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
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
carkasses of men utterly undoing by Executions and perpetuall Imprisonments those who are disabled by Gods immediate hand as by fire water sicknesse c. and not through their own negligence or improvidency I deny not but debts owing are to be required God himself hath given liberty to the Creditor to take a pledge for his security Deut. 24.10 11 12. I likewise grant that more strictnesse and extremity may be used in requiring a Debt of such as rashly cast themselves into it though they be poore or pretend Inability when indeed it is but a pretence as the manner of many in these daies is Prov. 22.26 27.13 But in the behalfe of the poore and needy the well minded Debter the Lord giveth an other charge Exod. 22.26 If thou shalt receive to pawne the garment of thy Neighbour restore it unto him before the Sunne goeth downe for that onely is his covering that is his garment for his skin wherin shall he sleep Therfore when he crieth to me I will heare him for I am mercifull Yet no debt whatever may be axacted without Mercy still remember as man in a Debter unto thee so art thou unto Mercy Thus St. Paul Rom. 15.27 sheweth the Macedonians and Achaians were Whereupon St. Ambrose thus speaketh In tantum nos humanos misericordes vult esse Apostelus Amb. in Rom. cap. 15. ut debitores nos dicat ejus So farre doth the Apostle presse to be mercifull and courteous that he affirmeth us to be debters unto it Therefore so exact thy Debt that God may forgive thee all thy Debts Mystically this sets forth Gods mercifull and gratious disposition towards poore sinners and serves first to informe us of this truth Doct. Remission and Forgivenesse of Sinnes is attaincable there is a possibility for a sinner to have his Debts pardoned and remitted Act. 3 19 19.43 26.18 The Sacrifices under the Law prefigured as much Heb. 5.1 and the gratious promise under the Gospell make it good Isa 1.18 55.7 Ezek. 33.16 Mat. 12.31 And the faithfull performances of those gracious promises in so many Instances put us out of all doubt concerning this truth Psal 32.5 Isa 38.17 44.22 Mat. 9.2 Marke 2.5 9. The grounds are two First Mercy in God who desireth not the death of a sinner Ezek. 33.11 It is his Name to be mercifull an Attribute as infinite as himselfe it suits with his Nature Secondly Merit in Christ By his Sacrifice he satisfied Gods Justice and paid the debt of sin 1 Cor. 15.9 Gal. 1.4 Ephes 1.7 Colos 1.14 1 Iohn 3.5 Heb. 9 26. Hence commeth that sweet concurrence of Mercy and Iustice spoken of by the Psalmist Psal 85.10 Mercy and Truth are met together Righteousnesse and Peace have kissed each other They met together and that divers times but did never kisse till Christ reconciled them when they met before they met in a kind of opposition as S. Bernard sheweth in Dialogue A great contention there was betwixt them about mans Redemption Ser. 1. de Annun Dom. Mercy pleads hard What hath God forgotten to be gratious will hee cast us of for ever and be no more intreated That by no meanes wils the death of a sinner Iustice steps in and requires that she may have her due and that the soule that sinnes may die Hast not thou said it and shall not the Iudge of all the earth do right Thus the Plea hangs our salvation lies as it were a bleeding we as guilty prisoners still stand at the Barre Christ steps in gives Justice satisfaction ends the quarrell and makes all kind kissing friends For in giving himselfe a ransome for man he did at once pay both Iustice her debt and obtaine for Mercy her desire Vse Great is the comfort that poore sinners may have from hence to looke upon the greatnesse of our debt the infinitenesse of the sum is enough to sinke us but to heare of a possibility to procure a discharge to put a new life and spirit into us as it did into the hearts of the people when they heard Shecaniah tell them that there was hope in Israel concerning this thing Ezra 10 2. It may also encourage us to use speedie meanes for the obtaining of a Pardon seeing in seeking after it we seeke after that which is honourable and worth the having A mercy of all mercies it is to have our sins forgiven there needs no more but that to make us truly happy Psal 32.1 Rom. 4.6 7. Salvation stands in it and under that one benefit all the good that we receive by Christ is comprised It is put for the whole Covenant and for all the priviledges therein contained Acts 10.43 and is esteemed the greatest blessing which flowes from Christs blood Mat. 26.28 That is the Fountaine as it were other blessings are but streames issuing thence the things of this world are made true blessings by it And yet how unworthily is this put in the last place in most mens endeavours Should a man stand with Salomon in the window of his house and looke and consider the courses of men how should we see them busied Some eagerly pursuing wealth