Exposition of 1 Thessalonians, Chapter 5 · Verse 14
VERS. 14.
Now wee exhort you, Brethren, warne them that are diſorderly, comfort the feeble-minded, ſupport the weake, be patient toward all.
A Heape of duties are here couched together; foure in number; the three firſt hauehave ſpeciall reſpect to ſome particulars. The fourth concernes vsus, in reſpect of all.
The particulars, Pauls prudence preſcribes fittingly to the ſtate, and quality of the perſons. In eueryevery of them conſider we, Firſt, The dutie. Secondly, The perſons to whom it muſt bee performed.
The firſt duty is admonition; the perſons to whom it belongs, are the diſorderly. See who they are. Interpreters think the Metaphor borrowed from the cuſtome of War; wherein eueryevery Souldier hath his ſtation, & is aſſigned to his ranke; from which when he ſwarues, he becomes inordinate. So conceiue they the Apoſtle to intimate, that God hath aſſigned to eueryevery of the Church his ſpeciall place and calling, wherein to ſerue God; wherein when they grow diſſolute, and tranſgreſſe their limits, they violate the order that the Lord hath preſcribed. In the next Epiſtle the Apoſtle ſeems to explain what he meant by the inordinate, they were ſucht2. Theſſ. 3.10. as tranſgreſſed the rule preſcribed by him, for better ordering of outward life. Ioyne all together, wee ſhall finde foure ſorts of inordinate walkers. Firſt of them, that hauehave no ſpeciall ſtation, or calling in Church or Common-wealth, wherein to ſerue God. Secondly, Such as are diſſolute or negligent in their vocation. Thirdly, Thoſe that intrude vponupon other mens callings. Fourthly, Such as tranſgreſſe wholeſome ordinances, eſtabliſhed for better ordering of common life.
Touching the firſt ſort, liuing without particular calling. The order ſet downe by the Lord himſelfe for aſſignement of eueryevery one to his ſpeciall vocation, is as ancient as the World. Adam in Paradiſe is appointeduGen. 2.15. to dreſſe the Garden. It is Ambroſe his obſeruation out of Philo: *Ambroſ. de Paradiſo, cap. 4.Though Paradiſe, in respect of the fertility of the place, needed no huſbandry, yet becauſe the firſt man was to bee a Law to his Poſteritie, therefore is he enioyned labour; to inſtruct vsus to painfulneſſe, and induſtrious imployment in our vocations. Accordingly after the fall, thus trayned they vp their Children;xGen. 4 2. CAIN was a tiller of the ground; ABEL a keeper of ſheepe: like was the courſe of Patriarches, as wee may reade along the Story. Yea, the curſed ſeed of Cain, though they degenerated into vanitie, yet had they their ſeuerall imployments. In the Iſraelitiſh Common-wealth, after their ſettling in the Land of Promiſe, ſuch prouiſion was made, that eueryevery Tribe and Family had their husbandry to bee imployed in. The Tribe of LEVI, whoſe exemption was moſt from manuall Arts, yet had their ſeuerall places of Miniſterie.
In this firſt ranke of inordinate walkers, we hauehave, alas, how many to bee ranged? It is vaine perhaps to ſpeake of Monkes, and ſuch likeyTitus 1.12. idle-bellies, as PAVL cals Cretians. Yet this I may ſay for them: they had the fayreſt pretence of all of their diſorderly order; giuing themſelues to deuotion and heauenly contemplation. A life, I confeſſe, aboue all others to bee choſen, were a man borne to himſelfe alone. But this ground wee muſt remember; EueryEvery man on Earth is a member of ſome common bodie. And is thereby bound to imployment in ſome office, good to communitie: Whereby it comes to paſſe, that euen this kind of life, ſpent wholly in deuotion and contemplation, is vnpleaſing to God. Becauſe, howſoeuer herein they doe good to themſelues, yet bring they no benefit to the common bodie. I confeſſe, the life hath great commendation amongſt Ancients; ſome of them call it, heauenly and Angelicall. And ſure it is, ſuch ſhall bee the life of Gods Children after Reſurrection, ſpent wholly in prayſing and magnifying the Name of God. But till that time, ſee how Angels themſelues want not their imployment; euen they zHeb. 1.14.are ſent forth to miniſter for good of them that ſhall be heires of ſaluation.
