s intelligi, etc. Bern. Serm 47. ex parvis. Lastly, It may be a good encouragement to well-doing. Nature is led with nothing more kindly then with Commendation and praise. Nulla suavior est auditio quam laudis, it is an allurement tempered to our inclination; and therefore God carefully provides for it; and the godly themselves have taken great delight in it, it causeth emulation, (as speaketh Nazianzen,) and emulation brings forth virtue, and virtue happiness. Only here give me leave to add two Caveats; First, that praise be not too much affected by us. Secondly, that we seek it in no other way then the way of well-doing. For the first, it is (you know) salomon's advice, Hast thou sound honey, eat so much as is sufficient for thee, lest thou be filled therewith and vomit it. By Honey in which place (saith S. Bernard) may not unfitly be understood the favour of humane praise, of which we may eat, so that we eat not too much: he eateth moderately, who as he seethe the good will of his friend in it, so he doth give glory unto God for it. He eateth too much, who hath his heart set upon it, and in his ways aimeth at that alone. Pro. 27.21. Praise is as a fining pot to a man, it will discover what he is, whether light or solid. Those metals which have least solidity, are soon melted; and the lightest matter is blown away into smoke and vapour; so a light heart is vainly transported by it; when he that hath true worth in him, is with gold and silver made the finer and purer by this furnace. The more he is praised, the more he will endeavour to deserve it, and finding what is dross in him, will purge it out, and cast it from him: He that doth thus, Greg Mor. l. 32 c. 5. what is he but gold (saith Gregory) increasing to a greater measure of brightness by the fire of purgation. Virtus mater gloriae est, sola enim est cui gloria jure debetur, &c, Quae autem est sine virtute gloria, pro●ecto indebitè gloria venit, propere affectatur, periculosè captatur. Famam extena●●e sactis hoc virtutis opus. Secondly, it should be in the way of well-doing that we seek it; for it's due only to that (as S. Bernard shows) Virtue is the mother of it, (if it be legitimate,) It is but a poor praise, and perilous, that men raise to themselves from other things than well-doing: Wit, Beauty, Birth, Wealth, etc. may cause a great Fame, only this causeth a good Fame, Deut. 4.6. Pro. 21.21. Rom. 2.10. Ruth 4.11. Pro. 31.31. Heb. 11. Fame got some other way, may hang on a while, like a beggar's Cloak, but in the end it will fall of full of filth. But praise and credit obtained by well-doing shall last after our bodies are rotten in the grave, The memorial of the just shall be blessed, Pro. 10.7. Wherefore harken to S. Paul's counsel, Phillip 4.8. Brethren whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, If there be any virtue, if there be any praise, think on these things to do them. A good name saith Solomon is a good ointment, and these are the ingredients that must go to make up that pretio us ointment which must cheer our spirits we are much deceived if we think there lies any other way to the Temple of Honour then through virtues Temple; we must pass through the one to come to the other. As for that praise which the world gives to such as best like it, it is not to be valued nor esteemed of. Christ commanded those Devils to hold their peace, who yet (seemingly) spoke well of him. Heathens did fear themselves when they were extolled by the vicious; I pass little to be judged of you, (saith S. Paul) so say we, we pass little to be praised by you. Let us do well and our praise will be from God, not men. And so much for the Propounding part of this Parable, The Applying part follows. And he turned unto the woman, Text. Verse 44, 45, etc. and said unto Simon, seest thou this woman? I entered into thine house, thou gavest me not water for my Feet; but she hath washed my Feet with tears, and wiped them with the hairs of her Head, etc. In these words and those following, we have considerable. First, our Saviour's Posture. Secondly, his Speech: His Posture in those words, And he turned to the woman; his Speech in the rest. Of Christ's Posture a word or two. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. And he turned to the woman. It is said before vers. 38. That this woman stood at his Feet behind him weeping. (Bash fullness and shame arising from the Conscience of her former wickedness did there place her) Christ's Back was then upon her: Now upon her Repentance, and true turning our blessed Saviour Turns unto the woman. Teaching us this lesson, Doct. 'pon our turning unto God, God will turn to us, and cast upon us the eyes of his Grace and Favour. Turn you unto me saith the Lord of Hosts, and I will return unto you saith the LORD of Hosts, Zach. 1.3. Turn unto the Lord your God (saith joel) For who knows if he will return and repent and leave a blessing behind him, etc. joel 2.13, 14. Reason. They are our sins only that make the separation; would we but put them away, God would be reconciled with us again. If we hate them which are our Creatures, Isa. 59.1, 2. and the works of our hands; God cannot but love us, who are his Creatures, the work of his own hands. Use 1 Such as yet remain impenitent may take notice of the state wherein they stand for the present: God's Face is from them, his back is on them. And what greater Judgement can befall a man? jer. 18.17. & 21.10. & 44.11. Ezek. 14.8. So long what can comfort them? You know the reflex of the glass presently vanisheth, when the Face is turned away; so when God's Face is turned from us, all comfort in the creatures fails us. This seriously considered cannot but be motive strong enough, to take out the lesson here commended to us, of turning to him by true Repentance, that he may turn to us in love. Use 2 To which duty let me Exhort you all, that the Lord may cast his Eye upon us for good and not for evil: It is his own command that we should seek his Face: And great need we have: Psal. 36.9. In thy favour is life (saith David) and in thy light we see light, no light to be had but from his countenance, and that enlightens all. When the Sun shines we say it is Day, though no other Star be seen: And we say it is Night, though we see a thousand Stars, when the Sun is absent: So here; Let God's Face shine on us, let him but cast upon us a loving countenance, though no other outward comfort be to be had, yet it will be a happy day with us: All wants shall be supplied by it; it will bring all comfort with it. It is said of Manna that it had the taste of every good thing that a man desired, Wisd. 16, 22. and served to the appetite of him that took it: This may be said more truly of God's Favour: If a man be sick, that is health unto his bones: if poor, that is wealth, Psal. 4. etc. Let there be what want there will, yet God's favour supplies all: So that as Elkanah said to Hannah, it may say to him that hath it be he never so poor; Am not I better to thee then ten sons? Am not I to be preferred before corn and wine, houses, friends, etc. If then it be (as Solomon tells us) That every man seeks after the face of the Ruler, because his favour is as the latter rain and promiseth a fruitful Harvest? Prov. 16.15. Let us seek after the Face of God by timely turning to him: It is Repentance that must bring us into favour with Christ; that is the john Baptist which must prepare the way before his Face: A polluted glass can receive no impression of Images and visages (saith S. Basil) No more a polluted soul the light of God's countenance. The Benefits that flow unto us from God's favour I have showed on Luke 15.22. The Speech follows, and it is directed both to Simon, and to the Woman. First to Simon. Seest thou this woman? I entered into thine house, thou gavest me not water for my Feet, Text. etc. In this Speech of our Saviour to Simon. We have, First, the Interrogation or Question, put to him. Secondly the Expostulation that our blessed Saviour made with him. Of the Question, first in those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seest thou this woman? Object. What need this Question be made? Simon saw her well enough and beheld her carriage: Whereupon he questioned, whither Christ were a Prophet, in that he suffered her to come so near him: And yet our Saviour demands: Seest thou this woman. Resp. Indeed, Simon saw her outside, and (judging by appearance) judged her to be a Sinner: Our blessed Saviour now calls him to a stricter sight; and by her deportment and good disposition, shows her to be a Saint, discovering by her open and public tears, Simons secret and hidden sores; making them serve as a medicine for his malady; which was the reason, that whilst his Eye was turned to this Penitent, his Speech was turned to the Pharisee, as being desirous to cure him who had least ceiling of his sickness. Two things in the Question let us observe: First the duty, secondly the Person on whom it is imposed. The Duty enjoined is to See or behold the carriage and behaviour of that woman. Where first an Act, and that is seeing. 2. The Object. With the Act we begin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seest thou? Not hearest thou; for not a word (that we read of) did she say. (And yet her whole action was a loud confession: All her carriage was Vocal. Her Eyes spoke, her Hands spoke, her Hair spoke, her Cesture spoke, and yet she could not speak what she did speak) her tongue is silent. Thus Doct. Deep sorrow is many times silent. Lesser Repentance speaks when greater wants a tongue. Take an instance or two; one in the Shulamite, 2 King. 4 27. See how sparing of words deep sorrow is. Extremity of grief made her somewhat unmannerly; down she falls passionately at the Prophet's feet, and lays fast hold on them, not saying a word. By which posture the Prophet perceived her soul to be vexed within her. And when her grief finds vent at her mouth; how sparing is she of her Speech, and how abrupt; Did I desire a Son of my LORD; did not I say do not deceive me. A cracked Pipe or Bell gives a harsh or uncertain found: So a broken heart when it speaks for the most part utters broken speeches. Wither the Prophet or the Mother were more afflicted, is hard to say: The Prophet for the Mother, or the Mother for the Child; without doubt the Prophet was marvellously struck with grief. Nor doth he in his sorrow reply one word, but applies himself to the remedy, spending his breath in Prayer, which was likewise passionate, ver. 33, 34, 35. The other instance, I bring to confirm this Truth is that of Saint Peter, Math, ●6 75. We read of him that after his Fall, He went out and wept bitterly; but we read not of his speaking anything. Invenio quod fleve rit, non invenio quid dixerit (saith S. Ambrose) I find that he wept, Serm. 45. de pae. nit Petri. but I find not what he said. And the like Observation hath Isidor. de munere. 2. Thus, Curae leves loquuntur, ingentes stupent. The point is proved, That deep sorrow often is silent, when lesser finds a tongue. Now for Use to ourselves. Use. Such as think that all Repentance lies in the Tongue are much deceived. Indeed many a man's Repentance lies wholly there, for their hands refuse to work; and such a Repentance is but wind, as words are. True Repentance is both seen and heard: But (if in case, one be wanting) it is rather seen then heard. The sinner is loud and clamorous (saith Solomon, Pro. 7.11.) The Saint is silent, he smothers his mouth in the dust (as job speaks.) In the day of their sorrow they are often like a Chest, having a rich Jewel in it, but the key lost: Such a Chest was Origen, who after his Fall coming to preach unto his people, and lighting on that Text, Psal. 50.16. But to the wicked, saith God, what hast thou to do to declare mine Ordinances, etc. Upon the reading thereof burst forth into tears, and could say no more. As for dissemblers and hollow hearted Hypocrites; who like empty vessels make a great noise upon the least knock; being like Stony-pots tipped with silver (having silver lips but stony hearts.) Or like Demades the Orator, who would talk much and eat hard. Of whom Antipater was wont to say, that he was like a Sacrifice, nothing left of him but the Tongue and Paunch. I must tell them that albeit their talk of Repentance be like Benjamins' Mess five times more than the rest; Gen. 43.34. yet that noise which their Tongue makes in a formality of Profession, shall in the Silence of their hands condemn them for Hypocrites. Seest Thou.] Not only with the bodily Eye, for with that he saw, and mistook: But with Consideration and Observation. Doct. The Deportment of a true Penitent is worth our seeing; Their Carriage and Conversation is worthy Observation. Those good effects which S. Paul's letters wrought in the Corinthians are graced with an Ecce, we are willed to Behold and consider them well, 2 Cor. 8.11. Behold this self same thing that you sorrowed after a godly sorrow, etc. Many Penitents are brought upon the State of Christianity in holy Scriptures, Mat 9.9. Luk. 19. 1-10 Joh 9.36. Luk. 17.11. Luk. 23.9. acting their parts before a world of Spectators: As Matthew, Zacheus, the Blind man, and Lepers, the Thief on the Cross, etc. to what purpose if they be not seen? In a full Theatre you would think you see so many lines drawn from the Circumference of so many Eyes and Ears, whilst a good Actor is the Centre: What one doth feignedly there, the true Penitent doth really here: he weeps in good earnest, fights in good earnest, forgives in good earnest, etc. And none so Acts to the life, as doth the Penitent. The Character that is given of a good Actor (by some wits) may truly be applied to him. The Actor doth not strive to make Nature monstrous: nor the Penitent Grace: It is seen in the same Scene with him, S. Thomas O. verburyes Charact. but neither on Stilts nor Crutches. The voice of the one is not lower than the Prompter, nor louder than the Foil and Target; not is the voice of the other, but as the Spirit shall give utterance; groaning with the Turtle, not Screaming with the Peacock; the one by his Action fortifies moral Precepts with Examples; so doth the other Divine: In his general Carriage we see the force of the Rule: the one adds grace to the Poet's labours; so doth the other to the Preachers: For what in the one is but Ditty, in the other is both Ditty and Music, yet what is averred of the one, that all men have been of his Occupation, and are (for who plays not his part on the world's Theatre?) cannot be affirmed of the other, few there are that truly act Repentance. How ever, of all men living (say some) a worthy Actor in one kind is the strongest motive of Affection, Use. when he doth weep in jest, he makes others weep in earnest: So should the true Penitent, affect much more. S. Gregory being to speak of the Repentance of this Mary gins thus. Flere magis libet quam dicere. He was full and could rather desire to shed tears than use words; we have all sinned, we have not all lamented. To help us in it, Behold this woman. And you that are here present with your Bodies, be present with your minds. It is an Example deserves pondering, we were summoned by the sound of a Trumpet before, verse 37. and therefore all both high and low Behold: the Sun hath shined upon this Dial; who can now but look on the Shadow, And behold the Strokes? And as this woman is commended to our Observation in Particular: So the Deportment and Behaviour of every good Penitent in general should be regarded: God hath ser them up as a Light-house by the Seaside, whereby the Mariners both fail aright and avoid danger: their unfeigned Humiliation and gracious acceptation is propounded for our Imitation and encouragement, Ps. 32.6. Which if we observe not, we shall loof the Comfort, and God much of his Glory. All the works of the Lord are great (saith David) and to be sought out of all them that have pleasure therein. Psal. 111.2. In his Creation, he is wonderful to astonishment; In his Providence past finding out, etc. Psal. 8.1.139.14. Rom. 11. But when we look upon the work of Conversion, we must cry, O the height, & c! his way herein is beyond admiration. Let his go be observed; and his exceeding greatness of grace and power be for ever magnified, Eph. 1.19. Use. 2 And if the Deportment of a true Penitent calls for our regard, it will not be unseasonable you admonish all, who profess themselves to be such, that they be very careful of their carriage: you may make or mar God's markets. Much lies on your hands to bring others on, or keep them off from God. If your works beseem Repentances, your light is like that of the Sun, It will cause the Beasts of prey to lie down in their Denns, Ps. 104 The benefit of good examples and danger of bad. See in the good Samaritan pag. 226. and draw men out unto their labour, be a means to win others (as our Saviour shows,) Math. 5.16. 1. Pet. 2. v. 12, 15. & Chap. 3.1. But if you counterfeit and dissemble you are like a false light or lantern by the Seaside which Shipwrecks those that trust it, and are guided by it. Remember, all Eyes are called on to Behold you; before your Conversion no regard was had, you were then (like an Actor) within the Tiring-house, where you were Rampant and swore oaths that you never cond: But now you are upon the Stage and none had more need be wary of words and actions. You know that no ordinary blemish, scratch nor spot is regarded in a Table, before an Image be drawn upon it; But after the Image or Effigies is portraited, every little spot is observed in it: Such is the difference of spots in Christians before Conversion and after, and no less regarded. Therefore have a care that your well ordered life shows a well ordered heart. For as it is in a Clock, when the Hammer strikes well, and the hand of the Dial points well, it is a sign that the Wheels are right set: So a good life and Conversation argues a true Penitent, and good Christian. And thus much of the Act, now for the Object. This woman.] Doct. Hence thus much let be observed. It is lawful to see a woman, and to observe their Carriage and behaviour. Otherwise how comes it to pass that they are advised concerning their Carriage, that it be such as becometh Holiness, Tit. 2.3. And so winning, that those who obey not the Word may thereby be won, 1 Pet. 3.2. Object. That Objection which may be made from jobs practise; Job 31.1. (He made a Covenant with his eyes, why then should he think after a woman) is soon answered. Resp. job is not so to be understood, as if he would not at all cast his Eye upon a woman; but his meaning is, that he would not look on her in any unchaste way, so as to be ensnared by them. Object. But Solomon tells us, That the heart of a woman is snares and nets and her hands are bands, etc. Resp. True, Illa Foemina, the lascivious woman, that shame of women, of such doth Solomon speak only: And therefore S. Hierome adviseth us not to be too rash in taking that sentence to be pronounced of all kind of women. Non putemus temere hanc Solomonem de omni genere mulierum protulisse sententiam. Hier. in loc. The Wicked woman indeed is not to be looked on, Pro. 5.8, 9 But as for virtuous and good women they have the Image of God shining on them (as well as men) which attracts the Eyes of all. Object. But who can find a virtuous woman (saith the mother of Solomon speaking of her own sex) her price is fare 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 special intent, in that describing of a virtuous woman (which beginneth at the 10. v. of the Chapter) he follows (in the Original) the order of the letters of the Alphabet; the first word in every verse beginning with a several 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 woman's name, which is there described, or that none virtuous is to be found may be thought to be a mere conceit. Use. If the godly conversion of women be to be observed (as well as men's) 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 womenkind. Origen upon these words of the Evangelist, Mat. 12.21, 22. Orig. in Math. (And jesus departing into the Coasts of Tyre and Sidon, behold a woman of Canaan) hath these words, Mira res Evangelista, etc. A strange thing O Evangelist, Behold a woman: She who was the Author of transgression, the mother of sin, the weapon of the Devil, etc. And yet, Behold a woman. S. chrysostom 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, etc. What is a woman, but a punishment that cannot be driven away, a necessary evil, a natural temptation, a desirable calamity, a domestic 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 known many ready 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 Samson, jesabel for Ahab, Pharaohs daughter for Solomon; and all Heresies (in a manner) though fathered by men, yet they have been furthered and nursed by women's wit: Montanus had his Prisca, Donatus his Lucilla, Priscillinus his Galla, Simon Magus his Helena, Arius shall have Constantine's 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 Devils, saith Lyra. Notwithstanding this, God hath highly honoured that Sex, not only in that he lay in the womb 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 entertains him; joanna and Susanna (with others do) minister unto him: the Daughters of Jerusalem weep for him, and at the Cross, stand by him, and after his death came to embalm him. To women Christ first appeared after his Resurrection, Bern. in Cant. Ser. 75. and so fare honoured them as to make them (as S. Bernard speaks) to be Apostolos Apostolorum, Apostles to preach his Resurrection to the Apostles. In all ages (especially under the Gospel) there have been women of special note, both in their own lives (which have like lamps given great light to others) as likewise in Governing of their Families, instructing of their Children, etc. (as was Bathsheba, Joys, Eunice, Monicha the mother of S. Austin, Helena the mother of Constantine with others.) S. Paul writes to his beloved Apphiah, S. john to an Elect Lady: Time would fail to speak of all their excellencies: To be short, and come home unto my Text, as in the days of jabin, a woman named jael had renown above Barak by slaying Sisera the Captain of the Host of the Alients: Judg. 4.21. So we have here a woman, who by her penitent life and unfeigned love hath obtained not only 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 condemnationem sa minarum in Scriptures 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 pass on to some other. Woman] Her Sex is only 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 real Parable of the condemned Churl, his title is but, Homo quidam Dives, Luk. 16.19. A certain rich man; but what his name was is not said: God will not fowl his leaves with sinners names; they shall not stand in his books, as I have on that Parable shown; 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 womanhood is restored to her again, she hath recovered her credit, and is called by our Saviour, Woman] Observe we hence, Doct. Not only the guilt, but the stain of sin is done away with the tears 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. etc. Haec enim virtus Christi est Domini, ut quam vis peccator sit, qui ejus unda ablatus fuerit, denno in virginem reparatus, non meminerit ante quod fecerit— Fitque virgo fide Christi, qui fuerat Adulter corruptione peccati. Ambros. Ser. 30 S. Ambrose in a Sermon speaking of the woman of Samaria's conversion (who was an Harlot) yet now by Christ converted and washed from her sins, conceiveth this to be the meaning of that Proverb, Such is the way of an adulterous woman, she eateth and wipeth her mouth, and saith, I have done no wickedness, and addeth further, that such is the virtue of Christ our Lord, that although he be a sinner who is washed in his water, yet thereby he is restored to be a Virgin, etc. and so made a Virgin by the Faith of Christ, who was an adulterer by the corruption of Sinne. This way the unchastest woman may so wipe her mouth, as to say I have done no wickedness: By a penitent Confession of her fault, her Virginity shall be restored: so was this woman's in my Text. And so was david's, whose Palme-branch of Virginity through the plentiful tears of his Repentance, did so flourish again, that though he was taken in Adultery in his younger years, yet in his Old-age a virgin was found by him in his Bed Use. 1 Let this Direct us how to judge, and what to think of those, who have repent them of former sins; think not worse of them for what they have been, but think the better of them for what they are. Object not to David his Murder and Adultery: To Peter his Denying of his Master: To Matthew that he was a Publican: To Mary that she was an Harlot, etc. But magnify the riches of God's grace, who hath forgiven such great Offenders: Where God hath remitted, take we heed how we dare object, I know the day when you were thus or thus: This is to fling the filth of sin into that face which God hath washed, a thing God cannot endure. Use 2 And let this Encourage us to take this course to regain that credit which hath been lost by sinful courses. At the birth of jehabod away went Glory: And credit once lost is like water spilt upon the ground, which if recollected, yet it hath lost the purity, and is ever after full of soil: Ezek. 18.21, 22 Jer. 31.34. Notwithstanding Reformation will do much with God, and bring us so fare into his Favour, as that he will remember what we have been no more, nor once mention our former failings: Look as the Father of the Prodigal dealt with him, so will God deal with thee, he gives kisses not stripes to his offending son. Peccanti filio dat oscula non flagella; vis amoris non videt delicta, sic curat filij vulnera, ne forto cicatricem, ne forte filio naevum relinqueret, Chrys. Ser. 3. The force of Love would see no faults, he so healeth his son's wounds, as that he might not by chance leave a scar, or the least freckle in his son (as one observes) And he received him with greater tokens of favour then his elder Brother, who never broke out into that Riot. So will God deal with thee; he will be so fare from upbraiding thee with thy former lose life, as that he will honour thee the more, if thou be'st truly Penitent. To whom did our Saviour ever more honour than to Zacheus (that converted Publican) to whose house he came uninvited, and brought with him the best news that ever came to that converts care? Who had more favour from Christ then this Penitent Citizen spoken of in our Text, Out of whom he had cast seven Devils? Her spikenard he hath so mingled with the ointment of the Gospel, Mat. 26.13. that whosoever smelleth the savour of life from the Doctrine of it, shall have a sent also of those sweet Perfumes which she spent upon her Saviour. Yea so hearty and cordial is this Physic of Repentance as that it restores (as you have heard) your Virginity and Chastity, yea your strength and youth: You shall be fresher and livelier (with the snake) after the casting off your old Skin: And (as Livy writeth of Scipio) he never looked so fresh, not seemed so beautiful in the Eyes of his soldiers, as after his recovery from a dangerous sickness, which he took in the Camp: So shall it be with you, you shall I look most lovely in the Eyes of God and his Church upon your true Repentance and Confessions. But if otherwise you will still persist in an evil course the guilt of sin you shall carry with you, but the stain of sin you shall leave behind you; as we read of those, joh. 10.8. who though they were long since dead and rotten, yet our Saviour saith, They (are) thiefs and robbers: Not (were so) but still are so. For, though they were dead, yet their sin abided, and their names shall for ever be branded with it. This woman. Text.] Other women might be seen of Simon, but this woman in a special manner he must observe, Doct. The best women are best worthy seeing. The like observation to this we have made on the Parable of the Good Samaritane, pag. 223. Use 1 I content myself with a word or two by way of Application, wishing that women would strive to become the best patterns of Modesty, Meekness, Sobriety, etc. that they may be worthy of imitation. Use 2 And in imitating others that they would cast their Eyes on Sarah, Rebecka, Anna, Deborah, Abigail, and such like as these, Pudore vilis, a mictu dives, genas picta. Etenim quia verum decorem naturae habere non potest, adulterinis fucis affectatae pulchritudinis lenocinatur speciem, non veritatem, Amb. de abel & Cain cap. 4. who in Scripture are proposed as best patterns for their imitation. There is a woman described by Solomon (Prov. 7.) First, by her Attire, vers. 10. It was the attire of an Harlot, which S. Ambrose thus sets forth: She is base in shamelessness, glorious in her , painted in her cheeks; for because she cannot have the true comeliness of nature, by false daubings she borrows the show (not the truth) of an affected beauty. And for the attire of her inward man, she is subtle of heart, her heart is snares and nets, as we shown before out of Eccles. 7.26. Next she is set forth, by her Behaviour and Carriage, vers. 11. & 12. Her Tongue is as loud, as herself is lewd: It is ready for all Ears, and is as common as herself. Her will that is stiff and stubborn as her body is lose: Her Feet cannot abide in her own house: She is given to gadding as fast as her tongue to going: Now she is without, now in the streets: Discovering by her often removing, her unstable mind; and in every corner she lieth in wait to do some mischief, and surprise a booty. This woman is to be Beheld (for so the Wise man adviseth) [Behold] there met him, etc. What he himself had seen and observed, he wills others to observe too; yet not to imitate and follow, but to avoid and shun: Who so shall otherwise observe such an one as this, they are like the old Egyptians, who passed by the beauty of the world, as the Sun, Moon, and Stars without observation, but if they met with a Cat or Crocodile, they would fall down and adore. And thus much of the duty here required. Now for the Person enjoined with it. Thou. Simon is the Person on whom the Duty is imposed. He was a learned Pharisee, one of those who were noted for wise and learned men, yet he is put to school to learn of this silly woman, who was weak, unlearned, and (as yet) untutored in the School of Christ, she becomes (as it were) a Doctor and Master in Israel to teach him Repentance. Which tells us. Doct. That God by weak and silly instruments makes the wisdom of the world to appear foolishness. (According to that of the Apostle, 1 Cor. 1.20) Where is the wise, and learned Pharisee, where is the Scribe, where is the disputer of this world? The deep Philosopher? All seem great knowers and deep Scholars; hath not God made foolish the wisdom of this world? in respect of divine Mysteries, and Verse 27, 28. More positively and peremptorily, God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things that are mighty, and base things of the world, and things which are despised hath God chosen, yea and things which are not, to bring to nought things that are: Reason. The Reason is added by the Apostle, Verse. 29. That no flesh should glory in his presence, (i. e.) That no man (being no better than base and contemptible flesh) should arrogat ought to himself or boast of his Parts and Privileges before the Almighty. Use 1 Take heed then, lest any of us murmur against the means God useth for our good in respect of their outward meanness and baseness: It is a thing that flesh and blood is apt to stomach, and yet a way that GOD delights to take. By the mouth of Babes and Sucklings he perfects his own praise, Psal. 8.2. and stills the enemy and the avenger. It was a poor Israelitish captive maid that he chose to teach Naaman that mighty man; 2 King. 5.2. through that little chink did God let in light, whereby Naaman came to know there was a Prophet in Israel which could cure him of his Leprosy. judg. 6.15. It was a poor man's son in Manasse, and he the least in all his Father's house, whom God chose to conquer Midian a great and a mighty army. It was a poor sinful woman going to fetch water at jacob's well that he made choice off to go to the Samaritans and acquiant them of the Messiah. joh. 4. There were a company of poor Fishermen, tent-makers, tole-gatherers, and such like; Men of mean condition and estate whom he called to follow him, and whom he sent abroad to convert the world: And here you see he makes choice of a weak and sinful vessel to teach the Grave; the Rich, and learned of the world a Lesson which a world of wits (out of flesh and blood) were never able to comprehend. You may read that when the lot was cast for an Apostle to supply judas his room, Act. 1.23. two were appointed; joseph and Mathias, joseph was Frater Domini, the Brother of our Lord, Math. 13.55. And he was trinominis, of three Appellations, joseph, Barsabas and justus. Mathias is but twice named in the Scriptures (both times in that one Chap. Act. 1.) and signifies a little one; who would not imagine, but joseph would carry it from Mathias, and yet for all josephs' privileges and great titles the lot falls on Mathias the little one. Thus the great God (who by Birth made himself little) delighteth much to make little things great. So went his Mother's Song, Luke 1.48. He hath regarded the low estate of his Handmaid, & 51, 53. He hath exalted them of low degree, Judge 13.9.22, 23. 2 King. 4.8, 9 and filled the hungry with good things, but sent the rich empty away. The weaker vessel many times holds the liquor, as Manoahs' wife had more Knowledge, Faith, and Resolution than himself (though he likewise was a good and holy man) And that noble Shunamite had more Zeal than her husband: Priscilla may teach Apollo's: Act. 18.26. Mat. 15.28. Luk. 24.8, 9, 11 And the Apostles themselves must be content to hear Mary and other women, whose Faith was stronger in them, then in any men we read off. Let us not dare to despise the day of small things; it scarce will down with proud flesh and blood to be taught by a mean Minister, advised by a simple woman; and yet the Kingdom of Heaven is like a woman laying leaven, Math. 13. You know we are sent to the Ant and Pismire to learn Providence; to the Ox and Ass to learn Thankfulness: Pro. 6.6. Isa. 1.3. Jer. 8.7. 