pg 57SERMON 4Editor’s NoteA Sermon Preached to the Houshold at [O3r]White-hall, April 30. 1626.
Matth. 9.13I am not come to call the righteous, but sinners to repentance.
5Some things the several Evangelists record severally, one, and no more. Critical Apparatus6S. Matthew, and none but S. Matthew, records Josephs jealousie and 1.19 7suspicion, that his wife Mary had been in a fault, before her marriage; And Editor’s Note8then his temper withall, not frequent in that distemper of jealousie, not to 9exhibit her to open infamy for that fault; And yet his holy discretion too, Not 10to live with a woman faulty that way, but to take some other occasion, and to Editor’s Note11put her away privily: In which, we have three elements of a wise husband; 12first, not to be utterly without all jealousie and providence, and so expose his Editor’s Note13wife to all tryals, and tentations, And yet not to be too apprehensive and 14credulous, and so expose her to dishonour and infamy; but yet not to be so 15indulgent to her faults, when they were true faults, as by his connivence, and 16living with her, to make her faults, his: And all this we have out of that which 17S. Matthew records, and none but he. S. Mark, and none but S. Mark Critical Apparatus18records, that story, of Christs recovering a dumb man, and almost deaf, of both 7.31 19infirmities: In which, when we see, that our Saviour Christ, though he could 20have recover'd that man with a word, with a touch, with a thought, yet was Editor’s Note21pleas'd to enlarge himself in all those ceremonial circumstances, of imposition 22of hands, of piercing his ears | with his fingers, of wetting his tongue with [O3v] 23spittle, and some others, we might thereby be instructed, not to under-value 24such ceremonies as have been instituted in the Church, for the awakening of 25mens consideration, and the exalting of their devotion; though those cere-26monies, primarily, naturally, originally, fundamentally, and meerly in them-27selves, be not absolutely and essentially necessary: And this we have from 28that which is recorded by S. Mark, and none but him. S. Luke, and none but Editor’s Note29S. Luke, records the history of Mary and Joseph's losing of Christ: in which we 2.42 30see, how good and holy persons may lose Christ; and how long? They had lost 31him, and were a whole day without missing him: a man may be without 32Christ, and his Spirit, and lie long in an ignorance and senselesness of that 33loss: And then, where did they lose him? Even in Jerusalem, in the holy City: 34even in this holy place, and now in this holy exercise, you lose Christ, if either Editor’s Note35any other respect then his glory, brought you hither; or your mindes stray out Editor’s Note36of these walls, now you are here. But when they sought him, and sought him Editor’s Note37sorrowing, and sought him in the Temple, then they found him: If in a holy pg 58Editor’s Note38sadness and penitence, you seek him here, in his House, in his Ordinance, here 39he is always at home, here you may always finde him. And this we have out of 402.11 that which S. Luke reports, and none but he. S. John, and none but S. John, 41records the story of Christs miraculous changing of water into wine, at the 42marriage in Cana: In which, we see, both that Christ honour'd the state of 43Marriage, with his personal presence, and also that he afforded his servants so 44plentiful a use of his creatures, as that he was pleased to come to a miraculous Editor’s Note45supply of wine, rather then they should want it. Some things are severally 46recorded by the several Evangelists, as all these; and then some things are 47recorded by all four; as John Baptist's humility, and lowe valuation of him-Editor’s Note48self, in respect of Christ; which he expresses in that phrase, That he was not 49worthy to carry his shooes. The Holy Ghost had a care, that this should be Editor’s Note50repeated to us by all four, That the best endeavours of Gods best servants, are 51unprofitable, unavailable in themselves, otherwise then as Gods gracious 52acceptation inanimates them, and as he puts his hand to that plough which 53they drive or draw. Now our Text hath neither this singularity, nor this 54universality; it is neither in one onely, nor in all the Evangelists: but it hath Editor’s Note55(as they speak in the Law) an interpretative universality, a presumptive uni-56versality: for that which hath a plurality of voices, is said to have all; and this Editor’s Note57Text hath so; for three of the four Evangelists have recorded this Text: onely 58S. John, who doth especially extend himself about the divine nature of Christ, 59pretermits it; but all the rest, who insist more upon his assuming our nature, 60[O4r] and working our salvation in that, the Holy Ghost | hath recorded, and 61repeated this protestation of our Saviour's, I came to call not the righteous, but 62sinners to repentance.
63Divisio. Which words, being spoken by Christ, upon occasion of the Pharisees 64murmuring at his admitting of Publicans and sinners to the Table with him, at 65that feast which S. Matthew made him, at his house, soon after his calling 66to the Apostleship, direct our consideration upon the whole story, and do, 67not afford but require, not admit but invite this Distribution; That, first, we 68consider the occasion of the words, and then the words themselves: for of 69these twins is this Text pregnant, and quick, and easily deliver'd. In the first, Editor’s Note70we shall see the pertinencie of Christs answer; and in the second, the doctrine 71thereof: In the first, how fit it was for them; in the other, how necessary for us: 72First, the Historical part, which was occasional; and then the Catechistical 73part, which is doctrinal. And in the first of these, the Historical and 74Occasional part, we shall see, first, That Christ by his personal presence 75justified Feasting, somewhat more then was meerly necessary, for society, 76and chearful conversation: He justified feasting, and feasting in an Apostles Editor’s Note77house: though a Church-man, and an Exemplar-man, he was not depriv'd of a 78plentiful use of Gods creatures, nor of the chearfulness of conversation. And 79then he justified feasting in the company of Publicans and sinners; intimating 80therein, that we must not be in things of ordinary conversation, over-curious, 81over-inquisitive of other mens manners: for whatsoever their manners be, a 82good man need not take harm by them, and he may do good amongst them. pg 5984And then lastly, we shall see the calumny that the Pharisees cast upon Christ 85for this, and the iniquity of that calumny, both in the manner, and in the 86matter thereof. And in these Branches we shall determine that first, The 87Historical, the Occasional part: And in the second, The Catechistical and 88Doctrinal, (I came to call not the righteous, but sinners to repentance) we shall 89pass by these steps: first, we shall see the Actions; venit, he came; that is, first, 90venit actu: whereas he came by promise, even in Paradise; and by frequent 91ratification, in all the Prophets; now he is really, actually come; venit, he is 92come, we look for no other after him; we joyn no other, Angels nor Saints, with 93him: venit, he is actually come; and then venit sponte, he is come freely, and of 94his good-will; we assigne, we imagine no cause in us, that should invite him to 95come, but humbly acknowledge all to have proceeded from his own goodness: Editor’s Note96and that's the Action, He came. And then the Errand, and purpose for which 97he came, is vocare, he came to call: It is not, Occurrere, That he came to meet 98them, who were upon the way before; for no man had either disposition in 99himself, or faculty in himself, neither will nor | power to rise and meet him, [O4v] 100no nor so much as to wish that Christ would call him, till he did call him: He 101came not occurrere, to meet us; but yet he came not cogere, to compel us, to 102force us, but onely vocare, to call us, by his Word, and Sacraments, and 103Ordinances, and lead us so; and that's his errand, and purpose in coming. 104And from that, we shall come to the persons upon whom his coming works: 105where we have first a Negative, a fearful thing in Christs lips; and then an Editor’s Note106Affirmitive, a blessed seal in his mouth: first, an Exclusive, a fearful banish-Editor’s Note107ment out of his Ark; and then an Inclusive, a blessed naturalization in his 108Kingdom: Non justos, I came to call, not the righteous, but sinners. And then 109lastly, we have, not as before, his general intention and purpose, To call; but 110the particular effect & operation of this calling upon the godly, it brings them 111to repentance. Christ does not call us to a satisfaction of Gods justice, by our Editor’s Note112selves; that's impossible to us: it is not ad satisfactionem; but then it is not ad 113gloriam, he does not call us to an immediate possession of glory, without doing 114any thing before; but it is ad Resipiscentiam; I came to call, not the righteous, but Editor’s Note115sinners, to Repentance. And so have you the whole frame mark'd out, which we Editor’s Note116shall set up; and the whole compass design'd, which we shall walk in: In 117which, though the pieces may seem many, yet they do so naturally flow out 118of one another, that they may easily enter into your understanding; and so Editor’s NoteCritical Apparatus119naturally depend upon one another, that they may easily lay hold upon your 120memory.