other greatnesse other following pride and vaine delights like children they run after Butter-flies But not one amongst many who spends his time and studie this way how to get a pardon of sin and a discharge of that debt he owes to Gods divine Justice Pray you to the Lord said Pharaoh unto Moses that hee may take away the frogs from mee Exod. 8.8 he desired not that his sins might be taken away which were the cause of them so is it with the men of this world they pray to have sicknesse poverty lamenesse c. removed from them but for their sins they passe not that debt least of all troubles them Quest. But whence is it that men are so carelesse in seeking after this one thing necessary Resp Diverse Reasons may be rendered of this great neglect Resp First an erroneous judgement about the thing it selfe Some think it is that which cannot be had or if it be feisable yet it is not so necessary as other blessings which lies them more in hand to seeke after The errour of which opinions what hath beene said before discovers Secondly this great neglect ariseth from want of due consideration of mens present states they spend no thoughts this way like Banquerouts they love not to cast up their accounts Men are not aware how many Bills of particular sins hang upon the file and are upon record against them in the Lords Court of Justice they consider not how they lie open till discharge be had to all Gods plagues and curses which dog and follow them at the heeles in every corner like so many Serjants to arrest them at Gods Suit Deut 28.19 They consider not that after death there is no Redemption If a discharge be not obtained before death lay hold upon them there is no way but one
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
that may make for his comfort or refreshing when it is in our Power to doe it Thus much of Simons first Defect How this was supplyed by this Woman follows But she hath washed my Feet with teares and wiped them with the haires of her head Text. Two things may here be noted First this Penitents Contrition She hath washed my Feet with teares Secondly Her Humiliation or Abjection And wiped them with the Haires of her Head First of Her Contrition She hath washed my Feet with teares Teares are the Iuyce of the mind pressed with griefe or a little water distilled by the heat of our tender braine through our Eyes The Vnderstanding first conceiveth cause of griefe upon the heart After which the Heart sends up matter of griefe into the brain and the brain doth distill it down into tears so that if Griefe be sharp and piercing tears follow for the most part They are tokens of Repentance and therfore placed in the Eye for that it is now the most sinnefull sense It is Proxeneta peccati the Broaker that goeth between the heart and the object to make up a sinfull bargain As sinne is let in that way God would have it turned out againe by weeping For properly that witnesseth sorrow Sometimes we weepe for Ioy but that is by accident and as it is accompanied with remembrance of sorrow There are two sorts of Teares as shews S. Austin Some are Commendable others are Discommendable Aug de sanctis Ser. 4. Commendable Teares are Naturall or Spirituall Naturall Teares as Ier. 31.15 These discover naturall Affection and being well bounded are not to bee blamed Our blessed Saviour wills the Daughters of Hierusalem to weepe for Themselves Luke 23.28 Spirituall Teares are either Teares of Passion and Contrition as Math. 26.75 or of Compassion and Devotion as Ier. 9.1 2. Luk. 19. Thus of Commendable Teares Teares culpable or discommendable are likewise of two sorts Temporall or Infernall Temporall are those shed in this life by wicked ones And they are of two Sorts Worldly or Hypocriticall Worldly Teares are those which are occasioned meerly for worldly losses Of these we read Ezek 8.14 Hos 7.14 Heb. 12. Hypocriticall Teares are those which are produced from Dissimulation and Deceit Of these we read Vt flerent oculos erudiêre suos Ovid. See Brights Melancholy part 3. Sect. 2. Memb. 2. Subs 4. p. 502. Ier. 41. 5 6. These be Crocodiles teares some call them womens weapons who are said to have teares at will to deceive others as he spak who had too much Experience of them but these are bad women not such as Mary at this time vvas Infernall teares are those shed by the damned in Hell whose teares shall be but as oyle to increase the flame Of these teares we read Luk. 13.28 Mat. 24.51 25.30 These saith S. Gregory are more to be feared then expressed They are Commendable teares that we are to speak off especially and those not naturall but spirituall and they are teares of Contrition shed out of Passion in respect of her owne sins not so much out of Compassion in the behalfe of others Our Observation from that she wept for sin is this Doct. Where sinne is repented there it is lamented and bewailed See 1 Sam. 7.6 Iudg. 2.4 2 Chro. 34.27 Psa 6.6 Math. 26. Still observe and