God whom we call Father is the God of Truth Psal 31.5 And he that is of God will speake the Truth 3. By the Band of Redemption For he that hath redeemed us is Via Ioh. 14.6 Vita Veritas The Way Truth and Life and who so lookes to have life by him must follow the way of Truth Ephes 4.15 4. By the Band of Sanctification For the holy Spirit that sanctifieth us is the Spirit of Truth and requireth in our sanctification that we should have our Loynes girt about with Truth Ephes 6.14 In these respects we should have great care that we make no forfeiture of the Truth in any case whatever God loves it in the inward parts Psal 51. S. Gregory expounding these words of Iob Greg. Mer. in Iob. cap. 27. My Lips shall surely speake no wickednesse and my Tongue shall utter no deceit observes thus much that a holy man Pejus est men dacium meditari quam loqui nam loqui plerumque praecipi tationis est medâ—tari vero studiosae pravita tu Mor. 8. to the end he may prefectly cleave unto the Truth suffereth not himselfe either of purpose or of rashnesse to lie for every Lie is greatly to be avoided though there be some greater then other as that which is studied and meditated on as is aequivocating I spare to tell you what the Heathens have thought of this sinne of Lying and how they have punished it Plutarch acquaints us with a Law that Artaxerxes made The Liers Tongue should be pierced triplici clavo with three nailes And Aelian lib. 4. cap. 1. tells us that amongst the Indians he that was thrice convicted of a Lie was enjoyned perpetuall silence and barred from all office De mulier Septies I conclude this point with that which S. Hierom writeth of a young man and woman who were suspected of Adultery and examined by Torments to confesse it The young man being grievously tortured confesseth against himselfe to be freed from further paine and so was put to death But the woman being innocent could not be forced by all those Torments used to tell a lie but in the midst of all her sufferings thus spake Non ideo me negare velle ne peream sed ideo mentiri nolle ne peccem mori ego cupio sed non tanquam Adultera That shee did not denie least shee should die but shee refused to Lie least shee should sinne shee was willing to die but shee would not die as an Adulteresse Thus abide were firme and resolute still to say the Truth holding that for a firme Principle in Divinity wee may not doe evill that good may come of it As for those who say we may their damnation is just Rom. 3.8 Thus much by occasion of the honest and sincere Answer made by Simon though to his owne Conviction now for the Sentence which was given by him Text. I suppose that he to whom hee forgave most You see then Doct. The more mercy in the forgiver the greater Love may be supposed is in the forgiven We read what S. Paul was by his owne confession before Conversion A Blasphemer a Persecutor and injurious c. 1 Tim. 1.13 But as he saith hee obtained mercy and the grace of God was exceeding abundant to him with Faith and Love in Christ this put him on to labour more abundantly then the rest as is shewed 1 Cor. 15.10 so that the grace bestowed on him was not in vaine If you aske the Reason why should S. Paul take more paines then all the rest the Answer is The Love of Christ constrained him And why should Love be stronger in him then in the rest the Answer is at hand for that he did thus judge that he received greater mercy in the pardoning of his debt then the rest This is shewed likewise by our Saviour in the Application of this Parable verse 47. Where wee shall speake more fully of this point which yet here I could not let passe without some usefull Observation Vse 1 I would gladly know then why Papists or any other should averre that our Doctrine touching Assurance of Gods Love in Christ is a Doctrine tending to licentious libertie Simon could not but suppose that he must needs love most who had most remitted him But these speake by heare-say as strangers do of that they never knew nor had experience of themselves Assuredly the sence of Gods mercy in the pardoning and forgivenesse of sinne hath that force to restraine a man from loosenesse of life and to knit the heart in all true Love and Obedience unto God as nothing more in the world hath Thy loving kindnesse is before mine eyes saith David Psal 26.3 therefore I have walked in thy Truth The very scope of S. Iohns Epistle is to further our Assurance of Gods Love as appeares 1 Epist 1.4 5. 