Reason why Happinesse 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 initiall and begun here or as it is complementall 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 allready for Substance and not now to doe Thence Observe Doct. The true and beleeving 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 Ioh. 3.18 then it will not be hard to conceive that the Beleever is saved already But what need we seeke for further proofe when it appeares so evidently by Gods owne testimony who frequently affirmes 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 c. Mat. 51. Psal 1.1 32.1 Ephes 2.7 Iohn 17.3 For first we have Salvation in the Promises of it as 2 Cor. 7.1 Secondly Wee have it in those Graces which beginne it Iohn 17.3 Tit. 3.5 And 2.12 Iohn 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 doe His Foundation standeth sure and hath his seale And if this Counsell be of God as Gamaliell said in another case ye cannot destroy it Vse 1 This may first informe us of the happy estate of every such one as believes and repents unfainedly Let their outward estate be what it will be yet their Salvation is certaine Rom. 8.38 Rom. 14 8. they are already saved and have the beginnings of eternall Life in them so that neither Life nor Death shall be able to deprive them of that Say we be in as great a strait as were the Israelites betwixt the Red-Sea and Pharaoh's Hoast One danger before us ready to ingulfe us another behind us ready to destroy us yet if thou beest righteous and truly penitent I will speake in the confidence of Moses Feare 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 resigne up thy selfe wholy to Gods 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 doe to me as he pleaseth Keepe thou the coast of Faith and Repentance and feare not thy comming to the holy Land Vse 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 Doore by which we must enter into the Paradise of God Who so layes hold on him with his merits by the beliefe of his soule hath gotten Salvation already But in not believing and repenting a man is condemned allready Woefull therefore is the estate of such men who never acquaint themselves with Salvation before the end of their dayes and then begin to dreame 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 Ionathan and his Armour-Bearer tooke before they came to the Philistins garrison And can we thinke to attaine the height of Mount Sion with a leape Wherefore let nothing delivered cause Security but put us on to a working out our Salvation with feare and trembling Thy Faith Text. Here we have the Instrumentall cause or meanes of the Iustification 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 womans Charity and now is said to come of her Faith That true Faith is joyned 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 cleare 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 seeme with their strongest forces to gaine-say Stifly maintaining that Faith may be without Love and indeed we grant that fides Daemonum the faith of Divells may but not fides Christianorum the Faith of Christians A man may have an Historicall Faith which is that Faith of the Church of Rome defined by a Catechisme authorized by the Counsell 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 Iustifying faith which is that Faith must save cannot bee separated from it 1 Iohn 4.7 16. 1 Iohn 5.1 And wheras their Schoolemen in resolving of this case assigne to Faith a double subsistence Tho 1. â— q 6â— art 4. one in genere naturae when it hath all the Essentialls of its nature wherby it is distinct from other intellectuall habits and is principle of the proper acts therof 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 acceptablenesse with God as Scotus interprets it and becomes to be a disposition to beatitude which they confesse 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 soule they be distinct graces But that in the Vse they should be severed or that there should be such a kind of faith as gives interest to Christs Righteousnesse and eternall life without Charity we deny Vse 2 To come nearer home by our Love proove 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
But of the vitious 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 onely so farre as it shall please God to extend it See 2 King 4.27 c. 2. ver 3 4. The Assumption he thus makes good did he know how vitious a woman this is he would not suffer her to come behind him and wash his feete c. But this he suffers willingly therefore he questionlesse is ignorant what she is Our Blessed Saviour well perceiving Simons error to arise out of Ignorance or weake mistaking and not proceeding from a malicious spirit as did other Objections made by some of his fellow Pharisees Returnes a Convictive Answer by way of Parable telling him of a certaine Creditor which had two debtors wherein he doth first vindicate himselfe and make it evident to Simon that he knew both this womans life and heart and so was a Prophet yea and more then so Secondly defends this woman proving that she was not now what she had beene 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 it selfe to be considered v. 41. 