1 Cor. 14.34, 35. to the Swallow, Crane, etc. to observe our appointed Seasons: And are not these much better than they? Women indeed are not permitted to speak in the Church but let them ask at home (saith the Apostle) yet by their reverend behaviour and carriage in Gods-house they may teach as well at Church as at home. See Exod. 38.8. Luk. 8.3 & 10.39. Act. 16.13. So fare should we be from taking offence at God's proceed in this kind, that we should rather be stirred up to a holy emulation (as S. Paul speaks in another kind of the jews, Rom. 11.11. who should be provoked to jealousy by the Gentiles forwardness. Eu quomodo maxima cum laude vobis licet emulari, etc. Beza in 1 Cor. 12.31. ) This is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Hesiod) a holy and good contention; you may contend with praise and comfort who shall lead the best life, give best Examples, express most holiness in your conversations, etc. Plutarch reports of Themistocles, that when he heard how Miltiades had got great honour in the Marathenian battle, he was not able to sleep because he came so fare short of him in honour: It should be thus with us in spiritual things: To hear Christ say to a Canaanite, I have not found so great Faith in Israel: And to a Simon, Seest thou this woman, etc. should fill the faces of men with shame, and spur us on after a greater measure of Grace. Other Uses of this Doctrine, see on the good Samaritane, pag. 81, 82. This shall serve for the Interrogation or Question made to Simon, we now come to Christ's expostulation with him. Text, I entered into thine house, thou gavest me not water for my Feet; but she hath washed my Feet with tears, and wiped them with the hairs of her head, etc. In which Contestation had or Expostulation made with Simon, we have considerable. First, a Preference (For comparing Simon and the Woman, he prefers the Woman before Simon) In these words read to vers. 47. Secondly, an Inference, Wherefore I say unto thee, etc. vers. 47. In the Preference, there is, First, a Reprehension of Simon for his Defects; and they were threefold: First, ex defectu Civilitatis, of the want of Civility, in that he gave him No water for his Feet (which was the use and custom of the Country:) Secondly, Ex defectu charitatis; of the want of Love and Charity, Thou gavest me not kiss. ver. 45. this was wont to be given as a pledge of the guests welcome. Thirdly, Ex defectu Hilaritatis, of the want of Hilarity and Cheerfulness, Mine head with oil thou didst not anoint, verse. 46. As was the use of those times to do, thereby to cheer up the spirits of their guests; all these were failings against a good hospitable entertainment. Secondly, We have a Commendation of the Woman for her Respects and Performances (which are laid down Antithetically and by way of Opposition to the other) Simon failed in not bringing water to wash Christ's Feet, this Defect she supplies with her Tears; She hath washed my Feet with Tears, and wiped them with the hairs of her head, vers. 44. Simon failed in giving him no kiss, this Defect she abundantly supplies; Since the time I came in she hath not ceased to kiss my Feet, verse 45. Simon failed in that he anointed not Christ's head with oil; this Defect was supplied by this Penitent creature; She hath anointed my Feet with ointment, ver. 46. And thus as they are laid down by way of Opposition one to the other, I shall crave leave to handle them. First, something in General would be noted from Simons failing in his entertainment, viz. Doct. Circumstantial omissions in the entertainment of our friends may forfeit much of our thanks. Hence it is that true Hospital Friends have been careful always of a full supply: I will content myself with two instances (amongst many which might be brought.) One is that, 2 King. 4 8. 2 King. 4.8. Where we find the Prophet Elisha to be invited by that noble Shunamite to her house to eat bread; who (after his first entertainment) perceiving his occasions to call him to a frequent passage that way, moves her husband to build him a Chamber on the Wall apart (lest the tumult of her large Family might disturb the quiet Meditations of the Prophet) which accordingly is done: Nor will she bring him to bare walls, Verse 10. she furnisheth his lodging and sets ready for him a Bed, a Table, a Stool and a Candlestick, and other necessary utensils fit for his entertainment: This lodging, Verse. 11 This lodging, the next time the Prophet comes by, he gladly takes up, and is so well pleased that he sends his servant Gehezi with a treaty of Retribution (by way of thankfulness,) Behold thou hast been careful for us (with all this care) What is to be done for thee? Wouldst thou be spoken for to the King or to the Captain of the Host? Verse. 13 An ingenuous Disposition cannot receive Favours without thoughts of Retribution, Probabile est aliquem suisse exconsanguineis Christi, qui uxorem duxerit; jesus enim matri tanquam comes additur, Cal. in job. 2.2. Non est nobis hoc loco quaerendum, fueritne tanta sponsi tenuitas, ut vini copiam convivis exhibere nequiverit, vel usque adeo intemperanter initio biberint convivae, etc. Mascul. in loc. especially where is such a fullness. The other instance I bring for the Confirmation of this truth delivered, is that we read, john 2. At a marriage in Cana of Galilee, whereunto Christ and his Disciples were invited, whereat also was Mary the mother of jesus (and as it is very likely, the Feast was made by some of her consanguinity.) It so happened that there was a Defect of Wine (whither occasioned through the poverty of the couple married) or the Intemperancie of the guests invited, or by reason of the multitude who came uncalled, is needless at this time for us to discuss) Mary perceiving this want, was much troubled thereat, being moved (saith Calvin) as is likely with the disgrace or offence that might be taken by the Guests (though it were but for the lack of superfluity) She tells Christ of this want, who to manifest his glory (especially) and also to remove offence turns as much water into wine, as would suffice one hundred and fifty folk had they been but newly sat, Largam vini copiam suppeditavit Christus, nempe quae plus centum & quinquaginta hominibus sufficeret ad hilare convivium, etc. Cal. in loc. and that at a Feast. Had Omissions of this nature, and at such a time been of small Consequence, I cannot see why Mary needed so much to have perplexed herself (All having well drunk before) Nor our Saviour needed to have converted so much; for had he turned but one of those Vessels of Water into Wine, it had been a sufficient Proof of his Power. Use 1 This should teach us not to sleight Ceremonies of Courtesy: Though in themselves they be sleight and arbitrary; yet the neglect of them may in some cases undergo a dangerous construction. That Passage we find in 1 of King. 1.9. would not be forgotten; Adonijah laying claim of Succession to the (not yet vacant) seat of his Father David, and intending to under-worke Solomon. He made a Feast for all the King's sons and all the men of judah, 1 King. 19.10 the King's Servants that were of his party: But Nathan the Prophet and Benajah and the mighty men and Solomon his Brother (saith the Text) he called not: We do not read that he sent any threatening message to any of them, only he invited them not to his Feast (saith the Text) with the rest of the King's sons and servants; that very omission was a menace and threatening and so apprehended by them: Therefore Nathan takes special notice of it, and acquaints King David with it; He is gone this day, Verse 25, 26. and hath slain Oxen and fat cattle and sheep in abundance, and hath called all the King's sons and Captains of the Host, and Abiathar the Priest, and behold they eat and drink before him: (there is nothing wanting for so royal an entertainment) But me even me thy Servant and Zadock the Priest and Benajah the son of jehojada and thy son Solomon hath he not called. They could not but conclude that since they were not called as Guests, they were counted as enemies. Verse. 24 And yet Absoloms' perfidious dealing was worse than Adonijahs Omission, that Story you have, 2 Sam. 13.23. 2 Sam. 13. A great Feast he makes for his Sheepe-shearers, to which he invites the King his Father, out of no other intent think some, but that his Eyes should bear witness of that bloody execution, which he intended upon his brother Ammon, for that he had defiled his Sister Thamar, as we read before in the Story; David (being loath to be chargeable to that Son (as one saith Divinely) who yet cared not to overcharge his Father's Stomach with a Feast of blood) excuseth himself: Ver. 25, 26, 27. Request is made in special for Ammon that he might go 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 suddenly (upon a watch word given by Absolom to his servants) struck dead; as if this execution had been no less intended to his Soul, than to his Body, which though it were just with God, yet by Absolom treacherously and bloodily committed, and not out of any Care of justice, 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? Use 2 And (to Reason from the Less to the greater) If ritual Observances are requisite for the full welcome of Friends; D. Hall B. of Exeter Cont. on this passage of Scripture. think it not enough in entertaining your Saviour that you give him the Substance of good usage neglecting the Compliments. Simon (you see) here gave him both Meat and Welcome, yet the neglect of Washing, Kissing and Anointing is not well taken. When we come to his House, and to his Ordinances, as to the Word, Sacraments, Prayer, we make him good cheer: he esteems himself then feasted; but if we perform not these things with the decency of outward carriages, we give him neither Water, Kiss, nor Oil. Believe it, our best actions receive either life or bane from their Circumstances; the Substance or matter of a work may be good and yet the work cannot be so called, unless 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 attain 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 work may be done thanklesly. Now to the Particulars. Thou gavest me not 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 al●as superstitiosum hanc civilit atē neglexisse, Art This is the first Defect in Simons entertainment (he is twice twitted for it) and it was against Civility. The common use and custom of the Country required it from him as a common courtesy; 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, Basins, Vessels, and their dining beds (which they used in stead of Tables, as Drusius shows, l. 2. c. 14) (in which respect Simons Omission of this Ceremony is the more to be wondered at) yet this Ceremony was so fare from Superstition, as that it was both honest and necessary, Gen. 18. 1 Tim. 5.10. First, observe we, Christianity is no enemy to courtesy. The Scripture is a School of good manners, it checketh such as be rude and uncivil in their carriage, Psal. 129.8. 2 Sam. 13.22. And requireth civil courtesy, a● 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. 1●. 1 Thes. 5.26. 1 Pet. 5.14.2 Cor. 13.12. And such hath been the Saints Practise, Ruth 2.4. Rom. 16. 1 Cor. 16. etc. And this is necessary for the maintaining of the bond of Christian Peace and Amity, yea it availeth much for the nourishing and increasing of the Communion of Saints and Society with God's people, whence it is that the Apostle takes such care that salutations and greetings be not forgotten, Rom. 16. Use. Such then as profess Religion, should take heed how they show themselves inhuman or hoggish; unkind or churlish: It is a blemish to your Professions. As good Works so good manners would do well to attend your Faith; for (except Charity and Liberality) Courtesy is most regarded of men, it pays a great deal of debt and is never the poorer; it satisfies every man, and yet lessons not the stock. Small Ceremonious matters win great commendations, for that they are in continual use and note; whereas other virtues are put to use, but seldom (in comparison.) If you observe it, you shall find that few have risen to great and high preferments in this world, who have not been Courteous. We use to stroke a Dog upon the head, that fawns on us. Absolom did steal away the hearts of his Father's subjects by his courteous carriage, 2 Sam. 15.5. though his courtesy 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 rustical; unless it be for this, that some out of a fiery Zeal against Ceremonies in Religion, hate likewise all Ceremony in civil conversation; and will not endure so much by way of Salutation, as God be with you, or God bless you. Object. 2 Joh. 10. Saint john will not allow us to vouchsafe so much as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto some you'll say. But I must tell you. Resp. Saint john forbiddeth not Courtesy and Civility, which is due to all men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. though not unto their manners (as Aristotle answered one who reproved him for giving an alms to a lewd and wicked man) but salute them not so familiarly as you do the Saints of God and Brothers of Christ. 2. We must consider what those were who Saint john speaks; namely, Open and notorious adversaries of Christ: If we know any to be such, bid him not God speed. Mareion asked S. john if he did not know him (in that he did not speak to him) S. john 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 Heretic. Such as these are, Salute not. Secondly, in that our Saviour blames him for not bringing water to wash withal (though that Ceremony had been and still was superstitiously abused by the Pharisees in their Lotions.) We may observe thus much, Doct. Things in themselves lawful, superstitiously abused are not through such abuse made unlawful to be used. Christ did utterly dislike the foolish, yea superstitious Ceremony which the jews had of often purifying and washing themselves; and yet at the marriage Feast in Cana of Galilee, where he saw six great water pots, joh. 2.6. containing two or three firkins a piece set for that purpose, he made use both of the Pots and Element to his great Glory, and the comfort of the Guests: Yea and made Water (how ever by the Pharisees abused) to be the material Element of Baptism, D. White late Bishop of Ely in his Epist. Ded. before his Treat. of the Sabbath. as he did Bread and Wine profaned by the Gentiles in their Idol service the material Elements of the holy Eucharist. Meat offered to Idols might be eaten at any. Feast save in the Idols Temple, when it comes out from thence it is pronounced to be clean by the Apostle, 1 Cor. 10. and might be eaten at their Love-Feasts, which were made when they met to receive the Supper of the Lord. Lying along on Beds and Feasting in that manner was much abused by the Romans in their public Idolatry, called Lectisternia (as Stukius shows at large) yet it was the gesture our blessed Saviour conformed unto and used with his Disciples in eating of the Passeover, Antiq. Com. Fol. 269. which appears not only by the signification of the word used in the Story, but by that Speech, joh. 13.21. There was leaning on jesus bosom one of his Disciples, and vers. 25. He then lying on jesus breast, etc. Which Posture could not be, had they used to sit upright as we do. Many instances might be produced for further Confirmation of this Truth. As Numb. 16.38. there we find that the Censors of those Conspirators were employed to make Cover for the Altar. And in joshua 6.24. We find that the silver and gold of Idolaters was by God's Commandment put into his own Treasury. And judg. 6.26. Pet. Mart come in judg. 6.24. The Bullock that fed seven years for Baal was sacrificed to the Lord. And the Wood growing in the Idols grove was by Gods own appointment made Fuel for Sacrifice. We may find this point fully and largely handled by D. Burges in his defence of D. Morton. Chap. 4. Sect. 23. And by M. Nicholas Bysield in the second Chap. of the 1. Epist. of S. Peter, vers. 13. pag. 593. Use. Whence the Judgement of those may be informed, who startle at the use of any thing, which in former times hath been, or in these days is abused by superstitious Papists, and Idolaters. They can scarce with any Peace of Conscience, tell you the name of that Hill on which St. Paul stood and preached to the men of Athens, Act. 17. 22. Or the sign of that Ship of Alexandria wherein he departed, Act. 28.11. The days of the week must not be called, Monday, Tuesday, etc. as ordinarily they are named and known, that is (with them) superstitious: But they will thus number them, the First, Second, Third day of the week, etc. The glorious company of the Saints and Apostles, because too much honoured or rather dishonoured by Papists shall be by them Unsainted; Their Days must be called Peter's, Paul's, john Baptists, the Saint must be left out; and so for Churches. The Feast of Michael the Archangel, the Purification of the Virgin Mary, and that of our blessed Saviour's nativity, may not be sounded with the Mass, they will turn it to the Tide, Candletide, Christide, Michletide, etc. Bay leaves may not be admitted in Church or House, for the Heathens so used them. I know not whither they durst ride upon a Mule (though it were King David's own, 1 King. 1.30.) for that Anah first found them, Gen. 36.24. I blame not any simply for tenderness of Conscience, but wish that men in weightier matters were more wise, and less scrupulous in things of this nature. It is not good to be over Just, nor make more Commandments than ever God hath made. Tertullian disputing professedly this Question, Tertull de corona militis, p. 347 Wither a thing dedicated to Idolatry or abused by it may not lawfully be used, resolves that it may, tam in Dei rebus quam in nostris, both in Religious and civil use, If the things themselves be not otherwise evil; but may be of any necessary or commodious use, as he shows in sundry instances; were it not so, we must pull down our Churches, melt our Bells, change our Fonts, etc. Object. But God commands that the graven Images of the Heathens should be broken down and burnt with fire, Deut. 7.25. & 12.2, 3. and all those places wherein the Nations served their gods should be destroyed, and forbids his people to meddle with any of their silver and gold lest they be thereby ensnared. Resp. It is first answered thus, Wemze Exercit on the Mor. Law, l. 1. Exercit. 15. Things belonging to Idolaters were of three sorts: First, such as pertained to Idolaters, but were not Idolatrous: Th●se were not forbidden to be used, David took the Crown from of the head of the King of the Ammonites, and put it upon his own, 2 Sam. 12.3. And the Sword of Goliath, he took and hung it up in the house of the Lord, 1 Sam. 21.9. Secondly, Such things as were Idolatrous, but not Idolatrous in state. So the Fountains out of which the Heathens drew water for the service of their Idols; which Fountains might be converted by Christians to a civil or spiritual use. M. Paget his arrow against Separatists pag 281. So judg. 6.26. Look as in the Law of Shalowes some things polluted might be cleansed and used again, as Levit. 21.8. So may it be in this case; Those things which were not Idolatrous in State might be cleansed and converted to other Uses. Thirdly, such things as were Idolatrous in State, and had an immediate dependence upon the Idol, carrying the mark and badge of the Idol still upon it; as their Images of gold and silver and their Ornaments. These were those things that were to be cast away by God's special command, and might not be converted to any other use, either spiritual or civil, Esay. 30.22. Secondly, M Wil Whatlyes' Carecloth, pag. 18. we answer again, that Moses judicial Laws do not bind us as they did the jews; the strict and precise Commandment, whereby God did enjoin the jews to shun all the customs of the Gentiles, even in things otherwise lawful, because by them abused was proper to the times of the Law, as being part of that partition Wall, which Christ hath broken down, that he might make of both one. True it is, the equity of this Law holdeth, teaching us to detest Idolatry, yet it bindeth not in such a manner to detest Idolatry, as it did them, God commanded them to destroy Idolatrous places, to burn the Cattle, spoil the Goods, but we are not bound to follow them in the same manner: So God forbade his people to marry with the Heathen; and if in case they had married such wives and begot Children of them, yet they were to put them away again, Ezra 10.11. Now a greater liberty is given. The unbelieving wife is sanctified to the believing husband, 2 Cor. 12.13, 14. And so much for the Answer to this Objection. For my Feet. Text. The Feet are the lowest part of the body, the meanest for account and homeliest for employment: And being nearest the Earth are most apt of all other parts to gather soil and filth. In which respect they stand in most need of washing, as our Saviour shows by that speech of his to Peter after he had washed the Disciples Feet (whereby he taught them both Holiness and Humility) joh. 13.10. He that is washed needeth not save to wash his Feet. In which saying, our Saviour either alludes to this common practice amongst the jews, whose first office to Guests and Strangers was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially after travel; or else to bathing from whence none comes without some gravel sticking betwixt their Toes, in which respect they use to wash them last of all: but to the first he alludes (most likely.) Thus much we note from hence, Doct. The lowest and meanest member of the body is not to be despised. The Feet are to be washed, as well as face or hands: literally this is true, 1 Cor. 12.21, 22, 23, 24. So we find that there were widows appointed of purpose for this end, 1 Tim. 5.10. And Mystically it is true, Pedes nostri affectus nostri, Aug. in Ps. 64. joh. 13.10. where by Feet we must needs understand the Affections of the soul, on which it stands, or falls, as the body doth by the Feet of it; and is moved and carried too and fro by them; as the Body is with those strong-men (as Solomon calls them, Eccles. 12.3.) Those have (in a special manner) need of washing, for that they are next the Earth, having to do with earthly things, as Honours, Profits, Pleasures: As likewise for that they do follow naturally the Disposition and Temperature of the Body; in which respect they are called, earthly members by the Apostle, Col. 3.5. Now though the soul be washed in the Bath of justification, yet in regard of Corruption remaining there is an use of daily washing in the Bath of Sanctification. The former is the King's bath and serves for the Gild of sin, the other is the People's hath, and serves to do away the filth or stain of sin. Quest. But why did not some of our Saviour's Apostles wash his Feet after he had washed theirs? Resp. Two Reasons are rendered why they did not. First, Amb. de Virg. lib. 3. for that Mary had already washed them (as here you find) and it was not Christ's mind that the lustre which was given to his Feet by Mary's tears should be washed off again with ordinary and common water. Secondly, The washing of the Apostles Feet was Mystical, and signified the cleansing and sanctifying of their souls, and the affections of the same: Now this could not suit with our Saviour who was free from the least filth of sin, there was not the least tainture in him. Use. Now to apply this. See that we be careful of our Bodies, In hoc mundo cum nostris tentationibus nascimur, & caro nobis aliquando adjutrix est in bono opere, aliquando autem seductrix in ma lo. Siigiturei plus, quam debemus, tribuimus, hostem nutrimus; Et si necessitati ejus, quae debemus non reddimus, civem necamus. Satianda est itaque caro, sed ad hoc usque, ut in hono opere nobis sussiciat; nam qui quis ci tantum tribuit, ut superbiat, satiari penitus ignorat. Ars itaque magna est sattari, ne unusquisque per satietatem carnis ad iniquitatem prorumpat turpitudinis, Greg. Mor. l. 12 yea of the lowest and meanest member (for that it is also a Member of Christ, 1 Cor. 6.15.) In which respect there is an honour due unto them; as also for that the Body and overy part of it, is a servant to the soul, and an instrument whereby it worketh; so that the neglect of it, will greatly disable the soul and hinder the actions, and functions thereof. You know the Carpenter lays by his Axe when the edge is blunted, and the Musician his Lute when the strings are broken; and an Inbabitant soon forsaketh his house when the walls fall down: So doth the Soul the body, as you find, Eccles. 12.1, 2, 3. etc. And therefore it is our Duty to keep it in the best repair we can, that we may do God the better and the longer service. Notwithstanding our chiefest care must be for our Souls, and in looking unto that care must be had in a special manner to our Feet, that we keep them clean, for as much as it is Satan's special drift to fowl them. Our Affections are the Eves which the Devil makes use of to betray our souls. These are the jaels he useth to seduce us: They are the Dalilahs he employs to betray us and lull us a sleep whilst the Philistines be upon us. God hath placed Affections in the soul, as the Sentinel upon a City wall, to give the watchword when danger is near, and to keep the rest from sleeping and idleness: Now if Satan can but prevail with them, he will soon enter and overcome all, Eph. 4.27. 1 Tim. 6.10. Tertullian tells us it was the fetch of Heretics in his time, prius suadere, first to persuade and then teach: After they had wound into the Affections of Hearers they did corrupt their judgements. The more to be pitied is the practice of such as bestow all their pains in washing other parts, whilst their Feet are too much neglected. Some men's care is only for the Face, that it be clean: So those Hypocrites we read of, Math. 6.16. All they do is to be seen of men: Their Devotion is a Stage Devotion, it gins not till the Spectators be all ready, and the Galleries filled. Some bestow most pains about their Hands, with Pilat them they wash profesting themselves to be free from the blood of all men. Their whole care is about the Duties of the second Table to keep their hands from picking and stealing, and give every man their due, whilst in the mean time God is forgotten: And these are boasting Pharisees and mere civil men. But the care of a Christian should be, not only to wash away the Iniquity of his hands, as Psal. 26.6. but also the iniquity of his heels, as Psal. 49.5. And the rather for that (as you have heard) Satan in that part especially desireth to bruise the Christian, Gen. 3.15. And as this care must be had of our own Feet, so likewise of Christ's (I mean the meanest and lowest member of his Mystical body) small omissions towards them are observed and taken special notice off, Math. 10 42. Mark. 9.41. & Math. 25.40, 45. Withhold not any thing from the poorest member of Christ Jesus, that may make for his comfort or refreshing, when it is in our Power to do it. Thus much of Simons first Defect: How this was supplied by this Woman follows, But she hath washed my Feet with tears, and wiped them with the hairs of her head. Text. Two things may here be noted. First, this Penitents Contrition, She hath washed my Feet with tears. Secondly, Her Humiliation or Abjection. And wiped them with the Hairs of her Head. First of Her Contrition. She hath washed my Feet with tears. Tears are the juice of the mind, pressed with grief, or a little water distilled by the heat of our tender brain through our Eyes. The Understanding first conceiveth cause of grief upon the heart: After which the Heart sends up matter of grief into the brain, and the brain doth distil it down into tears, so that if Grief be sharp and piercing, tears follow for the most part. They are tokens of Repentance, and therefore placed in the Eye, for that it is now the most sinful sense; It is Proxeneta peccati, the Broker that goeth between the heart and the object to make up a sinful bargain: As sin is let in that way, God would have it turned out again by weeping: For properly that witnesseth sorrow. Sometimes we weep for joy, but that is by accident, and as it is accompanied with remembrance of sorrow. There are two sorts of Tears (as shows S. Austin) Some are Commendable; others are Discommendable. Aug de sanctis Ser. 4. Commendable Tears, are Natural or Spiritual: Natural Tears, as jer. 31.15. These discover natural Affection, and being well bounded are not to be blamed. Our blessed Saviour wills the Daughters of Jerusalem to weep for Themselves, Luke 23.28. Spiritual Tears, are either Tears of Passion and Contrition, as Math. 26.75. or of Compassion and Devotion, as jer. 9.1, 2. Luk. 19 Thus of Commendable Tears. Tears culpable or discommendable are likewise of two sorts, Temporal or Infernal. Temporal, are those shed in this life by wicked ones. And they are of two Sorts, Worldly or Hypocritical. Worldly Tears are those which are occasioned merely for worldly losses. Of these we read, Ezek 8.14. Hos. 7.14 Heb. 12. Hypocritical Tears are those which are produced from Dissimulation and Deceit. Of these we read, flerent oculos erudiêre suos, Ovid. See Brights Melancholy. part. 3. Sect. 2. Memb. 2. Subs. 4. p. 502. jer. 41. 5, 6. These be Crocodiles tears, some call them women's weapons, who are said to have tears at will to deceive others, as he spoke who had too much Experience of them; but these are bad women, not such as Mary at this time was. Infernal tears are those shed by the damned in Hell; whose tears shall be but as oil to increase the flame. Of these tears we read, Luk. 13.28. Mat. 24.51. & 25.30. These saith, S. Gregory are more to be feared then expressed. They are Commendable tears that we are to speak off, especially; and those not natural but spiritual; and they are tears of Contrition shed out of Passion in respect of her own sins, not so much out of Compassion in the behalf of others. Our Observation from that she wept for sin is this. Doct. Where sin is repent there it is lamented and bewailed. See 1 Sam. 7.6. judg. 2.4. 2 Chro. 34.27. Psa. 6.6. Math. 26. Still observe and you shall find the greatest Penitents have been the chiefest Mourners. It cannot otherwise be; for where sin is repent there it is mortified; now that cannot be without pain and crying; a tooth is not drawn without a groan; a Member cannot be cut off without a tear; a Woman is not delivered of the burden which she hath carried in her womb but nine Months without many Throes and Pains. And can it be expected that any one should be delivered of a man, that old-man, the man of sin, which hath lain so long within him without sorrow and tears. S. Paul was a man of a stout spirit, yet I hear him crying out, Rom. 7.24. O wretched man that I am who shall deliver me from this body of Death! And yet these pains of his were but after pains. And as this Part of Repentance cannot be without tears and cry, no more can that other of living unto God. Our Lawyers define life by weeping: If a child be heard to cry it is a lawful proof of his living. If he be dead we say he is Stillborn. Whilst the Infant lieth in the dark prison of the Mother's womb, it weepeth not, but as soon as ever it cometh out of the womb into the light, it knits the brows and wrings the eyes and cries: Thus whilst a man lives in an unregenerate estate he weepeth not for sin, nor cryeth he to God for Grace, but as soon as the light shineth on him, he bewaileth his misery and never thinketh that he hath filled his cup full enough of tears. And as it is in a diseased body or with some old sore, if in the dressing of the wound no pain be felt, we conclude the flesh is dead, but when the Patient gins to complain of the pain and is sensible of the smart, than it is taken for a good sign that the cure is in a good forwardness. So we find it was with S. Peter's Auditors, Act. 2.37. They were so sensible of the prick that the Apostle gave them at the heart, that they cried out, What shall we do? And thus you see that neither part of Repentance can be without pain: Therefore we conclude the Point, Who have repent truly have lamented unfeignedly. Use 1 If Sorrow and Contrition be Repentances Companions and trickling tears Griefs chief Testimony (as s. Austin saith) why then we have cause to grieve for the want of grief, and mourn for that men mourn no more for sin: For, Comes paenitentiae dolor est, & testes doloris sunt lachrymae defluentes, Aug. Tom 2. Serm. 18. no greater cause of weeping (saith Seneca) is ministered then where Tears are abolished, as (may be feared) they are amongst us. Baronius in an old Manuscript saith, he found that this Penitent Mary came with Lazarus and her sister Martha into Britain. If it were so, her Example is the more proper for us of great Britain; but sure she came not hither, we dwell in a thirsty and dry Land, where no water is: We are dry eyed by Nature (as the Heathen sometime spoke of their kin) and cannot weep. Quis dabit capiti meo aquam & oculis meis fontem lachrymarum ut praveniam fletibus fletum, & stridorem dentium, Bern. in Cont. O for a Moses to fetch waters from our dry Rocks, Tears from the Eyes of sinners; that God would be pleased to turn the Rock into a water-poole, and the flint into a river of waters; that the stony heart of man after so long obduring and hardening would give, yea melt into tears, there is cause enough. If we look Upward there is a God offended: If Downwards, there is a Hell deserved: Lachrymae nobi● deerunt antequam causae dolendi. Senec de brevit vitae. If Backward many horrid sins (we may behold) which we have committed: If Forward the dreadful sentence of Judgement to be feared: If without us, the wicked world we have loved: If within us our consciences polluted and defiled. Which way soever we turn the Eyes of our soul, there is matter enough of Lamentation: So that were jeremiah again alive, and lived amongst us, he would once more fall a wishing, O that my head were a well of water, and mine Eyes a Fountain of Tears, that I might weep day and night for the slain of the daughter of my people, yet we mourn not. Use 2 But if Compunction of heart be the true not of a Penitent; Compunctio est humilitas mentis cum lachrymis, veniens de recordatione peccati, & timore judicij;, Isidor in verb, compunct. and that Dejection of the mind (with tears) caused by the remembrance of sin, and fear of Judgement, (which was found in this Penitent) be that compunction (as Isidore) defines it) then let the Eye of the soul look into our hearts, and see whither we find it there; the Eye of Mary glazed thus with Tears should be our Looking-glass: If we find it, we have cause to take Comfort in it: If we find it not, how can we think we are true Penitents. Case But must every one that reputes of sin do as this Penitent here did? Is shedding of tears absolutely necessary in godly Sorrow? May not the heart be drowned, and yet the Eyes dry? Resp. Tears and Additions and necessary Appendences of true Repentance, but not always necessary and true tokens of it: Some have repent truly, who have not wept, and some have wept bitterly, who have not repent truly. All who shed tears are not straight way Penitents; Pet. Martyr. loc come. clas 10. ca 10. Jer. 15.18. Addidit & lachrymas tanquam mandasset & illas, Ovid Metam. l 6. Lachryma nibil citius arescit, Erasm. Adag. the hardest Marble against some weather may weep. And how often do we see the Dew to stand on the blasted Corn or Grass: There are Eyeing waters spoken of by jeremiah, as well as Clouds without Water spoken of by S. jude. It is an easy matter to give you instances. Gen. 27.3, 4. 