To theſe may bee added, how many of our Gallants, and their attendants, whoſe whole life is ſpent, alas, how Epicurelike and vnprofitably? in eating, drinking, ſporting, ſnorting, as if they were borne, as the wild Aſſe-Colt in the Wilderneſſe, to ſnuffe vp the wind, or as Leuiathan in the Sea, to take paſtime therein. Me thinkes, ſeeing their liues, I cannot but thinke of that in Ezechiel deſcribing the ſinnes of Sodome, ſo fitting it is to men of this diſpoſition. TheaEzech. 16.49 ſinnes of Sodome were Pride, fulneſſe of Bread, abundance of Idleneſſe, vnmercifulneſſe to the Poore. No maruell, if they grew ſuch Monſters in Luſt, hauing all things ſo at full to feed their Luxurie.
A third ſort are our vagrant and ſturdie Beggers: whoſe baſe and brutiſh life, what termes are ſufficient to expreſſe? I know not how, our people thinke it almes to feed them in their idleneſſe; conceiting theſe the poore, whom the Lord hath commended to our compaſſion. His order in Iſrael was, there mightbDeut. 15.4. be no Begger among his people. And Pauls Cōſtitution: Men wanting, not ſtrength, butc2. Theſſ. 3.10. will to labour, must not eat. The beſt merciemercy to ſuch is that, which one cals, Miſericordia puniens. Thou canſt not better releeue them, then by correction.
The ſecond kind of perſons diſorderly, are ſuch as neglect imployment of the vocations, wherein the LORD hath placed them. Of theſe eſpecially ſpeakes the Apoſtle. His rule is; Whoſo hath an Office, dRom. 12.7.must wait on his Office. And his Ordinance in Theſſalonica, that if any refuſed labour, e2. Theſſ. 3.10.hee ſhould not eat. Yea, hee makes them flat Theeues, that ſo liue. Such eat not their owne bread.
Now here, beloued, where ſhould I beginne to complaine of vnfaithfulneſſe? It ſpreades it ſelfe ſo generally ouer all orders, and degrees of men. This is that eats out the large patrimonies of many, gotten with no ſmall care and induſtrie of their Progenitors: while Children thinke themſelues borne to pleaſures, and whatſoeuer is occaſion or nouriſhment of all vitiouſneſſe in life.
The third ſort, is of them that intrude vponupon other mens callings; not ſparing the Function of the Miniſtery, which yet the Lord will hauehave no man touch, but hee that is fHeb. 5.4.called of God, as was AARON. His Iudgement on Corah and his company for ſuch intruſion, is recorded; their Cenſors kept by Gods ſpeciall appointment, asgNum. 16.40. a memorial and warning to all poſterity. The Stories of Vzzah and Vziah are knowne; the one ſtricken h2. Sam. 6.7.with ſudden death; the otheriChron. 26.19, 21. with leproſie, till the day of his death.
In the fourth ranke, are to bee ranged all thoſe that wilfully violate wholeſome Ordinances, for better ordering of common life; whether in Church or Common-wealth. Ad omnia ſua ſtrenui, ad communia pigri, Bern. de grad. Humilitatis.ſaid Bernard, of ſuch men delighted in ſingularitie. Turpis eſt omnis pars quae vniuerſo ſuo non congruit, ſaith Auſtine. And of the perſons thus farre.
The dutie in reſpect of them, is to admoniſh; that is, to put them in minde of their dutie. It is thekMat. 18.15. firſt ſtep or degree in cenſures, which muſt goe before ſharper corrections.