50. The Parable is prefac'd First with the words of the Evangelist to us And Iesus answering said And Secondly with our blessed Saviours wordes unto Simon I have somewhat to say unto thee c. The wordes of the Evangelist to us acquaint us both with the Author and the Occasion The Author of the ensuing Parable is Iesus A Prophet mighty both in word and deed however Simon esteemed him to be The Occasion was the Objection that Simon made within himselfe upon the ground you heard before His Heart made the Question and Christ makes Answer to it The wordes of our Saviour to Simon conteyne 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 it selfe followes from vers 41. to the end Where more particularly consider we First the Allegoricall narration The was a certaine Creditor c. vers 41. 44. Secondly The Morall or Application And he turned to the Woeman and said c. vers 44 c. 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 concernes vers 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 Generall he was a certaine Vsurer for so the word is Secondly by his Practise or dealing with these his Debters in particular hee frankly forgave them both The Debters 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 Vnlike and that in two things 1. One ought a greater summe then the other 2. That one loved more then the other The Quere made upon this Relation we have in those wordes Tell me therefore c. vers 42. Wherein consider we First the Demand made Tell me Secondly the Ground thereof Therefore It beeing as hath bin 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 Saviours approbation of it thou hast rightly judged The Application followes vers 44. to the end Wherein observe we First the Posture our Saviour used Secondly the Speech our Saviour made Our Saviours Posture is layed downe in these wordes And he turned to the woeman Where first his Action secondly the Object must be considered Our Saviours Speech is directed First to Simon Then unto the Woeman To Simon vers 44. 48. And it conteyneth in it First an Interrogation or Question Seest thou this woeman Secondly an Expostulation with Simon about what had formerly passed I entred into thy house c. 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 thy selfe to be more righteous and just then 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 Woeman for her respects And these are layed downe Antithetically the one by way of opposition to the other for the better illustration Simons defects for which he was reprooved were three 1. Against Civility he gave him noe water for his feete 2. Against Charity he gave Christ noe kisse 3. Against Hospitality he annointed not his head with oyle yet Invited him to a feast The Woemans respects were seene in supplying all these wants 1. The want of water she supplies with her Teares 2. In stead of kissing his cheeke or lips shee kisseth Christs Feet the lowest member of his body 3. In stead of annoynting his head shee powers her oyntment upon his feet which before she had washt and kissed Next our Saviour directs his speech unto the woeman And he said to her vers 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 hee said 2. To whom Thy sinnes c. Secondly Offence thereat taken vers 49. Where the Persons that are Offended They that sate at meate 2. The Ground of it and that was their Ignorance of Christ and his office Who is this c. In the Latter the woemans dismission vers 50. We have mention made first of the Instrumentall cause of her justification Thy faith hath saved thee 2. Of the Effect Goe in peace Parables like Trees have in them both Barke and Pith. It is not Gods minde that we should sticke in the Barke Creditor I l'e Deus est in cujus albo omni um mortalium continentur nomina Aret
so wee stand discharged through his ransome 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 c. 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 Signes and Proofes to settle our hearts in this comfortable Assurance that we have found mercy with God and that our sins are pardoned as we shall heare hereafter in the Application of this Parable Vse This makes against the Papists who with a like Pride cry up their Actions to be Meritorious as they doe their Passions and Sufferings to be satisfactory to Gods Iustice 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 then 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 c. Calepin Tit. meretrix Bem Serm. 52 Fateor non sum digum ego nâ—â— proprijs possum merit is regnum obtinere c loruÌ„ caeterùm duplici jure illud obtinens Dominus meus Faeredita te scilitet Patriâ— meri o passionis alâ—â—o ipse contencus alteruâ— mihi donat ex cujus dono juâ—e illuâ— mihi vendicaÌ„â— non consua lorauthor vit kern l. c. â—2 Bellar de