1 Sam. 24.17. Mala. 2.13. Tears are deceitful things, nothing sooner dried up that a Tear, and therefore not to be trusted too far: For a man may as well go to his Gravesend by water as by Land. Nor are all those who weep not, strait ways to be judged impenitent. There may be true Sorrow never to be repent off, where no Tears are shed. As was in the poor Publican, Luk. 18. and in the Thief upon the Cross, neither of them shed a tear (for any thing we read) yet who dares condemn their Repentance. Two Reasons may be rendered for this. First, the Constitution of some men's bodies makes them more unapt to weep then others are; they cannot weep for any worldly thing, or very hardly: In such a case tears are not shed for sin. 2. Extremity of Grief may sometimes so oppress and overwhelm the heart, as that it can ease itself no more by Tears than Words. Thus, 1 Sam. 30.4. It is said of David and his company, They had no power to weep, and Psal. 143.4. David saith of himself, that his Spirit was overwhelmed within him, his heart within him was desolate; as if he had neither a Prayer nor a tear to accompany it. So we do read of one that did mourn much for the loss of a Servant, when hearing of the loss of his Son whom he dearly loved, he was so struck, as that he could neither Speak nor Weep. In a deep or fresh wound in the body, there is not first that pain felt, nor so much blood seen, as is in a little cut of the finger, because the part is astonished for the time; so is sometimes with the soul. The wine Vessel (you know) without vent runs not, though it be ready to burst. Notwithstanding this, he that can weep for other things and doth not at one time or other weep for sin (if God let him live any time in the world after his conversion) that man may conclude with himself that his estate is not good nor his Repentance sound. I do not say that all that do weep for sin, do weep in their first Conversion. God ●a●h respect to the temper of his children, and doth not represent at first the odiousness of sin to all alike. Nor do I say that all the godly are humbled alike in their first Conversion, nor do they shed tears in the like measure. You know how it was with Lydia and with the Eunuch mentioned in the Acts, their Conversion was with much Joy, nor do I think that they ever attained to david's, Peter, or Mary Magdaiens scantling in weeping. Case. But seeing Tears are not always signs of true Repentance, how may a man take comfort in them or discover them to be sound? Resp. Thus: First, by looking to the Fountain from whence they flow. Sanguis vulnerati cordis, Aug Epist. 199. Vulnerum animi tanquam sanguis lachrymae sunt (saith a Greek Father) Tears are as it were the blood of the wounds of the soul, or (as S. Austin hath it) they are the blood of a wounded heart: If then thy heart weeps as fast as thine Eye, they are right. When Tears come from the Teats of a broken heart, than as Milk is to the Infant, so are tears to a Penitent. 2. Lachrymae lavant faciem conscientiae, clarificant intellectum humectant cor devotione, etc. Savanor. in Psa. 80.5. The Effects of Tears discover their soundness or unsoundness. There are divers qualities in the tears of the Body, and sundry effects in the tears of the Soul. The tears of the Body are hot and moist; and so the tears of the Soul: For they comfort the cold Conscience, as David found: And they mollify the hardness of the heart. The tears of the Body are Salt and Wet; so the tears of the Soul. For they both season it and wash it clean from the filth of Iniquity. Isa. 1.16. The tears of the Body are (in a sort) bitter and sweet. So the other: For they wean the godly from the love of the world, (as Wormwood doth the Infant from the Dug) And turn our Sorrows into Joys in the end. Bitter they are for the absence of good, Sweet for the assurance of finding it. For they that sow in tears shall reap in joy. Those tears which produce these Effects we need not doubt. Use. Can we not find that such tears have ever been shed by us? (if any ever were shed at all) Labour than to bring thy heart unto it: Nunc locus est flendi, locus & peccata luendi. Qui modo non flebit, flendicum tempus babeb it. Aeterno luctu lugebit, sed sine fructu, Beda. Ploret hic, ne ploret in aeternum, condol●at hic, ne doleat in aeternum. Si nolet plorare, ploret. Si nolet dolere, doleat. Si velit salvari, suspiret. Si velit delectari, ingemiscat, Bed in Exhort▪ Now is the Time to wash away thy sins with the floods of Repentance: If here thou wilt not sail to Heaven in the river of Contrition. thou mayest fear to be drowned (which thou wouldst not) in the Ocean of Perdition. Grieve here (saith Beda) that thou mayest not grieve hereafter; sigh for thy sin that thou mayest be saved. If thou desirest celestial benediction, eat not thou this terrestrial affliction; for who ever heard or read of any that went from mirth to mirth, from joy to joy. The Preaching and Proclamation of john the Baptist in the Wilderness of judaea, was of a strange kind of Baptism (not so much in the Waters of jordan, as in these waters of our Eyes) the Baptism of Repentance. It was a Sermon first preached in Paradise, and continued till the almost discontinued generations of all the sons of men by the Flood: Nor ceasing there (but like the Rainbow in the Firmament, than commanded to remain, as an everlasting Covenant between GOD and the sons of men: For, that former world, which through sin was drowned in a Flood of Waters, Gen. 7. hath ever since preached to the succeeding and this latter world, that it cannot be saved but in a flood of tears. And if it be true, that the Hebrews have no word for eyes but what serves for springs; it seems that all the eyes the holy language speaks off should be like springs, wherewith they should bewail their sins. Object. But it is womanish and childish to fall a weeping: Who doth it besides a Mary? Resp. Even those who have had greatest magnanimity, as jacob, joseph, David, Paul, etc. S. chrysostom seldom preached, but he washed his Cushion in his Pulpit with his tears. Bradford seldom eat his Meat, but the tears fell from his Eyes in an abundant manner. Yea our blessed Saviour wept, and wept, and wept again: As we read, Luk. 19, 41. joh. 11.35. Heb. 5.7. To say than no more to these Objectors but this; it is a temper well befitting any one, who hath to do with an Almighty God: A carriage not unbeseeming the greatest King. And if it be Childishness to Weep for sin, unless we become such children, we shall scarce ever enter into Heaven▪ For he that hath gone on in the ways of pleasure and delight, bringing nought else, but the blasted sheaves of sin with him, must return back by another way, even the way of Weeping bearing forth better seed. To stir you up the better to labour for a Weeping Heart, even a heart that can rain down tears as mary's did, and that in time too: Consider, first the Fruit and Profit that doth accrue unto us by them. Secondly, the great danger ourselves are in through the neglect of them. For the first, Rom. 3.1, 2. As Saint Paul speaks of the Profit of Circumcision: So I of these, It is much every way. Evil is remooved by them, and much good obtained. The Evil, that they do remove, is first, that of sin. The heads of Dragons are broken in these Waters, Psal. 74.13. The tears of the Vine (saith Pliny) cure the Leprosy of the skin: So the tears of true Repentance do the Leprosy of sin. The Gild of sin is remooved by them, Isa. 1.16. Every tear shed dasheth as it were one out of the score. D Balcanqual tus Serm at S Maries Spittle, 〈◊〉 Ps. 126.5. And (as is well observed by a judicious Divine) comes itself in the place of it: So shows the Psalmist, Psal. 56.8. Thou tellest my wander, put thou my tears into thy bottle, are they not in thy Book? Before we mourn for sin, our wander are upon record, they stand registered in God's book: But after our sighs and tears dash them out and stand in their place; as one colour laid upon another doth away the former and remains itself. In this respect our tears are called by the Fathers our second Baptism, and compared to the Waters of the red Sea, in which Pharaoh and his Host were drowned, and to the waters of jordan in which Naaman was purified, and to the pool of Siloam wherein the blind man was cured, john 9.7. But understand this delivered rightly: do not think that all this is done for the worth or dignity of our tears, but through the blood of Christ, wherein our tears are washed, and through whom they are accepted. As the Evil of sin is remooved by them, so likewise the Evil of Punishment. This we read, Sepe per has flecti Principis trasolet. 2 Chron. 32.26. Hezekiah humbling himself for the pride of his heart, he kept back the wrath of the Lord, so that it came not upon Jerusalem▪ in the days of Hezekiah; God sets a mark upon such to keep them from destruction even in a common overthrow, Ezek. 9.4. Where wealth, wit, strength, and all other helps fail a man, tears do not fail. And to assure us what true tears will do you may remember what Scriptures tell us counterfeit tears have done: When Rehoboam humbled himself, the wrath of the Lord was turned from him, 2 Chron. 12.12. And Ahah (a worse King than he) humbling himself with tears before the Lord, God said he would not bring that evil which he intended on him in his days, 1 King. 21.19. Thus you see (as Alexander said to Antipater complaining of his mother Olympias) one true tear will blot out many complaints, and prevent many Judgements. As Tears remove Evil from us, so they procure Good unto us; Lachrymae taci tae queadam preces sunt, non posiulant, sed merentur, causam non dicunt, sed consequuntur Amb. in loc. Vincunt invincibilem, ligunt omnipotentem, & inclinant filium virgins, Hieron. by the means of them we obtain much at God's hands, both for ourselves and others. These were the weapons jacob used, He wept and made Supplication, and so had power over the Angel and prevailed, Hos. 12.4. His Prayer did much, but his tears did more the one did Move, the other did Compel. Hold not thy peace at the voice of my Tears (saith David, Psal. 6.8.) Tears have a voice with them, nay they are not only vocal, but importunate: What do you Weeping and breaking my heart (saith S. Paul, Act. 21.13) You may remember how the Tears of Moses (whilst he was floating in an Ark of Bulrushes on the water) prevailed with Pharaohs Daughter. The Babe wept (saith the Text) and she had compassion on him, Exod. 2.6. Yea a rogue at the door moves us when he begs weeping, much more do they move the Lord. Thus Hezekiah obtained a lease of life for fifteen years longer: I have heard thy Prayers and seen thy Tears (saith God) Behold I will add unto thy Days fifteen years, Isaias 38.5. And the Prayers of Monicha St. Augustine's Mother saved him from losing. In short, Tears further us in Grace here, and in Glory hereafter. By the help of Tears we become more gracious, for that corruption is thereby subdued, and Grace quickened. When the Amalekites had spoilt Ziglag and taken all their wives and children Prisoners, They wept (saith the Text) till they could weep no more. Then David asked counsel of the Lord, and upon God's direction followed them, and smote them from the twilight till the Evening of the next morrow, so that there escaped none save 400. young men that fled upon Camels. Conceive our Lusts to be these Amalekites, they spoil our Ziglag, sack our City, captivate our wives and children (our senses and Affections) Let us weep till we can weep no more, and then pursue these Amalekites, so shall we conquer and recover our wives and children; some young men (some unbrideled words and untamed thoughts) will remain, but for the old Amalekites (gross and foul faults) those we shall subdue to our comfort. De interioribus fontibus egrediuntur torrentes, & super omnes de licias lachrymis nectareis anima delectatur: Non illos imbres procellosae tempestates deponunt, ros matutinus est de caelestibus stillans, & quasi unctio spiritus mentem delmiens, & post affecto se abluit & lachrymis baptizat Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pinned od. 1. By Tears likewise Grace is quickened: They are not like Well-water springing out of the bowels of the Earth, nor like Rain distilling from the Clouds, which clear the air, but they are as the Dew. of Hermon, which makes all herbs to flourish. Such as mourn for sin, Grow up as the Lily, and fasten themselves in Grace like the Trees of Lebanon: They are like the former and the latter Rain, they make the heart fruitful in all good works, as you see here in Mary; it is a Sovereign Water and will fetch the sinner again to the life of Grace though never so fare gone. As for Glory hereafter: It is concluded by the Psalmist, Psal. 126.5. They that sow in Tears shall reap in joy, such a seedtime, such a Harvest: after we have been married to a blear-eyed Leah, beautiful Rachel shall be given us. Thus as the Sun draws up vapours from the Earth, not for itself, but to restore them bacl again: So doth God our Tears: The Bag God hath is for the sinner, in that he seals up their transgressions against the Day of Judgement, job 14.17. But the Bottle spoken of, Psal. 56.8. and the Viol, Revel. 5.8. are for the Saints both: In them he preserves both their Tears and Prayers: Not a drop of their Eye-water will he suffer to run in waste, Sic paucis lachrymis gaudia magna dabit. He catcheth every Tear before it comes to the ground, and till death close up those two Fountains jor and Dan (flowing from mount Lebanon) they shall never fail running, but then shall our fowls be wafted in them from Grace to Glory, as they were first transported by them here from Sin to Grace. If in case what hath been said of the Good which our Tears procure for us, prevail not, then give me leave to add a word of the great danger which follows upon the neglect of them, and it shall be only by way of Allusion to that we read, 2 Sam. 12.27. joab having taken the City of waters, he sent to David and willed him to come quickly to take the City itself, well knowing that it could not hold out, the City of waters being cut off before: Thus when Satan hath taken the Eyes and cut off the Pipes: Can you think your soul can long hold out against his temptations, I say no more, Chrys. in Hom. sap Math. but yet S. chrysostom would be heard, Non dolere quia peccaveris magis indignari atque irasci facit Deum quam idipsum quod ante peccaveris. Not to grieve that thou hast sinned doth more provoke GOD to be angry with thee, than the sin which thou hast committed. Wherefore as under the Law they who could not offer a Lamb, were to offer unto God two young Turtles at their Purification: So seeing the Lamb hath been wanting, an innocent and holy life, let us now bring a pair of Turtles, two mournful Eyes; and so send out sin that way we let it in; which is the Reason (as some conceive) why God hath placed Tears in the Eyes, rather than in any other sense or part of the body. (As before I noted.) A second thing we must take notice of in this part of Mary's Repentance is the greatness of her sorrow, both for Measure and Continuance. She did not only shed Tears, but she did rigare lachrymis, shower down tears, and that so abundantly, as she made a bath of them for her Lord: Her heart was so deeply pierced, as that it afforded tears enough to wash the Feet of our blessed Saviour. And for the continuance of this her sorrow; when she began we read, when she made an end we read not. She began (saith the Evangelist before, ver. 38.) She hath not ceased, saith our Saviour here. Her Example teacheth us, Doct. To answer the greatness of our sin with the greatness of our sorrow. According to the proportion of the one, should the other be proportioned. Look how grievously we have sinned, so greatly should our sins be bewailed and lamented. A deep wound must have a large plaster, and our Repentance (as showeth S. Cyprian) must not be less than our fault. Quam magna deliquimus, tam granditer defleamus, alto vulneri diligens & longa medicina non desit, paenitentia crimine minor non sit, Cypr. Serm. 5. de lapsis. Secundum peccatorum proportionem sint tibi lachrymae, nam si magnus est lapsus tuus major lachrymarum tuarum torrens esse debet (saith S. chrysostom) which may be construed in the words of David, One deep calls upon another, Psal. 40.7. And in these deeps was he: I am come into deep waters, and the streams run over me, Psal. 69.1, 2. Out of the deeps have I called unto thee O Lord, Psal. 130.1. He grieved and wept for his smaller sins, his heart smote him for cutting off saul's skirt, and he condemned himself exceedingly for numbering of the people, but these were but shallows in comparison of the Deeps which his great transgressions brought him into. Those Billows that followed upon his murder and adultery were breaking Billows. All the night (saith he) I caused my bed to swim with my tears, yea I watered my : Psal. 6.6. In which words though there be an Hyperbolical excess of Speech, yet it argues an Hyperbolical and excessive sorrow. I caused my bed to swim, and not only so, but my palate that lies beneath my Bed (as some understand it) Implying that if his Head could contain so much water, the grief of his heart could furnish it. Thus we find it was with Manasses; 2 Chron. 32. he was a great sinner (as the Text showeth) and he humbled himself greatly, saith the Text. And such was S. Peter's 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. Use 1 The unsoundness of the Sorrow, which most in the world trust too may by this be discovered: It is neither Great nor Proportionable to the sins they have committed: Of all Sorrows, Si quem de ivis charis mortalitatu exitu perdidisses, ingemisceres dolenter, & fleers, sacie in●ultâ, veste muta●â, neg. lecto capillo ore dejecto, indicta maeroiis ostenderes: animam tuam miser perdidisti spiritualiter mortu● es, superv●v re hic tibe, & ipse am bu●ans fu●us tuum portare caepisti & non acriter plangis, non sugiter ingemiscis, Cypr. de laps. sorrow for sin 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 loss of a Son, yea for the loss of a firstborn. Zach. 12.10. But their Sorrow for sin is the least and sleightest: For worldly losses they howl and cry (and express sorrow in all her Postures, saith S Cyprian) but a sigh and away shall serve in this case. And whereas Sorrow should be proportioned to sin, they have but one degree for every sin; let it be Blasphemy Murder, Whoredom, or any such like heinous crime that they stand guilty off before the Lord: Or sins of a less Nature, all is o●e with them; a blow on the breast, or a God forgive shall serve the turn: But let such tell me, whither he who falls into the middle of a Pond must not labour more for his life than he who falls 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 less, but if great thy grief must be suitable. A Garment that is deeply soiled cannot without much rubbing and many Lavers become clean: Where there is a deep pollution, and of a scarlet tincture, there must be not only, Ablutio, but Balneatio, a soaking and bathing in the Tears 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 moistening chokes a P●ant, when moderate moistening quickens it: Too much Rain 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 Pools. 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 incestuous Person that he might not be swallowed up of too much heaviness, 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 grief for sin hath enough possessed the soul. See the Souls Conflict by D. Sibs, p. 478 If our grief 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 rejoice 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. Augustine's rule, that we should judge of things not so much by number as by weight: More Tears may be shed for worldly things, then for our sins, and yet our grief be greater for sin than for worldly losses. For, first Greatness of Grief 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 grief for sin this way is made up the other. David cried out for Absolom very vehemently, O my son Absolom, my son Absolom, my son, my son; he cried not out after that manner for Vriah, and yet his grief for Vriahs' death was more than for Absolom●; for that it was more settled and constant and a continual grief, that sin of his was ever before him. A Torrent may run faster for the present than a continual 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 year after the Gates are shut, he hath taken up a Cities Refuge: Another keeps a constant and full Table all the year, though at that time he may not be compared with the other for abundance, which of these two now would you count the best Housekeeper? I suppose you will grant the latter; so is it here. Secondly, In worldly grief there is both Sense and Nature to further, which (when they meet with the Spirit) carry all before like a strong stream; 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 merely spiritual, and therefore it cannot be expected it should be so violent as the other. And wiped them with the hairs 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 Ewer out of which she poured water to wash the Feet of her Saviour, so she made the hair of her head the Towel to wipe them with. Numquid deerat isti mulieri sudarium vel linteolum aliquod (saith S. Hierom) Was she poor that she could not bring a napkin or cloth with her, and yet her Ointment so precious? Or was there any want of linen for such a purpose in the house where Christ was feasted? No doubtless. But she to manifest the Humility of heart, and her heart's Devotion to her Saviour thus employs 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 hairs as black as a Raven: She who was a Raven for the blackness of her soul, yet had hair like gold, which she had many times curled and cunningly broydered, gently combed and plated against the Glass, and than spread as a bet to catch her amorous companions, but now consecrates it to this glorious office. Doct. In true Repentance there is a converting of those things which have been abused to the service of sin to the service of God. Thus dealt those Israelitish women, Exod. 38.8. Acts 19.19. offering up their looking Glasses to the service of the Tabernacle, Exod. ●8. 8. So those Converts with their curious books of Witcheraft, Act. 19 19 And every true Christian with their members, Rem. 6.19. As did this Penitent creature, employing her Eyes, Mouth, Hair to the honour of her Saviour; of whom S Gregory thus speaketh, Quot commisit delicta, tot invenit holocaustomata, For so many sins as she committed, so many Offerings she offered. Reason This is a part of that Revenge which the godly take of themselves, whereof the Apostle speaks, 2 Cor. 7.11. without which there can be no true Repentance. Est paenitentia quaedam dolentis vindicta puniens in se, quod dolet commisisse, Aug de vera & fals. paenit. cap. 8▪ And therefore S. Augustine thus describes Repentance, to be A certain kind of Revenge, whereby a sorrowful man doth punish that in himself, which it grieveth him to have committed. Use This (likewise) proves the Repentance of many to be no better than unsound and hypocritical: Solomon knew the right mother of the child by her yearning heart, 1 King. 3.27. and tender bowels towards it, which could not endure to see the Babe divided by the sword: So when men cannot endure that the Sword of Revenge should be drawn out against their sins, it is a sign they bear a strong Affection to them: Did we forsake sin, as we should, we would give it, a whores mark; we would execute the Lords quarrel upon it, and upon the Instruments which were employed in the service of it. Quest. Doth not this make for Popish Penance? Resp. No, for first, they use that roughness which takes away the health and shortens the life of the body: we may humble it, not destroy it. 2. They judge what they do in this kind, as meritorious, and have an opinion of meriting by the same (which is derogatory to the blood of Christ) God requires this of us as a means to embitter sin, and the pleasures of it, and by that means to bring us to a right Judgement of ourselves, and of the Creatures, as also to testify our Repentance, and so prevent both sin and judgement. Again observe, in that she wiped the Feet of Christ (which were the lowest Members of his Body, and meanest for account) with the Hair of her Head (which was a chief outward Ornament of womanhood) Doct. That the best Ornament of the Body (in the judgement of a Penitent) is not too good to be employed about the meanest piece of service which concerns CHRIST. Moses despised all the glory of Pharaohs Court, and refused to be called the Son of Pharaohs daughter, choosing rather to suffer Affliction with the people of God then to enjoy the pleasures of sin for a season. Heb. 11.24, 25 Plentiful proof we have of this in the Christians of the Primitive Times. Constantine thought not his lips too good to kiss the empty holes where Paphnutius Eyes were plucked out. And Placilla the wife of Theodosius thought not her hands too good to be employed in dressing and binding up the wounds of poor distressed Christians. We can never debase ourselves low enough for his sake, who for our sakes debased himself so low, as to become a worm rather than a man. Use. What may we think of those, who think either Eye or Hand or Hair to be too good for the Feet, nay Face of Christ? These overvalew their own worth. Now I know (said God to Abraham) that thou lovest me, in that thou hast not withheld thine only Son, thine Isaac from me: God may say to us I know thou carest not for me, in that thou withholdest, not thy son but sin, not thy ornaments, but thy very excrements, and wilt not part with them for my sake. The Egyptians thought not their Earrings too good for a misdevotion; the riches and pride of their outward habit, they are willing to part with to their molten god: We take a pride in many things, whose rejection is not worthy to do Christ honour, which yet he calls for to have offered up and parted with, but we stick at it: When true Repentance would carry us to the abjection of our whole sinful selves, than were every hair a life we would deny it for him: And as Ahashuerosh did hang up his Favourite for hester's sake, so (were we as we should be) we would part with all that God requireth should be parted with, for Christ's sake. Thou gavest me not kiss, Text. but this woman since the time I came in, hath not ceased to kiss my Feet. Verse 45 Here we have the second defect of Simon which is held to be against Charity, whereof a Kiss was a Symbol and Expression: And used first, betwixt men and men, as Gen. 45.15. Exod. 4.27. 2 Sam. 19.39. 2. Betwixt women and women, as Ruth 19.14. 3. Betwixt men and women, as Gen. 29.11. There are two sorts of Kisses, holy and unholy, according to the Apostles distinction, 1 Thes. 5.26. 1 Cor. 16.20. 2 Cor. 13.12. Of holy Kisses there were three sorts, first, Osculum pacis, a kiss of peace, which was used at the meeting and parting of Friends. Such was that, Gen. 29.11, 13. & 31.28. & 33.4. Exod. 18.7. 2 Osculum Reconciliationis, a kiss of Reconciliation, of which nature was that, Gen. 27.41 & 33.4. 2 Sam. 14.33. Luk. 15.20. 3 Osculum Religionis, a religious Kiss: Such are those spoken of, Cant. 1.2. Psal. 2.11. And this civil Ceremony came to be somewhat Religious in the Eastern Churches, in customary use before the receiving of the Supper of the Lord, continued till the days of justin Martyr, Just Martyr Apol. 2. whereby they manifested their Communion and consent in the same Religion. Unholy Kisses are of four sorts. First, an Idolatrous Kiss, of which we read, 1 King. 19.18. Hos. 13.2. job 31.26, 27. Secondly, The Flattering Kiss; of which kind was that Absolom gave to those which came to him, 2 Sam. 15.5. Thirdly, The Treacherous Kiss; Such was that which joab gave Abner, and judas Christ, 2 Sam. 20.9. Luke 22.48. Fourthly, The Unchaste Kiss, which is that the Harlot gave unto the Young man, as we read, Prov. 7.13. A Kiss noted two things, Affection and Subjection: Affection. Look as giving our Hand one to another at our meeting argueth the delivery of our Hearts: So kissing of all other compliments or Gestures hath the most evident and express representation of that which is within. Life we know consists in Respiration, and our breathing is by our mouth. Kissing is a sign that a man is ready to communicate, and (as it were) to infuse his own proper soul into another. It would be thought on by those who use to give this sign of Affection unto Dogs and such like Creatures. A Kiss was also an expression of Loyalty and Obedience; So Samuel kissed Saul, 1 Sam. 15.10, 11. And it is the manner of Subjects at this day to kiss the hand of their Sovereign: The kissing that Mary here used did manifest especially her Affection, for want of that was Simon blamed. So then we learn Doct. The Signs and Testimonies of Affection may not be forgotten. It is not enough that the Heart be kindly affected, unless we give due testimony outwardly of that Affection which we bear. What S. james speaks of Faith, Jam. 2.18. Show me thy Faith by thy works, may be applied to Love, show me thy love by thy works. To thy friends (saith Solomon) show thyself friendly, Pro. 18.24. And were not the signs of true Affection to be regarded, I see not why the Apostle should give such a special charge about them in his Letters, Rom. 16. wishing that his Salutations might be remembered to divers in particular mentioned, as we find at large, Rom. 16. and that they would greet one another with an holy Kiss, Rom. 16.16. 1 Thes. 5.26. I'll give you Reason for it; Manifestation of Affection breeds Affection, nothing more. Again, By this the Truth of Affection may be discovered: Our Love will be found hereby to be without Dissimulation, which (if true) like fire will discover itself, either by its Smoke or Flame. Use 1 Such may do well to think of this, who pretend fervency of affection, yet give no testimony of it: They wish well to others (as they say) and pray for them, but for any outward manifestation of this their love, it is not to be seen. There is a kind of Love indeed which Solomon calls Secret, Beda in Pro. 27.5. Prov. 27.5. but he prefers open Rebuke before it. When Love is Chambered and keeps close, we may fear it is unclean or sick. And such a Love it is that Solomon speaks of (as Beda understands it) A good and sound love will be seen abroad, and take the air, else it should not be Faith's Daughter. Use 2 Be we persuaded to neglect no good office whereby our Friends may be certified how well we do affect them. Are they in Affliction? then mourn with them, pray for them, minister Counsel, Comfort, Help to them. Are they in Prosperity? Rejoice with them, and endeavour the continuance of their welfare, what lies in you. Be not wanting in any one duty of kindness and courtesy; entertain and salute one another with cheerfulness; (if present) Visit or send some tokens of Love one unto another (if absent.) And to quicken us somewhat more in the performance of this duty; forget not how willing the wicked of the world are, that others should take notice of their Brotherhood in evil. Why then should the godly live like strangers one with an other? But this woman since the time I came in hath not ceased to kiss my Feet. Text. Simons defect is here abundantly (by this Penitent) supplied. Not his Face, but his very Feet she kisseth; and might it have been any service to him, the very dust under those feet of his should have been licked by her: So great was the affection which she bore unto our Saviour. Our Collection shall be this, Doct. Who so loves Christ will be content to kiss even the very Feet of Christ. Object. But Christ is in Heaven, you will say, who can ascend on high to kiss him? Resp. Yet we must kiss him, as the Prophet David shows spiritually, though corporally we cannot, Ps. 2.11, 12. More particularly To kiss is put, first, for Reverence and high estimation Pro. 24.26. And thus we must kiss him, Phil. 2.10.2. It is put for Love and Affection, jer. 29.13. And thus we must kiss him, joh. 21.15. 1 Cor. 16.22.3. For Obedience and Subjection, Gen. 41.40. And this kiss may not be wanting Rom. 14.11. Mat. 17. S. Bernard makes a whole Sermon of kissing Christ, of which he might say as Lipsius did, when he wrote a Chapter de osculis, beginning thus, Abi Venus, fallem ego te, quae ipsa multos; & de osculis caput scribam & inscribam, in quo tamen nihil tibi loci autju ris. Venus hath no place therein nor right, and therefore may be gone, it is chaste enough: He tells us of a threefold Kiss, which is owing to him. The first is, Osculum pedis, Bern sup. Cant. Serm. 3. the Kiss of his Feet: And this we kiss when the soul doth lie prostrate before him in Humility and Devotion, as we see here Maries did. The second is, Osculum manus, the Kiss of the hand: And his Hand we kiss when the soul is taken up by him, so as to exercise the works of Charity and the deeds of Mercy: Of this Kiss our Saviour speaks, Mat. 25.35. The third is, Osculum oris, A Kiss of the lips: And thus we kiss Christ, when the soul doth enjoy the sweetness of his presence, by the inspiration of his Love and the contemplation of his Glory. Of which kiss the Spouse speaks Cant. 1.2. And great Reason there is, why Christ should thus be kissed by us. For, first, he is wholly delectable, there is nothing in him, but is amiable, Cant. 5.2. He came into the world and kissed us, First, with the Kiss of Peace, and that at the first meeting: So sang the Angelical Choir, Glory be to God on high, and on Earth Peace, etc. And then at his parting, My Peace I leave with you, my Peace I give to you. 2. He kissed us with the Kiss of Reconciliation: Before we had the Kiss of his lips, all things were at variance and disordered, but He made all one, Colos. 1.20. joh. 17.11. 3. With the Kiss of Religion he hath kissed us: All those holy Doctrines which dropped from his lips like sweet smelling Myrrh, Cant. 5.13. were as so many kisses. Come unto me all you that are weary and heavy loaden; Learn of me for I am meek and lowly, etc. Matth. 11.28, 29. that was a sweet Kiss (saith Melancton) Who so is a thirst, let him come hither, Melanc. in Ps. 2 and I will give him to drink freely, that was another Kiss of his Lips, john 7.37. So Matth. 