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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57544	The disabled debtor discharged: or, Mary Magdalen pardoned Set forth in an exposition on that parable Luke 7. 40.-51. There was a certain creditor, which had two debtors, &c. By Nehemiah Rogers, minister of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part I	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1821A; ESTC R222102	218,172	327

9.2 Yea the Faith of another may be profitable to the soule of his Brother in things Spirituall so farre as to pray for him or be a meanes to allure him unto Christ or give him a right to the outward Covenant as the Parents Faith doth to the Child 1 Cor. 7.14 Rom. 11.16 But in things Eternall as to save from everlasting vengeance and to the obteyning of eternall life it is ineffectuall Quest But if every one be saved by his owne Faith what becomes of young Infants who by reason of their age have neither knowledge or Faith and so depart this life Are they saved Resp When we thus urge the necessity of a Particular Faith we are to be understood to speake of such as are of a reasonable age Secondly Infants have Faith Christ himselfe reckons them amongst Beleevers Mat. 18.6 Whosoever offendeth one of these little ones which beleeve in mee In which respect Circumcision was called a seale of Faith Vse 2 Endeavour wee to have therefore of our owne In Gideons Campe every soldier had his owne Pitcher Salomons valiant men had each one his owne sword by his side and each Virgin is said to have a lamp in her own hand So every true Beleever professeth for himselfe I Beleeve But how can it be said to be mine when it is the Common Faith Tit. 1.4 And as Athanasius in his confession calles it the Catholike faith being the Faith of all Christians and received and professed by the whole Catholike Church It is called the Common or Catholike Faith First in respect of the Object of it which is Common and belongs to all the Faithfull 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 eternall life and Salvation which S. Iude likewise cals the Common Salvation Iude. v. 3. But in this one Common or Catholike Faith every one that is a true member of the Church hath an interest and to it layes a particular claime they have a peculiar portion in the common stocke as appeares 2 Pet. 1.1 Like pretious Faith with us Like for kind not for degree such Faith though not so much Faith The paralell is not drawne à quantitate sed à qualitate fidej In briefe though Faith be one ratione objecti yet it is not one ratione subjecti every one must have a Faith of his owne Object 2. But how is Faith ours when it is the gift of God for so wee finde Philip. 1.29 Iohn 6.29 Resp. If it be given to us then it is ours For what is freer then 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 meanes 2 Sam. 14.14 So God hath ordained meanes for obteyning Faith as we find Rom. 10.17 which who so neglects I speake of those who are adulti growne up to a reasonable age shall never obteyne Now such is Gods grace and goodnesse as that he accounts those graces ours which are in part obteyned through our endeavours though hee hath therein the leading hand a●d is the All and in All And thus much of the womans Certificate wee now come to examine her Passport Goe in Peace Text. Post quam ei peccati dimifit non sist it in remissione peccati set adijcit operationem boni unde subditur vade in pace Theoph. In which words we cannot but observe First the Course enjoyned Goe not sit still be idle c. Secondly the way directed in Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe To the benefit of Remission is added this Injunction which in Beda's and Theophilacts opinion is as much as Bene vive or bene age Doe well Live well c. So that you see Vbi vigilanter collige divinam clem●ntiam peccata non dimittere dormitanti bis sed cooperātibus fide spe atque dilectione c. Royard More is required of a Christian then bare beleeving Though no more be required in the act of Iustification 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 Iam. 2.18 2 Pet. 25. 10. And good reason there is for it for that Gods elect are brought to glory not by Iustification alone but by Vocation and Glorification also Rom. 8.30 Acts. 26.18 we must passe 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 fitter for the Cage then Church sing they never so sweetly These are they who have brought the staine of Sol fid ans upon us Hofin in judicio sup articulo 4. Confes Augustanae Nor had the Papists stood so stiffe against the Doctrine of Iustification by Faith alone as one amongst themselves professeth but for some mens disgracing of Good workes What we write and preach concerning the necessity of Good workes the world knowes how in your lives you shew the power of what you heare and learne D Willets Catalogue of charitable workes 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 beene proved by a particular induction from an able Penne that more charitable workes have beene performed in the times of the Gospell then they can shew to have beene done in the like time of Poperie And if we looke homewards and consider the workes of this nature that have beene done by us within the space of 80. yeares under the happy Raignes of King EDVVARD Queene ELIZABETH King JAMES of blesled memory and now under the Raigne of our gratious Soveraigne King CHARLES it will appeare that there hath beene more workes of charity shewed then was in twice so much time going immediatly before yet wee justifie not our selves for what is this we have done or doe answerable to the meanes we do enjoy and the profession we make Our Church is pestered with a company of Hypocrits whose Faith is cloathed much after the fashion that Iohn the Baptist was They put upon it a Coat of Camels haire some refuse and cheape outside which they tye together with the leathern girdle of dissimulation and the Food of it is Locusts 2 Kings 5.11 meere speculation and wild-honey table talke We may say of them as Naaman said of the Prophet I thought hee would have done something that hee would have come out unto mee and stood and strike his hand over the place and recover the leper c. so wee hearing such a profession of their Faith expect great matters but behold no deeds at all or very few and small Yea so confidently doe some hope for Salvation by Faith that there is worse then naught done little honesty or