â—uâ—â—iâ— c. â—6 6 â—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 termes with God and pleading merit marres 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 Gods Tribunall and Sâ—tan opposing him S. Bernard there seemed thus to reply I confesse I am not worthy neither can I by my owne deserts obtaine the Kingdome 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 himselfe 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 Righteousnesse and the danger of Vaine-glory Tutissimumest filucians totam in sola Dei misericordia benignitate reponere It is safest to put our whole trust in the sole mercy and goodnesse of God Here he playes Penelope texit telam retexit he sews and ravells after much written and great paâ—â—es taken in defence of merit hee dasheth all with his Pell telling us what is the safest way And in a case so neerely concerning our Salvation he that will not take the safest way is much too blame Vse 2 Therfore 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 freenesse 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 poore Publican Luk. 18.13 So the woman of Canaan Mat. 15.22 So the two blind men Mâ—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 somthing in some other creature but from neither of these From a mans selfe there is no ground to hope for Pardon there is nothing in man in regard wherof he may looke for respect from God For 1. There are many staines and blemishes in our best workes as before we have heard Isa 64.6 1 Ioh. 1.8 In respect whereof S. Paul that chosen Vessell professeth That hee was nothing 2 Cor. 2 11. 2. Though a man did know no evill by himselfe nor were conscious of any blemish in his righteous Actions yet God who is a God of pure Eyes knowes much and sees much in us In which respect Saint Paul saith I know nothing by my selfe yet I am not thereby Iustified Hee that judgeth mee is the LORD Quisquis tibi enumerat vera meritasua quid tibi enumerat nisi munera tua Aug. l. 1. Confes Si de â—uo retriouis peccatum retribuâ— omnia enim quae habes ab illo habes tuumâ—olum peâ—â—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 workes to the Almighty by way of merit for these Reasons 1. They are not our owne 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 owne thou renderest Sin For all the good thou hast thou hast received from God thou hast nothing which thou maist call thine owne but sinne And elsewhere he strongly inferreth against all Plea of mans Merit thus Si bonasunt c. If thy workes are good they are Gods gifts if they are evill God crowneth them not Si hona sunt Dei dona sunt si Dei dona sunt non coronat taÌ„quam merita tua sed tanquaÌ„ dona sua Aug. de lib. Arbit c. 7 Quicquid gesse â—is parum est quicquid feceris minus est Chrys Hom. 70. Eâ—si millies moriamur et si omnes virtutes animae expleamus nihil dignum gerimes adea quae ipsi à Deo percepimus Chrys l. de compuactione cordis If therfore God crowneth thy workes he crowneth them not as they are Merits but as his own Gifts Certainly that which is not our worke is not our Merit Can we oblige a man to us by paying him his own 2. We do no more then we stand ingaged 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 satisfie 3. There is no Proportion betwixt that goodnesse which is in us and that we expect to receive from God for it What is all the mony 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 Heare the Apostle speaking to this Rom. 8.18 2 Cor. 4.17 And yet Suffering
pledges to confirme their hope and assurance of injoying that good I and which God had promised to give them notwithstanding the malice of their enemies Thus the former Doctrine delivered of the vilenesse and dauger of that sin of Vncleanenesse and Incontinency is like to the Valley of Achor full of trouble and griefe to all such as are guilty But this Valley of Achor is given for a doore 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 Sunne all the other lights with-draw themselves and hide their heads in a cowardly kind of fashion but when the Moone begins to shine they recover their former boldnesse and liberty Had we no other to cast our Eyes you but such as Iohn 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 Wherfore let not the Eunuch say I am a dry Tree let none say J have beene an Adulterer a Murtherer and can have no place in Heaven For who so confesseth and forsaketh sin shall find Mercy assuredly Noli dicere nuÌ„ quid ecce talem hominem Deus correcturus est â—am malum taÌ„ perversum noli desperare queÌ„ rogas attende non pro quo rogas magnitudinom moâ—bi vi deâ— potentiaâ—n nedici non vides Aug in Ps 55. As we may not despaire of our selves neither may we despaire of others say not saith S. Austin what will God ever amend such a man so wicked so perverse Do not despaire look on him to whom thou prayest and not on him for whom thou prayest Thou seest the greatnesse of the disease thou seest not the power of the Physitian Thou seest such an one to runne