Critical Apparatus121First then, our first Branch in the first Part, is, That Christ justified Part I. Ambrose. Editor’s Note122Feasting, festival and chearful conversation. For, as S. Ambrose says, Frustra 123fecisset; God, who made the world primarily for his own glory, had made Light 124in vain, if he had made no creatures to see, and to be seen by that light, wherein 125he might receive glory: so, frustra fecisset, God, who intended secondarily 126mans good in the Creation, had made creatures to no purpose, if he had not Editor’s Note127allow'd Man a use, and an enjoying of those creatures. Our Mythologists, who pg 60128think they have conveyed a great deal of Moral doctrine in their Poetical 129Fables, (and so, indeed they have) had mistaken the matter much, when they Editor’s NoteCritical Apparatus130make it one of the torments of hell, to stand in a fresh River, and not be 131permitted to drink; and amongst pleasant fruits, and not to be suffered to eat; 132if God requir'd such a forebearing, such an abstemiousness in Man, as that 133being set to rule and govern the creatures, he might not use and enjoy them: Editor’s Note134Priviledges are lost, by abusing; but so they are, by not using too. Of those 135three Opinions, which have all pass'd through good Authors, Whether, before 136the Floud had impaired and corrupted the herbs and fruits of the earth, men 137did eat flesh or no; of which, the first is absolutely Negative, both in matter or 138[P1r] law, and matter of fact, No man might, no | man did; and the second is 139directly contrary to this, Affirmative in both, All men might, all men did; and 140the third goes a Middle way, It was always lawful, and all men might, but sober 141and temperate men did forbear, and not do it: of these three, though the later 142have prevail'd with those Authors, and be the common opinion; yet the later 143part of that later opinion, would very hardly fall into proof, That all their 144sober and temperate men did forbear this eating of flesh, or any lawful use of Editor’s Note145Gods creatures. God himself took his portion in this world so, in meat and 146drink, in his manifold sacrifices; and God himself gave himself in this world 147so, in bread and wine, in the blessed Sacrament of his body and his bloud: And 148the very joys of heaven after the Resurrection, are convey'd to us also, in the Editor’s Note14969.22 Marriage-supper of the Lamb. That mensa laqueus, which is in the Psalm, is a 150curse: Let their table be made a snare, let their plenty and prosperity be an Editor’s Note151occasion of sin to them, that's a malediction: but for that mensa propositionum, 152Num. 4.7. The table of Shew-bread, where those blessings which God had given to man, 153were brought again, and presented in his sight, upon that table; the loaves 154were great in quantity, and many in number, and often renew'd: God gives 155plentifully, richly, and will be serv'd so himself. In all those festivals, amongst Editor’s Note156the Jews, which were of Gods immediate institution, as the Passover, and Editor’s Note157Pentecost, and the Trumpets, and Tabernacles, and the rest, you shall often Editor’s Note158meet in the Scriptures, these two phrases, Humiliabitis animas; and then, Editor’s Note159Lætaberis coram Domino: first, upon that day, you shall humble your soules, (that 160you have, Levit. 16. 29 and very often) and then, upon that day, You shall 161rejoyce before the Lord; (and that you have, Deut. 16. 11 and very often besides.) Editor’s Note162Now some Interpreters have applied these two phrases to the two days; that 163upon the Eve we should humble our souls in Fasting, and upon the Day 164rejoyce before the Lord in a festival chearfulness: but both belong to the Editor’s Note165Day it self; that first we should humble our souls, as we do now, in these holy Editor’s Note166Convocations; and then return, and rejoyce before the Lord, in a chearful use Editor’s Note167of his creatures, our selves, and then send out a portion to them that want, as Editor’s Note168it is expresly enjoyn'd in that feast, Nehem. 8. 10. and in that, Esth. 9. 22. 169where their feasting is as literally commanded, as their giving to the poor. And Editor’s Note170besides those Stationary and Anniversary Feastings, which were of Gods pg 61171immediate institution, And that Feast which was of the Churches institution Editor’s Note172after, in the time of the Macchabees, which was the Encænia, The Dedication Editor’s Note173of the Temple; the Jews at this day, in their Dispersion, observe a yearly Feast, Editor’s NoteCritical Apparatus174which they call Festum Letitiæ, The feast of Rejoycing, in a festival thankful-175ness to God, that he hath brought the year about, and afforded them the use of Editor’s Note176the Law, another year. When Christ came to | Jairus house, and commanded [P1v] 177away the Musick, and all the Funeral-solemnities, it was not because he 178disallowed those solemnities, but because he knew there was no Funeral to be 179solemniz'd in that place, to which he came with an infallible purpose to raise 180that maid which was dead. Civil recreations, offices of society and mutual 181entertainment, and chearful conversation; and such a use of Gods creatures, as Editor’s Note182may testifie him to be a God, not of the valleys onely, but of the mountains too, 183not a God of necessity onely, but of plenty too; Christ justified by his personal 184presence at a Feast; which was our first: and then at a Feast in an Apostles 185house; which is our second circumstance.