you shall find the greatest Penitents have beene the chiefest Mourners It cannot otherwise be for where sinne is repented there it is mortified now that cannot be without pain and crying a tooth is not drawn vvithout a groane a Member cannot be cut off without a teare a Woman is not delivered of the burthen 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 lyen so long within him without sorrow and teares S. Paul was a man of a stout spirit yet I heare 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 paines And as this Part of Repentance cannot be without tears and cryings 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 lawfull proofe of his living If he be dead we say he is Still-borne Whilst the Infant lyeth in the darke prison of the Mothers wombe it weepeth not but as soone as ever it commeth out of the vvombe into the light it knits the browes and wrings the eyes and cryes Thus whilst a man lives in an unregenerate estate he weepeth not for sin nor cryeth he to God for Grace but as soone as the light shineth on him he bewaileth his misery and never thinketh that he hath filled his cup full inough of teares And as it is in a diseased body or with some old soare if in the dressing of the wound no paine be felt we conclude the flesh is dead but when the Patient begins to complaine of the paine and is sensible of the smart then it is taken for a good signe that the cure is in a good forwardnesse So we find it was with S. Peters 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 wee doe And thus you see that neither part of Repentance can be without pain Therfore we conclude the Point Who have repented truly have lamented unfeinedly Vse 1 If Sorrow and Contrition be Repentances Companions and trickling teares Griefes chiefe 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 sūt lachrymae defluentes Aug. Tom 2. Serm. 18. no greater cause of weeping saith Seneca is ministred then where Teares 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 Brittaine If it were so her Example is the more proper for us of great Brittaine but sure she came not hither we dwell in a thirsty and dry Land where no water is Wee are dry eyed by Nature as the Heathen sometime spake of their kin and cannot weepe Quis dabit capiti meo aquam oculis meis fōtē lachrymarū ut praveniam fletibus fletum stridorem dentium Bern. in Cont. O for a Moses to fetch waters from our dry Rocks Teares from the Eyes of sinners that God would be pleased to turne the Rocke into a water-poole and the flint into a river of waters that the stony heart of man after so long obduring and hardning would give yea melt into teares there is cause enough If we looke Vpward there is a God offended If Downewards there is a
Hell deserved Lachrymae nobiâ— deerunt antequaÌ„ causae dolendi Senec de brevit vitae If Backward many horrid sins we may behold which we have committed If Forward the dreadfull 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 turne the Eyes of our soule there is matter enough of Lamentation So that were Ieremiah 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 slaine of the daughter of my people yet we mourne not Vse 2 But if Compunction of heart be the true not of a Penitent Compunctio est humilitas mentis cum lachrymis veniens de recordatione peccati timore Iudicij Isidor in verb compunct and that Dejection of the mind with tears caused by the rememberance of sin and feare of Judgement which was found in this Penitent be that compunction as Isidore defines it then let the Eye of the soule look into our hearts and see whither we find it there the Eye of Mary glazed thus with Teares should be our Looking-glasse If we find it we have cause to take Comfort in it If we find it not how can wee thinke wee are true Penitents Case But must every one that repents of sin do as this Penitent here did Is shedding of teares absolutely necessary in godly Sorrow May not the heart be drowned and yet the Eyes dry Resp Teares and Additions and necessary Appendences of true Repentance but not alwayes necessary and true tokens of it Some have repented truly who have not wept and some have wept bitterly who have not repented truely All who shed teares are not strait way Penitents Pet. Martyr loc com clas 10. ca. 10. Jer. 15.18 Addidit lachrymas tanquaÌ„ mandasset illas Ovid Metam l 6. Lachryma nibil citius arescit Erasm Adag the hardest Marble against some weather may weepe And how often do we see the Dew to stand on the blasted Corne or Grasse There are Eying waters spoken of by Ieremiah as well as Clouds without Water spoken of by S. Iude. It is an easie matter to give you instances Gen. 27.3 4. 