5.13 And how farre this is from opening a way to loosenesse of life and liberty the Apostle shewes Chap. 2.1 These things saith he I write to you that you sinne not and if in case you doe sinne the Assurance of Gods Love is the readiest way to recover you For it followes If any man sinne wee have an Advocate with the Father and then Chap. 3.3 is added He that hath this hope and knowes what manner of Love the Father beares him purifieth himselfe as hee is pure So then that man that is carelesse of purifying himselfe hath no true hope that he is made partaker of this speciall Love Vse 2 Secondly the feeblenesse of our Love to God discovers how little sence or Assurance we have of this mercy of God towards us in the forgivenesse of the debt owing to his Justice True it is common favours and fruits of Gods Love may work even in unbeleevers a kind of Love to God but it is Common Ordinarie and Superficiall And the unsoundnesse of that kind of Love so wrought may appeare in these particulars First in that it is but Mercenary for when God giveth over giving them they give over loving him This is that love of Harlots which I have before mentioned Secondly the Love so wrought hath no force to restraine from sinne nor put on to obedience For all this kind of Love that many so much boast of They blesse themselves in their hearts as Moses speaketh saying I shall have peace though I walke in my own imaginations and stubbornnesse c. Deut. 28.19 But the Love wrought in our hearts through the Apprehension of this speciall mercy is of another kind It doth cause a man to love God for his owne goodnesse and excellencies Psal 73.25 Phil. 3.8 and makes a man to give God the highest seate in his heart it putteth a man on to keepe Gods Commandements as before wee heard and makes those Commandements easie which were and are crosse to our natures Wherefore wee may not ground our Comfort or Love on outward and Temporall blessings but on this speciall and particular Love
thou saist not Apage there is a mutuall Approbation Nay the same Father in Mat. 16. goes farther yet Pejor es tacendo saith he quam ille convitiando our silence in not rebuking of our neighbour is more dangerous to us Ita peccat qui videt fratrem peccare tacet sicut qui paenitenti non indulget c. Rab Sup. illud Mat. 18. Si peccaverit in te frater tuâ—s then his sin is to himselfe Sure I am he that said if thy Brother repent forgive him said also and in the first place If thy Brother sinne Reproove him Our fault may be held to be as great not to reproove our Brother when he hath offended as not to forgive him when he hath repented How to performe this duty aright is one of the greatest difficulties incident to humane discretion And yet it is easier knowne then done and sooner may we have Rules prescribed then practised God hath dealt with us as he did with Israel in the siege of Iericho Josh 6. who for the avoiding of danger were before hand instructed how to marshall their Companies what to do when to be silent without any noise at all and when to shout aloud that the walls of the City might fall downe flat So in the Assault and expugning of this spirituall Iericho sin we have direction from the mouth of God in holy Writ for the Companies to be marshaled No railing Shemei nor furious Iehu is fit for this March as before was shewed Next when to be silent without any noise at all Eccles 3.7 Amos 5 13. Isa 58.1 for as much as all things have their times and seasons And there is an evill time when the Prudent will keep silence Then when to use a stiller voice and when a lowder that the walls and buildings of this leprous house may fall downe slat and be laid levell with the earth But if I should launch forth into this deep my voyage would be too long in this point my Text not leading me so directly to so large a discourse Wherefore I come to the Consideration of the Person to whom our Saviour had to say To thee Text Simon was the Master of the Feast he it was that had invited Christ unto his Table and that out of the good respect he bare him Yet to him hath our Saviour something to say c. Doct. Courteous usage should not keep us from telling men of their faults and discovering their failings to them Belshazer promised Daniel great preferments Dan 5. â—6 He would cloath him in Scarlet put a Chaine of gold about his neck make him the third Ruler in the Kingdome but all this could not bribe him so as to make him forbeare Reproofe he spares not to tell him of his Pride Sacriledge Idolatry Verse 23. Voluptuousnesse and other his horrible Impieties committed against God Herod pretended to be a great friend to Iohn the Baptist he did heare him often reverence him much amended many things that Iohn reprooved But all this could not make S. Iohn forbeare to tell him to his face Mat. 14.4 that it was not lawfull for him to have his Brother Philips wife Christ was sundry times invited by the Pharisees to Luke 11.37 Dinner and he never refused to go unto them that we reade of But being at their Tables he entertained them with as many Woes as they did him with Dishes Let it be Martha Lazarus sister whom he loved so dearely that shall offend Luk. 10.41 42 he will not suffer her to go away without a check Vse How justly are such to be reproved who in receiving courtesies sell their Liberties and suffer their Tongues to be tied with the strings of a Pharisees pouch Nihil in sacerdote tam periculosum apud Deum tam turpe apud homines quam quòd sentâ—at veritatem non lib erè pronuntiare Amb in Epist ad Theo. Imper. It is