on in the race of wickednesse led captive of the Divell to doe his will a branch of the wild Olive c. yet let all rash Judgement of his future estate be restreyned how desperate soever his present estate may seeme 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 wayes are past finding out Shoot not thâ—n your Fooles 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 bee rejected Mat. 21. Was not this woman as unlikely to have prooved a holy liver as any thou knowest Had not the Divell as strong Possession of her whilst she was under the guard of seven uncleane spirits Was not Paul as unlikely to have prooved so able a Minister of the Gospell of Christ whilst he was a Persecutor of the Saints a Blasphemer of God Act. 9.1.2 c. Hadst thou seen him with the High-Priest 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 Gospell with his blood and have bin so zealous as afterwards he was in that way which he now persecuted As the winde 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 vâ—tae enormitas excludit a venia saith St. Cyprian Neither doth the greatnesse of the Crime not the shorâ—â—â—sse of the Time neither the extreamity of the last howre nor the Enormitie 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 therof he told him that he himselfe stood upon him and slew him because he was sure hee could not live beeing fore wounded verse 9 10. Upon which Relation David presently commanded that this Amalekite should be put to Death as one condemned by his owne mouth verse 15 16. Why what was his offence Wherin had he deserved Death Alas Saul was fallen before upon his owne Speare it was but mercy to kill him out right who was halfe dead already c. Yea but Saul said by his owne Confession my life is yet whole in me he was not dead yet he was alive and whilst there is life there is hope therfore did David slay him Qâ—um percussum ab hoste desperasset esse victurum eum sublata spei filucia jugulasset Dâ—â—erm â—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 annoynted 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 despaire of helpe to say he could not live And thus is it in the case of sinne If we see any desperately wounded yet whilst life remaines 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 reclaime them prooving if at any time GOD will give them Repentance and bring them out of the snares of the Divell who are taken Captive by him to doe his Will Are forgiven Text. In Graeco non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod prâ—eteritâ— temporis nota peccata jam ipsi remissa suisse osten lit Mathes in loc Something may be noted from the Tence 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 sinnes were remitted and forgiven her even before she washed and annoynted him It is noted against the Papists who would have works to share halfe with Faith in mans Justification and therfore urge the Text as speaking of the time present we hold that workes follow Instification Non precedunt as speakes St. Austin Aug. de fide oper c. 14. But more of this in that which follows We come now to the Proofe 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 Sinne in the first act of Iustification But how may we perceive this Why the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves
it and shews that Love was the cause why her many sins were forgiven her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aret. in loc But are they ignorant of this the For is oftentimes a note of Inference or Consequence and as well an argument of the Effect from the Cause as of the Cause from the Effect We say it is Spring-time Why so For or Because the Fig-tree puts forth and buds The putting forth of the Figg-tree argues the Spring-time Dilectio hic nō dicitur esse venia causa sed posterius signum Calv. but the budding and putting forth of the Fig-tree is not the Cause of Spring-time I say this child is alive because it cryes or this man lives because he mooves will any so understand me as if I meant the crying of the one and the mooving of the other is the Cause of life and motion in the one or in the other Our Saviour himselfe useth this kind of arguing as we find Iohn 15.15 I have called you Friends for all things I have heard of my Father I have made knowne unto you where declaring of those things to them is the Effect not cause of his Love And that our Saviour here reasoneth from the Effect to the Cause is evident enough from the whole discourse the scope wherof is to shew that the forgivenesse of the debt of sinne is a just cause of Love according to the measure and rate of the sins forgiven as is evident in such debters from whom the similitude is taken who beare no speciall love unto their creditours untill they know how they shall bee dealt withall Now if it should be as the Papists would have it that Love and the Fruits therof should be a cause of Remission our Saviours Application should be directly contrary to that which in this Parable he had