5.1. etc. Every Beatitude is a Kiss, that whole Sermon of his is like the Book of Canticles, it gins with kissing and ends in Spices. We read in the French History, History of jewis 11. l. 1. p 26. that a Queen of France passing by a Chamber in the Court, where the Chancellor of the Kingdom lay a sleep (which she espying) (saith the Story) went and kissed him, saying thus to her Ladies (who began to marvel at it) I kiss not the man, but I kiss that mouth from whence have passed out so many excellent Discourses: Let us kiss both man and mouth: If we do not, it will not be well taken, for so we find, Psal. 7.12. Kiss the Son lest he be angry, that [He] is God the Father, whom in the ver. before we are willed to serve in Fear, vers. 11. God the Father is provoked to wrath when his Son is not kissed, which may be another Reason to put us on upon the Duty. There is a memorable Story in Theodoret, Theod. l. 5. c. 15. which may serve well for the Illustration and Amplification of this point, it is worth the hearing. Theodosius the Emperor being earnestly solicited by his Bishops to remove the Arrians from their Churches (but all in vain) Amphilochius Bishop of Iconium used at length this stratagem: He came into the Court and saluted the Emperor, but did not salute Arcadius the eldest son of Theodosius who was newly created Emperor, and then sitting with his Father: Theodosius thinking he had not seen his Son, shown him to the Bishop and willed him to salute and kiss him: Amphilochius answered, that it was enough to honour the Father, and what he had done to the Father was sufficient for both. Theodosius interpreting this as a contempt of his son, and so a dishonour to himself, grew very angry, whereupon Amphilochius discovering himself said, Art thou offended O Emperor that I reverence not thy Son and so much out of patience with those that reproach him, assure then thyself that Almighty God hateth the Blasphemers of his Son, and is offended with thee for countenancing these Arrians who are ungrateful wretches against their Saviour and Redeemer. The Emperor overcome with these words, legem scribit, made a Law presently, forbidding the Assemblies of the Arrians. God counts the honour that is given to his Son, as given to himself, Gloria Filio, abates not aught of Gloria Patri. He counts himself served when his Son is kissed, joh. 5 23. 1 john 2, 22, 23. It would do well to be thought on by those who scruple to give the Son the Kiss of Reverence and Subjection which is required, Phil. 2.10, 11. Fearing lest they should thereby make an inequality amongst the Persons in the blessed Trinity. Use Seeing those who love Christ will be content to kiss the very Feet of Christ; see we manifest our Love by this sign, and symbol of it. It is no sleight omission (what ere we think) Saul took notice of those children of Belial who brought him no presents after he was anointed King, 1 Sam. 10.27. though he held his peace for a while; and Christ doth no less observe those who refuse to kiss him not giving him that homage of Love and Duty which is owing him. But withal look that our kisses be holy and chaste kisses, not Idolatrous, as are those kisses given him by Papists. They say they love Christ; how prove they that? Why, by an Argument drawn from kissing; they kiss his Picture, they kiss the Pax, they kiss the Altar. But might not the Israelites under jeroboam prove their Love to God by the like Argument, for they kissed the Calves, Hos. 13.2. Little love they show him whilst they rob him of his dignities and offices which God gave him. Nor may it be a flattering Kiss, such as that is which Hypocrites give him, Ezek. 33.31. Psal. 5.9. & 12. 2, 3. & 78.36. Why call you me Lord, Lord (said Christ) and do not do what what I command you Such kisses Christ hath many. The Arrians thus kissed him in the days of Constantine, whilst they professed him to be true God, but did it deceitfully. Nor may it be a treacherous kiss, as is that which Apostates and Backesliders bestow upon him, 2 Pet. 2.1, 20. Heb. 10.25, 26. judas you know kissed his Master, yet delivered him up into the hands of Sinners. I would it were not so with many; but thus it is, whilst men kiss Religion and betray the Truth, kiss it at Church and betray it at Home. Nor may we give him an Unchaste kiss, as do all Profane ones, who cry out, Let us sin that Grace may abound and good may come, Rom. 3.8. Turning the Grace of GOD into lasciviousness. jud. 4. Because Christ hath shed his blood, they will commit sin more greedily. Such kissers likewise were the Nicholaitans, who being called to the Knowledge of the Gospel did teach most licentious Doctrine. With those the Church of Ephesus was troubled, Revel. 2.6. And (as it may be feared) we may find of that stamp lurking in Corners more than were to be wished. To Conclude, as Saint Ambrose answered Valentine the Arrian when he came and kissed him, Quid oscularis eum quem non ignoveris? Why dost thou kiss him whom thou carest not for? So will CHRIST one Day reproove all such as these are, And when his wrath is kindled though but a little, blessed are all they that put their trust in him, Psalm 2.12. VERSE 46. Mine Head with Oil thou didst not anoint: Text. But this woman hath anointed my Feet with Ointment. Palest inis mos erat in Festis caput u●gendi, Lyra. Here Simon failed against Hospitality. For the use in those Countries was to anoint their Guests heads at Banquet's, thereby to cheer and refresh their spirits: To which custom our Saviour doth allude, Mat. 6.17 In this Simon was wanting, for which he is checked by our Saviour. We note hence, Doct. First, That God allows us not only for necessity, but likewise for delight and pleasure: Not only alimonta, nourishment for our emptiness, but de lectamenia, that which is delicious to the sense and , as shows the Psalmist, Psal. 104 14, ●5. Thus he gave the Israelites Manna for their need, and Quails for their lust, Psal. 78.29. And to the Prodigal he gave not only Indumenta, convering for his nakedness, but Ornamenta, clothing for his Comeliness, as I have showed more largely in that my Exposition on the Prodigal, Luke 15.22. Use. And now, O man what doth God require for this rich bounty of his? Surely no more but that thou wouldst rejoice in him, who so many ways hath given thee great cause of rejoicing; and be encouraged to serve him with cheerfulness of heart, whereof this anointing at Feasts was a sign; which is the next thing I mean to speak off, laying down this as a Conclusion from my Text, Doct. Mirth and cheerfulness at Feasts is a thing commendable and allowable. Had it not been so, I see not why Simon should be blamed for this neglect. But without Question it is a Truth, as may appear by that we read, Deut. 14.26. & 16 15. Three times in the year did the Lord command his people to meet, and then to keep a Feast for seven days together; at which Feast they must eat of the best and drink of the best, and in a special manner it was required of them that they should be cheerful and rejoice before the Lord; and why should Feasting be required of them if they might not be cheerful? Solomon tells us that there is nothing better for a man, then that he should eat and drink and that he should make his soul enjoy good in his labour, Eccles. 2.24. Chapt. 8.15. He commendeth mirth and cheerfulness, because a man hath no better thing under the Sun then to eat and drink and to be merry; yea although it be the bread of sorrow that a man eateth, or the cup of affliction that he drinketh, yet it shall be a man's wisdom to eat and drink it cheerfully. Reason. The Reason is there rendered, That shall abide with him of his labour, the days of his life which God hath given him under the Sun, that is, it shall make him to abide and continue though troubles assault him never so much, or it shall abide with him and keep him company in his labour (as Arrius Montanus expounds it) and make him better able to abide his labour, which without cheerfulness he will soon sink under, and his spirit become broken (as Solomon shows else where, Prov. 15.13.) For such is our frailty that if we were not strengthened and refreshed with baits in the way our minds would grow dull and sluggish, Democrit. and our bodies be tired out: The Heathen of old could say that the life of a man without some delight was like a long way without an Inn, in which all is travel and toil, but no comfort or refreshing; The soul of such an one would be like a Flower that grows always in the shade which is nothing so sweet, Quis dabit hortulo meo hancaquam? quis dabit, ut tota hortuli mei facies irrigua sit laetitia, et lucis rivulus nihil in eo sterile nor lovely, as that which grows in the sight of the Sun. Hereupon one writing of cheerfulness, saith thus: Who will give into my little Garden this water? Who will cause that the whole face or plot of my Garden may be watered with cheerfulness, so that by the Rivers of lightsomness, sit, aut quadam indevotione triste Vicina sterilitati videtur operatio tristis & spirituali● gaudij carens irrigatione Gilbert Serm. 34. in Cant. there may be nothing in it either barren or else sad by a kind of indevotion: For a sad working, wanting the watering of a spiritual cheerfulness, seemeth to be near unto barrenness. Use You see hence how they are much mistaken which imagine that there is no Joy nor mirth belonging to a Christian life, and that in the Kingdom of Christ there is nothing but sighing and groaning fasting and praying, etc. This is but an illusion of Satan wherewith he disheartens comers on from a Christian course: For Religion is no enemy to honest mirth and delights; nor are there any merrier people in the World than those that truly fear the Lord: And God allows them to be thus merry at meat, and merry at work, even in his presence. Thou shalt rejoice [before me] saith God, Deut. 14.26, Servants use to be most merry amongst themselves; the presence of Master or Mistress damps their mirth, but the servants of Christ be as merry in his presence, as behind his back; yea they are more merry when he is with them, than when he is absent from them, Mat. 9.15. And it is a great fault in any to condemn them for this Christian liberty which God gives them (it being rightly used) as we find by that answer, which our Saviour there makes to the Pharisees in this very case. Use 2 And let Christians be rightly persuaded of their liberty and use it accordingly. The counsel is passing good that is given by the Preacher, Go thy way eat thy bread with joy and drink thy wine with a merry heart; for God now accepteth thy works: Let thy garments always be white and let thine head lack no ointment. Live joyfully with the wife, which thou lovest all the days of the life of thy vanity, which he hath given thee under the Sun; for that is thy portion in this life, and in thy labour which thou takest under the Sun, Eccles. 9.7, 8, 9 Hieron. in loc. Which words S. Hierom tells us are in a spiritual sense the voice of that Preacher, who in the Gospel saith, If any man thirst let him come unto me and drink. But whoever be the Preacher we shall do well to consider, what is said, and to whom it is spoken: It is not an eating to beget joy; nor a drinking of wine to breed a merry heart, that is spoken off by the Preacher, for as S. Hierom well observes, Non habeat veram laetitiam & cor bonum, qui creaturis supra moaum abutitur, He hath not true Joy, nor a good merry heart, who by excess abuseth the Creatures. That that is here spoken of is an eating with joy and drinking of Wine with a merry heart, so that the Joy and the mirth do as it were prepare the stomach, thereby to make the nourishment to do the more good, and to make him that receiveth it the more forward and hearty in praising God for it. Nor is this counsel given to every one, the words are spoken to the righteous man, to such whose works God accepteth, vade just, saith Lyra, Go thou righteous man, eat thy bread with Joy, etc. that is, vive in jucunditate mentis ex testimonio bonae conscientiae procedente; live in cheerfulness of mind proceeding from the testimony of a good Conscience, knowing thyself to be reconciled to God in Christ, and having a comfortable evidence of the pardon of thy sins, and that God accepteth of thy labours and endeavours, be thou merry and cheerful (as David speaketh, Psal. 32.11.) and let not any thing cause thee to eat thy bread with sadness or drink thy wine with heaviness. A healthful and sound body is fittest for mirth and freest in mirth; wherefore seeing God accepts thy works, there is health and soundness; let there be also freeness of Joy; let thy Garments be white and thy head want no ointment; see thy Disposition be cheerful, and let no comfortable thoughts be wanting to thy mind. As for sinners they lie under the curse and guilt of sin, and are like condemned Persons going to execution, and a man would think they have little cause to be merry, and if they be, yet the end of that mirth will be but heaviness, Prov. 14.13. Gaudet in prima sessione (saith Gregory) hilarescit in primo re●ubitu, inslatur in primae salutatione: Sed hoc gaudium quid erit, Greg. Moral. l. 15 c. 2. quando irruente mortis articulo ita consumitur ac si omnino non fuerit? At the first sitting down at the Feast of sin, the wicked man is pleasant, at the first lying down in the bed of sin, he is merry, at the first meeting with his sinful companions, he is blown up with Joy: But what will this joy be when the point of death rushing upon him, all his joy shall be destroyed, as if it never had been. And to conclude this Point, seeing it is easy for a man to surfeit with eating honey, Pro. 25.16. and that we are never more apt to forget ourselves than when we are most merry. Let us in the midst of our rejoicing beware that we riot not upon his abundance: We are sullen guests if we scant ourselves, where he hath been liberal, and departed away from his full Table hungry: We are unworthy guests if we turn his plenty into wantonness; be not so merry as to forget God, nor so sorrowful as to forget yourselves. The Philistines in the Feast called for Samson to make them sport. Let not us do so: In the midst of our mirth remember we jerusalem. It is a fault to forget her, but horrible impiety to remember her with a sacrilegious frump. We come now to the Penitents supply of that wherein Simon was defective. But this woman hath anointed my Feet with Ointment. Text. Our blessed Saviour had no other Gifts given (that we read off) but Gold, Spices and Ointments. The Wise men offered him Gold, as to a King: And Spices for Incense, as to a God. And this woman's Ointment, which was poured once on his head, as Math. 26.7 and another time on his Feet, as in our Text, and this she did as to a man. Royalty is noted by the Gold, Divinity by the Incense, Mortality by the Ointment: So our blessed Saviour himself applieth it, Matth. 26.12. john 12.7. (i. e.) it should serve in the room of that which they used to bestow on the body after it was dead, and which the woman intended and prepared for, as we read, Luke 23.56. but came too late, He was risen before. It is a Question amongst Expositors, first, whither or no it was one and the same Mary that this Evangelist S. Luke here speaks off, who anointed our Saviour's feet and that the other Evangelists mention, who anointed his head. 2. Whether it was one and the same anointing or done at several times. Of both briefly. Some are of opinion that our Saviour was thrice anointed and that by three several women. Once here, of which anointing this our Evangelist only speaks performed by this sinner at which was no murmuring. Another time in the house of Simon the Leper, of which anointing S. Matthew and S. Mark speak, at which the Disciples murmured, and that was two days before the Passeover. A third time he was anointed in the presence (not of Simon, but) of Lazarus (not two days, but) six days before the Passeover, of which S. john speaks, john 12. judas then only murmuring, thus Origen, Tract. 35. in Matth. But this Opinion is refuted by Roffensis. Others conceive that there were but two anointings and done by two several Maries, the one by this woman who was called an Harlot, the other by Mary the sister of Lazarus, who was never so called (say they) Thus chrysostom in his 81. Hom. in Mat. And Hierom on Mat. 26.4. Others conceive that it was the same Mary who did all, and that at two several times, the act of one time related by three Evangelists, Ego quidem nihil aliud intelligendum arbitror, nisi qu●d non aliam fuisse mulierem, quae peecatrix tum accessit ad pedes jesu, sed eanden Mariam bis hoc fecisse, Albert. in Luc. 7. Aquin in joh. 12. and the act of the other time by S. Luke only; and this Reffensis proves by many strong Arguments. And of this Opinion is S. Austin de Cons. Evang. lib. 2. cap. 70. So S. Ambrose on this place, and Gregory in his Mor. Beda, Leo, and all the Schoolmen, especially Albertus and Aquinas are herein most confident. That which may resolve this doubt in question and confirm this Opinion (me thinks) is that, joh. 11.2. Where the Act of anointing Christ, and the name of her Person is mentioned, This Mary was ever known by the name of Mary Magdalen It was that Mary which anointed the Lord with ointment and wiped his Feet with her hairs, whose Brother Lazarus was dead: There is mention of one anointing, and Chap. 12.3. there is speech of a second anointing, Then took Mary a pound of Ointment of spikenard very costly and anointed the Feet of Jesus, and wiped his Feet with her hair. Nor is it enough to say as Taber doth that it is spoken by Anticipation: For in all S. john's Gospel (as Roffensis answers) there is not one Anticipation, nothing related by the Tense of the time past, that was to be future, and at that time not finished. As for those seeming differences in the Evangelist about the last anointing, they may thus be reconciled: Whereas in one place all the Disciples are said to murmur, and in S. john judas alone is charged with it, that judas persuaded them to it. And indeed they spoke out of a care of the poor, but judas out of a thievish intention: So S. Augustine de Cons. Evang. lib. 2. Cap. 77. And for the anointing of his Feet in one place, and in another place it is said his Head: these are reconciled (saith S. Austin) if we say she anointed both Head and Feet, first, she began at his feet and so breaking the box diffused the residue upon his head. For the time in that one saith it was six days before the Passeover, the other but two, let no man be troubled at this (saith S. Austin) For St. Matthew speaketh by way of Recapitulation, and having spoken of the Passeover to come within two days doth not say (After these things Jesus being in the house of Simon the Leper) but only makes relation of a thing already done, not setting down the time. To say no more of this confused and perplexed Question, which hath in it more subtlety than use or profit, as Erasmus speaks. This Ointment the woman brought was choice: Every Evangelist hath an Attribute to honour it withal. St. Matthew calls it sumptuous. St. john honourable: And our Evangelist saith it was an Alabaster box, vers 37. As if it were a silect parcel picked and chosen out from the best she had, with this she anoints Christ's Feet, and supplies the defect of ordinary oil for his head. Let us observe from hence. Doct. Love is liberal (if not Prodigal) of the best it hath to bestow on Christ: It thinks nothing too good not too costly to be given to him, or bestowed on him, that is within our power. The Apostle tells us that Love is bountiful and seeketh not its own things, 1 Cor. 18.4. And you may find it true. Abraham loved GOD, and he is not backward to offer up his dearest Isaac unto GOD, if GOD requires it. David's heart was inflamed with a Love to GOD, and he will be content to be at any cost for GOD: He will not offer unto him that which cost him nothing, 2 Sam. 24.24. He prepares with all his might for the house of the Lord, bringing Gold, Silver, Brass, Iron, Wood, Onix-stones, and glistering Stones of divers colours, and all manner of precious Stones, and marble Stones in abundance, etc. 1 Chron. 22.14. & 29.2. The Converts in the Apostles time how bountiful were they! For the Gospel of Christ they sold their lands and brought the prices of the things sold, and laid them at the Apostles Feet, Act. 4.32, 34. They were content for the love they bore to Christ to suffer the spoiling of their goods with Joy, Heb. 10.34. Nay they loved not their lives unto death, Revel. 12. 1●. Act. 20.24. No nor their Salvation in comparison of God's Glory, Exod. 32.12, 32. Rom. 9.3. Use Should the Love of many be brought to this trial how defective would it be found! We pretend we love GOD, but when it comes to matter of Cost, we go away with the Youngman in the Gospel, very sorrowful, they part with their silver, with their pleasure, etc. as the Devil in the Gospel parted with the possessed party, even with much rending and tearing, all possible signs of unwillingness. Had we tasted with this Convert how sweet the Lord is, or were our souls truly touched with a sense of our own wretchedness and misery, and of the riches of God's Grace and Mercy in the pardoning thereof, 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 blood as this woman brought ointment might be useful or pleasing to our Saviour, we would cheerfully 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, john 12.3. we by the ounce and scarce weight too, as Leonides Alexander's 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 Gospel; yea we grudge our Master that unction which is bestowed on him though at another's cost, and cry out with judas, 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 enlarged, the hand cannot be straightened; 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 jehoshaphat to Ahab, and my people are as thy people, and my horses are as thy horses, etc. 2 Chron. 18.3. jonathan loves David as his soul, and he will strip himself 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 jewels towards making of the Ark would deny Goates-Haire? Had a man given his heart to God, he would never grudge him the offal of the things of this world: Rom. 8.32. It is the Apostles argument of God's 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 thyself to God, thou wouldst never grudge him thy Purse nor Praise. Object. But Christ hath now no need of our Alablaster-Boxes, he is in Heaven and stands not in need of our Ointments? 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 Ointments. His Glory is his Head, and the Poor that are amongst us are his Feet; by works of Mercy we anoint his Feet, and by yielding him due Glory we anoint his Head: So (saith S. chrysostom) Caput Christi ungua● si omnia in Christi gloriam referas: Nor may we be without this Box of Ointment: In all places we come we must be pouring out, Colos. 3.17. 1 Cor. 10.31. And from thence it must run down to the skirts of his Garment; His Feet must savour of our Spikenard, which they shall do when by our works of Mercy showed to the poor and needy, we cause them also to glorify our Father which is in Heaven, and bless his Name for us. Of which more hereafter on the Penitents Dismission. And thus much of the Preference, the Inference made by our Saviour follows. 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. Wherein we have to be considered, first, the Doctrine, Her sins which are many, etc. 2. The Confirmation, Wherefore I say unto thee. In the Doctrines we have, first a Position, Her sins 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, joh. 3.11. We speak that we know, saith Christ, so should we do. Our Doctrine, saith S. Paul was with much assurance, 1 Thes. 1.5. So should ours be. We should be able to prove what we say. This is to build Gold, Silver, precious Stones upon the Foundation, and not wood, hay or stubble, 1 Cor. 3.12. Use The more to be pitied is the practice of such as speak not out of Knowledge, but by guess, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their own conjectures in stead of truth of Scripture, blundering out at all adventures the follies of their own brain, Modò dicunt, quo dicunt modo, vil pensi habent, as Scaliger saith of the Grecians: So they say somewhat, after what manner they say it, they do not greatly pass. Their pace is a full Career wildly over hills and dales, they run till the Clock and Time stop them; De reatly in his Clavis Mist p 135. aptly are they compared by a learned and judicious Divine to Squibs or small Fireworks, which as soon as they take fire, never leave popping and shooting and making a hideous noise till all the powder be spent, their best provision being like that which the Apostles had in the Wilderness after Christ's miraculous Feast, a few Baskets full of broken meat. Mat. 14.20. A good Minister should be able to say with john, 1 joh. 1.1. That which we have heard sitting at the Feet of our learned Gamaliels, and that which we have seen with our Eyes and looked on, found out by reading and searching of the holy Scriptures, and good Authors; yea that which we have handled and felt the Power of in our own hearts, declare we unto you; such an experimental Preacher is the best Preacher. The second thing we observe hence is, Doct. CHRIST'S word is sufficient Confirmation of Doctrine. You see our Saviour propoundeth his Doctrine in his own name, he would be known to be the Doctor of the Chair, whose voice alone must be heard both of Pastors and people. Use Let us rest satisfied with that, Pythageras' his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swayed his Scholars; so should Christ his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear sway with us: Scipio's Soldiers in Obedience to his command would leap down from the battlements of a Tower. If his command could prevail so much with his men, what should Gods (Ego dico, I say) do with us? Resolve with thyself to give credit to what God doth say, though a thousand devils should gainsay it. This Point we have handled more largely, on Luk. 15. 7-10. We leave the Confirmation, and come now to the Doctrine. Her Sins which are many are forgiven her, Text. for she loved much, etc. This is the Position, wherein we must take notice, first of the Point, secondly, Of the Proof. The Point is this, Her sins which are many are forgiven her. The Proof, in the other clause, For she loved much, q. d. Were it not thus, she could not manifest such love unto me, for it ariseth from a Sense she hath of my Mercy in the Forgiveness of her so many and great sins. First of the Point, which hath two Branches. First, Mary's sins were many. Secondly. Those many sins whereof she was guilty, were remitted and forgiven her. Of the first. Mary's sins were many In the 37. vers. of this Chapter, she was called Peccatrix, 1 King. 1.21. Psal. 26.9. Mat. 9.10, 13. & 11.12. Luk. 5.30. & 19.7. Joh. 9.16, 31. 1 Cor. 15.17. a Sinner. They are called Sinners usually in Scripture, who make a trade and custom of sin, and are so viciously given as that they are reputed, and that justly vile, living and lying in sin, and obdured in a notorious trade of evil. Sin indeed is in all, but all are not in their sin, i. e. drowned, captivated, dungeoned under it. We say such a man is indrinke; drink may be in him yet he sober, but when we say he is in drink, it implies that he is exceedingly overcome with it and drunken. Sin is in the Godly, it dwelleth in me (saith S. Paul, Psal. 3●. 11. Job 1.1. Mat. 1.19. Rom. 7.20.) It was an Inmate to him (and that sore against his will too) but he saith not that he dwelled in sin, for than that should be his Lord and he an Inmate to it. A man that hath sin in him may be said to be godly and perfect, as they are said to be in Scriptures; but he that is in his sins cannot be said to be so. The one may have a grain of Ungodliness in him (yea many) but the Ungodliness of the other is in grain: And such was this Woman, She was sinful for her life, hateful for her lust, a notorious, enormous, public Publican; one who by custom in her sin became so inveterate, that she took her name from thence, a Sinner, yea a City-Sinner, one in whose heart the Devil occupied a large room, and found good entertainment, else he would never have taken six other inmates with him to dwell and lodge there, as we read he did, Luke 8.2. Mark. 16.9. Which (whither (with S. Ambrose) we understand seven real Devils, as generally it is understood, or the manifoldness of her sins and filthy life (according to that in the Parable, Luk. 11.26.) (as St. Gregory conceives to be the meaning) discovers that she was a vicious Woman and lived incontinently: She had an unclean spirit in her, which brought in others with him, and had got the Mastery of her heart, and gives us thus much to understand, Doct. Incontinency of life is enough to give the denomination, and is a sin that is accompanied with many other sins besides itself. A brood of sins are hatched out of this one Egg. Instance we but in David's case (we need go no further) The Devil having prevailed with him in the sin of Adultery, draws him on to other sins, whereby he might hid his wickedness from the world, so that they might not espy it. First, He sends speedily for Vriah the husband of Bathsheba (whom he had defiled) and calls him from the Field under a colour of desiring to be made acquainted by his Report with the state of the Camp and the success of the service, when all was but merus pretextus, a mere pretence: For David intended no other thing then by his being at home and companying with his wife, 1 Sam. 11.8, 10 that adulterous conception might be (if not altogether secured, yet) the less suspected. And thus he sought to cloak the matter by a false Imputation. In which plot David did not only sin against God and his own soul, but intended three other notorious Injuries: The first was against the Conception, that child which was begotten of his body he would have disclaimed and renounced before it was borne. The second was against Vriah on whom he would have obtruded a child by fraud and imposture. The third against Vriah his Family and Posterity, Intrudit filium suum in agros Vriae, Pet. Mar. which by his means might have been (if not defrauded, yet) in all likelihood wronged much in their Inheritance. Verse. 13 This plot not succeeding thus twice tried, he lays another train for him, which was a very bad and lewd one: The next day he invites him to his Table to eat and drink and that of purpose to make him drunk; questionless David hated drunkenness in his heart, and it is like he did punish it in others, and yet to hid his own shame, he is not ashamed to draw Vriah into this wickedness. But all this took no place; for though Vriah with the royal wine was overcome, yet (as God would have it) not so fare as to be deprived of his senses, he still remembers the Ark of the LORD, the danger of the Host of Israel, and will not go home to his Wife, so that still David's sin is like to come to light. Verse. 15 The thoughts of David did not thus give over, now he deviseth how to take away Vriahs' life, and to practise the death of an innocent man, and one of his worthies, hoping by that means a free way might be made for this matching with the widow, and so the child might be thought to be begotten in wedlock. But how shall this be done? Why joab the General of the Camp must be wrought unto the place Vriah in the forefront of the battle, and then suddenly to retire from him; that so Vriah being left in danger, he might be smitten and die by the sword of the children of Ammon. O! What a notorious treachery was this! Surpassing that which Ahab used against Naboth: For He coveted but his Vineyard, David Vriahs' wife, Ahab was put on to that through the provocation of jesabel, David to this through the lust of his own heart; in that Naboath died alone, in this divers of the people of the servants of David fell, Verse. 17 for though joabs' Commission extended no further than to the smiting of Vriah, yet that could not be done without the loss 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 follows the sin of Uncleanness, 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 marvel then S. Basil speaking of Adultery averreth, That this evil amongst all hath nothing to which it may be compared. Use. Let such as are guilty of this sin beware how they slight it. Rogo quantum crimen est ubi stuprum & Adulterium parvum est? Hieron; Epist. 