a fault for any to be musted but for a Minister it 's piaculum a fault of a high nature and yet wealth and worship carries so strict a hand over some servile spirits that they are faine to run at the stirrop and come in at the least rebuke and as Erasmus notes Harpocrates was pictured hold their finger in their mouthes It is storied of Alexander the Great that having had a Philosopher a long time with him at length he said thus unto him recede a me prorsus consortium tuum nolo Be gone from me I desire not thy company and being asked the reason he made this Answer Quod cum tanto tempore mecum degeris nunquam me de vitio aliquo increpasti because in living so long with me thou hast never reproved any vice in me either thou hast not observed me to erre which is a great Argument of thy Ignorance or els knowing me to erre thou hast held thy peace which is an evident proofe of thy unfaithfullnes this made much to the praise of that great Monarch There are those in these daies who will keep Levits in their houses and feed Preachers at their Tables but it is no otherwise then the Thiefe doth feed the dog porrigit panem ut sileat they give him bread that he may not bark Balaack offered Balaam promotion upon these termes Numb 23. And indeed it falls out somtimes very unhappily many are kept by this meanes from barking So we read Isa 56.10 11. Mich. 3.5 Their good Benefactors are the Vowels and they themselves the Consonants needs must they follow the sound of their vowels These are like Spaniels if they hunt or quest at all it must be that way their Patron lookes Or like silent Setters they must heare see and say nothing This should not be neither Favour nor Benevolence should tongue-tie the Truth Gods cause must be pleaded though it be against our best friends I will not saith S. Bernard Favere Majestati magis quam veritati be a servant to Caesar and a Traytor to the Truth Plato is my friend and so is Socrates but the Truth is more Say we be blamed for rudenesse and incivility c. Better it is that we hazard our Reputation this way then purchase the Reputation of faire behaviour by speechlesse sufferance or smoothing flatterie sewing pillowes where we should quilt thornes Sometimes I grant that in connivencie may be a religious Policie Pro. 19.11.20.3 Amos 5.13 Acts 19 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cel Rhod. lib. 29. c 8. every light offence is not to be observed but continuall winking is worse then blindnesse What the Philosopher said to one that very gravely said nothing for feare of displeasing when there was need of his reply is true if a foole hold his peace he doth wisely but if a wiseman when he should speak he doth foolishly A great deale of discretion likewise must be used in dealing with men due respect of persons must be had 1 Tim. 5.1 Iob 34.18 Great ones love not
another one so is it in conferring of Temporall blessings the heads of some he annoints with the oyle of gladnesse above their fellowes and that the musick of mankind might not be marred Cytharedus ridetur Chordâ qui semper c. Horat. some must be for Trebles some for Meanes and some for Bases as well as either no Harmonie consists of Unions saith Aristotle nor any verse of one foot some must be poore and some rich some must be to borrow as well as some to lend how could that Christian grace of the Righteous mans lending shine Psal 37.26 if either all things were common or all mens estates equall How could these sacred Lawes of sweetest pittie and compassion stand if the charitable commercement of giving or lending to the poore who beg or borrow by communitie or equality wanted matter whereon to work Vse 2 Secondly Let Borrowers and Lenders Creditors and Debtors know their liberty and not abuse it It is lawfull to borrow and a practise almost as antient as the world yet let no man needlessely become a borrower nor deale unjustly with those that lend him when his necessity hath caused him to be beholding to his neighbour Some become borrowers through their Riot in wastfull spending upon their lusts Lucullus shall not outgo them in Building nor Cleopatra in Feasting nor the Assyrian King go beyond them in the newnesse of their pleasures and wanting Fewell of their owne to maintaine the wild-fire of their excesse they presently flie to the Sanctuary of Borrowing where many times they find every stick like Moses Rod turned into a Serpent and so with Iehoram too late they find themselves there wounded unto death Gen. 7.10.2 King 9 15.16 where they thought to have found some ease and remedy of their wounds As the good huswife therefore Pro. 31.16 before she bought a field did first consider it And the good husband in the Parable before he built a Tower did first sit downe and count whether he had sufficient to performe it so let Borrowers sit downe and see what ability they have to pay before they go in debt Remembring that wittie Apothegme of a wise and worthy Counsellor of State who said that he had rather eate his meat out of