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 possūt 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 quàm 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 ar●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 ●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 Daem●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 coun●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

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. ● q 6● 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

Comfort in believing It preserves the Soule as in a strong Garrison so that a man is as quiet there as Elisha in Dothan and guards the principall forts from being surprized 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 foorth the happinesse therof 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 deferre all the praises of Peace untill we come into the proper Country of Peace For there we shall praise it more fully where we shall possesse it more fully I have a word or two of advice for you before I end If in case it be your happinesse to be set into the way of Peace Heb. 12.13 14 Duae sunt amice justitia pax tu fortè unam vis alteram nō facies Nemo enim est qui non velit pacem sed non omnes volunt operari justitiā Interroga omnes homines vis pacem uno ore respondebit tibi genus bumanū 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 keepe that way and see that you make straight pathes for your Feet Let Righteousnesse be your guide These are two friends that will not part as St. Austin shews excellently But if Righteousnesse take one way Peace will take another Let S. Paules dayly exercise be yours Study in all things to keepe a good Conscience voyd of offence both towards God and towards man I say in all things For it is with Conscience as with the Ice breake it in one place and it will soone breake in many Some deale vvith their Consciences as they deale with a new sute which at first vvearing they are afraid of soiling they looke where they sit they looke where they leane c. But when the glosse begins to fade and it begins to be a little old they have little care vvhere 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 Sunne must be shaded from her beauty c. 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 suddain turne zealous Professours who have strained at a Gnat and shortly after swallowed a Camell At the first scrupeld an honest innocent Ceremony and yet soone after made no bones of Drunkennesse 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 Iustification cannot be lost yet the peace of Sanctification may be lost which is the peace of Conscience and within your selves and that either by some grosse sinne of Commission or Omission or by some strong fit of Temptation Whilst the Tennant pa●es his Rent all is well but if that be long neglected then stresse 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 Land-Lord R●pentance will do it Thus you have had the way of Peace chalked out unto you with direction how to keepe the way 2 Thes 3.16 Now the God of Peace give you peace allwayes and by all meanes The Lord bee with you all Amen FINIS AN ALPHABETICALL INDEX OF THE CHIEFE Points handled in the foregoing Exposition on LVKE 7.40 41 c. 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. Actuall sins of sundry sorts and kinds pag. 51. Adultery a great sinne page 206. Affections are the soules Sentinell pag. 163 They betray us to Satan Ibid. Signes of Affection to be shewen pag. 185 Afflictions come in love to the Godly page 70. Annoynting how in use at Feasts pag. 191 What was signified by Maries annoynting Christ pag. 196 Whither Christ was once annoynted by Mary or oftner ibid. Arrowes Gods Ministers shoot pag. 113 Assurance of Salvation in this life is to be had pag. 217. It must bee sought after page 231. It tends not to licentious liberty pa. 122. B. Baptisme of Repentance what it is pag. 171. Bagge God hath for a sinner and the bottle for the Saint p. 175. Bath twofold of Justification and Sanctification pa. 162 Banquerouts sinners are pa. 59. Bailiffes are abroad to attach the Sinner pa. 48. Body we must be carefull of i● pag. 162. The members of the Body are servants to the soule ibid. Borrowing lawfull p. 36. It is a fruit of sin p. 37 We may not needlesly become Borrowers p. 38. It is more base not to pay then it is to borrow pag. 39. C. Censure rash is dangerous p. 212 Especially of Governours and what it is like unto p. 251 None so holy that can escape it p. 245. Ceremonies of courtesie may not be sleighted p. 152 Creditor God is to all p. 41 Yet denied by many p. 42 He is a free and bountifull Creditour p. 43. There are few Creditors mercifull 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 weake pag 99. 103. Circumstantiall omissions are blame worthy p 151 Our best actions receive their life or bane from their Circumstances p. 154 Conscience is like an il wife 271 If good it affoordeth joy p 194. The Peace of it ariseth from Faith pag. 271. A benummed and sleepy Conscience how knowne p. 274. Company how and when to frame our selves to it p. 234. What Company we are to shun ibid Community Anabaptisticall unlawfull p. 37 Consideration neglected a cause men seek not pardon p. 65. Conversion a greater work than Creation p. 2. Conversation outward no sure signe of Conversion p. 239 Cost bestowed on Christ we are apt to grudge p. 199. Curiosity is the nurse of detraction p. 247. Curtesie is commendable yea necessary p. 155. It is much respected by men