Touching it, three particulars ſhall be briefly ſcanned.
Queſt. Firſt, Whoſe dutie it is?
Anſw. The dutie of eueryevery Chriſtian; vt ſupra. They were the people of whom Paul ſaid, they were lRom. 15.14.able; to whom hemCol. 3.16. preſcribes, to admoniſh one another. Doe ye aske Reaſons? Beſides the Commandement of God, Firſt, MutualnIude 20. compaſſion ſhould teach it vsus. Secondly, Care of community, in reſpect, Firſt, Of theo1. Cor. 5.6. infectiouſneſſe of the euill example. Secondly,pIoh. 7.1…, 12. For danger of wrath.
It iuſtly reprooues ſuch as put ouer this dutie of louelove from themſelues to Miniſters; and thinke it ſo peculiar to them, that in no degree it belongs to them. Erewhile wee ſhewed it pertinent to the people, with this difference: The Miniſter doth it, as of Authoritie; the people, out of ſociall Charitie. The publike performance is the Miniſters; in priuate commerce, the peoples alſo. And it is ſtrange the Lord ſhould commend to vsus care of each others body,qExod. 23.4, 5 goods, good name; and leaue vsus careleſſe of any ſoules, ſaue our owne.
The ſecond queſtion is, to what perſons wee owe it. Diogenes and the Cynikes,Seneca Epiſt. 29. ſaith Seneca, were wont promiſcuouſly to admoniſh all they met with. What if they fell on deafe men? They anſwered, Words were gratuitous, and coſt them nothing. Beſides, though they miſſed their end in many, yet admoniſhing all, they might doe good to ſome. With like zeale, ſhall I ſay? or paſſion, many are tranſported, prodigally caſting away ſacred and precious admonitions vponupon Dogs and Swine. Our Sauiour inioynes vsus in this point, caution and prudence. To make choice of ſuch, as wee muſt admoniſh by the Word of God. Though words bee gratuitous, yet Gods Word is ſacred and precious; We may rMat. 7.6.not caſt holy things to Dogs, nor Pearles before Swine. And ſaith Seneca, Proceedings of Art, muſt be vponupon certainties. A good Archer doth not, aeliquando ferire, but aliquando deerrare.
Queſt. What then? Muſt wee ſilently ſuffer Gods Name to be blaſphemed?
Anſw. There is a reall reproofe to be giuen to ſuch, by ſeparating from their ſocietie.
The laſt quaere is, of the ſinnes that may deſerue admonition. They are not only enormities, but euen inordinateneſſe. Bee it but idleneſſe and neglect of our vocations. Shall I need to adde Reaſons? Firſt, We are not ignorant, how euen moates in the Church are made beames amongst Aliens; the leaſt ſlips of men profeſſing Gods feare, draw blaſphemy vponupon his Name: Leuitie in ſpeech, vanitie in our attire, &c. ſeeme more to Aliens, then blaſphemies in their own mouthes, or enormities in their liues. Secondly, little things hauehave often great and dangerous conſequences;ſ1. Cor. 5.6. A little leauen ſowreth the whole lumpe; a little error tolerated, makes way to greater. And eueryevery little ſin, if it be neglected, draweth with it weight vntounto greater.
It is the error of moſt, to limit admonitions to groſſe & grieuous ſinnes. Wee thinke of others as of our ſelues, through partiality; it is well they be free frō crying ſins. Wheras the Lord beares in none, the breach of the leaſt iota or tittle of his Law; nor tolerates diſobedience, no not erga minima; towards the leaſt of his commandements. And of the firſt duty thus farre, the ſecond followeth.
Comfort the feeble-minded. Wherin, as in the former, are firſt, the perſons, ſecondly, the dutie we owe them. The perſons he calles, the feeble-minded.