wooden dishes and pay silver for them then out of silver dishes and make wooden payments Debere verecundum est Lib. de Tob. c. 21. non reddere verecundius saith S. Ambrose There is a kind of basendesse in borrowing for the Borrower saith Salomon is a servant to the Lender Pro. 22.7 Deut. 15.6 and why should a man bring himselfe into servitude and need not But there is a higher degree of basenesse in not paying what is borrowed such are branded by God himselfe for wicked men Psal 37.21 And yet there are some who have broken hearts with their broken estates they would pay if they were able and it is a great griefe to them that they are not able to pay like as it was to that sonne of the Prophets who going forth in the company of Elisha to enlarge their borders as he was felling of a tree for building on the bankes of Iordan it happened that his Axe head which he had borrowed of a neighbour flew of into the river with which losse he was so grieved that he runs unto Slisha and acquaints him with it implores his help crying out Alas Master it was but borrowed q.d. Had it been mine owne my griefe had beene the lesse but through my sides my neighbour receives a blow I am not able to returne what I borrowed of him which is the greatest cause of this my griefe Into the wounds of such Charity will powre the oyle of Comfort and tell them that God accepts of Votall restitution for Totall Yet let them resolve to pay what is owing if ever God enable them 2 King 4. Antiq. lib 9. as did that Prophets widow left in debt whom Iosephus with divers others as S. Hierom Oecolampadius Lyra c. thinks was the wife of Obadiah who did and maintained a 100. Prophets in the time of Iesabels persecution by which meanes he was brought behind hand who having out of one â—arre of oyle a miraculous encrease did first sell so much a would pay the debt owing by Gods speciall command and then she and her children did live on the remainder Whilst she had nothing it was no sin to owe but when she had wherewith to discharge her Creditors she could not have beene guiltlesse if she had not payed before she had stored up And thus much from the letter of the Parable we thought good to observe S. Hierom condemneth their perversenesse who as he saith Capere nituntur veritatem concludere terrenis sensibus non recordantes quod debeamus de litera ascendere ad spiritum de terrenis ad coelestia From the letter we must ascend to the spirit and from things earthly to heavenly Otherwise in our earthly Expositions we captivate the truth and keep it prisoner in the Judgement of that Father Having with Ionathan dipt the end of our Rod into the thinnest of the honey 1 Sam. 14.27 which drops out of this waxen combe and tasted of it by the way we now come to the spiritual and more noble sense on which as the best and thickest honey wee meane to feed And so Doct. God is this Creditor he trusts us with his goods what we have we have from him to use Mat. 18.23 25. 14-31 Luke 16.5 19 12-14 2 Tim. 6.17 Reason Man hath not of his own God is absolute Lord of all 1 Chron. 29.11 12. Psal 24.1 Both the house and Furniture in it are his and he layes claime to all Isa 66.1 Psal 50.10 Hag. 2.8 Hos 2.2 His claime is sufficient evidence were there no other that all is his For he pretends no false Titles being Truth it selfe Mans need is great and that daily he cannot subsist if his wants be not howerly supplied the naturall lamp of our life will out if there be not a new supply of oyle 1 Cor. 15.31 Now no other is able to supply it but God alone who hath all therefore we are taught every day to seek bread at his hands Mat. 6.11 God would not that his Riches should lie dead His will is that they should be employed for his gaine and advantage as Mat. 25.14 Luke 19.13 14. Use 1 Learne hence to magnifie God in respect of his Riches we highly extoll the happinesse of such or such a man who drives a stock of thousands and hath much abroad in other mens hands but know we well that all the rich men in the world are no way able to compare with God neither in Lands nor in Cattell nor in Money nor in Debts owing him This will appeare if we consider First how many daily spend of Gods stocke and store Neither Man nor Beast for the use of Man but daily receive from his hand and seek