186The Apostle then had a house, and means to keep a house, and to make 186In Domo Apost. 187occasional Feasts in his house, though he had bound himself to serve Christ Editor’s Note188in so near a place as an Apostle. The profession of Christs service, in the Editor’s Note189Ministery, does not take from any man, the use of Gods creatures, nor 190chearfulness of conversation. As some of the other Apostles are said to have Editor’s Note191followed Christ, relictis retibus, They left their nets, and followed him; and yet 192upon occasion, they did at times return to their nets and fishing after that; for Editor’s Note193Christ found them at their nets, after his resurrection: so S. Matthew followed Editor’s Note194Christ, as S. Luke expresses it; Relictis omnibus, He left all, and followed Christ; 5.28 Editor’s Note195but not so absolutely all, as S. Basil seems to take it, Adeo ut non solum Basil. 196lucra, sed & ipsa pericula contempserit, that he did not onely neglect the gain 197of his place, but the danger of displeasure by such a leaving of his Place: for Editor’s Note198S. Matthew was a Publicane, and so a publike Officer, and an Accountant to 199the State: But though he did so far leave all, as that nothing retarded him from 200an immediate following of Christ; yet, no doubt but he returned after, to the 201setling of his Office, and the rectifying of his Accounts. When God sees it 202necessary or behoveful for a man to leave all his worldly state, that he may 203follow him, God tells him so; he gives him such a measure of light by his 204Spirit, as lets him see, it is Gods will; and then, to that man, that is a full Editor’s Note205commandment, and bindes him to do it, and not onely an Evangelical counsel, 206as they call it, which leaves him at liberty, to do it, or leave it undone: Christ 207saw how much was necessary to that young man in the Gospel, and therefore Editor’s Note208to him he said, Vade & vende, Go and sell all that thou hast, and then follow 209me: And this was a commandment to that man, though it be not a general 210commandment to all; upon Matthew Christ laid no such commandment, but Editor’s Note211onely said to him, Sequere me, Follow me; and he did so; but yet not to devest 212himself of his worldly estate, as that he had not a house, and means to 213keep a house, and that plentifully, after this. When Eliah us'd that holy 1 Reg. 19. 19 pg 62Editor’s Note214fascination upon Elisha, (we may not, I think, call it a fascination; fascination, 215[P2r] I think, hath never a | good sense) but when Eliah used that holy Charm and 216Incantation upon him, to spread his Mantle over him, and to draw him with Editor’s Note217that, as with a net, after him; yet Elisha had thus receiv'd a character of 218Orders, after this imposition of hands in the spreading of the Mantle, after he Editor’s Note219had this new filiation, by which he was the son of the Prophet, yet Elisha went Editor’s Note220home, and feasted his friend after this. So Matthew begun his Apostleship 2215.29 with a feast; and though he, in modestie forbear saying so, S. Luke, who 222reports the story, says that it was a great feast. He begun with a great, but Editor’s Note223ended with a greater: for, (if we have S. Matthews history rightly deliver'd to 224us) when he was at the greatest feast which this world can present, when 225he was receiving and administring the blessed Sacrament, in that action, was 226he himself serv'd up as a dish to the table of the Lamb, and added to the 227number of the Martyrs then; and died for that Saviour of his, whose death for Editor’s Note228Gen. 21.8 him, he did then celebrate. This then was festum Ablactationis; Abraham made 229a great feast, the day that Isaac was weaned: Here was Matthew wean'd ab Critical Apparatus230uberibus mundi, from the brests of this world; and he made a feast, a feast that Editor’s NoteCritical Apparatus231Act. 10. was a Type of a Type, a prevision of a vision, of that vision which S. Peter had 232after, of a sheet, with all kinde of meats clean and unclean in it: for at this 233Table was the clean and unspotted Lamb, Christ Jesus himself; and at the 234same Table, those spotted and unclean Goats, the Publicans and sinners; 235which is our third, and next circumstance, He justified feasting, feasting in an 236Apostles house, feasting with Publicans and sinners.
Editor’s Note237Cum publicanis Is there then any conversation with notorious sinners justifiable, excusable? Editor’s Note238We see when S. Paul came to be of that High Commission, to judge of 2391 Tim. 1.20 notorious sinners, how he proceeded: he deliver'd Alexander and Hymenæus to 240Satan; and there, surely, he did not mean that any man should keep them 241company. What was their fault? It was but one Heretical point; a great one 242indeed; for they denied the Resurrection; and for this, the Apostle (as it is 243also said there) sends them to Satan, that they might learn not to blaspheme: 244And may there not be thus much intimated in that, That a man may learn 245more blasphemy with some men, then with Satan himself? That may be 246true: but the sending and delivering to Satan, is the excluding of that man 247from the Kingdom, that is, from the visible Church of Christ, by a just 248Excommunication: for, all without the Church, is Satans jurisdiction. Of Editor’s Note249Nyssen. which fearful state, Gregory Nyssene speaks pathetically; Si haberet oculos 250anima, If thy soul had eyes, to see souls, Ostenderem tibi, tibi segregato, I would 251shew thee, thee who hast wilfully incurr'd, and dost rebelliously continue 252under an Excommunication rightly grounded, duely proceeded in, and justly 253[P2v] denounc'd; I would shew thee the picture | of a man burning in Hell, for 254that's thy picture, says that Father, to that man; Non Episcopalis arrogantiæ 255existimes, says he, Think it not a passionate act of an insolent Bishop; Cæpit in 256Lege, confirmatur in Gratia, God began it in the Law, and confirm'd it in the pg 63257Gospel; and where it is justly grounded, and duely proceeded in, it is a fearful 258thing to be deliver'd over to Satan by excommunication; and S. Paul is so far 259from conversing with an Heretick in one point, as that he proceeds so far with 260him, as to deliver him to Satan.
261Nay, for a fault much less then this, not opposed against God, as Heresie, Editor’s Note262but against Natural Honesty, the Apostle proceeds as far, in Incest; Gather 1 Cor. 5.5. 263you, says he, with my spirit, and the power of the Lord Jesus, to deliver that 264incestuous man to Satan. Nay, in less faults then that, he forbids Conversation; Editor’s Note265If a fornicator, if a drunkard, if a covetous person, with him eat not. Nay; for that v. 11. Editor’s Note266which is less then these, he is as severe; We command thee, Brethren, in the 2 Thes. 3.6, 14 267Name of the Lord Jesus Christ, that you withdraw your selves from every brother Editor’s Note268that walketh disorderly. Where, Calvin thinks, (and, I think, aright, and many Editor’s Note269others must think so too; for a Jesuite thinks so, as well as Calvin) that the Cornel. Lapid. 270Apostle by the word disorderly, does not mean persons that live in any course Editor’s Note271of notorious sin; but by disorderly, he means Ignavos, Inutiles, idle and 272unprofitable persons; persons of no use to the Church, or to the State: that 273whereas this is Ordo Divinus, the order that God hath established in this Editor’s Note274world, that every man should embrace a Calling, and walk therein; they who 275do not so, pervert Gods order: and they are S. Pauls disorderly persons.