48. (saith St. Hierom) I pray you how great is the wickedness where Whoredom and Adultery is thought to be small? There is no sin that doth more enlarge Hell or endanger the soul of man than this. I have read a Story of a Hermit that led a devout and solitary life, one day talking with the Devil, he demanded of him which were the greatest sins, he answered him Covetousness and Lust: The other demanded again whether Blasphemy and Perjury were not greater; the Reply of Satan was that in the Schools of Divinity they were the greatersins, but for the increase of his Revenues the other were fare the greater. And therefore Beda styles Lust, filiam Diaboli, Bada in Pro. 30 the daughter of the Devil, which bringeth forth many children to him daily. Nor doth any one such special service to the Devil, as an Harlot. By her the wisest man, by her the strongest man, by her an whole army of men have been ensnared, as we read, Numb. 31.16. For when Balaac the King and Balaam the Prophet had practised against God's people to bring them out of God's Favour and by no means 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 bear in their Banner for their device the Image of Belphegor, which was the Idol of the Moabites and Midianites, and in this Pitfall was 24 thousand taken who rendered themselves captives to those Moabitish women, committed whoredom with them and adored their god, Numb. 25.12. Nor need the Soul any other conveyance to the pit of Hell than this; Pro. 5.5. Her feet got down to death and her steps take hold on Hell (saith Solomon of the whorish woman.) It is down Hill and they go apace unto it, yea are very near it, at the pits brink, they take possession of it, as one doth by holding the ring of a door, 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 sleightness of this sin, conceiting it is but a trick of Youth, etc. but that is an unhappy trick that endangereth a man's soul. Let them take heed they lose 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, gins his journey; he that stays to talk with her is half his way; he that enjoys her is at his journeys end. And who so hath thus fallen must go the price of many a tear and heavy groan of a broken heart to recover himself; no way but by unfeigned Repentance to help 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 obtain 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 whereof Mary was guilty, upon her Repentance were forgiven her; so than this is an undoubted Truth, Doct. That grievous Sinners upon Repentance shall find Mercy. See more of this Point in my Expos. on the Parable of the Prodigal. Ezek. 18.22, 23 And for further Proof, 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 capable of Mercy being sensible of their vileness and Misery. And God is both able and willing to show them mercy, their debt is already paid, as before hath been noted. So that he can do it, and he is as willing as able, for mercy pleaseth him. Use Though then thou hast been an egregious Sinner and led a vicious life, defiling thy foul with many sins, yet suffer not thyself through Satan's malice to be plunged into the pit of despair; thou hast provoked God's 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 Neighbour's wife, oppressed the poor and Fatherless or taken by Violence from them, or lift up his Eyes to Idols, or given out to ●●su●y; all fowl and notorious crimes, yet if that man return from his wickedness that he hath committed he shall save his soul alive, he shall live and not die as we find, v. 28. If you ●●sire to see the force of the rule in some Examples, you have many, Si impius es cogita Publicanum, etc. (saith S. chrysostom) If thou b●●st wicked, think on the Publican; If unclean, forget not Rahab; If a , look upon the Thief; If unjust, think 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 forbidden that any one Devil should get the possession of thy heart, as he had of hers, and yet though it had, nay though seven, though a Legion of Devils were in thee, thy Confession and Tears would cast them out. We read, Hosea 2.15. that God promiseth to give to the Children of Israel the valley of Anchor for the door of Hope, alluding to that we read, Iosh. 7.5, 25, 26. This Valley of Anchor, was the place where Achan and his Family were stoned to death, for taking of the accursed thing: Which Valley was afterwards by joshua named the Valley of Anchor, because the people of Israel 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 joshua himself giveth, Verse 25, 26. But afterwards this Valley was unto them a place of great joy and Comfort, both because they there obtained a great victory against their Enemies, and also because they enjoyed this Valley which was exceeding fertile and fruitful of Vines and other Trees, which served as pledges to confirm their hope and assurance of enjoying that good I and which God had promised to give them, notwithstanding the malice of their enemies. Thus the former Doctrine delivered of the vileness and dauger of that sin of Uncleanness and Incontinency is like to the Valley of Anchor, full of trouble and grief to all such as are guilty. But this Valley of Anchor is given for a door of hope; this Maries Repentance is of purpose recorded to raise up the hopes of dejected spirits; for God is still the same, and as ready to receive Penitents as he ever was. At the presence of the Sun all the other lights withdraw themselves, and hid their heads in a cowardly kind of fashion; but when the Moon gins to shine, they recover their former boldness, and liberty. Had we no other to cast our Eyes you, but such as john Baptist, and that Mary who was blessed above women, the mother of our Lord where were our hopes? But where we have the Examples of such Sinners as these afore mentioned shining to us, we cannot but hold up our heads and come abroad expecting to be made partakers upon Repentance of the like Mercy: Wherefore let not the Eunuch say, I am a dry Tree; let none say I have been an Adulterer, a Murderer and can have no place in Heaven: For who so confesseth and forsaketh sin shall find Mercy assuredly. Noli dicere num quid ecce talem hominem Deus correcturus est ●am malum tam perversum? noli desperare, quem rogas attend, non pro quo rogas, magnitudinom mo●bi vi de●, potentia●n nedici non vides, Aug in Ps. 55. As we may not despair of ourselves, neither may we despair of others, say not (saith S. Austin) what will God ever amend such a man so wicked, so perverse? Do not despair, look on him to whom thou prayest, and not on him for whom thou prayest: Thou seest the greatness of the disease, thou seest not the power of the Physician. Thou seest such an one to run on in the race of wickedness, led captive of the Devil to do his will, a branch of the wild Olive, etc. yet let all rash Judgement of his future estate be restrained, how desperate soever his present estate may seem to thee to be, Qui fecit, reficere potest, he that made him can mend him, God is able to graft him in, Rom. 11.23. And who knoweth what his will is, Whose ways are past finding out. Shoot not th●n your Fool's bolt so rashly, as with the Barbarians to say, surely this man or woman is a Reprobate; notorious Sinners may be called, when glorious Hypocrites shall be condemned, Publicans and Harlots saved, when conceited Scribes and Pharisees shall be rejected. Mat. 21. Was not this woman as unlikely to have proved a holy liver as any thou knowest? Had not the Devil as strong Possession of her, whilst she was under the guard of seven unclean spirits? Was not Paul as unlikely to have proved so able a Minister of the Gospel of Christ, whilst he was a Persecutor of the Saints, a Blasphemer of God, Act. 9.1.2. etc. Hadst thou seen him with the Highpriest, when his Commission was a sealing for the apprehending and punishing of all those who professed Christ, whither they were men or women, and met him in the way trudging to Damascus for that end and purpose, little wouldst thou have thought, that this man would ever have sealed the Gospel with his blood, and have been so zealous as afterwards he was, in that way which he now persecuted. As the wind bloweth where it will, so the Spirit beateth where it pleaseth him. Nec quantitas crianinis, Cypr Serm de cana Domini. nec brevitas temporis, nec horae extremitas, nec v●tae enormitas excludit a venia (saith St. Cyprian) Neither doth the greatness of the Crime, not the shortness of the Time, neither the extremity of the last hour, nor the Enormity of the whole life exclude from pardon. In the 2 Sam. 1. We read of an Amalekite, who brought news to David the King, of the Death of Saul; and to assure David thereof he told him that he himself stood upon him and slew him, because he was sure he could not live being fore wounded, verse 9, 10. Upon which Relation David presently commanded that this Amalekite should be put to Death, as one condemned by his own mouth, verse 15, 16. Why what was his offence? Wherein had he deserved Death? Alas, Saul was fallen before upon his own Spear; it was but mercy to kill him out right who was half dead already, etc. Yea but Saul said (by his own Confession) my life is yet whole in me, he was not dead yet, he was alive, and whilst there is life there is hope, therefore did David slay him, Q●um percussum ab hoste desperasset esse victurum, & eum sublata spei filucia jugulasset, D●●erm. ●om. in Eccl. c. 2. v. 20 because that being wounded of the Enemy he despaired of life, and having no confidence of hope, he had killed the anointed of the Lord: He should have used his best diligence to have preserved Saul, and done what lay in him to have bound up his wounds, and not by despair of help to say he could not live. And thus is it in the case of sin. If we see any desperately wounded, yet whilst life remains there is hope of Mercy to be had; fall not upon him with thy Sword, slay him not out right by thy rash censure, but follow thou the Apostles Direction, 2 Tim. 2.25. Instruct them who are contrary minded, use all good means to reclaim them, proving if at any time GOD will give them Repentance and bring them out of the snares of the Devil, who are taken Captive by him to do his Will. Are forgiven] Text. In Graeco non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, se● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod pr●eterit● temporis nota, peccata jam ipsi remissa suisse ostendit, Mathes. in loc. Something may be noted from the Tense; They are, not shall be hereafter, nor are now to be at this present, but already it is done. No sooner did she believe in Christ her Saviour, but her sins were remitted and forgiven her, even before she washed and anointed him. It is noted against the Papists, who would have works to share half with Faith in man's Justification, and therefore urge the Text, as speaking of the time present, we hold that works follow Instification, Non precedunt (as speaks St. Austin: Aug. de fide & oper: c. 14. ) But more of this in that which follows. We come now to the Proof of the Point, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For she loved much.] The Rhemists note upon this is, Not only Faith (as you may perceive, say they) but Love or Charity obtaineth Remission of Sin in the first act of justification. But how may we perceive this? Why the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves it and shows that Love was the cause why her many sins were forgiven her. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aret. in loc. But are they ignorant of this the For is oftentimes a note of Inference or Consequence, and as well an argument of the Effect from the Cause, as of the Cause from the Effect: We say it is Springtime; Why so? For, or Because the Figtree puts forth and buds: The putting forth of the Figtree argues the Springtime, Dilectio hic non dicitur esse venia causa, sed posterius signum Calv. but the budding and putting forth of the Figtree is not the Cause of Springtime. I say this child is alive, because it cries, or this man lives, because he moves; will any so understand me as if I meant the crying of the one and the moving of the other is the Cause of life and motion in the one or in the other? Our Saviour himself useth this kind of arguing, as we find john 15.15. I have called you Friends, for all things I have heard of my Father, I have made known unto you, where declaring of those things to them is the Effect not cause of his Love. And that our Saviour here reasoneth from the Effect to the Cause is evident enough from the whole discourse, the scope whereof is to show that the forgiveness of the debt of sin is a just cause of Love according to the measure and rate of the sins forgiven as is evident in such debtors from whom the similitude is taken, who bear no special love unto their creditors, until they know how they shall be dealt withal. Now if it should be as the Papists would have it, that Love and the Fruits thereof should be a cause of Remission, our Saviour's Application should be directly contrary to that which in this Parable he had propounded, for then the greater Sinner should have somewhat to satisfy, when the Parable saith that not so much as the lesser can do it: And that which in the Parable he had made the Cause of the Love of the Forgiven Person, here he should make the Effect of it. Besides, the other clause immediately following doth evidence it sufficiently that our Saviour argueth from the Effect: For to whom little is forgiven, saith our Saviour, the same loveth little; so that according to the proportion of Forgiveness, the proportion of Love followeth. S. Ambrose thus understands the plate, Bellar. depaenit lib. 2. c 14. resp. ad object. and Bellarmine himself saith, that these words of Christ, Many sins are forgiven her, Confirmant absolutionem invisibiliter datam, do confirm the Absolution invisibly before given: So than the Absolution which was given before was confirmed by her Love, and by it she might know and rest assured that her sins were remitted, according to that of St. john 1 Epist. 3.14. We know that we have passed from death to life, because we love the Brethren. This Collection then of theirs you see is but grating upon a word and contrary to the sense of the place, a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A folly it is to follow them too far; we come to such as the Text will naturally afford, as first Doct. A Proof (a posteriore) from the Effect is a strong Proof, and very Demonstrative. Thus the Truth of our Faith is to be proved, james 2.18. And of Repentance, 2 Cor. 7.11. And of Charity, 1 john 3.14 And so Saint james proves Wisdom from above by the Effects, james 3.17. Still Scripture puts us upon the Trial of our Graces, by these kind of Proofs. Grace is invisible in its Nature, it cannot be seen in habitu: Therefore as GOD was seen to Moses, so is Grace to men, by its Backeparts; and as the wind which no man can see in its proper Essence, by the full sails of the Ship is perceived which way it stands. Use Let this be a Direction to us in our Examination and trial of ourselves. I deny not but a Proof or Demonstration, a priori, from the Cause to the Effect is better and more excellent in its own nature then the other: But for us in the trial of our spiritual estates it is safer and more demonstrative to proceed from the Effect to the Cause. Would I know if the Sun shines? there is no climbing up to the Sky to be resolved, nor examining what matter it is made off; I look upon the beams shining on the Earth, I perceive it is up and shines by the light and heat it gives. Would I know if GOD hath elected me to life and to salvation? There is no climbing up into Heaven to know his Decrees and hidden Counsel (as too many would most audaciously) but study well the marks of it from the Effects. The head of Nilus cannot be found, but the sweet Springs issuing from thence are well known. No surer way to the Sea, then by taking a River by the hand. Our Vocation and Sanctification will carry us to Election, Rom. 8.30. 2 Pet. 1. 5-10. These are the means whereby our Election and Salvation is made certain, not the efficient Causes whereby it comes to be decreed. The Sun not the shadow makes the Day, yet we know not how the Day goes by the Sun, but by the shadow. In a word, as the Planets are known by their Influence, the Diamond by his Lustre, and the Soul by her Vital Operations, so Grace is most sensibly known to us by the Effects thereof. Doct. Secondly, we observe from hence, That a true and unfeigned love of Christ is a sure sign that our sins are remitted. David thus reasons, Psal 18.1, 2. I will love thee O Lord my strength, he got that lesson by heart, yea in his heart; now presently he takes forth, The Lord is my Rock and my Fortress and my deliverer, my God, my strength in whom I will trust, my Buckler and the horn of my Salvation. This Argument our Saviour useth to raise up and comfort Peter after his fall, who questionless was much cast down under the sight and sense of his sin. Simon thou son of Jonah lovest thou me? joh. 21.15. q. d. If this be in thee, be of good comfort, know thy sins are remitted, and God reconciled to thee: So 1 john 4.16. He that dwelleth in Love dwelleth in GOD and GOD in him: Now as the Prophet speaks, Can two walk together except they be agreed? Questionless God is reconciled to them who truly love him; else he would not be an Inhabitant within them. So, 1 Pet. 1.3, 4, 8. Reason And it cannot otherwise be, in that true Love ariseth and springeth from Faith. Therefore in the place of S. Peter before noted, 1 Tim. 1.5. after he said they loved the Lord, he inferreth presently they also believed in him. Which (as we shall after see, vers. 50.) is the instrumental Cause of our justification. It is Faith that brings the holy Fire of Love into our frozen hearts, Gal. 5.6. or they would never be warmed with it. In Nature we see nothing can move in desire to this or that till first it hath apprehended it lovely; whilst the debtor thinks of the rigour of his Creditor he doth fear him not affect him truly, so our affections cannot in love and desire move to God, and unite themselves with God till by Faith we discern him as reconciled to us, and an amiable object for us sinners to embrace: But when once it comes to see God's love forgiving it many sins, than it cannot but love much again. Use. And this serves to the overthrowing of their opinion, who hold that Assurance of Pardon of Sin cannot in this life be attained unto. If the Assurance of our Love to God may be had, then may the Assurance of the Pardon of our Sins be attained unto: but the former may be had, therefore the latter. That the Assurance of our Love to God may be had is clear. S. Peter was undoubtedly assured of it (and that even in the time of the great dejectedness of his spirit) else he would never have said as he did, Joh. 21.17. Lord thou knowest all things, thou knowest that I love thee; So the faithful in whose name the Apostle speaketh, 1 john. 3.14. were undoubtedly assured that they loved the children of GOD, by which Love likewise they were assured that they were translated from Death to Life, for that none can truly love the Children of God, but they must love the Father also. Ob. But every Grace hath its counterfeit, and the heart is deceitful above all things? Resp. This Grace can the hardliest be counterfeited of any other Grace: There is scarce any thing else that we can instance in, saith one, but a Hypocrite may go cheek by jowl with a good Christian: He may do all outward services, D. Preston his Treat. of Love p. 151. & on Effectual faith page 72. he may abstain from sins, a great change may be wrought in him, we know how fare the third ground went, Matth. 13. And those, Hebr. 6. But this they cannot counterfeit to love the LORD. A Hypocrite may hear the Word, Pray, give Alms, but to do these out of Love, that is a thing which no Hypocrite is able to reach unto. Secondly, though saving Graces have their Counterfeits, yet a man may be assured by the Word that he hath this and other Graces in him in Sincerity so as that he cannot be deceived in them: For as God gave Moses in the Mount a Pattern, according to which he would have all things made in the Tabernacle, Hebr. 8.5. So that when he viewed the work and saw all was done according to that Pattern, he was sure he had done right, and blessed them, as we read, Exod. 39.43. So hath God given us a Pattern in his Word, according to which he would have every thing in his spiritual Tabernacle (as Faith, Repentance, Love, Obedience, &c) to be wrought: And if a man can find that the Grace he hath be according to the Pattern, as (if he take pains with himself to view the work, as Moses did) he may, than he may be sure it is right, and shall have cause of rejoicing, as the Apostle saith Gal. 6.4. Use 2 Secondly, Learn hence a notable way to establish our hearts in the Assurance of the pardon of Sinne. Thou needest not climb up into Heaven to search God's Books whither they be crossed or no, there to behold the Face of God whither he smile or frown; but dive into thine own soul, and there find out what love thou bearest to thy Maker and blessed Saviour; if thou findest that thou lovest him unfeignedly, that is, that thou lovest him more than these, lovest him for himself, for those beauties and excellencies that are in him: It is the greatest Comfort that thou canst have in this life, for that thou mayest rest assured hereupon that God is reconciled to thee, and that thy sins (be they never so great or many) are forgiven thee. Finding this in thee, thou mayest be sure, and never till than canst thou be assured of it. For, we may easier carry Coals in our bosom without burning, than by Faith apprehend truly this Love of God in the pardoning of sin without finding our hearts burn in Love to him answerably. But in finding that we have the giving hand of Love, giving to God as Mary here did, those duties that are owing, we may assure ourselves that we have likewise the receiving hand of Faith, whereby we have apprehended and laid hold of those mercies which are peculiar to Gods elect in Christ, though for the present it may be thou mayst have no feeling of it. Only see that our Love be rightly qualified, that it hath these requisites which Gods Word speaks off that it be with all our hearts, with all our souls, with all our might, Deut. 6.5. Mark, 10.30. By which variety of words God would teach us that he must be loved with all whatsoever is in us and in our powers both intensively and extensively, as fare as is possible. All the affections and powers of the soul must be gathered together and united, like the Sunbeams in a burning-Glasse to make our Love more hot and fervent. Our love to him must be greater than to ourselves or to any other thing belonging to us, Plusquam te, plusquam tua, plusquam tuos, as St. Bernard speaketh; otherwise as Simon Peter said to Simon Magus in another case, Thou hast neither part nor portion in this business. In the third place we do observe, Doct. That loving much argues much mercy received from the beloved party. When men have been extraordinarily kind unto us; you know how marvellously it works with us upon the apprehension of it, so was it here with Marry, and so with Peter, and so with other of the Saints, still you shall find the deeper sense they have had of their own sin and wretchedness, the more have their hearts been instamed with love to G●●●●pon the apprehension of his Mercy in their R●●●ssion; the more zealous have they been for his Glory, the more thankful for his Mercy, the more desirous to please him, the more fearful to offend him, and the more ready to turn unto him by Repentance, as hath been before showed, vers. 43. Now because the next part or member of this verse is brought in as an Illustration of this Position, we will add only a word or two for Application. Use Be informed hence of one Reason, why God is delighted in forgiving great offences, why he is so ready to forgive much; surely he would be loved much: And who deserves to be loved much, if not this God who hath forgiven much. Let a man but consider what God hath done for him in giving him his Son, etc. every other common mercy would be as bellows to blow our Love to a greater flame, and till we enter upon that thought we shall not love with any great fervency of spirit, as follows in the opposite clause. 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 forgiveness of so great a debt as she, who is of the number of those who owed 500 pence. Thou amongst those who own but 50. therefore blame her not though she manifest so much affection, when thou showest 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 bear to Christ. When a man conceives that little is forgiven, he will love but little, but upon the apprehension and persuasion that much is remitted a man cannot but love much. Look what measure of Love is in any, the like measure of Faith is in him: For as they are together (as before was showed) so commonly they are together in the same degree: If no Faith, than no Love; if but a show of Faith, than but a show of Love; if weak Faith, than there is but a weak Love; if an interrupted Faith, than an interrupted Love. Use 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 persuaded of the Love of God in Christ, in the pardon of their many and heinous sins, etc. 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 pouring 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. Use 2 We may likewise from hence learn, what to judge of the Love which Ethnics or any other superstitious Persons pretend towards God: St. Paul granteth to the jews, 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 Mistress, it may well be censured to be base and blind. Look what the Apostle speaks of Faith without Charity, 1 Cor. 13 1. We may say of Charity without Faith. If we 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. Use 3 And further we may be 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 sense of Mercy, nor do they apprehend the greatness of it in the pardoning of so great a Debt as they own to GOD: They think they are but amongst those penny-men, that they are indebted to GOD but in some small Sums, 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 God's love and favour. You know how it affected Saul when he fell into the Hands of David, and had no hurt done by him, considering how he had used David before, and yet now that David should spare his Life so unexpectedly and undeservedly; Oh! This melted him into Tears, Levavit vocem suam & fl●vit (saith the Text) This made him confess, Thou art more Righteous than I, my Son David. If a man would seriously consider how we have beehaved ourselves towards GOD from time to time, how we have refused Mercy, contemned Grace, etc. Yet that GOD should still follow us with a Pardon, be content to blot out all the old score, and to receive us again into his Favour, this could not but work upon the hardest heart, and inflame the Love of God in our souls daily. VERSE 48, 49, 50. Text. And he said unto Her, Thy Sins are forgiven thee, And they said, etc. Here we have a comfortable Application made by our blessed Saviour unto the woman, of that which before he had told Simon: Wherein 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 sins, etc.] From the Person absolving, we learn, 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 ask 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 he himself saith. Secondly, By means of the Union of the Godhead and Manhood into one Person, he had this Power: As he was God he had it of Himself; as he was Man he had it by virtue of the Union from God. Object. But the Apostles had, and the Ministers of the Gospel 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. joh. 20.23. In both which places he useth the plural number; and by a solemn Ceremony of brea●hing upon them (as S. john shows) he invested them all with this Authority. Resp. They have so, but their Power was not Primitive, but Derivative, not Absolute, but Delegate; in their own 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 only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In respect of supre ame authority in God, this Power is authoritatiuè, 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 Kingdom of Heaven for all believers; and he pardons ex commissione, by a second and derived authority. In Man this Power is ministerialiter, he pardons by a ministerial publication of the word of Pardon (the power of which we shall in the next Point show.) 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. In one and the same act there may be a Trespass against man, and a Sin against God (as was in David's Adultery and murder) men may, yea must forgive the trespass and wrong offered to themselves; But the Sin against God, they have not to meddle with. The Rhemists in their annotations upon this place charge us (who are Heretics in their language) with denying the Church this power of remiting sins by Christ's Authority. Rhem Annot. in Luc. 7. Vid. Chem. Exan Conc. Tried p. 2. p. 221. Concerning Absolution both Public and Private, agreeable to the Scriptures, D. White in his Orthodox way p. 272. both in the outward Discipline of the Church, and in the Ministry of the Word and Sacraments, and Remission of sins conferred God therein, we in the Church of England, with other Protestant Churches do maintain and justify: But for their Popish Absolution (being dissonant from the Scriptures, and as they use it, no way thereby warranted) we disavow: For, First, They say, that their Bishops and Priests, Potestas ligandi & solvendi non minor est in Ecclesiâ, quàm fuit in Christo? Cusanus Christus Petro vices suas tradidit, ipsamque cla vem excellentiae, Maldon. Rhem. Annot. in joh. 20. Sect. 3. & 5. have full right to remit sin, and that not only as Ministers and Dispenser's, but they have full power as Christ had; nor is that Power less in the Church than it was in Christ: They have the same Power of excellency (they say) with him. And he that doubteth of this (say the Rhemists) may as well doubt, whether Christ had authority as man to forgive sin. We teach (as before was said) that the Minister's Power is but Ministerial: And for any mortal man to challenge to themselves such a Power as they speak off, is a high presumption against God. And if it be as the Pharisees held it to be (and as indeed it is) Blasphemy to attribute forgiveness of sins to any but to God, we may be excused though we should say that with Rabsekah, they have blasphemed the living God in thus speaking. Secondly, They say, Suarez. 3. D. 9 §. Bellar. de paenit. l 3. c. 2. that their Priests forgive sin by the words of Absolution, in such a manner as Christ wrought miracles, and forgave sin by his voice, john 11.43. Per veram & physicam efficientiam, by a true and physical efficiency, reaching to the very production of Grace, and dissolution and destruction of sin; including the Power of it within certain words and syllables. We say, That the Minister doth forgive, as he is said to save or to give Repentance, and Faith, 1 Cor. 9.22. 1 Tim. 4.16. GOD useth their Ministry, whereby they coped and prepare sinners that they may be capable of Salvation, by working in them such dispositions of Faith and Repentance (through the preaching of the Gospel) as are required in those that shall be saved: Now this is not done by a bare pronouncing of words and syllables, but by the effectual working of the Spirit of God. In which respect he is pleased to account of his Ministers as Co-workers with him. And herein do some of the Principal Schoolmen join with us, Pag. 273. as D. White in his Orthodox hath learnedly showed. Thirdly, In this Point of Absolution they fail, whilst they hold, that at the will and pleasure of every Priest, exercising the Keys on Earth; men are bound and loosed in Heaven: This they ground on the generality of the words, Absolutio ex causa falsa valet, Emman Sa. Aphoris. in ver. Excom. joh. 20.23. Whose-soever sins you remit they are remitted, And Matth. 18.18. Whatsoever you bind on Earth shall be bound in Heaven. So that say they let the cause be false, or Absolution unjust, Absolutio injusta valet. Tolet de Instruct. Sacer l 1 c. 14. Quomodo Sacer does mundum leprosum non facit, sic Episcopus vel Presbiter non alligat eos qui insontes sunt, nec solvit noxi os, sed pro officio Sacerdotali, cumpeccatoram varietates audierit, scit qui ligandus, qui solvendus sit. Hieron yet it is available. We say, that the use of the Keys is determined and limited by God (as the Priest's power was in the case of Leprosy) and depends not on the Will and pleasure of the Minister. No Minister on Earth ever had or shall have power to open Heaven to him against whom God will have it shut; nor to shut it against him to whom God will have it opened. No man can open it unto a Cain, or to a judas, or to a julian: Nor shut it against an Abel, or against a Zacheus, or a Mary, etc. God ratifieth the act of his servants in Heaven, with the proviso of Clavae non errante, if they abuse it not on Earth, but exercise it daily upon fit persons. He will not partake with the errors of his Ministers, nor regard their Passions, nor be hindered from doing Justice by their Ignorance: He hath not bereft himself of this Power in committing it to them (as Bellarmine seemeth to imply in that he would have the world believe that the Keys remain in Christ's hand only at the vacancy of the Popedom) so as that he cannot work without their means: Bellar. de Rom. ●ont. For he can bestow Absolution when he pleaseth, and on whom he pleaseth, without their means. Pro 17.15. Pro. 26.3. Joh. 9.34. If a sinner seriously converting and believing in Christ, cannot obtain Absolution from the Priest (he being either passionate, or misinformed of the Truth) yet God will certainly pardon him: Or if on the other side, a Priest should be indulgent, and apt to wink at vices: Or if he be deceived with an appearance of Repentance, and so shall absolve an Hypocritical Sinner and receive him into the Communion of the faithful, yet that man so absolved remaineth still bound before God, and shall be punished notwithstanding. He that turns the Key the wrong way (as did the Pharisees and as do the Papists) will never open the door of Heaven. Fourthly, They fail whilst they pronounce not Absolution upon the right condition, Viz. Faith and Repentance, which as you see our blessed Saviour here eyes in Mary's Remission: For according to their Doctrine their Sacrament of Penance (whereof this is a part) conferreth Grace without any precedent disposition more than Attrition, Coster enchir. c. de p●enit. Sola attritione, etc. Vega pro council l. 1. c. 21. & 25 Stapl. Antid. Rom. 7.15. Mauled sum q. 16 art 1. Homo invitus potest absolvi igrarus & inscius, vid. Azor lib. 1. c. 9 q. 2. Buckler of faith, pag. 392. which implieth (according to sundry Popish Doctors) no formal purpose of forsaking sin, nor any sorrow, either sensitive or intellectual for the same; but a villeity or wishing one were able to be sorry for sin, and could forsake it. Nay the Pope gives Absolutions (sealed with lead in form of a judicial 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 jesuit Arnoux, tells us, that he had seen 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 own to their natural Princes, and children of the Obedience which they own to their Parents, etc. These we hold and maintain are not the Conditions on which Absolution should be given. Fiftly, Sess. 14. c. 6. They teach that the virtue of absolution depends on the Intent of the Priest: So the Council 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 Party, he ought not to presume that by this Absolution his sins 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, profane and incredulous; and there are such as hate those they do absolve. Nor can the intent of any be certainly known, it is only to be presumed off. Lastly, They tie these Keys to the Pope's girdle (too fast) (whom they say is Peter's successor) whilst they teach that the Power which other Priests have is from him: Conc. Trid. 14. Sess. They indeed have the Keys 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, wherein the Bishop hath not to do, they are reserved for the Pope himself. We teach and maintain, Vid. Aret. Prob. p. 194. that Christ gave his Discipies equal power to pardon all manner of sins without reserving any cases to St. Peter. The Keys were given to all as well as to any one (as before was noted) Nor can we yet learn (as the Church of England saith in her Confession) who it was that taught the Pope more cunningly to turn the Key, See the Harmony of Confess. pag 363. or better to absolve than the rest of his Brothers. Bear with the enlargement of this Point, and be content that St. Ambrose may make the reckoning: Verbum Dej dimittit peccata; Sacerdos est judex, sacerdos officium exhibet, sed nullius potestatis jura exercet. Use 2 And to conclude, If this Power be in the hand of Christ, and that he be solely invested with it: Let us be encouraged to go 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 walk in (which the next Point shall show) nothing doubting but that he who died for us and shed his blood for our ransom, will not stick to absolve us if we come rightly qualified. And that you may see his willingness, and readiness herein; I cannot but acquaint you how our Commission runs: Whose-soever sins you remit they are remitted, and whose-soever sins you retain they are retained: Where our Saviour speaks 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 wilfulness and disobedience. Come we next to the Person absolved. He said unto Her. Text. Her sins were before pardoned (as our Saviour told Simon) Now why our Saviour spoke 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 Christ's 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 confirm the Faith of this Penitent, in the comfortable Assurance that her sins were pardoned. So then we see, It is not enough that our sins are pardoned in Heaven, but we are to endeavour and seek after the particular Assurance of the Pardon of them to our own 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 soul that thou art my Salvation, and Ps. 51.8. Make me to hear of joy and gladness that the bones which thou hast broken may rejoice. And hence it was that our blessed Saviour did so often give particular Absolution (although the jews were exceedingly offended therewith) which surely he would not have done if in case it had not been very necessary to be had: When the poor man was brought to Christ, that had an incurable Palsy, the first word that Christ spoke to him was, Son thy sins are forgiven thee, Mark. 2.5. Our blessed Saviour saw well that his sins troubled him more than his Palsy did; and therefore ●hus spoke, He said not, be of good Comfort thy Palsy hath left thee, but thy sins be forgiven thee. And thus you see he speaks here to Mary who was much dejected in mind with the remembrance of her sins, and all to settle her soul in Peace upon the assurance of his mercy. Reason. Unknown things are not desired, how then can they be rejoiced in? Say a man be in Prison for treason fast bound, and that a pardon is granted to him, yet till he knows thereof he can rejoice no more in that his happiness, than if he were to be executed the next day. Use. 1 This may serve, first to inform our Judgements of the necessity of a standing Ministry. All the work is not done after our Conversion is wrought, Confirmation is like wise necessary. Ephes. 