c. qui propter nos homines nostramque salutem descendit ad inferos Beleeve it what ere you think it is not the Garment but the Perfume in it which diffuseth the sent The Word borroweth not its excellencie from any humane vertue but from the heart which ponders and the Spirit which sanctifieth Quicquid toquimur in Dei nomine imber Dei est videtis vos qualis terra sitis Aug in Psal 98. See saith S. Augustine what kinde of soyle you are the Word is the showre Thirdly were it so that an Vnsanctified Minister could not profit the Hearer how could we heare any one with comfort For as much as the Heart is unknowne to us and in outward shewes of sanctity a vile Hypocrite may goe as farre as the sincerest Christian Yea it is an absurdity that lets in Popery the backe way The goodnesse of the Priest doth blesse the Word and the Sacraments say the Papists I cannot be saved by Hearing unlesse the Minister I heare be also saved saith the over-curious and impatient Protestant both shake hands in the same opinion Doctrina cum omni imperio docetur quando prius agitur quam dicatur Nam doctrinae subtrahit fiduciam quando conscientia prepedit linguam Greg. in Mor. To say the Truth he preacheth best and with greatest power whose life and doctrine preach Nor is there a Figure in Rhetorick more potent then the good opinion conceived of the Speaker Our Hearers conceive of us rather by our Lives then Doctrine as Iovinian did say to the Orthodoxe and Arrian Bishops contending about the Faith Of your Learning I cannot so well judge nor of your subtle Disputations but I can observe which of you have the better behaviour We loathe you know the light of some Candles in regard of the stinke of the Tallow and as Poets feigne Iupiters Adultery did even amongst his owne children discredit his Thunder But this argues not the Truth uttered by a prophane or wicked person of imperfection but the stomacks of most hearers to be of weake digestion who cannot eate any Cake but what is of Thamars baking no Instruction is availeable or of force with them but what proceeds from those of whose inward calling they are perswaded Si hene vixerint eorum est lucrum si bene doâ—uerint vestrum accipite igitur quod vestrum est nolite discutere quod alienum est Chrys super illud Mat. 23. Quaecunque dixer at vobis But let us remember what the blind man recovered said whether this man be a sinner or no I know not one thing I know he hath restored mee to my sight So whether this man be converted or no I know not this I know It is the Truth he brings and that is mine and for my good his life is his owne A leaden pipe may convey water into the garden of God an Iron Clock acquaint me how the time goeth and a Crooke-back't Tayler fit my body with a handsome garment In a word Gods Messengers are his Heralds their Trade is Honour they may helpe others to Armes and so make Gentlemen yet themselves be none Receive therefore the Truth they bring and if it should so happen that any one which is placed over you should stand in the Pulpit Numb 27.12 as Moses stood on Mount Abarim and shew you the way to Canaan though themselves enter not yet blesse you God for this direction and follow it What matter is it unto thee though God puts the key of the prison doore into the hand of a prisoner so long as it opens the Wicket for thee and sets thee free Next in that our blessed Saviour doth not only receive the Answer but likewise Commends his Iudgement though in other points he might be very corrupt and is here blamed for his defect of Love Observe There is a place for praise and Commendations as well as for Reproofe Simon had his faults for which he was rebuked and he hath some good in him for which he is praised Saul was a very wicked man 2 Sam. 1.23 yet David praiseth many good things in him That Steward we reade of in the Gospell was very unjust Luke 16. Quia licet Do mini substantiam vacuabat subditos augebat Bern. yet in that hee wrought wisely for himselfe or as S. Bernard giveth the Reason for that hee increased his Lords subjects though hee diminished his Lords estate he is commended by his Lord. Grosse errours were amongst the Corinthians and in this saith S. Paul I praise you not 1 Cor. 11.17 but wherein they did well he commends them 1 Cor. 11.17 Revel 2.2 3. I praise you Brethren that you remember mee in all things c. The great shepheard of the sheepe and Arch-bishop of the Church he omits not the due praises of those Churches which he reprooves most sharply Vse This condemnes such as with-hold the due from the owner thereof contrary to Salomons advice not giving praise to whom it doth belong at least not in that manner they ought to give it Some give it not at all a strong Argument of a proud and sullen disposition they can finde place for Reproofe but none for commendation these are like the Flie they care for fastening no where but on the Gall or Soare a little blemish in their Brethren so over-clouds their good parts and properties as that they cannot bee seene Others doe it but in such a manner as that the good in others which they would be thought to commend seemes either ill or lesse commendable to those that heare it They bring their diminutions and come with their Buts hee hath done this and that But c. They will reade the Text and then Pharisaically marre it with their Glosse To speake thus of a mans praise and marre it with a But is like some unskillfull Farrier who never shooes a horse but pricks him to the quick that bitter roote mars the whole pot of pottage Use 2 Let us learne of our Lord and Master Christ to give every man due praise imitating God himselfe therein who tooke speciall notice of that little good he found in Abijah the sonne of Ieroboam to commend and recompence it And as our Saviour leades in the ensuing Reproofe of Simon with this his Commendation so it shall be our wisedome to observe the like method You know that iron is first heate and then beaten and the Nurse takes up the child being fallen and first speakes it faire and chides or corrects it afterwards so should we This would be as a good preparative for the bitter pill and make it more kindly work in the bowells of the belly This is a course of singular use to be held not only in our Ministery but also in civill Societies and Families Vse 3 Rom. 12.3 1 Pet. 2.14 Pro. 15 30. Aug de Civ Dei l. 5. c. 13. Precipuum be nesicium est in rebas honest is laudari laus enim parit