1 Sam. 24.17 Mala. 2.13 Teares are deceitfull things nothing sooner dryed up that a Teare and therfore not to be trusted too far For a man may as well go to his Graves-end by water as by Land Nor are all those who weepe not straight wayes to be judged impenitent There may be true Sorrow never to be repented off where no Teares are shed As was in the poore Publicane Luk. 18. and in the Theefe upon the Crosse neither of them shed a teare for any thing we read yet who dares condemne their Repentance Two Reasons may be rendered for this First the Constitution of some mens bodies makes them more unapt to weepe then others are they cannot weepe for any worldly thing or very hardly In such a case teares are not shed for sin 2. Extremity of Griefe may sometimes so oppresse and overwhelme the heart as that it can ease it selfe no more by Teares than Words Thus 1 Sam. 30.4 It is said of David and his company They had no power to weepe 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 teare to accompany it So we do read of one that did mourne much for the losse of a Servant when hearing of the losse of his Sonne whom he dearly loved he was so struck as that he could neither Speake nor Weepe In a deepe or fresh wound in the body there is not first that paine felt nor so much blood seene as is in a little cut of the finger because the part is astonied for the time so is sometimes with the soule The wine Vessell 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 weepe 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 weepe for sinne do weepe in their first Conversion God â—aâ—h respect to the temper of his children and doth not represent at first the odiousnesse of sinne to all alike Nor do I say that all the godly are humbled alike in their first Conversion nor do they shed teares 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 Davids Peters or Mary Magdaiens scantling in weeping Case But seeing Teares are not alwaies signes of true Repentance how may a man take comfort in them or discover them to be sound Resp Thus First by looking to the Fountaine from whence they flow Sanguis vulnerati cordis Aug Epist 199. Vulnerum animi tanquam sanguis lachrymae sunt saith a Greeke Father Teares are as it were the blood of the wounds of the soule or as S. Austin hath it they are the blood of a wounded heart If then thy heart weepes as fast as thine Eye they are right When Teares come from the Teates of a broken heart than as Milk is to the Infant so are teares to a Penitent 2. Lachrymae lavant faciem coÌ„scientiae clarificant intellectum humectant cor devotione c. Savanor in Psa 80.5 The Effects of Teares discover their soundnesse or unsoundnesse There are divers qualities in the teares of the Body and sundry effects in the teares of the Soule The teares of the Body are hot and moyst and so the teares of the Soule For they comfort the cold Conscience as David found And they mollifie the hardnesse of the heart The teares of the Body are Salt and Wet so the teares of the Soule For they both season it and wash it clean from the filth of Iniquity Isa 1.16 The teares of the Body are in a sort bitter and sweet So the other For they weane the godly from the love of the world as Wormewood doth the Infant from the Dug And turne our Sorrows into Joyes 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 reape in joy Those teares which produce these Effects we need not doubt Vse Can we not find that such teares have ever bin 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
sheweth and he humbled himselfe greatly saith the Text. And such was S. Peters sorrow Mat. 26.75 Luk. 22.62 he sinned greatly in denying of his Lord and Master and he wept bitterly for it saith the Evangelist Vse 1 The unsoundnesse of the Sorrow which most in the world trust too may by this be discovered It is neither Great nor Proportionable to the sinnes they have committed Of all Sorrowes Si quem de iuis charis mortalitatu exitu perdidisses ingemisceres dolenter fleres sacie inâ—ultâ veste mutaâ—â neg lecto capillo ore dejecto indicta maeroiis ostenderes animam tuam miser perdidisti spiritualiter mortuâ— es supervâ—v re hic tibe ipse am buâ—ans fuâ—us tuum portare caepisti non acriter plangis non sugiter ingemiscis Cypr. de laps sorrow for sinne should be the greatest these be waters of Mara which flow from the Eyes of Repentance bitter waters like those which are shed for the losse of a Sonne yea for the losse of a first-borne Zach. 12.10 But their Sorrow for sin is the least and sleightest For worldly losses they howle and cry and expresse sorrow in all her Postures saith S Cyprian but a sigh and away shall serve in this case And wheras Sorrow should be proportioned to sin they have but one degree for every sin let it be Blasphemy Murther Whoredome or any such like hainous crime that they stand guilty off before the Lord Or sins of a lesse Nature all is oâ—e with them a blow on the breast or a God forgive shall serve the turne But let such tel me whither he who fals into the middle of a Pond must not labour more for his life than he who fals in at the very brink Where Sins are great think it not enough that your Sorrow be sleight If thy sins be small and little thy sorrow may