4. The Ministry was not given only to gather in, but likewise to build up unto perfection: Faith at the first is but weak, 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 weakness of flesh and vio●●●tnesse of temptation, he may often question Assurance of Remission. Therefore for the better healing of those wounds which are daily made, and further strengthening of weak Grace, and settling of the Conscience in solid Peace, it is very necessary that the ministry should be established. Use. 2 This serves to stir us up earnestly to seek after particular Assurance of the Remission of sins, as we desire true comfort to our souls. Let a man know never so much of God and of Christ his Son, yet the general apprehension of these things will but add a kind of vexation to his Spirit, till he have Assurance of some special interest he hath in God's Mercies. What a torment is it for a hunger starved beggar to pass by a wedding-House and smell good cheer, yet (Tantalus like) never taste of it? What a vexation to a poor 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 horror of his Soul be, when he findeth that he hath no part therein. Content not thyself (then) with this in General to know That God so loved the world as that he gave his only begotten Son to redeem all that will believe in him; but endeavour 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) Think 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 convivae 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, etc. Marlorat. Improbabile mihi videtur quod nonnulli Interpreterdicum haec verba hominum esse admiramium, quasi dicant, eportet magnum virum, aus matorem etiam viro Christā esse cum peccata remittat, etc. Hic nimu bene de malu cogi●ant. Facilius credi●● est de Pharisaeorum ingenio (plerosque enim eorum qui simul accumbebant fuisse Pharisa●● verisimile est●eos ista mu●nurando, & blasphemiae Coristum accusando dixisse Mald. in loc. The Guests that sat at meat with Christ (questionless) were Pharisees (the Feast-maker was one) And who knows not that these were insolent Justiciaries, strict Sectaries, and the proud enemies of Christ, looking still a cross 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 do 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 seem) so Captious as their Fellows, yet they could not but savour of the Leaven of their Profession. They began to say within themselves, who is this that forgiveth sins 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 than 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 God's Prerogative solely, being but a vile and contemptible person. they held him to be but Man, and by Man sin 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 sat at meat. Secondly, The thing they find fault withal, and took exception against, They began to say within themselves who is this, etc. 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 go to any Table whereto he was invited, Luk. 5.29. & 14.1. Nay sometimes he invites himself, as he did to Zacheus his house and Table, Luke 19.5. Read 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 Father's will, Christus omnibus omnia factus est, pauper pauperibus, dives divitibus— cum Maria flet, cum Apostolis epulatur, cum Samaritana sitit, etc. Amb. sup. Luc. l. 4 (which was meat and drink to Him) in seeking up, and saving what was lost. In which regard He 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 hours (as one terms you well) that can eat with Gluttons, drink with Drunkards; sing with Ribaulds; scoff with profane Scorners, and yet talk holy with the Religious. Our Saviour never sinned for any man's sake, though for our sakes he was thus Sociable, that he might keep us fr●● sinning. At whose board did he ever sit, where he made not better cheer than he found? If he sat with Sinners, he converted them. If with Converts, he confirmed them. If with the Poor, 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 Doctrine of Remission and with the public Remission of a Penitent woman. Can you thus converse with lewd good-fellows; as to repress their sins, redress their exorbitances? win them to God? Then indeed you w●ke in the steps of him that stuck not to sit down and eat with Sinners. That which Politics and Time-servers do for earthly advantages, we ought to do for spiritual: Frame ourselves to all company, not in evil but in good yea and in indifferent things. Use Such as do thus should not be censured for so doing: Man (as I have showed on Luk. 15.1, 2.) is animal politicum, a sociable Creature: every man's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carries him to Society, nor are they more perfect, but more extravagant, who affect loneness. The Papists shall not be able to prove their austere vows of a solitary life, etc. to be preferred before Communion and Society, unless they will first prove john better than Christ, and his austere way more winning than our Saviour's 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 spoil. Object. Malorum consortia sugere debemus, quoad privatam consuetudinem, non quoad publicam conversationem; cord, non corpore, Am●ros. office lib ●c. o. A malis corde semper disjunginimi ad tem ●us cautè corpo. re copulemini, Aug l de Salat locumentis You may object the Apostles Canon, 2 Thes. 3 6. We command you Brethren in the name of our Lord jesus Christ that ye withdraw yourselves from every Brother that walketh disorderly? Resp. But th●●●swer's ready, that must be understood of Familiar Conversation, and with such as are scandalously and contumaciously exorbitant: From the friendly Familiarity of such withdraw thyself; it cannot be understood of all kind of conversing with Sinners (in general) for then we must go out of the World, as the Apostle shows, 1 Cor. 5.10. But in respect of private Fellowship, and inward Familiarity such as that was betwixt jehoshaphat and Ahab, 2 Chron. 18.1. & 20.35.37. Not so much in our Bodies and outward Actions, as with our Hearts and Affections. Thus than conceive, 1. Society in evil, we may not hold (no not with the best men) Ephes. 5.7, 11. Have no fellowship with the unfruitful works of darkness, Si cum malis non tamen in malis, against this communicating in evil David prays, Psal. 141.4. and Solomon dehorts, Prov. 1.15. & 4.15. & 13.20. This in S. Augustine's judgement is that, Aug. de verb Dom Serm. 18 in si●e. Coming out from amongst them and touching no unclean thing, Isa. 52.11. 1 Cor. 6. 2. Society in good, specially (in sacris) in Goda worship, we are to hold with the worst meant. For this we have Christ's warrant, Matth. 23.1, 2. And both his and the Saints example, frequenting, resorting to the public worship of God in Jerusalem, when both in Priests, people, and the worship itself great corruptions were found, Matth. 21.12, 13. Luk. 2.21, 22, 46. & 4.16. 3. Society in things indifferent we may have with all men: As in case of Negotiation and civil Commerce, so had Abraham with the children of Heth, Gen. 23. And in case of Natural or Civil Obligation. Thus wives, Children, Servants, Subjects, may not withdraw their attendance and service: So when humane Society or necessary offices of Humanity do require it. There is no living amongst men if Rules of Civility be not observed. St. Paul gives liberty to go to an Infidel's house to feast if he be invited, 1 Cor. 10.27. Mensa quasimesa, Varro. The Fellowship of the Table is a symbol of Love and Friendship, and (like a mediatrix) conserveses humanity, only he makes it so one of those things that are lawful, as that it must be by Circumstances deliberated off, concerning Expediency and edification, whether it be safer to avoid a danger and scandal to stay at home, or whither there may not be hoped for some good fruit, in going, and that without offence. If by our conversing with the wicked the glory of God be not advanced, but endangered; and the Gospel evil spoken off, we must abstain, v. 31. If by admitting their Persons we cannot avoid their vices, we must deny both. Still you see a Christian liberty is best, and therefore take heed how we rashly censure any for Society. It is a fault of these days, presently to conclude that Person wicked whom we see in company with a wicked man. Thus much of Christ's sitting with this company. Now in that this company which sat with CHRIST murmured against him and took exceptions at him for what he did. We may Observe yet further, Doct. It sometimes happens that those who dip in the same dish with us, are enemies unto us. job found this true, Cap. 19.14. So did David, Ps. 41.9. So did jeremiah, cap. 20.10. So our blessed Saviour himself Mat. 26.23. Use We should do well not to be over-confident of such: There is a great difference betwixt Acquaintance and true Friendship: Friendship is a special obligation of amity, or good will uniting the hearts of men together in a greater nearness and dearness then ordinarily is to be found, or is required of all men. This holds firm and lies fast under greatest pressures. Acquaintance is another thing; that in ordinary use is but a sharing of talk, news, meat, compliment, etc. It is the first draught of Friendship but is not it; That is the Herd, Friendship is the Pair chosen out of it; a thing easily created, once being in company does it; Now here is our mistake (as Guevarra truly notes) we think we have Friends when we have but Acquaintance. These fail us and prove deceitful like those water-brookes job speaks of, and straight we complain of Friendship. Tuta frequensque via est, etc. Indeed it is an ordinary way and much beaten under the name and title of a Friend to deceive, but they are not true Friends who do so whatever they pretend. And because there are so few faithful ones, it shall be our wisdom to try before we trust. Nakedness in mind is as well a blemish, as nakedness in body. Every smooth face is not to be trusted, many a man's have threatens a vae; with his Tongue he may say, All-hayle, when his Heart saith, Take heed, wherefore that counsel would be harkened unto which is given us by the Prophet Micha 7.5. For we shall find that a truth which our Saviour hath delivered, The brother shall betray the brother to death, and a man's worst enemies shall be they of his own house, Matth. 10.21, 36. From the Persons excepting, Come we now to the thing they do except against, and there we have, first, the Manner, 2. The Matter considerable. For the first, the Text saith. They began to say within themselves. Text.] Graecus sermo anceps est, intra se, ut cogitarint duntaxat: or inter se, ut collocuti sint. Eras. Annot. They did not break out into open railing: What they said was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is se ipsis, either mutteringly one unto another, or (rather) in their own hearts they thus thought and said: Which secret thoughts they began to murmur against him for this his work of Grace. Let us observe, Doct. Sinners are worse within than they are without. Their Tongues are bad enough, but their Hearts fare worse; they dare think what sometimes they are afraid to speak. There is no faithfulness in their mouths (saith David) they flatter with their tongue, Psal. 5.9. but their inward parts are very wickedness, in the Abstract, yea wickednesses in the plural too, mischievous, woeful and baneful evils lodge there. Solomon speaking of the Heart of a wicked man saith, it is little worth, Prov. 10.20. And our blessed Saviour speaking of it, prooveth it to be the worst piece of a wicked man, in as much as it is the Fountain of all Evil: He instanceth in seven heads of vices: Out of the heart (saith He) proceedeth evil thoughts, murders, adulteries, fornication, thefts, false-witness bearing, blasphemies: But under these seven, how many seventy times seven might be numbered. A sin cannot be named which proceedeth not from thence; it first plots it and frames it, that is the Forge or Anvil on which the Devil strikes, and from thence are the sparkles sent abroad to the firing of the world. Use You see hence, how little cause men have to content themselves with outward Reformation whilst the heart is neglected: What is this but to cut of the tops of the weeds and leave the roots behind? When the Prophet Elisha would sweeten the waters, he cast not salt into the Brooks and channel, but into the Spring, He cast the Salt in there (saith the Text, 2 King. 2.21.) Our Heart is a well of venomous and poisoned water (as you have heard) our Actions are the streams; we go against the stream in beginning our Reformation at our hands, whilst our Hearts are evil, and therefore David praying for the Grace of Repentance and Reformation, Psalm. 51. telleth the LORD where he would have him to begin, Create in me a new heart and renew a right spirit within me. Had Pilate washed his heart when he washed his hands he might have been as clean as Naaman coming out of jordan: Had the Sichemites circumcised their hearts when they circumcised their flesh, they had saved their souls when they lost their lives. Sin must be fought against in the heart where it breads, otherwise it will not be subdued, as Hannibal was wont to say of the Romans that they could not be overcome but in their own country. But when that is charged, then as the Psalmist speaks upon the rising of the Sun, Psal. 104. the Beasts of the Forest will lay them down in their dens and man goes forth unto his labour until evening, lust shall be subdued, and man enabled, to work out his Salvation with fear and trembling. It is but a kind of labour in vain to cleanse all, and leave that uncleansed. If god finds our houses clean, our clothes clean, our hands clean, and our hearts unclean, expect no other usage than such as that which the dainty Mistress of the house had from the Rheumatic and spawling Cynic who being desire● by her to spit in the foulest place he could find, spat in her Face, which in his opinion was the foulest. Thy Heart being the foulest and worse piece in thee, God will spit upon it in contempt and scorn. Use 2 And further see from hence how uncertain and weak a ground we have to judge infallibly either of our own or any other man's condition by the outward Conversation: Use. 2 It is not enough to say, My foot stands upright, Psal. 26 12. Or my hands I stretch forth towards thy holy Temple, Psal. 88.9. Or mine eyes are ever towards the Lord, Psal. 25.14. Or mine Ears O Lord hast thou opened, Psal. 42.1. Unless we can say with the same Prophet, My heart is prepared, O Lord, my heart is prepared, Psal. 57.7, 8. For all that is done outwardly, seven abominations may lie lurking close within; the Heart is like unto the deep and wide Sea, wherein (saith David) are things creeping innumerable both small and great beasts. Ps. 104.25, 26. There are variety of strange creatures the like whereof thou never sawest; and there is that Leviathan also (saith David) which plays and sports therein. Thus in thy Heart are such and so many lusts, that shouldst thou see them thou wouldst stand aghast: Not the vilest sin that ever was committed but the spawn of it is there, yea the Devil himself hath there his hold. He sports and plays, and mightily prevails by his temptations having so strong a party within us as is our own treacherous flesh. Ob. But it is not for us to judge the Heart? True Charity judgeth as it findeth outwardly, according to the fruits we may know them. Resp. True, and yet though I cannot know the heart of others I may know mine own, 1 Cor. 2.11. 2. As for other, in judgement of Charity, I am to think well of those whose outward conversation I find fair and blameless; but this Judgement of Charity is not the judgement of Infallibility, for it is possible for me to be deceived in it. Every fowl that hath the beautifullest feathers hath not the sweetest flesh. Dyer's can set on their colours the fairest glosses with Loggwood, but when a shower comes the gloss is gone: How many have given great hopes for whose sincerity we durst have ventured our lives, yet in the time of trial they have fallen away. This hath been, and this may be. and yet though it be not a good affirmative Argument to say, because the outside is good the inside is also so. It is a good negative Argument to say the inside is not good if the outside be not. Is the Tongue, the Eye, the Hand of this man so full of wickedness, Lord what is his Heart? A second thing to be observed is, Doct. The thoughts and cogitations of man's heart are not unknown to Christ. We heard before, vers. 40. there is a tongue in the Heart: here we find, there is an Ear in it also: As what we think we speak, so what we think God hears, Luk. 11.17. Mat. 12.25. This appears, First, in that he reproveth men for their Thoughts, as Mat. 9.4. Secondly, In that he publisheth the Thoughts of men to others, even to the world, Luk. 12.17. & 16.3. And so were Simons, and the Thoughts of the rest made known to us, which had not CHRIST known, how should we have been acquainted with them? It is evident then that he doth search the reins and hearts, as we have it, Revel. 2.23. where we have a sound Reason added for further Confirmation, I will give unto every one according to his works. Were not Christ a discerner of the heart how should be proceed according to every man's desert? Did he not know all secrets how could he righteously reward man, as we find he will, Eccles. 12.14. Rom. 2.6. Use 2 Let all the Churches know this, as we have it in the same Text, Revel. 2.23. Simon laid down this for a Position, vers. 39 If this man were a Prophet he would surely have known what manner of woman this is that toucheth him: Now Simon may know and we rest assured of that whereof he doubted, He is a Prophet, yea and more than a Prophet. Not only Man, but very God, in th●t he can do that which is proper and peculiar alone for god to do, discover to him the very thoughts of his own heart and of his fellows. That Christ was a Man, few made question of, but whither he was true god that was the Questioned by divers sorts of Heretics: They thought him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mere and bare man: They turned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they yielded him Divinity, but denied him Deity. And do not the cold and almost forgotten ashes of these Heretics begin again to revive, in other Kingdoms these Arrians and demy-Arrians, the Photinians and Socinians display their colours, and very busy they are to get ground; willingly would they deduce their Colonies from thence to us, were it not that they rightly understand, that Sovereignty and Prelacy, would disband their forces at the very entry, blessed be God that hath kept our Teachers from the least taint of that Heresy and stirred up the heart of his anointed to fire out this blasphemy from amongst us (where it began to peep) which overthrows our Faith and directly undermines the office of Christ's Mediatorship. For suppose Christ a mere creature, how can we rest assured that his Obedience and Passion was satisfactory for us, that the blood of the New Testament bears any price or is of value for our Redemption; or that our ghostly Enemies, the Devil, Death and Hell are conquered and overcome by him. Cursed is the man (saith God) who trusts in man, jer. 17.5. If Christ be not God as well as Man, We of all men are most miserable, our Faith is vain, and we are yet in our sins. Quest. But why then doth our Saviour so commonly and ordinarily (speaking of himself) call himself the Son of man, Mat. 8.20 & 9.6. & 10.23. & 11.19. & 12.8.32. & 13.37, 41. & 16.13, 27, 28. & 17.9, 12, 22. & 18.11. & 19.28. & 20.18. & 24.27. & 25.31. & 26.2, 24, 45, 64. In formam servi transissse non est naturam Dei per didisse, Hilar Rest. Qui dixit hominem, non negavit Deum, when Christ called himself the Son of Man, he did not deny himself to be the Son of GOD. He thus styled himself so openly and ordinarily, for two Reasons, First, In respect of Himself, for that He was true Man, not only a Man, but the Son of Man: Born Man, having flesh and blood no where else, but from man. Secondly, In respect of his Hearers, who commonly esteemed no other of him then mere Man (though perhaps a great and holy man) Matth. 13.55. Mark 6.5. In short, it was partly out of his lowliness and partly out of his Love that he so styled himself. He that scorned not our Nature, 〈◊〉 disdained not our Name: in the work of our Redemption titles were of little or no use: He might have taken greater Titles on him, than the Son of Man, but going about that work, He was content with a mean one: This base Title for the time of his abasement, best pleased him. Believe it and maintain it (for the God of Heaven will) Christ is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very God. His Incarnation will rather be a Proof then Disproof, Deus erat in Christo (saith the Apostle, 2 Cor. 5.19.) God was in Christ: That Godhead appeared though covert in the Flesh, yet overt in his Actions. He mightily declared it, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Evangelist) both miraculis and oraculis, by his Doctrine and Miracles (saith Tertullian) Never man spoke as He spoke, john 7.46. Never man did as He did, Matthew 9.33. Object. But the revealing of Secrets and discovering what was in the Heart, hath been done by man, 1 Sam. 9.19. 2 King. 5.23, 26. Act. 5.3. So 1 Cor. 12.9. It appears there were such as had the spirit of discerning. Use 2 Resp. True, but this was made known to them by special Revelation; nor did they know all things: Elisha knew the secrets of the Assyrian King, yet he knew not the calamity of his worthy Hostess. The finite knowledge of the ablest Seer reached but so far as it pleased God to extend it. Quid tam altum & tam prosundum quàm mens homimis quae quasi in volucro quodam corporis tegitur & occultatur, ut eam haud facilè quisquam introspicere & speculari queat? Amb. inst it. Virg. 3. Christ knew of Himself, He had no need that any man should testify of man, for he knew what was in man, joh. 2.24. And he knew exactly, and certaintly, not conjecturally and by way of guessing, as men and devils know the thoughts of us. Secondly, This should teach us to take heed how we pass sentence upon the inward intentions and purposes of men, this power is Gods and belong to him, what have we to do to usurp it? It is a Well too deep for us to draw in. And yet such is the presumption of some, that they will take upon them infallibly to know what is in the bottom of that Well, whence ariseth jealousies and contentions, many times as causeless as pernicious. Indeed by some discoveries there may be some conjectures; but let not a small Conjecture make thee a great Offender. Every Key a man meets with is not the right one for this Lock, every likelihood thou apprehendest, is not a sure sign of what is within the breast. Not to let a man be private in his House is a great injury, not to let a man be private in his Heart is a greater. Verse. 40 Lastly, let us be persuaded hence, to be as upright before the Lord in Thought, as we are just in Dealing before men. It is not the white Fleece God especially eyes; but the sound Liver. He hath windows into the soul, and there sees that hypocrisy, which lies lurking close. He is very list of hearing, and well understandeth what the heart thinketh. And (as before was showed) will answer us accordingly. Thus much for the manner of their objecting, now to the matter. Who is this that forgiveth Sins also. Text. In absolving this poor Penitent; Christ did no other, than what his Office required. For this he is excepted against by these Pharisees present with him at the Table. Doct. The best may be excepted against, and caviled at for well doing. There is none so holy, but he may be hardly thought of, for doing that which yet he is bound to do by virtue of his Calling. Numb. 16.3. Moses and Aaron shall be censured: neither the one, nor the other shall escape the strife of tongues: Numb. 12. Some, (and such as have (it may be) lest cause of all) will be charging them with meddling too much, and taking more upon them then was fit. Some dare charge them both with Ambition and Instrusion. Verse. 33 I need not look so far to confirm the truth here taught. If you look a little before my Text, there you shall finde that john the Baptist a holy man, sanctified from the womb, A great Prophet, none greater ever borne of a woman, And highly esteemed by all the people: One very austere, and retired in his life; whose Doctrine was suitable unto it, The Axe to the Root; The Fan to the Floor; The Chaff to the Fire. And in all points walking worthy of his Place and Office, (which required that austerity) and yet he cannot escape censure. They said he hath a Devil. Verse. 4 Christ holier than he, (whose shoces being latched, (as john confesseth) he was not worthy to unloose,) comes in a milder, and more sociable way; He ●rings the Olive branch of peace in his mouth; He goes to Feasts; drinks wine, is affable with all: He heals the sick raiseth the dead; seeks up and saves what was lost. And for his pains he is charged to be a gluttonous man, a wine bibber, and a friend to Publicans and sinners. Read (for further confirmation) Amos. 5 10. Mat. 5.12. Mark 6.4. & 14.5, 6 Luk. 19.7. & 15.2. joh. 7.20. Gal. 4.16. 2 Tim. 1.12. 1 john. 3.12. etc. Ignorance, and malice, are the causes of this. In the Better sort, Ignorance may sometimes be the reason of it. Simon was ignorant of Christ's Calling and Office. The other Guests ask who is this? had they known they would not have made the question, nor taken exception at what was done in this poor sinner's case. In the Worse sort, Malice puts them on to detract, and cavil. There is a perpetual enmity betwixt the seed of the woman and the seed of the serpent. David's enemies hate him, for no other cause but for that he followed goodness, Psal. 38.20. They hate the truth, as our Saviour shows, john. 7.7. and so oppose it. Use I could wish that men would learn at last to abhor this sin of detraction, and leave it: but it is rather to be wished, then hoped for: however that men may at least be convinced of the vileness, and sinfulness of this vice, it will not be a nisse to say something of it (being so common) and as it were the Phaeton of the Earth's circle. Detraction is twofold, 1. Per negationem boni, by lessening the true worth of any good man. 2. Per adductionem mali, by laying a false aspersion of evil upon any man. Both ways the Pharisees were Detractors: though our Text may seem to speak especially of the former. Against this sin committed either one way or the other: Lipsius makes an eloquent Oration (well worthy the reading) dissuading from it by a double argument: The first is taken from the vileness of the sin, the other from the Persons who are guilty of it. For the sin; It doth appear vile both by the nature of it and the effects. It is Vile in the Nature of it; being a compound of Lying, Envy, and Curiosity. Lying is the Father; no Calumniator was ever yet contented with the naked truth: he doubles things said or done, heard or seen; like some king of Echo, which returns three for one, yea with the Spider, he will bring forth threads and cobwebs out of his own bowels, weaving and begetting subtle snares with his wit and brain. Sepius ventis agitatur ingens Pinas, & celsae graviore turres decidunt casu, feriuntque summos Fulmina montes. Horat lib. 2 od. 10. Envy is the Mother: in her malignant womb is detraction conceived, and by it brought forth: whence it is that Censurer or Detractor, seldom draws that Fame-defacing weapon the Tongue, upon the base sort of people, but only upon those who excel; in which respect they are well resembled to the winds, which blow most vehemently upon the highest Towers: and may very well be resembled to the Red-Dragon, spoken of Rev. 12.15. which pursued the woman: for when they cannot overreach another, than they open their mouths and throw a flood after to drown him. Curiosity is the Nurse of this vile sin, that fosters and seeds this infant, with the long sought for meat of Reports and Rumours: she inquires what was done at Court, what was concluded on last at the Council Board: And will undertake to discover what jove discoursed of with juno; what that was which the King whispered in the Queen's ear: Judge you now what a fair Infant this must be which is thus bred and fed. The Effects are both variable and forcible (saith Lipsius') Variable, it reacheth to all sorts, 2 Pet. 2.10. especially Governors. They that pluck down houses, first begin with Pillars, so these to speak evil of Dignities, whose murmur, like vapours rising out of the earth, multiply into the storms of Sedition; Sedition grows into Mutiny; and Mutiny that ends in Confusion. And they are dangerous and forcible as well as variable. The Cannon laid against the wall, doth not so much mischief as the Mine made under the wall. So in the Societies of men, Rebellious drums hurt not so much, nor make so dangerous a noise, as a few whisperers and secret plotters in private corners, who yet would be held for the only Angels, if for nothing else, yet for troubling the waters. Concerning the Persons who harbour this sin, and stand guilty of it; Consider 1. Whence they are. 2. What they are. They are of the Devil; his works they do. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Detractor, one accustomed to calumniate, as you see he did job: Job. 1. Gen. 3. yea God himself in the time of man's innocency. And these do the like. And as there is no Creature to which the Devil is likened so much as unto a Serpent, so (that we may better by resemblance understand what Detractors are) they are resembled to Serpents, Eccles 10.11. And that aptly. For, Serpens & detractor sunt equales: quo ●●do e●im ille ●ecrei● mord●●● venenum inherit, s●● ille cl●● detra●ens vi●rus pecter, sui insuedi● in fratr●● Higher in Eccles. 10 11 a Serpent (saith St. Hierom) secretly gets in his poison. So the Detractor closely infu●eth the venom of his breast into his brother. A Serpent carrieth his poison in his mouth, and with one bite venom's the whole body: so the Detractor, his poison lies under his tongue, and with one word or biting, doth wound the Name, Credit, Life, Soul of his brother (as shows S. Augustin.) The Serpent, is a treacherous creature, It flies from the face of a man, but bites behind his back. Thus doth the Detractor, he bites them behind their backs, whom before the face he fawns on, and pretends to love. Such a Serpent was Doeg of whom we read, I Sam. 22. Ps. 53.1, 2 3. The Serpent goeth not straight on, but windingly and crookedly. Thus the Detractor beginneth with a Question aloof off; proceeds with a kind of praise, and then comes with a [But] at which he shoots all his envenomed arrowed; But this and this I h●are: I could wish it were amended, etc. His Commendation is like a Law writ always with a Clause and exception which he make to smooth the way for scandal. The Serpent feedeth on nothing but Dust: Pessinum genus bom num qui cun maximi falluat, id a●uat ut viri bom esse videantur. Cicero. Isa. 29.4. So the Calumniator feedeth on ashes like bread. They whisper out of the dust (saith Isaiah) If a Perfume approacheth they will stop their noses; but they can well endure a stinking draft or kennel, and embrace that savour. Like Swine, they forsake a Garden for a Puddle: and with the Beetle, they fly over many a sweet flower to light in horse-dung: Or (as Lipsius speaks of them) they are like Cupping glasses, they draw out with most delight, the most impure blood of all, approving sometime, the worst things amongst many good, and condemning that which is judiciously commended by others. As he is a Serpent, so likewise he is a Murderer (as is the Devil his Father) Viri detractores fuerint in te ad effundendum sanguinem, saith Ezek, 22.9. And job resembles them to cruel Cannibals, or men-eaters, job. 19.22. Yea they deprive a man of what which is better than life. It were better for me to die, then that any man should make my rejoicing vain (saith the Apostle.) 1 Cor. 9.15. Cum actum est de nomine, actum est de homine, according to our English Proverb. An ill name is half hanged. nay more; Ter homicidia, Luth Loc. come. lit. lingua Bernan Cant. Ser. 24. etc. (saith Luther) Three at one blow are murdered by the Detractor or Slanderer. The Thief hurts one; The Adulterer two: But a Detractor three: Himself, the Party to whom, and the Party of whom he speaketh; Fnus est qui loquitur (saith S. Bernard) & unum tantum verbum profert, & tamen illud unum verbum, uno in momento multitudinis audi entium dum aures inficit, animas interficit. It is but one that speaks, and one word he speaks, yet in one moment man, by it are destroyed. last; as the Devil is a Spirit, so is the Detractor, but he is that evil Spirit mentioned, judges. 