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
pag. 156. D. David the greatnesse of his sin p. 204 Debt owing to God p. 44. Sinne is the worst Debt and sinners are greatest Debtors pag. 8 45. All are not alike indebted p. 5. Yet none able to satisfie page 55. A Discharge may be had p. 64. It is speedily to bee sought for p. 48. Being had carefully lay it up p. 70. Debts owing to man may be required p. 62. It is a griefe to an honest mind to be in Debt p. 40. 47. No Debt is to be exacted without mercy p. 62. Degrees there are of sinne pag. 52. Degree of Love is answerable to the Degree of Faith pag. 221. Delight God allowes as well as for necessity p. 191. Despaire of any we may not p. 208 210. It is a greater sin then other p. 82. Devotion of many is a Stage-devotion p. 163 Detraction the vilenesse of it shewed p. 246 The kinds of Detraction ibid. The father mother and nurse of it and whence they are p. 247 Doctrine it should be well grounded p. 201. E. Eare is the soules taster page 108. A good Eare described p. 31. By it Christ takes possession of the soule p. 34. To an obedient Eare reproofe is an Earing p. 110. Effects are good markes and proofes p. 215. Elect before conversion differ not from the wicked p. 50. Envie the mother of detraction pa. 246. Equivocation the sorts and kinds pag. 118 Iesuiticall Equivocations are lying assertions pag. 17. It was first taught by Satan page 116. Logicall Equivocation may be used in some cases pag. 118. Examples of others should draw us to Repentance p. 209 210 Eye is the most sinfull sense pag. 164 Our Eyes are Springs page 171. They are the two Turtles which we must offer to God pag. 176. Eye-water runs not waste pag. 175. F. Face of God is against Sinners pag. 133 His Face and Favour brings all good with it Ibid Repentance brings us into Favour pag. 134 145. Faith how alike in all believers and how not pag. 99. How it is the common Faith p. 264. It hath a twofold subsistence p. 259. It must be every mans owne pa. 261 How the Faith of another may help us pag 263. It is accompanied with other graces pag. 258. It is obtained by meanes page 264. The Faith of many how it is cloathed pag. 266 That Faith which saves is a working faith pag. 267 It kindles Love pag. 216. According to the degree of Faith is our Love pag. 220. Feasts mirth and chearfullnesse allowed at them pag. 192. Feet of Christ we must wash and how page 164. Why the Apostles washed not Christs Feet pag. 162. Our Feet are most apt to gather soyle pag 161. They must be washed as well as our Face or hands pag. 161. Fellowship with sinners how farlawfull pag 235 Forgivenesse of sin must be sought for pag. 64. It is of free grace and how pag. 65 It belongs to every one that will believe page 79. Whence it is that so few seeke after it pag. 65. How man may forgive page 224. We must forgive as God forgives pag. 76. Frienas are to be kindly entertained pa. 152 And not treacherously to be used pag. 1â—3 Friendship and acquaintance much differ pag 236. G. Grace universall how far it may be taught pag 79. It is in its nature invisible pag. â—15 And best discovered by the Effects ibid When it is after the patterne it is right pag. 218. Al Graces may be counterfetted except Love pa. 217 Gifts offered by the wise then to Christ what they notified p 195 Griefe the greatnesse of it how to be judged of pag 179. Guests are to be chearfully entertained pag. 152. H. Harlot doth Satan the greatest service pag. 207. Hands especially regarded by the Pharisees pag. 163. Hate God many do and who they are pa. 94. How God can be hated pag. 95. Heare we must with aâ—â— open caâ—e pa. 32. Hearing must be brought into practice pag. 33. Heart first to be reformed page 238. It hath an eare in it page 240 The Heart of a sinner is his worst peice pag. 238. It is like the deepe Sea page 239. How we may judge of the heart and how noâ— p. 240 243 Honour given to the Son is given to the Father pag. 189. Hope remains for great sinners pag. 209. How the valley of Achor is the doore of Hope pag. 210. I. Idolaters through abuse of things lawful disable not their use pag. 157. Things belonging to them were of three sorts p. 159 What is counted to be Idolatrous in state pag. 160. Ignorance of the people Christ shed his blood for pag. 85. Infants how they are said