276This then being so, that the Holy Ghost by S. Paul, separates not onely 277from all spiritual Communion, but from all civil Conversation, all notorious 278sinners, and disorderly persons, how descends Christ to this facility, and 279easiness of conversation with Publicans and Sinners? For, (to speak a word by 280the way, of the Office of a Publican) though Customes, and Tributes, and Editor’s Note281Impositions were due to the Kings of Jewry, due in natural right, and due in Editor’s NoteCritical Apparatus282legal right, fixed and established by that Law in Samuel; and so the Farmers 1 Sam. 8.15 283of those Customes, and Collectors of those Tributes, in that respect not to be 284blamed, or ill thought of; and though in the Roman State, (under whose 285Government, at this time the Jews were) the Office of a Publican were an Editor’s Note286honourable Office, (for so that great Statesman and Orator tells us, Flos Cicero. Critical Apparatus287Equitum Romanorum, Ornamentum Civitatis, Firmamentum Reipub.) Men of 288the best Families and Extraction in the State, Men of the best Credit and 289Reputation in the State, Men of the best Revenues and Possession in the State, 290were Publicans; yet when the Romans govern'd Jewry as a Province, and that 291these honourable Roman Publicans forbore to execute that Office in those 292remote parts, and | making under-Farmers there, for the better advancing [P3r] 293of that service, employed the Jews themselves, who best understood the ways 294and the persons: these Jews became more cruel and heavy to their Brethren, 295in these Exactions, then any strangers; and so, and justly, the most odious 296persons amongst them: and then why would Christ afford this conversation 297to these, and such as these, to Publicans and sinners? Christ was in himself Editor’s Note298a Dispensation upon any Law, because he was the Law-maker. But here he 299proceeded not in that capacity; he took no benefit of any Dispensation; he 300fulfilled the intention and purpose of the Law; for the Laws therefore forbad pg 64301conversation with sinners, lest a man should take infection by such con-Editor’s Note302Exod. 34. versation: so the Jews were forbidden to eat with the Gentiles; but it was, lest in 303eating with the Gentiles, they might eat of things sacrificed to Idols: so they Editor’s Note304Num. 5. were forbidden conversation with leprous persons, lest by such conversation 305the disease should be propagated; but where the danger of infection ceas'd, all 306conversation might be open; and Christ was always far enough from taking 307any infection, by any conversation with any sinner. He might apply himself to 308them, because he could take no harm by them; but he did it especially, that he 309might do good upon them. Some forbear the company of sinners, out of a 31065.5. singularity, and pride in their own purity, and say, with those in Esay, Stand by Editor’s Note311thyself, come not near me, for I am holyer then thou. But, Bonus non est, qui Malos 312Cant. 2.2. tolerare non potest, says S. August. upon those words, Lilium inter spinas, That 313Christ was a Lilie, though he grew amongst Thorns. A Lilie is not the less a 314Lilie, nor the worse, nor the darker a Lilie, because it grows amongst Thorns. 315That man is not so good as he should be, that cannot maintain his own 316integrity, and continue good; or that cannot maintain his charity, though 3171 Cor. 9.22. others continue bad. It was S. Paul's way, I am made all things to all men, that 3181 Cor. 5.11. I might save some. And in that place, which we mentioned before, where the 319Apostle names the persons, whom we are to forbear, amongst them, he names 320Idolators; and as he does the rest, he calls even those Idolators, Brethren; 321If any that is called a Brother, be an Idolator, &c. In cases where we are safe 322from dangers of infection, (and it lies much in our selves, to save our selves 323from infection) even some kind of Idolators, are left by S. Paul under the name 324of Brethren; and some brotherly, and neighbourly, and pious Offices, belong to 325them, for all that. These faults must arm me to avoid all danger from them, 326but not extinguish all charity towards them. And therefore it was an unjust 327calumny in the Pharisees, to impute this for a fault to Christ, that he applyed 328himself to these men; which is the next and last Circumstance in this first part, 329The Calumny of these Pharisees.
Editor’s Note330[P3v] Now in the manner of this Calumny, there was a great deal | of iniquity, and 331Calumnia. a great deal in the matter: For, for the manner; That which they say of Christ, 332they say not to Christ himself, but they whisper it to his servants, to his 333Disciples. A Legal and Juridical Accusation, is justifiable, maintainable, 334because it is the proper way for remedy: a private reprehension done with Editor’s Note335discretion, and moderation, should be acceptable too; but a privy whispering Editor’s Note336is always Pharisaical. The Devil himself, though he be a Lyon, yet he is a 337roaring Lyon; a man may hear him: but for a privy Whisperer, we shall onely 338hear of him. And in their plot there was more mischief; for, when Christs Editor’s Note339Matth. 12. Disciples plucked ears of Corn, upon the sabbath, the Pharisees said nothing 340to those Disciples, but they come to their Master, to Christ, and they tell him 341of it: Here, when Christ eats and drinks with these sinners, they never say any Critical Apparatus342thing to Christ himself, but they go to his servants, and they tell them of it. By Editor’s Note343privy whisperings and calumnies, they would aliene Christ from his Disciples, pg 65Editor’s Note344and his Disciples from him; the King from his Subjects by some tales, and the 345Subject from the King by other: and they took this for the shortest way to 346disgrace both their preaching, to discredit both their lives; to defame Christ 347for a Wine-bibber, and a loose Companion, and to defame his Disciples for Editor’s Note348prophane men, and Sabbath-breakers: for, Cujus vita despicitur, restat ut Gregor. Critical Apparatus349ejus predicatio contemnatur, is an infallible inference and consequence made 350by S. Gregory; Discredit a mans life, and you disgrace his Preaching: Lay 351imputations upon the person, and that will evacuate and frustrate all his 352preaching; for whether it be in the corruption of our nature, or whether it be 353in the nature of the thing it self, so it is, if I believe the Preacher to be an ill 354man, I shall not be much the better for his good Sermons.