Schoole Moraliſts treating of it, thus ſet out the Nature of feeble-mindedneſſe. It is, they ſay, a deiected ſtate of the mind, refuſing to enterpriſe or vndertake things neceſſary, and inioyned, vponupon conceit that they exceed ability. It is oppoſed to preſumption, another extreme: whereby men ouer-confident of their ſtrength, attempt things exceeding the proportion of their abilities.
Such, they conceiue the ſinne oftExod. 4.10.13 Moſes &uIere. 1.6. Ieremie to hauehave beene; detracting the Lords calling, as exceeding the proportion of their ſtrength. Like is the ſinne of many, excellently gifted for Magiſtracie, and Miniſtery, if others may iudge; yet withdrawing from the calling, as ouer-weighty, and beyond their ſtrength: a ſin ſo much harder to be cured, becomes, it comes ſo neere to the nature of modeſty; & vnderunder colour of that vertue, deludes the minds of many, ſo long, till Church be almoſt deſtitute of Miniſters, and Common-wealth of able Magiſtrates.
It ariſeth, they ſay, commonly from one of theſe cauſes, Firſt, ſecret pride, whereby men thinke themſelues better able to iudge of themſelues, then others, yea, then all men, are. Euen in this ſeeming modeſty there is coloured pride.xProu. 26.16. The ſluggard, ſaith SALOMON, thinkes himſelfe wiſer, then ten men that can render a reaſon.
A ſecond cauſe vſual is, as they cal it, torpor pigritiae. Men are loth to take notice of their abilities, and vndertake ſuch functions; becauſe they louelove eaſe, and would gladly free themſelues frō incumbrance of publik imployments.
The laſt is, feare of faynting vnderunder the burthen: which was that it ſeemes, which ſwayed with Moſes. But as the Lord ſpeakes to MOSES, Who is it that made the tongue? is it not the Lord that called him to the function? And can we thinke the Lord, whoſe hand leads vsus to ſuch imployments, will be wanting to vsus in protection and ſupport? What he ſaid to Ioſhuah, think ſpoken to all in like caſe;yIoſh. 1.5. I will not faile thee, neither forſake thee. z2. Cor. 2.16.Who is ſufficient for theſe things? ſaith the Apoſtle: he meanes of himſelfe. Yet,a2. Cor. 3.6. God hath made vsus able Miniſters of the New Teſtament. Competently, though not cōpletely ſufficient.
A degree of it in this kind, is to be ſeene in many, ariſing frō cauſleſſe deſpaire. So ouerwhelmed we hauehave ſeen ſome with deſpaire of pardon, that they refuſe to pray for pardon; or to enter a courſe of repentance. Like mind is in many towards their inueterate ſins. Such ſtrength, they thinke, they hauehave gotten through long cuſtome, that it ſeems too late to ſtriue againſt thē; & in that cōceit, theybEphe. 4.19. giuegive themſelues ouer to work wickednes euen with greedines.
Now if this be the opinion of our ability in nature, we muſt all ſubſcribe to the truth of it. But doe we conſider the power of Gods Grace, while we thus ſpeake? Grace can work wonders; eueryevery day works ſtrangely aboue nature. It reſcued Paul from perſecution, Manaſſeh in old age, frō Idolatry. Gods hand is not ſhortned. This of puſillanimity according to the vſual acception amongſt Diuines.
That which Paul there ſpeaks of, ſeems ſomthing different; feeble-minded in his ſenſe, are men deiected with ſenſe and feare of afflictions; as we hauehave inſtance incIob 6.9. IOB,d1. King. 19.4. ELIAS: in many amongſt our ſelues, depreſſed and caſt downe, and almoſt driuen backe from holy profeſſion and practice, through feare of the Croſſe. The duetie we owe them is, Comfort. eIob. 6.14.Man that is in miſery, ſhould bee comforted of his Neighbour; the cenſure is heauy on them that neglect it; Such hauehave forſaken the feare of the Almightie. See notes ad Cap. 4. verſ. vlt.