to have Faith pa. 263. Ingratitude is a sinne odious to God and man p. 88. Nature abhors it ibid. Iohn loved Christ more than the rest p. 98. Iohn the Baptist was vox clamantis how p 109. Ioy is to be found in the course of a Christian p. 193. No true Ioy in excesse p. 194. K. Kisses the kinds of them p. 183 It is a symbole of Love p. 124 184. Holy Kisses of three sorts page 183. Vnholy Kisses of foure sorts p. 184 A Kisse noted two things pag. 184. What it signified pag. 186. The Kisse of Christs mouth what page 187. Christ must be kissed of us pag. 186. A threefold Kisse is owing him pag. 187. The Father is provoked when the Son is not kissed p. 188. Many false Kisses are given to him p. 187. When mercy and truth met and kissed p. 63. L. Lawes judiciall bind not us as they did the Iewes pag. 160. Lend God doth to all pag. 42. Liberty greater under the Gospell than under the Law pag. 160. Love hardliest counterfitted of any grace p. 217. It is the pulse of Faith and discovers it pa. 259 260. Without Love all we do is no. thing pa. 260. It must and will be working p. 259. Three things in Love pag. 91. It hath variety of Objects pa. 97. No affection so reciprocal as it 96 He is nothing who loveth nothing page 97. Love rightly qualified how knowne page 219. It is the Hand-Maid of Faith page 221. And is bountifull if not prodigall page 198. Love God all doe that are forgiven by him page 92. Some love God more then others page 98. The weakest degree of Love is not to be despised pag. 100. How weake Love may bee knowne from strong page 103. Much Love argues much mercy page 220. Whence it is that GOD is noe more Loved Page 222. Signes that men Love not God pag. 93. Reasons why men should Love God p. 96. No Love is lost in loving him p. 97 Difference betwixt true Love and mercenary p. 107 How God is to be loved for his benefits p. 106. Love grounded on common favours unsound p. 123 Yet they are pledges of Gods Love to those in Christ p. 124 Love of God assures us of pardon p. 218. It is no cause of Remission but the effect p. 213. It restraines from licentiousnesse
p. 122. It carries us through all difficulties p 101 It gives great light if well kindled p. 10â— And is ascending p. 104 How the Love of God in us may be encreased p. 100. Love is a lovely sute page 95. No better way to be loved then to Love p. 106. Love our enemies onely a Christian can p. 90 Some may be loved above others p 91. There is a secret Love which is blame-worthy p 185. Love that is chambered is sicke p. 185 Lust increaseth the Divels revenewes p. 207. Lyes of three sorts p. 115. All sorts unlawfull ibid. Lying is the father of detraction and slâ—nder p. 246 M. Manners should attend Faith as well as good workes pag. 156. Meanes though weake yet not to be despised pag. 148 All profit not by the Meanes page 77 79 To sinne against Meanes aggravates it page 54 Mercie is Gods Face page 76 It is to be sought for page 77. All to be ascribed to Mercie p. 75. Merit double p. 73 No man can Merit page 72. Mildnesse must bee used in reprooving page 14. Ministers are to be honoured p. 28. The meanest Minister under the Gospell honourable pag 29. Contempt of their Persons redounds to their Message pag. 30 They must reproove offenders p. 23. How they must reproove page â—11 They may not reproove for every light offence p. 24. Who are best Ministers p. 202. They must preach both in life and doctrine pag. 127. They are Fâ—shers Physitians nâ—â— Stewards pa 1â—2 They are Heralds pa. 1 8. Scandalous Ministers may convert pag 1â—6 Ministery standing is necessary pa 230. Mirth allowed a Christian pag 193 The wicked have no cause of Mirth p. 195. Be not so merry as to forget God page 195. Mourne for those who mourne not pag. 167 N. Names a double use of them p. 16. Men of good Names may miscarry p. 26. Good Names should be made good pa. 25. Sinners are not worthy Naming p 143. O. Oyntment of Mary was very precious page 198. Still there is use of our Oyntments pa 200. Ornament of the body not tâ—o good for Christ p. 182. P. Parables have both barke and piâ—h pag. 8. There are as many Parables in the Scripture as weeks in the year p. 10 Why Christ affected this Parabolicall way of teaching page 9. Great ones are to be spoken unto in Parables p. 24. The best of a Parable is the sense mysticall pag. 36. Pardon is offered to all without exception pa. 79 Peace the sorts and kinds of it pag. 269 True Peace the fruit of Faith pa. 271 It is the inheritance of the Saints p. 275 The excellency of it pa. 276 How to get and keepe it p. 278 All other blessings attend it pag 277. There is none to the wicked p. 271. They have a seeming peace but not true pag 272 The difference betwixt sound and seeming peace p. 273 How peace may be lost pag. 278. Penitent to be well thought off page 144. His deportment and carriage must be observed pa. 139 He is an excellent actor p. 137. A good life argues a true Penitent pag. 139 Pennance popish wherein it is faulty pag. 181. Praise must be