9.23. whi●h God sent betwixt Abimelech and the men of Sichem: he desjoynes the hearts of men asunder, and raiseth up strife amongst Brothers. In which respect God ranketh them amongst those his soul abhors, Prov. 6.9. nor doth God only hate such, and curse them himself; but he gives leave to the Church in general to curse them, as we find, Deut. 27.24, Cursed be he that smites his neighbour in secret, that doth secretly and slily traduce him, and underhand seeks to work him out of the good opinion and favour of his friends and neighbours. And all the People mu●● say Amen. Believe it; As a troubled spirit is a Sacr●fice to God, so a troublesome spirit is a fit sacrifice for Hell: For amongst other sins noted to be in such as God gave up to a reprobate sense, this is one; as we find, Rom. 1.29.30. Never shall you find a true generous spirit blemished with this blot: It is a vice much of the nature of some poisonful and stinking weed, which will grow no where but in the side of a dark well, or overgrown pit, only black and malign natures have been prone to this vice. I pass to a second Use. Use 2 And may the best be evil spoken of, and hardly censured for well doing? Serm. 3. in Natal. Dom Why then; as S. Bernard speaks, Haec mea sunt, mihi apponuntur, mihi proponuntur imitanda. Quo putas animum meum dolore afficit fama calumnia illius, quam mihi offuderunt quidam; non metuentes judicem perditurum omnes loqu ntes mendacium? Tanto videlicet at prope totam noctem insomnem duxerim: ita ipsa cordis mei penetralia concepta maestitia occupavit. At necesse est ut omnia scramus, omnia patienter tolere. mus, ultionem ipsorum Domino committentes qui non despiciet nos. Basil epist. 86. ad Bosphor. epi. scop. August. lib. 3. contra literas Petil. The Disciple is not above his master, if any man will be perfect let him be as his master. This kind of suffering hath in all ages been grievous to the Saints. S. Basill speaking of himself under this affliction saith thus, in a letter of his which he wrote unto a Friend: With what grief dost thou think did that Calumny oppress my mind? which some not fearing the judge (who shall destroy all them that speak lies) did cast upon me? Even so much that I slept not almost all night, so had the apprehended sadness possessed the secrets of mine heart. But it is necessary that we bear all, that we suffer all patiently, committing the revenge of them to the Lord, who will not despise us. S. Augustin doth well compare a wise man wronged, unto the Ship wherein our Saviour was asleep: He heareth himself to be slandered (saith he) and is thereupon much moved with anger: Convitium ventus est, iracundia fluctus: The Slander is the wind, the anger is the wave, and by them being tossed, he is in some danger: But when he studieth revenge, and the desire of that oppresseth his mind: jam navis propinquat naufragio; The Ship is near shipwreck, and all is, because Christ is asleep in the ship: In cord enim hominis somnus Christi oblivio fides, For in the heart of man, the sleep of Christ is the forgetfulness of faith: Let the eye of faith be open, and that will tell us. Non intuendum esse, quam sit amarum, sed quam falsum sit quod audio. That we must not look how bitter that is which we hear, but how false it is, and that Quisquis volen: detrahit famae meae, nolens addit mercedi m●ae And indeed thus S. Basill kept himself from ship wrack: and so should every wise Christian, especially Magistrates and Ministers, who are most liable to this kind of suffering. Let the Magistrate and Governor never so truly endeavour and seek the weal of the public; yet evil minds will be buzzing of false rumours into others ears: Let the Garden he never so fair, yet there will be those who would make the world bel●eve that there is a Snake under every leaf: Let the intention be never so sincere: they will predivine and prognosticate some mischievous effects from it. But God hath set these to be like Suns in the Firmament: rash censures of them are like Clouds in the middle region of the air, which hurt not the Sun itself, nor hinders its course, though they deprive us which live below of that light and warmth which otherwise would be derived. Let the Minister live never so holily; Preach never so painfully; Si pauper es, vilem & ab jectum te reputat: si dives ambitiosum, avarum & cupidum. Si affabilis dissolutun, si praedicator vel doctor, honoris & huma ni favoris quaesitorem: si tacens, inutilem: si jejunus, hypocritam: si comedens voratorem. Bern. in Serm. yet uncharitable censures shall be passed both on his Person and Doctrine. His Threaten shall be termed Cruelties; Promises, Flatteries; The Proof of both, nothing but Sophistry: Mildness shall be charged with dreaming; Boldness with railing. Affability shall be construed lightness. Austerity, in the world's malicious dialect, shall be translated madness. nor can our Persons escape better than our Doctrine: we are not greater than john the Baptist, nor better than our Saviour. If they have dealt thus with the green tree, what will they do with the dry? But in the midst of all these Calumnies, let us hold on our way, in doing those duties which our callings require of us (imitating those celestial Planets, which though they are nicknamed and belied, one being called Saturn, another jupiter, another Mercury, another Venus, etc. (as S. Austin doth observe, yet they continue their courses) Putting on that Heroical spirit of S. Paul, I pass little for man's day▪ he that judgeth me is the Lord. As for other they must stand at the Bar with us, the Lord is Judge himself. 〈◊〉 qui ta 〈◊〉 sanctè tam graviter dispo suit vitam suam, ut de eo sinistri aliquid ne ●ingi quidem possir, dum adversus obirectatorum libidinem pugnat meriti magnitudo Paulin Epist. 14. ad Celantiam. Indeed (as Paulinus speaketh) he is happy who ordereth is life so holily and so wisely that no wrong can be feigned of him; whilst that the greatness of his worth, withstands the malice of his slanderers: If we cannot be so happy, yet we should be careful, Ne ex nobis scintilla procedat, etc. that from ourselves a sparkle do not proceed from whence the flame of a wrong report may be kindled against us: At least▪ we are so to walk, nemo de nobis malé loqui absque mendacio possit, that none may speak evil of us without giving himself the lie. But yet live we as innocently as we can we shall not want such as will censure us. Such as will live Godly, according to the rule of Christ, must suffer (at least) this kind of Persecution. We may do well, but let us learn to hear ill, Till men of this world have learned to think well, it is vain to expect to hear them speak or report well of us. Use Therefore (in the last place) a Caveat will not be amiss, that we be wary how we judge of a good action, by the entertainment of the doer. The Poss●ssions began at Tamar (as S. Hierom observeth upon the 47. of Ezekiell) and reacheth along to the waters of strife, Semper enim virtutibus contradicitur, virtues are still contradicted and opposed. The Bull (saith Lipsius') doth roar and wax enraged at red or purp●e cloth, 1 Pet. 4.4. which notwithstanding are the fairest of all colours: So is it with the wicked their rancour is stirred up by virtue The Apostle indeed puts the case, 1 Pet. 3.13 Who is he that will harm you if you be followers of that which is good, and experience teacheth that who so applieth himself to well doing is less obnoxious to the injuries of wicked men. But when Religion is the Quarrel, humanity is laid aside. He must quit himself well that escapes Ishmaels' tongue though he may Cain's hand. And thus much of the Exception made against our Saviour for absolving of this Woman. That which remains is the Woman's Dismission in the last Verse. Text. VERSE 50. And He said unto the woman thy Faith hath saved thee, Go in Peace. In these words we have considerable, First, the Party dismissed, ●. The Manner of her Dismission. The Party is the same who was absolved before. He said unto the Woman. Observe we, Doct. Who so are absolved by CHRIST are dismissed the Court. There is now no condemnation (saith S Paul) to them that are in Christ jesus. Rom. 8.1. Condemnation (as we know) is a Sentence given by a competent Judge, concerning the punishment of an offender, the contrary whereof is Absolution or justification: Rom. 7.24.24. There is none [Now] saith S. Paul, that is being thus delivered by Christ (as was showed in the Chapter before, v. 25.) And justified by Faith in him, We are no more under the Law but under Grace, and thereupon he makes that glorious triumph, Rom. 8.33.34. Who shall lay any thing to the charge of Gods chosen; it is God that justifies who shall condemn? Let the World, Flesh, or Devil object what they can, sue in what Court they please, yet they shall do no good on it; for God hath acquitted and absolved them, they are dismissed so as there is no place for Accusation. Use 1 The folly of the wicked (then) may be here discovered in that they charge the Godly with former courses, and so would bring them into the Court again, for that whereof they have been by the Judge cleared, and long since dismissed: In so doing they show themselves as foolish as malicious, and play but Satan's part who is styled to be the accuser of the Brethren: Nor shall they ever be able to repeal or revoke the sentence passed, or save their charges in the suit: What God said to Peter (in another case) they might do well to remember, Act. 10 15. That which God hath cleansed do not thou account unclean: So whom God hath acquitted do not dare to charge sin on; For he that justifieth the wicked and he that condemneth the Just, they both are abomination to the Lord, Pro. 17.15. Use 2 And it may afford the godly strong Consolation: True it is they shall not want Accusers; the Devil and the World will sift them as narrowly as the Husbandman doth his Corn; and search their lives as strictly as Laban searched jacobs' stuff, to see if they can find something whereof to accuse them: Yet they shall find nothing to condemn them: Do they tell us what we have been? Let us not think it a shame to say with the Apostle, I was such a one, but now I am received unto Mercy: Do they tell us of our corruptions and twit us with our infirmities? We should remember then that sweet saying of St. Austin, Aug. count lit. Petil. l. 3. c. 10. Quantum ille accusat vitium meum, tantum ego laudabo medicum meum. Look how fare he accuseth my fault, so fare will I praise my Physician who healed me. The Manner of the Penitents Dismission is next to be considered. She is not barely sent away, but hath a Testimonial, and a Pass given her. The Testimonial or Certificate in these words, Thy Faith hath saved thee. The Pass in the other, Give in Peace. In the Testimonial we may find, First, the Matter effected and wrought for her, which was Salvation [Hath saved.] Secondly, the Means whereby it was obtained [Thy Faith.] In her Pass we have, First, the Course she is enjoined to take [Go] 2. The way she is to keep, which is the way of Peace [Go in Peace] First, of the woman's Testimonial. Thy Faith hath saved thee. Text.] The Mercy obtained is Salvation. Salvation strictly taken is a preservation from evil, and so it hath respect both to Persons and Things. Thou savest (saith David) both man and beast, Psal. 36.6. Evil is of two sorts, 1. Temporal. 2. Eternal, and accordingly in Scripture is Salvation taken. Sometimes it signifieth Safety and protection in this world from bodily and outward dangers, as Exo. 14.1.3. But that is not the Salvation which our Saviour here speaks of to Mary. Sometimes it betokens the estate of blessedness in heaven, and this we commonly term Salvation, and so it is opposed to damnation, by which we understand the condition of those who are adjudged to hell. Thus is the word used, Phillip 2.12. 1 Pet. 1.5. So Salvation properly notes the negative part of our Happiness in Heaven, but with all it implies an advancement to a state of blessedness and immortality to eternal life, Act. 13.48. The Reason why Happiness is thus called, is rendered to be this; for that it is easier to tell what shall not be in Heaven, than what shall be there: And of this kind is the Salvation our Saviour speaks of in this place. This Salvation is to be considered, Aug de Civ. Dei l. 19 c. 20.27. either as it is initial and begun here, or as it is complemental and shall be perfected hereafter, as it is here begun; so Ephes. 2.7. By Grace you are saved. Here it is given us and assured unto us; though that full and absolute perfection of it (in respect of degree) is reserved for another world; and thus our Saviour saith to Mary, Thy Faith [hath] saved thee; It is done already for Substance, and not now to do. Thence Observe, Doct. The true and believing Penitent even in this life is salved. The Evidence of this Truth appeareth by the contrary; for if the wicked and unbelieving be condemned already, as is evident, joh. 3.18. than it will not be hard to conceive, that the Believer is saved already. But what need we seek for further proof, when it appears so evidently by Gods own testimony who frequently affirms of such as are penitent, and believing; and of that estate of theirs which is only via, even in this their pilgrimage that they are blessed, saved, etc. Mat. 51. Psal. 1.1. & 32.1. Ephes. 2.7. john 17.3. For, first we have Salvation in the Promises of it, as 2 Cor. 7.1. Secondly, We have it in those Graces which begin it, john 17.3. Tit. 3.5. And 2.12. john 3.8. 3. We have it in the Assurance of it, 2 Cor. 1.10. 2 Tim 2 19 Act. 5.39. doth the Lord say and shall he not do? His Foundation standeth sure and hath his seal. And if this Counsel be of God, as Gamaliell (said in another case) ye cannot destroy it. Use 1 This may first inform us of the happy estate of every such one as believes and reputes unfeignedly: Let their outward estate be what it will be, yet their Salvation is certain, Rom. 8.38. Rom. 14 8. they are already saved, and have the beginnings of eternal Life in them; so that neither Life nor Death shall be able to deprive them of that. Say we be in as great a straight as were the Israelites betwixt the Red-Sea and Pharaoh's Host: One danger before us ready to ingulfe us; another behind us ready to destroy us; yet if thou be'st righteous and truly penitent, I will speak in the confidence of Moses, Fear not, stand still, behold the Salvation of the Lord. Thine enemies may interrupt thine Assurance, but they shall never overthrow thy Salvation. As for outward things resign up thyself wholly to God's absolute dispose, whither it be by Life or Death: Say with Eli, 1 Sam. 3.18. It is the Lord let him do what seemeth him good; and as David, 2 Sam. 15.26. Let him do to me as he pleaseth. Keep thou the coast of Faith and Repentance and fear not thy coming to the holy Land. Use 2 But as for such who acquaint not themselves with Salvation here; woe to those: If there be no Salvation here had, expect none hereafter. The Gate of Heaven is here below: Christ is the Door by which we must enter into the Paradise of God: Who so lays hold on him with his merits by the belief of his soul, hath gotten Salvation already: But in not believing and repenting a man is condemned already: Woeful therefore is the estate of such men who never acquaint themselves with Salvation before the end of their days and then begin to dream of another condition. Cyp tractat. de habit. Virgin 1 Sam. 14.13. Non est facilis ad magna ascensus (saith S. Cyprian) things which are great are not easily climbed unto: What sweat and labour takes a man before he comes to the top of an Hill, as you find jonathan and his Armourbearer took before they came to the Philistines garrison. And can we think to attain the height of Mount Zion with a leap? Wherefore let nothing delivered cause Security, but put us on to a working out our Salvation with fear and trembling. Thy Faith Text. Here we have the Instrumental cause or means of the justification and Salvation of this Penitent. Where observe we two things. First, The Quality. 2. The Propriety. The Quality of the Means is, [Faith] The Propriety [Thy] Faith. First of the Quality. We may observe in that Remission of sins was before attributed to this woman's Charity, and now is said to come of her Faith, That true Faith is joined with Love, Hope, and other Graces. It is not alone, where one is there is the other likewise. Doct. Faith, Hope, Charity, and other graces are concomitants; Where one is there is the other. Her Love was spoken of before, and here Her Faith is mentioned, so that it is clear enough both were in the same subject. The frequent Conjunctions of these Graces in the Apostles writings makes this good, as 1 Thes. 1.3. & 3.6, 7. Colos. 1.4. Philemon verse 5. 1 Cor. 13.13. This is a truth, which the Papists seem with their strongest forces to gainsay: Stiffly maintaining that Faith may be without Love; and indeed we grant that fides Daemonum, the faith of Devils may, but not, fides Christianorum, the Faith of Christians. A man may have an Historical Faith (which is that Faith of the Church of Rome, defined by a Catechism authorized by the Counsel of Trent) and yet want Charity. Yea he may have a miraculous Faith, and yet be without true Love, 1 Cor. 13.2. But a justifying faith (which is that Faith must save) cannot be separated from it, 1 john 4.7, 16. 1 john 5.1. And whereas their Schoolmen in resolving of this case, assign to Faith a double subsistence, Tho 1. ●. q 6● art 4. one in genere naturae (when it hath all the Essentials of its nature, whereby it is distinct from other intellectual habits, and is principle of the proper acts thereof in respect of its proper objects) The other in genere moris (when it is grown to have a virtuous subsistence in us, that is, Scot in 3. Dist. 36. art. 4. an acceptableness with God (as Scotus interprets it) and becomes to be a disposition to beatitude) which they confess cannot be without Charity. They say little herein against us: For we grant that in Nature and Property these Graces may be distinguished one from another. If we consider them as Habits of the renewed soul, they be distinct graces: But that in the Use they should be severed, or that there should be such a kind of faith, as gives interest to Christ's Righteousness and eternal life without Charity we deny. Use 2 To come nearer home; by our Love prove we the truth of our Faith. Our blessed Saviour hath foretold a scarcity of Faith on Earth in the last times, Luk. 18.18. And yet never were times fuller of Faith then these times (which yet are the last times) if it be true that men say. Who professeth not a faith as firm as Abraham's? But if we bring it to this touch, it will be found no better than that Faith which St. james speaks of, A dead faith, yet this is the touchstone by which it must be tried, as the same Apostle showeth, jam. 2.18. nor it is a Verbal Love (like theirs who bids a man warm himself, and fill his belly, yet gives nothing) that we are to try our Faith by, but a real and working Love, 1 john 3.18. So shows St. james, when he saith, Pure Religion and undefiled before God is this, to visit the fatherless and widows in their affliction, jam. 1.17. Did Religion consist only in Contemplation, it would be better for many than it is; but the greater part of it (like the Mathematics) is in Demonstration: Faith is a Christians Life, Gal. 2.20. But the Brea●h or Pulse whereby it may be known to live is Charity, without which saith S. Paul, I should be nothing profited though I should give all my goods to the poor or suffer my body to be burned, etc. Should a man build Churches, repair Bridges, mend high ways, set up Hospitals, yet, hoc aliquid, hoc multum, hoc totum nihil est, this something, this much, this all, is nothing at all if love be wanting. Aquin. Nothing in esse gratiae, how great soever in esse Naturae; want of Love will both discredit the cause and endanger the reward. But of this more hereafter. Use Little Reason have the Papists (as appears by this) to charge us so deeply and foully as they do; Quocunque modo vivu●t, per solam fidem gloriam sibi promittunt, & neque mandatorum observationem, neque paenitentiam esse necessariam praedicat Suarez 06 Apolog. 5.10. nu. 11. as that 06 we are Enemies to good works and teach our people 06 that it is no matter how men live, promising glory by Faith alone, accounting both the keeping of God's Commandments and Repentance unnecessary, etc. Whether we are indeed as they would make the world believe (we are, we shall hear a●one) In the mean time I would they would speak out, and deal plainly with us, whether they are persuaded indeed that we cry down good works and preach as they say? Disertis verbis docent opera esse ad salutem necessaria Non quidem necessitate efficientiae sed praesentiae, Bellar. de justif 4. Bellarmine is ashamed of these calumnies, and doth ingenuously confess, That the Protestants do plainly teach that good works are necessary to Salvation: Not in the Act of justification, but in the Work of Sanctification without which there can be no Salvation. And thus much of the Quality of the Means; now for the Propriety. [Thy] Faith. Text. ●ac●●ua, i●e. 〈◊〉 a●● sal●ii 〈◊〉, ●uliiu● al●●ri●●des ●ui Char●as ●rumseila in loc Thine, not another's; it seems then by this, Doct. Who so would be justified and saved must have a faith of their own. That Faith which must save us must be ours and not another's. The Justice shall live by [his] own faith, saith Habakuk, Chap 2.4. So S. Paul, Rom. 1.17. Where though this pronoun [His] be not expressed, yet it is in the nature of the Greek Tongue understood: Hanc hist. resert Georg. Mylius, ex re●atu filij Lutheri in Ep. ad Lect prefix Com●ent ipsius in epist. ad Rom Which Text Luther (as yet sticking fast in the mire of Popish darkness) expounding at Wittenberg was a means of his conversion: For by a certain divine power the sense was so imprinted in his mind, that whatsoever he did, he still seemed to himself to hear a voice inculcating these words unto him. The Justice shall live by his own faith. Finding no means to pacify his perplexed spirit, it happened that having business to Rome, he gladly took the occasion hoping that by visiting of the holy Places and Relics (as they term them) he should procure some quietness to his restless mind; thither he went, in his way still these words were sounding in his ears, The Justice shall live by his own Faith, and the further he went the more did he hear the sound. Coming to Rome he used all means to pacify that Commotion which was in him: He celebrated the Mass with greater devotion than ordinary; so that others would have sung three Masses sooner than he did one. The Italian Monks laughed at him, crying, Fratello passa, passa, calling on him to make more speed. But in the midst of this his devotion, he felt the force of these words with greater-vehemency than ever he did before. He conceiving that God was greatly offended with him, he resolved to pacify God and purge away his sin by climbing up certain steps of pilate's ladder (which the Romanists feign to be brought from jerusalem) which he did upon his bare knees, hoping thereby to obtain that Indulgence which the Pope had granted unto such as should devoutly perform that action. In the midst of which work he was suddenly astonished, and stricken (as it were) with a thunderclap, hearing that voice with a kind of stately and fearful Majesty: The Justice shall live by his own Faith: He returns from Rome to Wittinberg, where considering more earnestly the sense of the sentence, and argument of the whole Epistle, by God's gracious instinct, and the illumination of his blessed Spirit, he understood the meaning of the words, whereat he was exceedingly comforted, his mind pacified, and at length began a happy reformation, which through God's special grace and power was effected. Reason. The necessity of this appears, in that particular mercies are promised in Scripture, and so are particularly to be received and embraced: As God offers himself to a believer, so must a believer receive him: God offers himself to each particular, and therefore the Faith of each must be particular. Use The Papists affirm, that a man may be saved if he say he believeth as the Church believeth, Rhem. Annot. on Luk. 12. §. 3. though he know not what the Church believeth. And indeed this they had need to teach, for that their Doctrines (for the most part) have no footing in Scripture, and it must be an implicit Faith wherewith they are believed. And on Mat. 9.2. the Rhemists have this marginal note, Annot. on Mat. 9 §. 2. that the Faith of one helpeth to obtain for another. What, Salvation? If that be their meaning as it seemeth, we deny it: we may as well see with another man's eyes, or hear with another's ears, or walks with another's feet; as be saved by another's Faith. Abraham's Faith could not save his wicked posterity. Though Noah, Daniel and David, (those three worthies of the world) stood before me (saith the Lord) they shall deliver but their own souls. Indeed we grant them, another's man's Faith may profit the Body or Estate of others in things Temporal: so the Centurion's Faith did profit his Servant, Mat. 8.13. and the Faith of others, the Palsy man, Mat. 9.2. Yea the Faith of another may be profitable to the soul of his Brother in things Spiritual, so fare as to pray for him; or be a means to allure him unto Christ; or give him a right to the outward Covenant, (as the Parent's Faith doth to the Child 1 Cor. 7.14. Rom. 11.16.) But in things Eternal, as to save from everlasting vengeance, and to the obtaining of eternal life, it is ineffectual. Quest. But if every one be saved by his own Faith, what becomes of young Infants, who by reason of their age have neither knowledge or Faith, and so departed this life: Are they saved? Resp. When we thus urge the necessity of a Particular Faith, we are to be understood to speak of such as are of a reasonable age. Secondly, Infants have Faith: Christ himself reckons them amongst Believers, Mat. 18.6. Whosoever offendeth one of these little ones which believe in me. In which respect Circumcision was called a seal of Faith. Use 2 Endeavour we to have (therefore) of our own: In gideon's Camp every soldier had his own Pitcher: salomon's valiant men had each one his own sword by his side; and each Virgin is said to have a lamp in her own hand. So every true Believer professeth for himself, I Believe. But how can it be said to be mine, when it is the Common Faith, Tit. 1.4? And (as Athanasius in his confession calls it) the Catholic faith; being the Faith of all Christians, and received and professed by the whole Catholic Church? It is called the Common or Catholic Faith, First in respect of the Object of it, which is Common and belongs to all the Faithful. Secondly, In respect of the Profession of it, it being the badge of every true Christian. Thirdly, In regard of the Common end of it, which is eternal life, and Salvation: which S. jude likewise calls the Common Salvation, jude. v. 3. But in this one Common or Catholic Faith, every one that is a true member of the Church, hath an interest; and to it lays a particular claim: they have a peculiar portion in the common stock, as appears, 2 Pet. 1.1. Like precious Faith with us: Like for kind, not for degree: such Faith, though not so much Faith. The parallel is not drawn à quantitate, sed à qualitate fidej. In brief, though Faith be one, ratione objecti, yet it is not one, ratione subjecti, every one must have a Faith of his own. Object. 2. But how is Faith ours; when it is the gift of God, for so we find, Philip. 1.29. john. 6.29? Resp. If it be given to us, than it is ours: For what is freer than gift? gifts once bestowed are proper to the possessors. Secondly, It is so given; as that it is by us also got in part: as the woman of Tekoah said to David, God doth devise means. 2 Sam. 14.14. So God hath ordained means for obtaining Faith, as we find, Rom. 10.17. which who so neglects (I speak of those who are adulti, grown up to a reasonable age) shall never obtain. Now such is God's grace and goodness, as that he accounts those graces ours which are in part obtained through our endeavours, though he hath therein the leading hand, a●d is the All and in All, And thus much of the woman's Certificate, we now come to examine her Passport. Go in Peace. Text. Post quam ei peccati dimifit non sister it in remissione peccati, set adijcit operationem boni, unde subditur, vade in pace Theoph. ] In which words we cannot but observe. First, the Course enjoined [Go.] not sit still; be idle, etc. Secondly, the way directed, in Peace. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go. To the benefit of Remission is added this Injunction, which in Beda's and Theophilacts' opinion is as much as Bene vive, or been age. Do well, Live well, etc. So that you see, Vbi vigilanter collige, divinam clem●ntiam peccata non dimittere dormitanti, bis, sed cooperantibus fide, spe, atque dilectione, etc. Royard. More is required of a Christian then bare believing. Though no more be required in the act of justification, yet more is required in respect of Conversation, as these places prove, Psal, 1.1, 2. & 3●. 1, 2 & 119.1, 2. Mat. 5.20. jam. 2.18 2 Pet. 25.— 10. And good reason there is for it, for that Gods elect are brought to glory, not by justification alone, but by Vocation and Glorification also, Rom. 8.30. Acts. 26.18. we must pass through Sanctification before we come to Glory. Vox & praeterea nihil. What shall we think then of the wording Christian, (the tribe of Nepthalie) who like the Spartons Nighting all, are voice and little else. Surely they are fit for the Cage than Church, sing they never so sweetly. These are they who have brought the stain of Sol fid ans upon us. Hofin. in judicio sup articulo. 4. Confess. Augustanae. Nor had the Papists stood so stiff against the Doctrine of justification by Faith alone (as one amongst themselves professeth) but for some men's disgrace of Good works. What we writ and preach, concerning the necessity of Good works the world knows: how in your lives you show the power of what you hear and learn, D willet's Catalogue of charitable works annexed in the end of his Synopsis Papismi. we have little cause to glory. And yet with them we will glory (for it ha●h been proved by a particular induction from an able Pen, that more charitable works have been performed in the times of the Gospel, than they can show to have been done in the like time of Popery: And if we look homewards and consider the works of this nature, that have been done by us within the space of 80. years, under the happy Reigns of King EDWARD, Queen ELIZABETH, King JAMES of blesled memory, and now under the Reign of our gracious Sovereign King CHARLES, it will appear that there hath been more works of charity showed, then was in twice so much time going immediately before) yet we justify not ourselves, for what is this we have done, or do, answerable to the means we do enjoy, and the profession we make? Our Church is pestered with a company of Hypocrites, whose Faith is clothed much after the fashion that john the Baptist was. They put upon it a Coat of Camel's hair, some refuse and cheap outside, which they tie together with the leathern girdle of dissimulation, and the Food of it is Locusts, 2 Kings. 5.11. mere speculation, and wild-honey, table talk. We may say of them as Naaman said of the Prophet, I thought he would have done something, that he would have come out unto me, and stood and strike his hand over the place, and recover the leper, etc. so we hearing such a profession of their Faith expect great matters, but behold no deeds at all, or very few and small. Yea so confidently do some hope for Salvation by Faith, that there is worse than naught done; little honesty, or true dealing to be found from them. They are so fare from clothing of their Faith (as I said before) that they strip it as josephs' Brothers stripped him, and leave it as naked as Idolatry left the Israelites. Alas my beloved are you no farther yet? what all your life long in S. Paul, and never take forth so fare as to come unto S. james. Are Gods Commandments torn out of your Catechisms, and nothing left in it besides the Creed for you to learn? How can we think but by such a Faith, you make only a pretence to protect profaneness with? 1 Kings. 3.16. Play not the Harlot's part to overly the Infant. A smothered Faith will not save you, Abraham's Faith was a working Faith; so was Rahabs, so must yours be, if you would that it should bring you unto Heaven. Where there is no light, I may say there is no Sun: 2 Kings. 