propounded for then the greater Sinner should have somewhat to satisfie when the Parable saith that not so much as the lesser can doe it And that which in the Parable hee had made the Cause of the Love of the Forgiven Person heere hee should make the Effect of it Besides the other clause immediately following doth evidence it sufficiently that our Saviour argueth from the Effect For to whom little is forgiven saith our Saviour the same loveth little so that according to the proportion of Forgivenesse the proportion of Love followeth S. Ambrose thus understands the plate Bellar. depaenit lib. 2. c 14. resp ad object and Bellarmine himselfe saith that these words of Christ Many sinnes are forgiven her Confirmant absolutionem invisibiliter datam doe confirme the Absolution invisibly before given So then the Absolution which was given before was confirmed by her Love and by it shee might know and rest assured that her sins were remitted according to that of St. Iohn 1 Epist 3.14 Wee know that we have passed from death to life because we love the Brethren This Collection then of theirs you see is but grating upon a word and contrary to the sence of the place a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A folly it is to follow them too far we come to such as the Text will naturally afford as first Doct. A Proofe a posteriore from the Effect is a strong Proofe and very Demonstrative Thus the Truth of our Faith is to be prooved Iames 2.18 And of Repentance 2 Cor. 7.11 And of Charity 1 Iohn 3.14 And so Saint Iames prooves Wisedome from above by the Effects Iames 3.17 Still Scripture puts us upon the Tryall of our Graces by these kinde of Proofes Grace is invisible in its Nature it cannot be seene in habitu Therefore as GOD was seene to Moses so is Grace to men by its Backe-parts and as the wind which no man can see in its proper Essence by the full sayles of the Ship is perceived which way it stands Vse Let this be a Direction to us in our Examination and tryall of our selves I deny not but a Proofe or Demonstration a priori from the Cause to the Effect is better and more excellent in its owne nature then the other But for us in the tryall of our spirituall estates it is safer and more demonstrative to proceed from the Effect to the Cause Would I know if the Sun shines there is no climbing up to the Sky to be resolved nor examining what matter it is made off I looke upon the beames shining on the Earth I perceive it is up and shines by the light and heat it gives Would I know if GOD hath elected me to life and to salvation There is no climbing up into Heaven to know his Decrees and hidden Counsell as too many would most audaciously but study well the markes of it from the Effects The head of Nilus cannot be found but the sweet Springs issuing from thence are well knowne No surer way to the Sea then by taking a River by the hand Our Vocation and Sanctification will carry us to Election Rom. 8.30 2 Pet. 1 5-10 These are the meanes whereby our Election and Salvation is made certaine not the efficient Causes wherby it comes to be decreed The Sun not the shadow makes the Day yet we know not how the Day goes by the Sunne but by the shadow In a word as the Planets are knowne by their Influence the Diamond by his Lustre and the Soule by her Vitall Operations so Grace is most sensibly knowne to us by the Effects therof Doct. Secondly we observe from hence That a true and unfeined love of Christ is a sure signe that our sins are remitted David thus reasons Psal 18.1 2. I will love thee O Lord my strength he got that lesson by heart yea in his heart now presently he takes forth The Lord is my Rocke and my Fortresse and my deliverer my God my strength in whom I will trust my Buckler and the horne of my Salvation This Argument our Saviour useth to raise up and comfort Peter after his fall who questionlesse was much cast downe under the sight and sense of his sin Simon thou sonne of Jonah lovest thou me Ioh. 21.15 q. d. If this be in thee be of good comfort know thy sins are remitted and God reconciled to thee So 1 Iohn 4.16 Hee that dwelleth in Love dwelleth in GOD and GOD in him Now as the Prophet speaks Can two walke together except they be agreed Questionlesse God is reconciled to them who truly love him els he would not bee an Inhabitant within them Soe 1 Pet. 1.3 4 8. Reason And it cannot otherwise be in that true Love ariseth and springeth from Faith Therfore in the place of S. Peter before noted 1 Tim. 1.5 after he said they loved the Lord he inferreth presently they also beleeved in him Which as we shall after see vers 50. is the instrumentall Cause of our Iustification It is Faith that brings the holy Fire of Love into our frozen hearts Gal. 5.6 or they would never