given to whom it is due p. 129. It may not be too much affected page 130. And is to be sought in the way of well-doing pag. 131. Precepts should be turned into Prayers pag. 58. Preachers who are the best pa. 202. Propriety of goods established pag. 37. Q. Question it is who loves God most pa. 103. R. Reformation outward not sufficient pag. 238 Redemption plenteous to be had in Christ page 81. Remission of sinne is attainable p. 62. Repentance is rather seene then heard pag. 136 It restores virginity youth and credit pag. 144 145 Reproofe this age will not indure pa. 20. How to Reproove aright is difficult pag. 21. It must be wisely given p. 111. It is an careting to the obedient pag. 110 Love must be seene in it pag. 15. So Reproove as that we doe not blemish pag. 18 In some cases it must be auricular pag. 17 When to reproove by name and in what cases pag. 16 Sharpe Reproofe is sometimes to be used pa. 14. Reproofe is like wormwood pa. 112. Riches of God are great pag. 41. Revenge taken by a Penitent wherein it stands pag. 181 S. Salvation what pag. 255 In this life to be had pa. 256. Nothing can hinder the Salvation of the godly pag. 257. Salvation to bee remembred page 185. How and whom to Salute page 156 Satisfaction to God no man can make pag. 57 68 To our Bretheren it may and must pag. 69. Security dangerous pag. 49. Sermons of some men are like fire-works pag. 202. Serpents all Detractors are pag. 248. Silence in the presence of sinne implyes consent pag. 21. Sinnes how there are both mortall and veniall pa. 52 83. Parity of Sinnes an idle dreame pag. 52. How to distinguish betwixt Sinne and Sinne pag. 53. Greatest Sinnes may be pardoned pag. 82 211. Some sinnes deserve greater punishment then other pag. 83. No sinne is so small as to bee sleighted pag. 85. Sinne is in all but all are not in sinne pag. 203 How sinne is in the godly pag. 204. Sinners who are so to bee accounted pag. 203 Slander is a kind of Persecution the godly suffer pag. 250. Magistrates and Ministers especially pag. 251. Sorrow accompanies true Repentance pag. 1â—6 It must bee answerable to the sinne pag. 177. If deepe it sometimes wants a tongue pag. 135 A man may exceed in it and when pag. 178 Unsound Sorrow how discerned pag. 177. Sociable to be so is commendable pag. 233 Nons may bee rashly censured for it pag. 236. What Society wee may have with Sinners pag. 235. Spirit what kind of one a slanderer is page 249. A troublesome spirit is a Sacrifice for Hell ibid T. Teares what they are and whence pag. 164. The severall sorts and kindes of them pag. 165. They are necessary appendances of Repentance pag. 168. Yet very deceitfull things pag. 168. Repentance may bee without them pa. 169 The tryall of true Teares page 170. Teares of the body and soule compared ibid. The benefit and profit of them pag. 172 Counterfeit Teares have prevailed pag. 173. Thoughts make conscience of page 11. The Word discovers them p 12. They are knowne onely to God pag. 240. How they are discovered by man and Satan pag. 243. Tongue may be too sudden in answering pag. 109 Truth must be spoken pag. 114 120. Sometimes it may be concealed in whole or in part and in what cases page 114. It is Gods whoever brings it pag. 125. U. Veniall no sinne in it selfe is page 83 84. Two wayes sin may be termed Veniall pag. 83. Virginity how restored page 144. Vncleannesse that sinne so called is accompanied with other p. 216 Vsury difference betwixt it and Faenory pag. 35. What it is and what kind lawfull p. 35 W. Waters-lying what they are p. 168. When the city of Waters is taken the danger is great p. 176. Weeping proves life p. 166. To weepe for other things and not for sin a bad signe p. 169. Motives to weepe p. 167. It is no childish Propertie page 172. Weakest vessell oft holds the liquour p. 149. Whoredome is a pit-fall page 207. Wisedome of the Serpent God allowes us p. 119 Woemen their carriage to bee wisely observed p. 140 They may not bee spoken contemptibly of p. 141. God hath highly honoured that Sex p. 142. Women of speciall note montioned p. 149 Such should be observed and imitated p. 146 A virtuous woman hard to finde out p. 141. Bad women Satans chiefe instruments p. 141. Such women as are bad should be shunned p. 147 How a woman may lawfully speake in the Church p. 149. How they should provoke men to jealousie p. 150. Whether it was one and the same woman that anoynted Christ so often p. 196. Words of Christs mouth should prevaile with us p. 202. Words are the pictures of the mind and how p. 110. Workes Protestants are no enemies unto them p. 260. They must accompany Faith pag. 265. They are to be pressed p. 267. In what respects they are necessarie pa. 268. The best are full of imperfection p. 74. They are not causes but conditions of Remission p. 72. How St. Paul and St. Iames agree concerning them page 269. Perlegi tractatum hunc cui titulus The Penitent CITIZEN in quo nihil reperio quò minus cum summa utilitate imprimatur THO. WYKES Aprill 4. 1640. FINIS