be the lesse but if great thy griefe must be sutable A Garment that is deepely soyled cannot without much rubbing and many Lavers become clean Where there is a deep pollution and of a skarlet tincture there must be not only Ablutio but Balneatio a soaking and bathing in the Teares of contrition as is required Isa 1.16 Quest But may not a man exceed in sorrow may he not grieve over much Resp A man cannot exceed in the displeasure of his will against sin yet he may in the Testification of his displeasure by weeping and macerating of his body Too much moystning choakes a Pâ—ant when moderate moystning quickens it Too much Raine gulls the Earth and standing Waters on low grounds breed nothing but flags and rushes So it is with our hearts when they prove standing Pooles The Israelites could not hearken to the good news Exod. 6.9 which Moses brought them because of the anguish of their spirits In which respect S. Paul takes order for the iâ—cestuous Person that he might not be swallowed up of too much heavinesse 2 Cor. 2.7 8 11. That weeping is not good which blinds the Eye of our Faith but that which quickens it The end of our Sorrow is not matter of Merit but to make us value the Grace and Mercy of God in Christ which where it is found we may know that griefe for sin hath enough possessed the soule See the Soules Conflict by D. Sibs p. 478. If our griefe hath brought us to the Foot of Christ as it brought this Penitent and caused us with her to lay hold on him we have cause to rejoyce in it and dry our Eyes Quest But what shall we think of those who weep more for worldly things than for their sins are these to be condemned for Hypocrites Resp It is S. Austins rule that we should judge of things not so much by number as by weight More Teares may be shed for worldly things then for our sins and yet our griefe be greater for sinne than for worldly losses For first Greatnesse of Griefe is to be measured either by the violentnesse of the intention or by the constant Continuance and Duration A child of God may for the time be more violently perplexed and afflicted for outward crosses then for his sins but what is wanting in his griefe for sin this way is made up the other David cryed out for Absolom very vehemently O my sonne Absolom my sonne Absolom my sonne my sonne he cryed not out after that manner for Vriah and yet his griefe for Vriahs death was more than for Absolomâ— for that it was more setled and constant and a continuall griefe that sin of his was ever before him A Torrent may run faster for the present than a continuall Current Psal 51. but the Current is to be preferred and hath more water in it than the Torrent One keeps open house at Christmas but all the yeare after the Gates are shut he hath taken up a Cities Refuge Another keeps a constant and full Table all the yeare though at that time he may not be compared with the other for aboundance which of these two now would you count the best Hous-keeper I suppose you will grant the latter so is it here Secondly In worldly griefe there is both Sence and Nature to further which when they meet with the Spirit carry all before like a strong streame as when the Windows both of Heaven above were opened and the foundations below were broken up Gen. 7.11 there followed a great and mighty flood But in grieving for sin the grounds are meerly spirituall and therfore it cannot be expected it should be so violent as the other And wiped them with the haires of her head Text. A strange Act never done to any but our Saviour nor never by any but by this Woman who as she made her Eyes the Ewre out of which she powred water to wash the Feet of her Saviour so she made the haire of her head the Towell to wipe them with Numquid deerat isti mulieri sudarium vel linteolum aliquod saith S. Hierom Was she poore that she could not bring a napkin or cloath with her and yet her Oyntment so pretious Or was there any want of linnen for such a purpose in the house where Christ was feasted No doubtlesse But she to manifest the Humility of heart and her hearts Devotion to her Saviour thus imployes the best ornament she hath Nihil dignius capillis nihil proprium magis What more dainty What more worthy Christ is said to have a Head of gold but haires as blacke as a Raven She who was a Raven for the blacknesse of her soule yet had haire like gold which she had many times curled and cunningly broydered gently combed and plated against the Glasse and than spread as a bet to catch her amarous companions but now consecrates it to this glorious office Doct. In true Repentance there is a converting of those things which have bin abused to the service of sinne to the service of God Thus dealt those Israelitish women
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