4.31. and as Elishaes' servant said of the Shunamites son, when he saw that there was neither speech nor sense: The child is not yet awaked. So where works are not, you must give me leave to tell you your Faith is ghostlesse. Use 2 Wherefore, up and be Going. The divine Goodness as here you see dischargeth the sins, not of sleepers; but of workers and Goers; Mat. 19.17. The grace of God that bringeth salvation hath appeared (saith S. Paul, 'tis 2.11.) And whither doth it send us? To the denying of ungodliness and worldly lusts, to a sober, righteous and godly living. If then thou wouldst enter into life, keep God's Commandments. Quest. But doth not this savour of Popery, so earnestly to press good works? Resp. If it be Popery, we must crave leave to teach it. The times through our long peace and plenty (so much abused) wax so profane and irreligious, as that it may be thought good discretion to preach rather for works then Faith, but I must further tell you, the Papists and wee (on both sides) agree, that to do good works is necessary for every man who expects to be justified and saved by Christ. Extra causam justificationis opera satis laudari non possunt, ad causam hujus admitti non debent. The difference consists in this; they say good works are necessary to justification as being Causes of it, we say they are necessary to justification as being Effects thereof. To justify thy Person before God they are fruitless, but to approve thy justification both to thyself and others, they are needful. By these thou mayest have some assurance of thy Faith and salvation. And reason a posteriori thus, I have works, therefore I have Faith: I have Faith, therefore I have Christ. I have Christ, therefore I have Heaven. Tam certus esse debes (saith S. Austin) the requie, Aug. in Ps. 94. de faelicitate, si mandata ejus custodieris, quàm certus es de perditione, si ea contempseris; By thy keeping of God's Commandments thou mayest be as sure of happiness and▪ salvation, as through thy despising and contemning of them thou mayest be sure of perdition. Aliud est fiduciam ponere in operibus, aliud est fiduciam oriri ex operibus. It is one thing to put one's Confidence in works, and another thing to have a Confidence from ones works. Though we put not the confidence of our salvation in our works, as the Papists do; yet we hold that a confidence of our salvation may ar●se unto us from our works, because our works do testify our Faith whether it be lively or no. Object. But works may be hypocritical and imperfect. Resp. True, but being sincere they may assure us of salvation: Moses putting his hand into his bosom took it out leprous; putting it in again into his bosom he took it out clean. The hand is the instrument of working, and the works of men are sometimes leprous and unsound, sometimes healthy and good. Whence is this? but from the bosom or heart of man. If they proceed from an honest and good heart, and done by God's direction; then they are good, the fruits of Faith, and will yield thee comfort. If they come from a Corrupt heart, and be done for base and mercenary ends, than they are leprous and abominable. Thus see thou make thy calling and election sure unto they self by good works, for that end they are necessary. Secondly, they are necessary in respect of others, that they may see and glorify God. By the finger without we know how the Clock goes within, so by our outward obedience, how Faith stirs. When the Sun shines upon the Dial, it reflects a shadow; whereby the passenger perceiveth how the day passeth: So doth Faith reflect the shadow of a good and Christian conversation, whereby others may perceive, how the day of grace goes with us. And in these respects we are called on, to call on you to show forth good works, Tit. 3.8. By this that hath been said; it may appear, how easily S. Paul and S. james may be reconciled. Piscator. S. Paul calls for Faith without works, S. james calls for works, averring that Faith is no Faith without them, understand both rightly and there is no contradiction. These two Apostles did handle two divers Questions. S. Paul spends his pains, in proving Quod fides justificat, That Faith doth justify. S. james in showing, Qualis fides justificat, what kind of Faith doth justify. The one speaks of a justice of justification, the other of a justice of testification. Faith doth justify (saith S. Paul) he means before God, and that it doth it apprehensiué: Works do justify (saith S. james) he means before men, and that they do ●fstensive. Thus of what is enjoined on this penitent. The next and last thing to speak of, is the way prescribed or set forth. In Peace. Text.] Peace is twofold. First, there is Pax apparens, a bad and appearing Pace; Secondly, Pax vera, a true and sincere Peace. Bad Peace is threefold. First, Pax inquinata, a defiled and polluted Peace, as is that we find mentioned, Ps. 2.1, 2. & 9.21. & 83.4, 5▪ 6. so Ephraim against Manasses, Manasses against Ephraim; and both against judah: Herod against Pilate, Pilat against Herod; and both against Christ. Est Daem●num legio concors, there is such a peace as this amongst the Devils, seven could agree well together in mary's heart, Mark. 5.9. yea a Legion we read of were in another. If a house be divided against itself it cannot stand. Secondly, 2 Sam. 3.27. & 13.28. Mat. 26.49. Pax simulata, a dissembled and counterfeited Peace, when a man pretends Peace, but intends mischief. So joab spoke peaceably to Abner when he stabbed him: Absolom invited Ammon to a Feast when be intended to murder him. judas kissed Christ when he went about to betray him. Thirdly, Gen. 3.6. & 13.9. Pax inordinata, an inordinate Peace, which is, when the greater and better obeys the less and inferior. So Adam obeyed Eve; Abraham yielded unto Lot, etc. None of these kinds of Peace are here meant: That Peace which our Saviour speaks of is, true and sincere Peace, which S. Bernard thus tripleth. First, Externall, which some call Pax temporis, this is that Peace we have with men for the time we live in this world, Rom. 12.18. and this is first in the Church, when it hath rest from Heresies, Schism, Tyranny and Persecution, Acts 2.31. Psalm 122.6. Secondly, In the Commonwealth, as when we are free from civil wars within; and foreign enemies without, jer. 29.7. Thirdly, In the Family, or special places where we live, of which Peace S. Peter, 1 Pet. 3.12. and our Saviour, Mark. 9.50. Secondly, Internal, which is Pax pectoris, the Peace of conscience, proceeding from the assurance we have of God's favour through Christ. In this S. Paul placeth the Kingdom of Heaven, Rom 14.17. Phil. 4.7. and calls it Peace which passeth all understanding, Phil. 4.7. Thirdly, Eternal, Pax numinis, which is that perfect rest and happiness, which the Saints shall enjoy in Heaven with God hereafter, Isay. 57.2. The Peace that our Saviour here speaks of to this woman is, that Internal or pectoral peace, that stable and comfortable tranquillity of conscience, not accusing, but excusing, and freeing from the terrors of Hell and death; opposed to fear, grief or any kind of perturbation, which might break the sweet consent, and harmony of mind. Doct. Our Observation is, Peace of conscience is the fruit of justification by Faith. Col. 1.20. Ephes. 2.21. Rom. 5 1. These Texts of Scripture make strongly for the truth delivered. Nor can it otherwise be; For upon our apprehension of Christ by Faith; follows his satisfaction for us; upon satisfaction we have remission; upon remission, reconciliation; upon reconciliation, Peace will certainly follow. Use Alas for Sinners! the misery of such as are not reconciled unto God, there is no peace to the wicked saith my God, Isay. 57.21. The sentence would not be so grievous, were it not so general. If at any time; in any place; any wicked man, might have any kind of peace (that good is) there were some comfort. But the Proposition is an universal Negative: There is no Peace, in no place, at no time, to no wicked man, to be had. No Peace, none with God, none with Angels, none with Men, none with the Creatures. They are like unto Ishmaell, whose hand was against every man, and every man's hand against him: they may well fear with Cain, every one that findeth me will slay me. All creatures being Gods executioners, and ready pressed to do his will. Pro. 19.13. 2 King. 7.4. Fugit ab agro ad civitatem, a publico ad domum, a domo in cubiculum & ecce hostem sun̄ invenit, quo consugerat seipsum quò ●ugiturus est, Aug. in Ps. 45. In no place Peace; what Solomon speaks of an ill wife, may aptly be applied to an ill conscience, It is a continual dropping: wheresoever a man goes his conscience accompanies him, and that yells against him, in dom●, in f●●o, in mensa, in lecto: In all places where he comes. So that as those Lepers spoke one unto another; If we enter into the city the famine is in the city, and we shall die there, if we sit still we shall di● h●re, etc. Sinners may so say unto themselves, If we go to God's House there is no Peace: His word threatens us. If we stay at home, there is no Peace, our Consciences condemn us, what shall we do? At no Time Peace. They are like the surging and raging waves of the Sea still casting up mire and dirt: Or like Euripus which ever boileth and is in continual agitation, job 15.20, 21. and 27.20, 21. There Conscience is like an aching tooth; he that hath it eats in pain, drinks in pain, sleeps in pain. So is it with a sinner, he is pained with Conscience continually. nor can any wicked man have Peace: Be he never so great or mighty; let his coat be made of what cloth it will, Rom. 2. God is no respecter of Persons; He bids defiance to all such as sin against him of malicious wickedness. Do you ask your watchmen (then) as jehoram asked jehu, Is it peace jehu, is it peace? We must answer, what peace when as the witchcrafts and Adulteries of thy mother jesabel are yet so many? Art thou a wicked one, a lewd Liver, a Drunkard, an Adulterer, etc. Come behind, what hast thou to do with Peace. Ob. But who sees not that Sinners have Peace. Read job 21.9. And there we shall find that there is a Peace in the Tents of wicked ones; they live at ease, have what their hearts can wish, their consciences are quiet, and they die like lambs? Resp. This Peace in them, is not, Pax conscientiae, but stupor conscientiae, you may call it rather stupidity than Peace: The habit of sin hath taken away the sense of sin, so that they are become past feeling; their consciences being seared with a hot iron, 1 Tim. 4.2. Seared may the Conscience be, but not safe; quiet, but not good. job compares this Peace unto a dream and affirms that it is but for a moment. Job 38.17. Eccles. 7.6 Spinae dumb ardent sonant, & atò exurantur, ut nullus caloris sit effectus, Amb de hortat. ad virginitatem. Dan. 5.5, 6. Solomon resembles it to the crackling of thorns under the Pot. Now (saith S. Ambrose) thorns when they burn, they make a noise and quickly are consumed; so that there is no effect of their heat: So sinners make a noise of Peace, but it is soon gone, and they have little comfort by it. It is in their Face, not in the Heart (as Solomon shows, Prov. 14.13.) In laughter many times the Heart is sad, in the midst of their mirth, their thoughts are troubled as were Belshazzers, the joints of their loins are loosed, and their knees smite one against another. This that former resemblance of Thorns under the Pot intimates The flame lifts up itself in an exulting braving way, yet it is kept down and suppressed by the Pot over it: So this Peace of Sinners is under many troubles: That seething Pot spoken of, jer. 1.13. checks and subdues it: Still there is a Thorn at the breast of this Nightingale; and as the Prophet speaks, In pace amaritudo mea amarissima, Isay. 38.17, In peace I had great bitterness, thus may they say: Sure I am they have just cause; for their peace is like the Sea, called, Mare mortuum, which (they say) is smooth on the top, but deadly at the bottom. Quest. But how doth this Seeming or false Peace of sinners differ from that Peace which ariseth from Assurance of GOD'S Favour, through Faith in Christ? Resp. By what hath been already said, this may be in part discerned, but to answer you more fully. First, the Conscience of a sinner is quiet, for that it hath no sight nor sense of sin. He is like that presumptuous Carrier, who travelling in the night and being told of many dangerous pits in the way which might endanger both his Horse and Himself, desperately answered, Oculos comprimo & omnia ubique plana sunt: I shut mine Eyes and all things are to me alike plain. They are secure through the darkness and senselessness of their consciences. But a good Conscience wash d in the blood of Christ is quiet because it so feeleth sin, as that it believeth all is forgiven, and that the whole debt (whereof it is very sensible) is discharged through Christ's blood. Secondly, A benumbed Conscience, though it be quiet yet it comforteth not. There may be indeed, a natural liveliness, and a joy taken in things pleasing to nature, but spiritual Comfort in the Conscience there is none at all. Now the true pacified conscience hath great joy and refreshing in it; it cheereth up the Soul of a man, as one that is cheered at a Feast; in which respect it is said to be a continual Feast. Thirdly, A dead or benumbed Conscience feareth not sin, nor God's wrath for sin: But a Good Conscience is very fearful of giving God the least offence: As it was said of Hezekiah, that he feared God greatly; So is it with the Godly. And thus you see however there be some agreement and likeness between the true peace of a good Conscience and the false peace of a bad one in regard both are quiet, and free from trouble, yet in other respects there is a wide difference betwixt them; and therefore be not deceived with appearance. You know the Sea doth not always rage and roar: No Conscience makes so rough weather as at no time to admit a calm. And when a Sinner shall tell you all is well and quiet at home: If you give him the hearing let that be all. Many a dying man you may hear to say that he feels no pain: And yet you like him never the better for it. After the draught of Milk that Sisera took, he was not sensible of jaels' hammer. Use 2 next, this sets forth unto us the excellent estate of a Believer to whom true Peace belongs as their inheritance, Pax ●areditas Chris●i avorum Aug de temp. Scr. 200. they being the Sons of Peace, Luk. 10.6. There is much peace (saith David) to them that love thy Law, Psal. 119.164. To the Sinner there was none; there is much Peace to these; having Peace with God, we have Peace with his Angels, Ps 34.7. Heb. 1.14. Peace with men, Luk. 2.14. Isay. 11.6, 7. Peace with God's ordinances, Isay. 11.4 & 57.19. Peace with ourselves, Colos. 3.15. Peace with the creatures, Hos. 2.18 Peace with our Crosses, Rom. 8.28. Thus we have much Peace. Ob. But do we not see it evidently that none have less Peace than these? who are more inwardly afflicted, outwardly molested, 2 Cor. 11. 23-30. Resp. The Church of God is Militant here in this world and so no perfect Peace may be here expected. In the world (saith Christ) you shall have Affliction, but in me peace. Though we have much Peace (as I said) yet not full and perfect Peace; for there can be no Peace with the Powers and Principalities of the world, Ephes. 6.12. Nor with the Lusts of the world, 1 Pet. 2. Nor with the men of this world, Pax nostra bellum contra Satanam. john 15.8. But this war is our Peace, as Tertullian speaks. 2. God doth not ever speak peace to his own; but that comes to pass through their own folly, Psal. 85.8. David knew this by his own dear bought experience: But if they be careful to abstain from sin; they cannot be without inward Peace in all their outward troubles, Act. 5.41. They are like a Rock in the Sea, than which nothing is more quiet because it is not stirred, and yet nothing more unquiet, because it is ever assaulted. 3. This Peace is but begun in this world and as yet imperfect (as all other Graces be) The mind and will is subdued unto God's mind and will but in part. And the flesh is subdued but in part to the Spirit; whence ariseth a combat within them, but a good Conscience they have which is therefore peaceable, because it outstandeth corruption, and in some measure subdues it. Use 3 In the last place let us all be stirred up to seek after this blessing of Peace, by those ways and means which you have been acquainted withal in this Parable from this Penitents practice; which the better to provoke you unto I might spend time (and that not unprofitably) in discovering unto you the excellency of this Grace. First, In that it was the first Congratulation wherewith the holy Angels saluted the Church at the birth of Christ. Luk. 2.14. Joh. 14.27. Psal. 34.12. 1 Thes. 3.14. Rom. 14.19. Nor is there any thing, which Christ the Head of men and Angels did more carefully bequeath to his Church than Peace: It was that blessed Grace which Christ did leave as a token of his Love to his Church a little before his death, nor is there any duty that God's Servants do call on us more to seek after than Peace. Secondly, from the great account that hath been and is made of it, both by God and Man. God takes it into his own holy Title, as Hebr. 13.20. Isay. 9.6. Were it not an Orient Pearl, or a Diamond of unspeakable worth he would not have it in his Crown: Yea the very blood of his Son he gave to purchase it: Now how precious that blood was Saint Peter shows, 1 Pet. 1.19. In which respect it is called, the Peace of God, Phil. 4.7. Colos. 3.15. 2 Thes. 3.16. And as God doth thus highly prise it so do all the Godly (who have in them the spirit of discerning:) How bitterly have they bewailed the want of it? What sighs and groans have they sent up to Heaven for obtaining it? Psal. 51.8. And having procured it, they would not willingly take ten thousand worlds for it. Yea the wicked themselves set a high price on it, Gen. 4.13. when their consciences are awakened: How have they wished any other pain or torture so they might have peace, what would Cain have given for it, think you? What would judas? What Belshazzar? When horrors, fears, terrors have seized on them, than Peace hath been in request with them. Thirdly, from the unspeakable Benefits that true Peace brings along with it: What is it that can make a man happy, but attends on Peace? It comprehends in the very name of it all Happiness, both of Estate and Disposition. That Mountain whereon Christ ascended though it abounded with Palms, Pines, and Myrtles, yet it carried only the name of Olives (an ancient Emblem of Peace) So though many mercies belong unto a Christian, yet all are comprised under this one little word which is spelled with a few letters, Peace; whence it was that the Hebrews wished nothing but Peace unto their friends, understanding thereby all prosperous success, Mat. 10.13. Luk. 10.5. john 20.21, 26. Luke 24.36. Phil. 4.7. Colos. 3. This fills the heart with Patience, joy, Comfort in believing: It preserves the Soul, as in a strong Garrison, so that a man is as quiet there, as Elisha in Dothan, and guards the principal forts from being surprised, as the city of Damascus was guarded by the King, 2 Cor. 11.32. It passeth all understanding, surpasseth all commending. Therefore as S. Austin speaking of the excellency of this grace, and not being able to set forth the happiness thereof saith (so must I crave leave to speak) Differamus omnes laudes pacis, Aug. in Ps. 48. ad illam patriam pacis, ibi enim pleniùs laudabimus, ubi pleniùs habebimus. Let us defer all the praises of Peace until we come into the proper Country of Peace; For there we shall praise it more fully, where we shall possess it more fully. I have a word or two of advice for you before I end: If in case it be your happiness to be set into the way of Peace; Heb. 12.13, 14 Duae sunt amice, justitia & pax, tu fortè unam vis & alteram non facies. Nemo enim est qui non velit pacem, sed non omnes volunt operari justitiam. Interroga omnes homines vis pacem? uno ore respondebit tibi genus bumanun: opto, cupio, amo, volo Ama justitiam quia duae amicae sunt justitia & pax, ipsae se osculantur, si amicam pacis non amaveris non te amabit ipsa pax, nec veniet ad te, Aug. in Psal 84. have a care to keep that way and see that you make strait paths for your Feet. Let Righteousness be your guide. These are two friends that will not part (as St. Austin shows excellently) But if Righteousness take one way, Peace will take another. Let S. Paul's daily exercise be yours; Study in all things to keep a good Conscience void of offence both towards God and towards man. I say in all things: For it is with Conscience as with the Ice, break it in one place, and it will soon break in many. Some deal with their Consciences, as they deal with a new suit which at first wearing they are afraid of soiling, they look where they sit; they look where they lean, etc. But when the gloss gins to fade and it gins to be a little old, they have little care where they bestow it: There are who are like some new married husband; for a while his Love may not be out of his sight, in nothing crossed; the wind may not blow on her, the Sun must be shaded from her beauty, etc. But within a while this fond dotard grows weary of his choice: And if he be so kind, as to give good words and kind looks abroad, yet he can (for a need) chide his wife at home: Have you not known some upon the sudden turn zealous Professors who have strained at a Gnat, and shortly after swallowed a Camel? At the first scrupeld an honest innocent Ceremony, and yet soon after made no bones of Drunkenness, Adultery, and the like? If you never knew any such, I pray God you never may. Ob. But true Peace is everlasting Peace, of that there shall be no end, Isa. 9.7. Resp. Though true Peace cannot be lost, yet the Counterfeit of Peace may; that cannot abide. 2. Though the Peace of justification cannot be lost, yet the peace of Sanctification may be lost (which is the peace of Conscience and within yourselves) and that either by some gross sin of Commission or Omission, or by some strong fit of Temptation: Whilst the Tenant pa●es his Rent all is well, but if that be long neglected then stress is taken, the ground driven; so is it here: And in such a case there is no other way but speedily to make our Peace with our Landlord, Repentance will do it. Thus you have had the way of Peace chalked out unto you, with direction how to keep the way. 2 Thes. 3.16. Now the God of Peace give you peace always and by all means. The Lord be with you all, Amen. FINIS. AN ALPHABETICAL INDEX OF THE CHIEF Points handled in the foregoing Exposition, on LUKE 7.40, 41, etc. A. ABsolution is a power belonging to Christ, Page 225. Whence Ministers have their power to Absolve pag. 226. Difference betwixt us and Papists concerning it, pa. 224 How God absolves, how Christ and how man, pag. 224 Particular Absolution is to be sought after, pag. 230. Accusation none against the godly, pag. 254 Acquaintance is not friendship, pag. 236. Actual sins of sundry sorts and kinds, pag. 51. Adultery a great sin, page 206. Affections are the soul's Sentinel, pag. 163 They betray us to Satan. Ibid. Signs of Affection to be shown, pag. 185 Afflictions come in love to the Godly, page 70. Anointing how in use at Feasts, pag. 191 What was signified by Mary's anointing Christ, pag. 196 Wither Christ was once anointed by Mary or oftener. ibid. Arrows Gods Ministers shoot pag. 113 Assurance of Salvation in this life is to be had, pag. 217. It must be sought after, page 231. It tends not to licentious liberty, pa. 122. B. Baptism of Repentance what it is, pag. 171. Bag God hath for a sinner and the bottle for the Saint, p. 175. Bath twofold, of Justification and Sanctification, pa. 162 Bankrupts sinners are, pa. 59 Bailiffs are abroad to attach the Sinner, pa. 48. Body we must be careful of i●, pag. 162. The members of the Body are servants to the soul, ibid. Borrowing lawful, p. 36. It is a fruit of sin, p. 37 We may not needlessly become Borrowers, p. 38. It is more base not to pay than it is to borrow, pag. 39 C. Censure rash is dangerous, p. 212 Especially of Governors and what it is like unto, p. 251 None so holy that can escape it, p. 245. Ceremonies of courtesy may not be slighted, p. 152 Creditor, God is to all, p. 41 Yet denied by many, p. 42 He is a free and bountiful Creditor, p. 43. There are few Creditors merciful, p. 61 Credit is by repentance recovered, p. 14●. Christ is true God, p 241. How he is the Son of man, p. 242 Who holds him up highest preacheth him best, p. 80 Christians there are both strong and weak, pag 99 103. Circumstantial omissions are blame worthy, p 151 Our best actions receive their life or bane from their Circumstances, p. 154 Conscience is like an i'll wife, 271 If good it affordeth joy, p 194. The Peace of it ariseth from Faith, pag. 271. A benumbed and sleepy Conscience how known, p. 274. Company, how and when to frame ourselves to it, p. 234. What Company we are to shun ibid. Community anabaptistical unlawful, p. 37 Consideration neglected a cause men seek not pardon, p. 65. Conversion a greater work than Creation, p. 2. Conversation outward no sure sign of Conversion, p. 239 Cost bestowed on Christ we are apt to grudge, p. 199. Curiosity is the nurse of detraction, p. 247. Courtesy is commendable, yea necessary. p. 155. It is much respected by men, pag. 156. D. David the greatness of his sin, p. 204 Debt owing to God, p. 44. Sin is the worst Debt and sinners are greatest Debtors, pag. 8, 45. All are not alike indebted, p. 5. Yet none able to satisfy, page 55. A Discharge may be had, p. 64. It is speedily to be sought for, p. 48. Being had carefully lay it up p. 70. Debts owing to man may be required, p. 62. It is a grief to an honest mind to be in Debt, p. 40. 47. No Debt is to be exacted without mercy, p. 62. Degrees there are of sin, pag. 52. Degree of Love is answerable to the Degree of Faith, pag. 221. Delight God allows as well as for necessity, p. 191. Despair of any we may not, p. 208, 210. It is a greater sin than other, p. 82. Devotion of many is a Stage-devotion, p. 163 Detraction, the vileness of it shown, p. 246 The kinds of Detraction, ibid. The father, mother and nurse of it, and whence they are, p. 247 Doctrine, it should be well grounded, p. 201. E. Ear is the soul's taster, page 108. A good Ear described, p. 31. By it Christ takes possession of the soul, p. 34. To an obedient Ear, reproof is an Ear-ring. p. 110. Effects are good marks and proofs, p. 215. Elect before conversion differ not from the wicked, p. 50. Envy the mother of detraction, pa. 246. Equivocation, the sorts and kinds pag. 118 jesuitical Equivocations are lying assertions, pag. 17. It was first taught by Satan, page 116. Logical Equivocation may be used in some cases, pag. 118. Examples of others should draw us to Repentance, p. 209, 210 Eye is the most sinful sense, pag. 164 Our Eyes are Springs, page 171. They are the two Turtles which we must offer to God, pag. 176. Eye-water runs not waste, pag. 175. F. Face of God is against Sinners, pag. 133 His Face and Favour brings all good with it, Ibid Repentance brings us into Favour, pag. 134, 145. Faith, how alike in all believers and how not, pag. 99 How it is the common Faith, p. 264. It hath a twofold subsistence, p. 259. It must be every man's own, pa. 261 How the Faith of another may help us, pag 263. It is accompanied with other graces, pag. 258. It is obtained by means, page 264. The Faith of many how it is clothed, pag. 266 That Faith which saves is a working faith, pag. 267 It kindles Love, pag. 216. According to the degree of Faith is our Love, pag. 220. Feasts, mirth and cheerfulness allowed at them, pag. 192. Feet of Christ we must wash and how, page 164. Why the Apostles washed not Christ's Feet, pag. 162. Our Feet are most apt to gather soil, pag 161. They must be washed as well as our Face or hands, pag. 161. Fellowship with sinners how farlawfull, pag 235 Forgiveness of sin must be sought for, pag. 64. It is of free grace and how, pag. 65 It belongs to every one that will believe, page 79. Whence it is that so few seek after it, pag. 65. How man may forgive, page 224. We must forgive as God forgives, pag. 76. Frienas are to be kindly entertained, pa. 152 And not treacherously to be used, pag. 1●3 Friendship and acquaintance much differ, pag 236. G. Grace universal, how far it may be taught, pag 79. It is in its nature invisible, pag. ●15. And best discovered by the Effects, ibid. When it is after the pattern it is right, pag. 218. All Graces may be counterfeited except Love, pa. 217 Gifts offered by the wise then to Christ what they notified, p 195 Grief the greatness of it how to be judged of, pag 179. Guests are to be cheerfully entertained, pag. 152. H. Harlot doth Satan the greatest service, pag. 207. Hands especially regarded by the Pharisees, pag. 163. Hate God many do, and who they are, pa. 94. How God can be hated, pag. 95. Hear we must with a●● open ca●e, pa. 32. Hearing must be brought into practice, pag. 33. Heart first to be reform, page 238. It hath an ear in it, page 240 The Heart of a sinner is his worst piece, pag. 238. It is like the deep Sea, page 239. How we may judge of the heart and how no●, p. 240, 243 Honour given to the Son is given to the Father, pag. 189. Hope remains for great sinners, pag. 209. How the valley of Anchor is the door of Hope, pag. 210. I. Idolaters through abuse of things lawful disable not their use pag. 157. Things belonging to them were of three sorts, p. 159 What is counted to be Idolatrous in state, pag. 160. Ignorance of the people Christ shed his blood for, pag. 85. Infants how they are said to have Faith, pa. 263. Ingratitude is a sin odious to God and man, p. 88 Nature abhors it, ibid. john loved Christ more than the rest, p. 98. john the Baptist was vox clamantis how p 109. joy is to be found in the course of a Christian, p. 193. No true joy in excess, p. 194. K. Kisses the kinds of them, p. 183 It is a symbol of Love, p. 124 184. Holy Kisses of three sorts, page 183. Unholy Kisses of four sorts, p. 184 A Kiss noted two things, pag. 184. What it signified, pag. 186. The Kiss of Christ's mouth what, page 187. Christ must be kissed of us, pag. 186. A threefold Kiss is owing him pag. 187. The Father is provoked when the Son is not kissed, p. 188. Many false Kisses are given to him, p. 187. When mercy and truth met and kissed, p. 63. L. Law's judicial bind not us as they did the jews, pag. 160. Lend God doth to all, pag. 42. Liberty greater under the Gospel than under the Law, pag. 160. Love hardliest counterfitted of any grace, p. 217. It is the pulse of Faith and discovers it, pa. 259, 260. Without Love all we do is no. thing, pa. 260. It must and will be working, p. 259. Three things in Love, pag. 91. It hath variety of Objects, pa. 97. No affection so reciprocal as it, 96 He is nothing who loveth nothing, page 97. Love rightly qualified how known, page 219. It is the Handmaid of Faith, page 221. And is bountiful (if not prodigal) page. 198. Love God all do, that are forgiven by him, page 92. Some love God more than others, page 98. The weakest degree of Love is not to be despised, pag. 100 How weak Love may be known from strong, page 103. Much Love argues much mercy, page 220. Whence it is that GOD is no more Loved, Page 222. Signs that men Love not God pag. 93. Reasons why men should Love God. p. 96. No Love is lost in loving him, p. 97 Difference betwixt true Love and mercenary, p. 107 How God is to be loved for his benefits, p. 106. Love grounded on common favours unsound, p. 123 Yet they are pledges of God's Love to those in Christ, p. 124 Love of God assures us of pardon, p. 218. It is no cause of Remission but the effect, p. 213. It restrains from licentiousness, p. 122. It carries us through all difficulties, p 101 It gives great light if well kindled, p. 100L. And is ascending, p. 104 How the Love of God in us may be increased, p. 100 Love is a lovely suit, page 95. No better way to be loved then to Love, p. 106. Love our enemies, only 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 sick p. 185 Lust increaseth the Devil's revenues, p. 207. Lies of three sorts, p. 115. All sorts unlawful, ibid. Lying is the father of detraction and sl●nder, p. 246 M. Manners should attend Faith as well as good works, pag. 156. Means though weak, yet not to be despised, pag. 148 All profit not by the Means, page 77, 79 To sin against Means aggravates it, page 54 Mercy is God's Face, page 76 It is to be sought for, page 77. All to be ascribed to Mercy, p. 75. Merit double p. 73 No man can Merit, page 72. Mildness must be used in reproving, page 14. Ministers are to be honoured, p. 28. The meanest Minister under the Gospel honourable, pag 29. Contempt of their Persons redounds to their Message, pag. 30 They must reproove offenders, p. 23. How they must reproove, page ●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 Fisher's, Physicians: n●● Stewards, pa 1●2. They are Heralds pa. 1 8. Scandalous Ministers may convert, pag 1●6 Ministry, 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. Mourn for those who mourn 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. Ointment of Mary was very precious, page 198. Still there is use of our Ointments, pa 200. Ornament of the body not t●o good for Christ. p. 182. P. Parables have both bark and pi●h, pag. 8. There are as many Parables in the Scripture, as weeks in the year p. 10 Why Christ affected this parabolical way of teaching, page 9 Great ones are to be spoken unto in Parables, p. 24. The best of a Parable is the sense mystical, 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 keep 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 Penance 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 sin is attainable, p. 62. Repentance is rather seen then heard pag. 136 It restores virginity, youth and credit, pag. 144, 145 Reproof this age will not endure, 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 seen in it, pag. 15. So Reproove as that we do not blemish, pag. 18 In some cases it must be auricular, pag. 17 When to reproove by name and in what cases, pag. 16 Sharp Reproof is sometimes to be used, pa. 14. Reproof 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 be remembered, page 185. How and whom to Salute, page 156 Satisfaction to God no man can make, pag. 57, 68 To our Brothers it may and must, pag. 69. Security dangerous, pag. 49. Sermons of some men are like fireworks, pag. 202. Serpents all Detractors are, pag. 248. Silence in the presence of sin implies consent, pag. 21. Sinnes how there are both mortal and venial, pa. 52, 83. Parity of Sins an idle dream pag. 52. How to distinguish betwixt Sin and Sin, pag. 53. Greatest Sins may be pardoned, pag. 82, 211. Some sins deserve greater punishment than other, pag. 83. No sin is so small as to be slighted, pag. 85. Sin is in all, but all are not in sin, pag. 203 How sin is in the godly, pag. 204. Sinners who are so to be 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. 1●6 It must be answerable to the sin, pag. 177. If deep, 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 be rashly censured for it, pag. 236. What Society we 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. Tears what they are and whence, pag. 164. The several sorts and kinds of them, pag. 165. They are necessary appendances of Repentance, pag. 168. Yet very deceitful things, pag. 168. Repentance may be without them, pa. 169 The trial of true Tears, page 170. Tears of the body and soul compared, ibid. The benefit and profit of them, pag. 172 Sergeant Tears have prevailed, pag. 173. Thoughts make conscience of, page 11. The Word discovers them, p 12. They are known only 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. Venial no sin in itself is, page 83, 84. Two ways sin may be termed Venial, pag. 83. Virginity how restored, page 144. Uncleanness that sin so called is accompanied with other, p. 216 Usury, difference betwixt it and Faenory, pag. 35. What it is and what kind lawful, 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 weep for other things and not for sin a bad sign, p. 169. Motives to weep, p. 167. It is no childish Property, page 172. Weakest vessel oft holds the liquor, p. 149. Whoredom is a pitfall, page 207. Wisdom of the Serpent God allows us, p. 119 Women their carriage to be wisely observed, p. 140 They may not be spoken contemptibly of, p. 141. God hath highly honoured that Sex, p. 142. Women of special note montioned, p. 149 Such should be observed and imitated, p. 146 A virtuous woman hard to find out, p. 141. Bad women Satan's chief instruments, p. 141. Such women as are bad should be shunned, p. 147 How a woman may lawfully speak in the Church, p. 149. How they should provoke men to jealousy, p. 150. Whether it was one and the same woman that anointed Christ so often, p. 196. Words of Christ's mouth should prevail with us, p. 202. Words are the pictures of the mind and how, p. 110. Works, 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 necessary, 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. james 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. April 4. 1640. FINIS.