355Thus they were injurious in the manner of their calumny; they were so 356too in the matter, to calumiate him therefore, because he applyed himself to Editor’s Note357sinners. The Wise-man in Ecclesiasticus institutes his meditation thus: There is 11.12. 358one that hath great need of help, full of poverty, yet the eye of the Lord looked 359upon him for good, and set him up from his low estate, so that many that saw it, 360marvelled at it. Many marvelled, but none reproached the Lord, chid the 361Lord, calumniated the Lord, for doing so. And if the Lord will look upon a 362sinner, and raise that bedrid man; if he will look with that eye, that pierces 363deeper then the eye of heaven, the Sun, (and yet with a look of that eye, the Editor’s Note364womb of the earth conceives) if he will look with that eye, that conveys more 365warmth then the eye of the Ostrich, (and yet with a look of that eye, that Bird Editor’s Note366is said to hatch her young ones, without sitting) that eye that melted Peter into Editor’s NoteCritical Apparatus367water, and made him flow towards Christ; and rarified Matthew into air, and 368made him flee towards Christ; if that eye vouchsafe to look upon a Publican, Editor’s Note369and redeem a Go- | shen out of an Egypt, hatch a soul out of a carnal man, [P4r] 370produce a saint out of a sinner, shall we marvel at the matter? marvel so, as to 371doubt Gods power? shall any thing be impossible to God? or shall we marvel at 372the manner, at any way by which Christ shall be pleased to convey his mercy? Editor’s Note373Miraris eum peccatorum vinum bibere, qui pro peccatoribus sanguinem fudit? shall Chrysolog. 374we wonder that Christ would live with sinners, who was content to die for 375sinners? Wonder that he would eat the bread and Wine of sinners, that gave 376sinners his own flesh to eat, and his own blood to drink? Or if we do wonder 377at this, (as, indeed, nothing is more wonderful) yet let us not calumniate, let us 378not mis-interpret any way, that he shall be pleased to take, to derive his mercy Editor’s Note379to any man: but, (to use Clement of Alexandria's comparison) as we tread upon Clem. Alex. 380many herbs negligently in the field, but when we see them in an Apothecaries 381shop, we begin to think that there is some vertue in them; so howsoever we 382have a perfect hatred, and a religious despite against a sinner, as a sinner; yet if Editor’s Note383Christ Jesus shall have been pleased to have come to his door, and to have Editor’s Note384stood, and knock'd, and enter'd, and sup'd, and brought his dish, and made 385himself that dish, and seal'd a reconciliation to that sinner, in admitting him to 386that Table, to that Communion, let us forget the name of Publican, the Vices pg 66387of any particular profession; and forget the name of sinner, the history of any 388mans former life; and be glad to meet that man now in the arms, and to grow Critical Apparatus389up with that man now in the bowels of Christ Jesus; since Christ doth not now 390begin to make that man his, but now declares to us, that he hath been his, from Editor’s Note391all eternity: For in the Book of Life, the name of Mary Magdalen was as soon 392recorded, for all her incontinency, as the name of the blessed Virgin, for all her Editor’s Note393integrity; and the name of St. Paul who drew his sword against Christ, as soon Editor’s Note394as St. Peter, who drew his in defence of him: for the Book of life was not Editor’s Note395written successively, word after word, line after line, but delivered as a Print, 396all together. There the greatest sinners were as soon recorded, as the most 397righteous; and here Christ comes to call, not the righteous at all, but onely 398sinners to repentance. And so we have done with those pieces which constitute 399our first part; Christ by his personal presence justified feasting, and feasting 400in an Apostles house, and feasting with Publicans and sinners, though 401the Pharisees calumniated him, malitiously in the manner, injuriously in the 402matter; and we pass to our other part; from the Historical and Occasional, to 403the Catechistical, the Doctrinal Part.
Editor’s Note404Part II. The other Part, the Occasion, the Connexion was of the Text; and we 405cannot say properly that this Part, the answer is in the Text; for indeed, the 406Text is in it: the Text it self is but a piece of that Answer, which Christ gives 407[P4v] to these Calmuniators. First, | Christ does afford an Answer even to Editor’s Note408Respondet Calumniæ. Calumniators; for that is very often necessary: not onely because otherwise a 409Calumniator would triumph, but because otherwise a calumny would not Critical Apparatus410appear to be a calumny. A calumny is fix'd upon the fame of a good man; he in Editor’s Note411a holy scorn, and religious negligence, pretermits it; and after, long after, the 412generation of those vipers come to say, In all this time, who ever denyed it? 413A seasonable and a sober answer interrupts the prescription of a calumny, 414discontinues the continual claim of a calumny, disappoints and avoids that 415Fine which the calumny levied, to bar all posterity, if no man arise to make an Editor’s Note416answer. Truely, there are some passages in the Legend of Pope Joan, which I 417am not very apt to believe; yet, it is shrewd evidence, that in so many hundreds 418of years, six or seven, no man in that Church should say any thing against it: I 419would they had been pleas'd to have said something, somewhat sooner: for if 420there were slander mingled in the story, (and if there be, it must be their own 421Authors that have mingled it) yet slander it self should not be neglected. 422Christ does not neglect it; he justifies his conversation with these sinners: and 423he gives answers proportionable to the men, with whom he dealt. First, Editor’s Note424because the Pharisees pretended a knowledge and zeal to the Scriptures, he Editor’s Note425Ose 6.6. answers out of the Scriptures, out of the Prophet, Misericordiam volo, Mercy is Editor’s Note426better then sacrifice; and an Evangelical desire to do good upon sinners, better 427then a Legal inhibition to come near them. And Christ seems to have been 428so full of this saying of Ose, as that he says it here, where the Pharisees Editor’s Note429calumniate him to his disciples; and when they calumniate the disciples about pg 67430the sabbath, he says it there too. He answers out of Scriptures, because they 431pretend a zeal to them; and then because the Pharisees were learned, and Editor’s Note432rational men, he answers out of Reason too, The whole have no need of the 433Physician: I come in the quality of a Physician; and therefore apply my self to Editor’s Note434the sick. For, we read of many blinde and lame, and deaf and dumb, and dead 435persons, that came or were brought to Christ to be recovered; but we never 436read of any man, who being then in a good state of health, came to Christ to 437desire that he might be preserv'd in that state: The whole never think of a 438Physician; and therefore Christ, who came in that quality, applied himself 439to them that needed. And that he might give full satisfaction, even to 440Calumniators, every way, as he answer'd them out of Scriptures, and out of 441Reason; so because the Pharisees were States-men too, and led by Precedents Editor’s Note442and Records, he answers out of the tenour and letter of his Commission and 443Instructions, (which is that part of his answer that falls most directly into our 444Text) Veni vocare, I came to call not the righteous, but sinners to repentance.
Editor’s Note445 | First then, venit, he came, he is come: venit actu; he came in promise, [Q1r] 446often ratified before: now there is no more room for John Baptist's question, Venit Actu. Editor’s Note447Tune ille, Art thou he that should come, or must we look for another? For another Editor’s Note448coming of the same Messias, we do look, but not for another Messias; we look 449for none after him, no post-Messias; we joyn none, Saints nor Angels, with 450him, no sub-Messias, no vice-Messias. The Jews may as well call the history of 451the Floud Prophetical, and ask when the world shall be drown'd according to 452that Prophecie; or the history of their deliverance from Babylon Prophetical, 453and ask when they shall return from thence to Jerusalem, according to that 454Prophecie, as seek for a Messias now amongst their Prophets, so long after all 455things being perform'd in Christ, which were prophesied of the Messias; 456Christ hath so fully made Prophecie History.
Editor’s Note457Venit actu, He is really, personally, actually come; and then venit sponte, he Venit sponte. Editor’s Note458is come freely, and of his own meer goodness: How freely? Come, and not Editor’s Note459sent? Yes, he was sent: God so loved the world, as that he gave his onely begotten 460Son for it; There was enough done to magnifie the mercy of the Father, in 461sending him. How freely then? Come and not brought? Yes, he was brought: Editor’s Note462The holy Ghost overshadowed the blessed virgin, and so he was conceiv'd: there 463was enough done to magnifie the goodness of the holy Ghost in bringing him.