true dealing to be found from them They are so farre from cloathing of their Faith as I said before that they strip it as Iosephs Bretheren 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 farre as to come unto S. Iames. Are Gods Commandements torne out of your Catechismes and nothing left in it besides the Creed for you to learne How can wee thinke but by such a Faith you make onely a pretence to protect prophanenesse with 1 Kings 3.16 Play not the Harlots part to overlay the Infant A smothered Faith will not save you Abrahams 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 Sunne 2 Kings 4.31 and as Elishaes servant said of the Shunamites sonne when he saw that there was neither speech nor sense The child is not yet awaked So where workes are not you must give me leave to tell you your Faith is ghostlesse Vse 2 Wherefore up and be Going The divine Goodnesse as here you see dischargeth the sinnes not of sleepers but of workers and Goers Mat. 19.17 The grace of God that bringeth salvation hath appeared saith S. Paul T it 2.11 And whither doth it send us To the denying of ungodlinesse and worldly lusts to a sober righteous and godly living If then thou wouldest enter into life keepe Gods Commandements Quest But doth not this savour of Popery so earnestly to presse good workes Resp. If it be Popery we must crave leave to teach it The times through our long peace and plenty so much abused waxe so prophane and irreligious as that it may be thought good discretion to preach rather for workes then Faith but I must further tell you the Papists and wee on both sides agree that to doe good workes is necessary for every man who expects to bee Iustified and saved by Christ. Extra causam justificationis opera satis laudari non possuÌ„t ad causam hujus admitti non debent The difference consists in this they say good workes are necessary to Iustification as being Causes of it wee say they are necessary to Iustification as being Effects thereof To Iustifie thy Person before God they are fruitlesse but to approove thy Iustification both to thy selfe and others they are needfull By these thou mayest have some assurance of thy Faith and salvation And reason a posteriori thus I have workes 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 de requie Aug. in Ps 94. de faelicitate si mandata ejus custodieris quà m certus es de perditione si ea contempseris By thy keeping of Gods Commandements thou mayest be as sure of happinesse 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 ones Confidence in works and another thing to have a Confidence from ones workes Though we put not the confidence of our salvation in our workes as the Papists doe yet we hold that a confidence of our salvation may arâ—se unto us from our workes because our workes do testifie our Faith whether it be lively or no. Object But workes may be hypocriticall and imperfect Resp True but being sincere they may assure us of salvation Moses putting his hand into his bosome tooke it out leprose putting it in again into his bosome he tooke it out cleane The hand is the instrument of working and the workes of men are sometimes leprous and unsound sometimes healthy and good Whence is this but from the bosome or heart of man If they proceed from an honest and good heart and done by Gods direction then they are good the fruits of Faith and will yeeld thee comfort If they come from a Corrupt heart and be done for base and mercinary ends then they are leprous and abhominable Thus see thou make thy calling and election sure unto they selfe by good workes 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 stirres When the Sunne shines upon the Dyall 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 wee are called on to call on you to shew forth good workes Tit. 3.8 By this that hath beene said it may appeare how easily S. Paul and S. Iames may be reconciled Piscator S. Paul calls for Faith without workes S. Iames calls for workes 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 justifie S. Iames in shewing Qualis fides justificat what kind of Faith doth justifie The one speakes of a justice of justification the other of a justice of testification Faith doth justifie saith S. Paul he meanes before God and that it doth it apprehensivé Workes do justifie saith S. Iames he meanes before men and that they do â—fstensive Thus of what is enjoyned on this penitent The next and last thing to speake 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 Iudah Herod against Pilat Pilat against Herod and both against Christ Est Daemâ—num legio concors there is such a peace as this amongst the Divells seven could agree well together in Marye's heart Mark 5.9 yea a Legion we read of were in another If a house be divided against it selfe it cannot stand Secondly 2 Sam. 3.27 13.28 Mat. 26.49 Pax simulata a dissembled and counâ—erfetted Peace when a man pretends Peace but intends mischiefe So Ioab spake peaceably to Abner when he stab'd him Absolom invited Ammon to a Feast when be intended to murther him Iudas 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 obeyes the lesse and inferiour So Adam obeyed Eve Abraham yeelded unto Lot c. None of these kindes of