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 Ioh. 7.20 Gal. 4.16 2 Tim. 1.12 1 Iohn 3.12 c. Ignorance and malice are the causes of this In the Better sort Ignorance may sometimes be the reason of it Simon was ignorant of Christs Calling and Office The other Guests aske who is this had they knowne they would not have made the question nor taken exception at what was done in this poore sinners case In the Worser sort Malice puts them on to detract and cavill There is a perpetuall enmity betwixt the seed of the woman and the seed of the serpent Davids enemies hate him for no other cause but for that hee followed goodnesse Psal 38.20 They hate the truth as our Saviour shewes Iohn 7.7 and so oppose it Vse I could wish that men would learne at last to abhorre this sinne 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 vilenesse and sinnefulnesse 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 Earths circle Detraction is two-fold 1. Per negationem boni by lessening the true worth of any good man 2. Per adductionem mali by laying a false aspersion of evill upon any man Both wayes the Pharisees were Detractors though our Text may seeme to speake especially of the former Against this sin committed either one way or the other Lipsius makes an eloquent Oration well worthy the reading disswading from it by a double argument The first is taken from the vilenesse of the sinne the other from the Persons who are guilty of it For the sinne It doth appeare 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 seene like some king of Eccho which returnes three for one yea with the Spider he will bring forth threds and cobwebs out of his owne bowels weaving and begetting subtile snares with his wit and braine 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 seldome drawes that Fame-defacing weapon the Tongue upon the baser sort of people but onely upon those who excell in which respect they are well resembled to the windes 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 over-reach another then they open their mouthes and throw a floud after to drowne him Curiosity is the Nurse of this vile sinne that fosters and seedes this infant with the long sought for meat of Reports and Rumours she eâ—quires what was done at Court what was concluded on last at the Councell Board And will undertake to discover what Iove discoursed of with Iuno what that was which the King whispered in the Queenes eare Judge you now what a faire Infant this must bee 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 Governours They that pluck downe houses first begin with Pillars so these to speake evill of Dignities whose murmurings like vapours rising out of the earth multiply into the stormes of Sedition Sedition growes into Mutinie and Mutinie that ends in Confusion And they are dangerous and forcible as well as variable The Cannon laid against the wall doth not so much mischiefe as the Mine made under the wall So in the Societies of men Rebellious drums hurt not so much nor make so dangerous a noyse as a few whisperers and secret plotters in private corners who yet would be held for the onely Angels if for nothing else yet for troubling the waters Concerning the Persons who harbour this sinne and stand guilty of it Consider 1. Whence they are 2. What they are They are of the Divell his workes they doe Hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Detractor one accustomed to calumniate as you see he did Iob Job 1. Gen. 3. yea God himselfe in the time of mans innocency And these doe the like And as there is no Creature to which the Divell is likened so much as unto a Serpent so that wee 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 â—â—do eâ—im ille â—ecreiâ— mordâ—â—â— venenum inâ—â—rit sâ—â— ille clâ—â— detraâ—ens viâ—rus pecter sui insuediâ— in fratrâ—â— Hier in Eccles 10 11 a Serpent saith St. Hierom secretly gets in his poyson So the Detractor closely infuâ—eth the venom of his breast into his brother A Serpent carrieth his poyson in his mouth and with one bite venoms the whole body so the Detractor his poyson lies under his tongue and with one word or biting doth wound the Name Credit Life Soule of his broâ—her as shewes S. Augustin The Serpent is a treacherous creature It flyes 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 fawnes 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 strait on but windingly and crookedly Thus the Detractor beginneth with a Question aloofe off proceeds with a kind of praise and then comes with a But at which he shootes all his envenomed arrowed But this and this I hâ—are I could wish it were amended c. His Commendation is like a Law writ alwayes with a Clause and exception which he make to smooth the way for scandall The Serpent feedeth on nothing but Dust Pessinum genus bom num qui cun maximi falluat id aâ—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 kennell and imbrace 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 speakes 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 Divell his Father Viri detractores
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