Editor’s Note464He came to his prison, he abhorr'd not the Virgins womb; and not without a Editor’s Note465Mittimus; he was sent: He came to the Execution; and not without a desire of Editor’s Note466Reprieve, in his Transeat Calix, If it be possible, let this cup pass from me; and yet 467venit sponte, he came freely, voluntarily, of his own goodness. No more then he Editor’s Note468could have been left out at the Creation, and the world made without him, 469could he have been sent into this world, without his own hand to the Warrant, 470or have been left out at the decree of his sending. As when he was come, no 471man could have taken away his soul, if he had not laid it down; so, (if we might 472so speak) no God, no person in the Trinity, could have sent him, if he had 473not been willing to come. Venit actu, he is come; there's our comfort: venit 474sponte, he came freely; there's his goodness. And so you have the Action, Venit, 475He came.
pg 68Editor’s Note476Vocare. The next is his Errand, his Purpose, what he came to do, Venit vocare, He Editor’s Note477came to call. It is not vocatus, that Christ came, when we call'd upon him to 478come: Man had no power, no will, no not a faculty to wish that Christ would Editor’s Note479Non occurrere. have come, till Christ did come, and call him. For, it is not Veni occurrere, 480That Christ came to meet them who were upon the way before: Man had no Editor’s Note481August. pre-disposition in Nature, to invite God to come to him. Quid peto, ut venias 482[Q1v] in me, qui non essem si non esses in me? How should I | pray at first, that God 483would come into me, whenas I could not onely not have the spirit of prayer, Editor’s Note484but not the spirit of life, and being, except God were in me already? Where 485was I, when Christ call'd me out of my Raggs, nay out of my Ordure, and 486wash'd me in the Sacramental water of Baptism, and made me a Christian so? 487Where was I, when in the loyns of my sinful parents, and in the unclean act of 488generation, Christ call'd me into the Convenant, and made me the childe 489of Christian parents? Could I call upon him, to do either of these for me? or if I may 490seem to have made any step towards Baptism, because I was within the Covenant; 491or towards the Covenant, because I was of Christian parents: yet where was I, 492when God call'd me, when I was not, as though I had been, in the Eternal Decree Editor’s Note493of my Election? What said I for my self, or what said any other for me then, when Editor’s Note494neither I, nor they had any being? God is found of them that sought him not: 495Non venit occurrere, He came not to meet them who were, of themselves, set 496out before.
Editor’s Note497Non cogere. But then, Non venit cogere, He came not to force and compel them, who 498would not be brought into the way: Christ saves no man against his will. Editor’s Note499There is a word crept into the later School, that deludes many a man; they call 500it Irresistibility; and they would have it mean, that when God would have man, 501he will lay hold upon him, by such a power of grace, as no perversness of that 502man, can possibly resist. There is some truth in the thing, soberly understood: 503for the grace of God is more powerful then any resistance of any man or devil. Editor’s Note504But leave the word, where it was hatcht, in the School, and bring it not home, 505not into practice: for he that stays his conversion upon that, God, at one time 506or other, will lay hold upon me by such a power of Grace, as I shall not be able 5071 Pet. 3.19. to resist, may stay, till Christ come again, to preach to the spirits that are in Editor’s Note508prison. Christ beats his Drum, but he does not Press men; Christ is served Editor’s Note509Luk. 14.23. with Voluntaries. There is a Compelle intrare, A forcing of men to come in, 510and fill the house, and furnish the supper: but that was an extraordinary Editor’s Note511commission, and in a case of Necessity: Our ordinary commission is, Ite, 512prædicate; Go, and preach the Gospel, and bring men in so: it is not, Compelle Editor’s Note513intrare, Force men to come in: it is not, Draw the Sword, kindle the Fire, 514Mat. 22.10. winde up the Rack: for, when it was come to that, that men were forc'd to 515come in, (as that Parabolical story is recounted in this Evangelist) the house 516was fill'd, and the supper was furnisht, (the Church was fill'd, and the 517Communion-table frequented) but it was with good and bad too: for men that 518are forc'd to come hither, they are not much the better in themselves, nor 519we much the better assur'd of their Religion, for that: Force and violence, Editor’s Note520pecuniary and bloudy Laws, are not the right way to bring men to Religion, in 521[Q2r] cases where there | is nothing in consideration, but Religion meerly. 'Tis true, pg 69Editor’s Note522there is a Compellite Manere, that hath all justice in it; when men have been 523baptiz'd, and bred in a Church, and embrac'd the profession of a Religion, so Editor’s Note524as that their allegiance is complicated with their Religion, then it is proper by 525such Laws to compel them to remain and continue in that Religion; for in the Editor’s Note526Apostacy, and Defection of such men, the State hath a detriment, as well as 527the Church; and therefore the temporal sword may be drawn as well as the 528spiritual; which is the case between those of the Romish perswasion, and us: 529their Laws work directly upon our Religion; they draw blood meerly for that, 530ours work directly upon their allegiance, and punish only where pretence of 531Religion colours a Defection in allegiance. But Christs end being meerly 532spiritual, to constitute a Church, Non venit Occurrere, as he came not to meet 533man, man was not so forward; so he came not to compel man, to deal upon any 534that was so backward; for, Venit vocare, He came to call.
Editor’s Note535Now, this calling, implies a voice, as well as a Word; it is by the Word, but Veni vocare. Editor’s Note536not by the Word read at home, though that be a pious exercise; nor by the 537word submitted to private interpretation; but by the Word preached, according Editor’s Note538to his Ordinance, and under the Great Seal, of his blessing upon his 539Ordinance. So that preaching is this calling; and therefore, as if Christ do 540appear to any man, in the power of a miracle, or in a private inspiration, yet Editor’s Note541he appears but in weakness, as in an infancy, till he speak, till he bring a 542man to the hearing of his voice, in a setled Church, and in the Ordinance of 543preaching: so how long soever Christ have dwelt in any State, or any Church, Editor’s Note544if he grow speechless, he is departing; if there be a discontinuing, or slackning 545of preaching, there is a danger of loosing Christ. Adam was not made in 546Paradise, but brought thither, call'd thither: the sons of Adam are not born Editor’s Note547in the Church, but call'd thither by Baptism; Non Nascimur sed re-nascimur August. Editor’s Note548Christiani; No man is born a Christian, but call'd into that state by regen-549eration. And therefore, as the Consummation of our happiness is in that, that Editor’s Note550we shall be call'd at last, into the Kingdom of Glory, in the Venite Benedicti, Editor’s Note551Come ye blessed, and enter into your Masters joy: so is it a blessed Inchoation 552of that happiness, that we are called into the Kingdom of Grace, and made 553partakers of his Word and Sacraments, and other Ordinances by the way. And 554so you have his Action, and Errand, He came, and, came to call.
Editor’s Note555The next, is the persons upon whom he works, whom he calls; where Non Justos. 556we have first the Negative, the Exclusive, Non Justos, Not the righteous. In Editor’s NoteCritical Apparatus557which, Grego: Nyssene, is so tender, so compassionate, so loath, that this G. Nyssen 558Negative should fall upon any man, that any man should be excluded from 559possibility of salvation, as that | he carries it wholly upon Angels: Christ [Q2v] 560took not the nature of Angels, Christ came not to call Angels: But this Exclusion 561falls upon men; What men? upon the righteous: Who are they? We have two Editor’s Note562Expositions, both of Jesuites, both good; I mean the Expositions, not the 563Jesuites: they differ somewhat; for, though the Jesuites agree well enough, Editor’s Note564too well, in State-business, in Courts, (how Kings shall be depos'd, and pg 70Editor’s Note565how massacred; how Kingdoms shall be deluded with Dispensations, and 566how invaded with Forces, they agree well enough) yet in Schools, and in Editor’s Note567Maldonat. Expositions, they differ, as well as others. The first, Maldonat, he says, That as 568Mat. 18.12. in that parable, where Christ says, that the good shepherd left the ninety nine 569sheep, that had kept their pastures, and went to seek that one, which was strayed, he 570did not mean, that there is but one sheep of a hundred, that does go astray; but 571that if that were the case, he would go to seek that one: so when Christ says 572here, he came not to call the righteous, he does not mean that there were any 573righteous; but if the world were full of righteous men, so that he might make 574up the number of his Elect, and fill up the rooms of the fallen Angels, out of Editor’s Note575Barradas. them; yet he would come to call sinners too. The other Jesuite Barradas, (not 576altogether Barrabas) he says, Christ said, Non Justos, Not the righteous, because 577if there had been any righteous, he needed not to have come: according to that Editor’s Note578August. of S. Aug. Si homo non periisset, filius hominis non venisset; If Man had not 579fallen, and lain irrecoverably under that fall, the Son of God had not come to 580suffer the shame, and the pain of the Cross: so that they differ but in this; If 581there had been any righteous, Christ needed not to have come; and though 582there had been righteous men, yet he would have come; but in this, they, and 583Rom. 8.30. all agree, that there were none righteous. None? Why, whom he predestinated, 584those he called; and were not they whom he predestinated, and elected to 585salvation, righteous? Even the Elect themselves have not a constant righteous-586ness in this world: such a righteousness, as does always denominate them, so, 587as that they can always say to their own conscience, or so as the Church can 588always say of them, This is a righteous man: No, nor so, as that God, who 589looks upon a sinner with the eyes of the Church, and considers a sinner, with 590the heart and sense of the Church, and speaks of him with the tongue of the 591Church, can say of him, then, when he is under unrepented sin, This man is 592righteous: howsoever, if he look upon him, in that Decree which lies in his 593bosom, and by which he hath infallibly ordain'd him to salvation, he may say Editor’s Note594so. No man here, though Elect, hath an equal and constant righteousness; 595nay, no man hath any such righteousness of his own, as can save him; for 596howsoever it be made his, by that Application, or Imputation, yet the right-597Hilarie. eousness that saves him, is the very righteousness of Christ himself. S. Hilaries Editor’s Note598[Q3r] Question | then, hath a full Answer, Erant quibus non erat necesse ut veniret? 599Were there any that needed not Christs coming? No; there were none; Editor’s Note600who then are these righteous? we answer with S. Chrysost. and S. Hiero. and 601S. Ambrose, and all the stream of the Fathers; They are Justi sua Justitia, those 602who thought themselves righteous; those who relyed upon their own right-603eousness; those who mistook their righteousness, as the Laodiceans did their Editor’s Note604Apoc. 3.17. riches; they said, They were rich, and had need of nothing; and they were Editor’s Note605Rom. 10.3. wretched, and miserable, and poor, and blind, and naked. So, these men, being 606ignorant of Gods righteousness, and going about to establish a righteousness of their 607own, have not submitted themselves to the righteousness of God; that is, depend 608wholly upon the righteousness of Christ. He calls it Suam, their righteousness, 609because they thought they had a righteousness of their own: either in the 610faculties of Nature, or in the exaltation of those faculties by the help of pg 71611the Law: And he calls it Suam, their righteousness, because they thought none Editor’s Note612had it but they. And upon this Pelagian righteousness, it thought Nature Editor’s Note613sufficient without Grace; or upon this righteousness of the Cathari, the 614Puritans in the Primitive Church, that thought the Grace which they had 615received sufficient, and that upon that stock they were safe, and become 616impeccable, and therefore left out of the Lords Prayer, that Petition, Dimitte 617nobis, Forgive us our trespasses; upon this Pelagian righteousness, and this 618Puritan righteousness, Christ does not work. He left out the righteous, not 619that there were any such, but such as thought themselves so; and he took Editor’s Note620in sinners, not all effectually, that were simply so, but such as the sense of 621their sins, and the miserable state that that occasioned, brought to an 622acknowledgement, that they were so; Non Justos, sed peccatores.
Editor’s Note623Here then enters our Affirmative, our Inclusive, Who are called; peccatores: Peccatores. 624for here no man asks the Question of the former Branch: there we asked, 625Whether there were any righteous? and we found none; here we ask not 626whether there were any sinners, for we can finde no others, no not one. He 627came to call sinners, and only sinners; that is, only in that capacity, in that Editor’s Note628contemplation, as they were sinners; for of that vain and frivolous opinion, 629that got in, and got hold in the later School, That Christ had come in the flesh, 630though Adam had stood in his innocence; That though Man had not needed 631Christ as a Redeemer, yet he would have come to have given man the greatest 632Dignity that Nature might possibly receive, which was to be united to the 633Divine Nature: of this Opinion, one of those Jesuites whom we named before, Editor’s Note634Maldonat, who oftentimes making his use of whole sentences of Calvins, says 635in the end, This is a good Exposition, but that he is an Heretick that makes it. Editor’s Note636He says also of this Opinion, That Christ had come, though Adam had stood; 637this is an ill | Opinion, but that they are Catholicks that have said it. He came [Q3v] 638for sinners; for sinners onely; else he had not come: and then he came for all 639kind of sinners: for, upon those words of our Saviours, to the High Priests and Mat. 21.31. Editor’s Note640Pharisees, Publicans and Harlots go into the Kingdom of Heaven before you, good 641Expositors note, that in those two Notations, Publicans and Harlots, many 642sorts of sinners are implyed: in the name of Publicans, all such, as by their very Editor’s Note643profession and calling, are led into tentations, and occasions of sin, to which 644some Callings are naturally more exposed then other, such as can hardly be 645exercised without sin; and then in the Name of Harlots, and prostitute 646Women, such as cannot at all be exercised without sin; whose very profession 647is sin: and yet for these, for the worst of these, for all these, there is a voice 648gone out, Christ is come to call sinners, onely sinners, all sinners. Comes he Editor’s Note649then thus for sinners? What an advantage had S. Paul then, to be of this Editor’s Note650Quorum, and the first of them; Quorum Ego Maximus, That when Christ came Editor’s Note651to save sinners, he should be the greatest sinner, the first in that Election? If Editor’s Note652we should live to see that acted, which Christ speaks of at the last day, Two in Mat. 24.41. 653the field, the one taken, the other left, should we not wonder to see him that were 654left, lay hold upon him that were taken, and offer to go to Heaven before him, 655therefore, because he had killed more men in the field, or robbed more men Editor’s Note656upon the High-way, or supplanted more in the Court, or oppressed more in pg 72657the City? to make the multiplicity of sins, his title to Heaven? Or, two women 658grinding at the Mill, one taken, the other left; to see her that was left, offer to 659precede the other into Heaven, therefore, because she had prostituted her self 660to more men, then the other had done? Is this S. Pauls Quorum, his Dignity, 661his Prudency; I must be saved, because I am the greatest sinner? God forbid: 662God forbid we should presume upon salvation, because we are sinners; or sin 663therefore, that we may be surer of salvation. S. Pauls title to Heaven, was, not Editor’s Note664that he was primum peccator, but primus Confessor, that he first accused himself, 665& came to a sense of his miserable estate; for that implies that which is our last 666word, and the effect of Christs calling, That whomsoever he calls, or how, or Editor’s Note667Non ad satisfactionem. whensoever, it is ad Resipiscentiam, to repentance. It is not ad satisfactionem, Editor’s Note668Christ does not come to call us, to make satisfaction to the justice of God: he Editor’s Note669call'd us to a heavy, to an impossible account, if he call'd us to that. If the death 670of Christ Jesus himself, be but a satisfaction for the punishment of my sins, Editor’s Note671(for nothing less then that could have made that satisfaction) what can a 672temporary Purgatory of days or hours do towards a satisfaction? And if the 673torments of Purgatory it self, sustain'd by my self, be nothing towards a 674satisfaction, what can an Evenings fast, or an Ave Marie, from my Executor, or 675[Q4r] my Assignee, after I am dead, do towards | such a satisfaction? Canst thou 676satisfie the justice of God, for all that blood which thou hast drawn from his 677Son, in thy blasphemous Oaths and Execrations; or for all that blood of his, 678which thou hast spilt upon the ground, upon the Dunghil, in thy unworthy 679receiving the Sacrament? Canst thou satisfie his justice, for having made 680his Blessings the occasions, and the instruments of thy sins; or for the 681Dilapidations of his Temple, in having destroyed thine own body by thine Editor’s NoteCritical Apparatus682Job 9.3. incontinency, and making that, the same flesh with a Harlot? If he will contend 683with thee, thou canst not answer him one of a thousand: Nay, a thousand men 684could not answer one sin of one man.
Editor’s Note685Non ad Gloriam. It is not then Ad satisfactionem; but it is not Ad gloriam neither. Christ does 686not call us to an immediate possession of glory, without doing any thing 687between. Our Glorification was in his intention, as soon as our Election: in 688God who sees all things at once, both entred at once; but in the Execution of 689his Decrees here, God carries us by steps; he calls us to Repentance. The Editor’s Note690Farmers of this imaginary satisfaction, they that sell it at their own price, in Editor’s Note691their Indulgencies, have done well, to leave out this Repentance, both in 692this text in S. Matthew, and where the same is related by S. Mark. In both 693places, they tell us, that Christ came to call sinners, but they do not tell us to 694what; as though it might be enough to call them to their market, to buy their Editor’s Note695Indulgencies. The Holy Ghost tells us; it is to repentance: Are ye to learn now 696what that is? He that cannot define Repentance, he that cannot spell it, may 697have it; and he that hath written whole books, great Volumes of it, may be 698without it. In one word, (one word will not do it, but in two words) it is Editor’s Note699Aversio, and Conversio; it is a turning from our sins, and a returning to our pg 73700God. It is both: for in our Age, in our Sickness, in any impotencie towards 701a sin, in any satiety of a sin, we turn from our sin, but we turn not to God; we 702turn to a sinful delight in the memory of our sins, and a sinful desire that Editor’s Note703we might continue in them. So also in a storm at sea, in any imminent calamity, 704at land, we turn to God, to a Lord, Lord; but at the next calm, and at the next 705deliverance, we turn to our sin again. He onely is the true Israelite, the true Editor’s Note706penitent, that hath Nathaniel's mark, In quo non est dolus, In whom there is no 707deceit: For, to sin, and think God sees it not, because we confess it not; to 708confess it as sin, and yet continue the practise of it; to discontinue the practise 709of it, and continue the possession of that, which was got by that sin; all this is 710deceit, and destroys, evacuates, annihilates all Repentance.
711To recollect all, and to end all: Christ justifies feasting; he feasts you with 712himself: And feasting in an Apostles house, in his own house; he feasts you Editor’s Note713often here: And he admits Publicans to this feast, men whose full and open Editor’s Note714life, in Court, must | necessarily expose them, to many hazards of sin: and the [Q4v] Editor’s Note715Pharisees, our adversaries, calumniate us for this; they say we admit men Editor’s Note716too easily to the Sacrament; without confession, without contrition, without 717satisfaction. God in heaven knows we do not; less, much less then they. For Editor’s Note718Confession, we require publike confession in the Congregation: And in time 719of Sickness, upon the death-bed, we enjoyn private and particular Confession, Editor’s Note720if the conscience be oppressed: And if any man do think, that that which is 721necessary for him, upon his death-bed, is necessary, every time he comes to 722the Communion, and so come to such a confession, if any thing lie upon him, 723as often as he comes to the Communion, we blame not, we disswade not, we 724dis-counsel not that tenderness of conscience, and that safe proceeding in 725that good soul. For Contrition, we require such a contrition as amounts 726to a full detestation of the sin, and a full resolution, not to relapse into that sin: 727and this they do not in the Romane Church, where they have soupled and Editor’s Note728mollified their Contrition into an Attrition. For Satisfaction, we require such 729a satisfaction as Man can make to Man, in goods or fame: and for the satis-Editor’s Note730faction due to God, we require that every man, with a sober and modest, but 731yet with a confident and infallible assurance believe, the satisfaction given to 732God, by Christ, for all mankinde, to have been given and accepted for him 733in particular. This Christ, with joy and thanksgiving we acknowledge to be 734come; to be come actually; we expect no other after him, we joyn no other to 735him: And come freely, without any necessity impos'd by any above him, and 736without any invitation from us here: Come, not to meet us, who were not 737able to rise, without him; but yet not to force us, to save us against our wills, 738but come to call us, by his Ordinances in his Church; us, not as we pretend 739any righteousness of our own, but as we confess our selves to be sinners, Editor’s Note740and sinners led by this call, to Repentance; which Repentance, is an ever-741lasting Divorce from our beloved sin, and an everlasting Marriage and Editor’s Note742super-induction of our ever-living God.pg 74