As it ſhould make all Gods children carefull to performe it, Firſt, themſelues being yetfHeb. 13.3. in the body. Secondly, hauing receiuedg2. Cor. 1.4. Comforts from God, to this end; ſo it iuſtly reprooues the barbarous and ſauage inhumanity of them, that, as Dauid ſpeakes, adde affliction to him whom God hath wounded. A generation rife in all places, dallying with the heauieſt affliction of Gods children, an accuſing & terrifying conſcience. The beaſtlieſt amongſt brute creatures, euen Swine, ſeeme to be affected with the out-cries of their kind: men onelyonly more brutiſh then they, triumph in the miſeries each of other; & are not moued with their out-cries, as bitter as that in the Prophet;hIſai. 38.…4. O Lord, it hath oppreſſed me: Lord, cōfort me. See how bitterlyiPſal. 109.16. Dauid in a ſpirit of Propheſie curſeth ſuch men. And let thē tremble at it, whoſe practice it is.
The laſt particular remaines; Support the weake. Firſt, of the perſons. Secondly, thē of the duty. The perſons are the weake. Weaknes is of two ſorts; firſt, in iudgement: ſecondly, in practice. Weake in iudgement, are ſuch as either for lacke of information, or capacity, or illumination, are not yet conuinced of ſome truthes conuenient, or neceſſary for them to vnderſtand. Such were many in dayes of the Apoſtle, whom therefore he callskRom. 15.1. weake in faith; that could not yet be perſwaded of the abrogation of Moſes Law; ſtill thinking their conſcience bound to obſerue difference of dayes and meats. Such I make no queſtion, are ſome amongſt vsus in matters of ceremony and indifferency.
Weake in practice are they, who though conuinced of dutie, yet through paſſion or long cuſtome, it may be, of euill, are ouertaken in ſome ſinnes.
The dutie we owe to ſuch, is Support;lRom. 14.1. Him that is weake in faith, aſſume: For this, the Shepheards of Iudah are heauily taxed,mEzech. 34.4. They ſtrengthened not the weake.
The duties we owe them, comming vnderunder the generall of Support, thus conceiue; firſt,n2. Tim. 2.25. meekeſt and mildeſt inſtruction: As Paul, though he condeſcend, as farre as may be, to their weakeneſſe, yet deliuers grounds of better information; and labours to lead them on to greater ſtrength and perfection of knowledge. Secondly, in things indifferent, yeeld of right,o1. Cor. 9.22. Becomming all things to all men, that by all meanes we may winne ſome.
Weake in practice: firſt, though their perſons muſt be borne withall, yet muſt their ſinnes be pLeuit. 19.17.reproued; and they reſtored with the Spirit of Meekeneſſe: Secondly, let not our firſt exactions be ouer-ſtrict,qMat. 9.16. New Wine may not be put into old Bottels, ſayth our Sauiour, iuſtifying his milder impoſitions on his nouitious Diſciples. Thirdly, at no hand reiect ſuch, but cheriſh the leaſt ſparke or ſmoake of grace that ſhewes in them. Our Sauior rMat. 12.20.quencheth not the ſmoaking Flaxe.
Reprooued are here, firſt, careleſſe ſcandalizing the weake; ſecondly, rigorous proceedings with Nouices. And of theſe duties to theſe particulars, thus farre.
In the paſſage, take notice of Pauls prudence, in preſcribing what is conuenient to eueryevery ſeuerall ſtate and condition of Gods people. As Iude in like caſe giues like Preſcript; Some, ſaue with feare; on others, hauehave compaſſion, ſIude 22.putting difference. See alſo Iſai. 61.
Followes now the generall belonging to all theſe, that is, Patience, or, as the word ſignifies, Long-ſufferance. Be patient, or long ſuffering, toward all.
Now, though I confeſſe, this vertue is of that nature, that it muſt be exerciſed in a ſort to all men; yet comparing this preſcript with the like tot2. Tim. 2.25. Timothy, I cannot but thinke, the Apoſtles purpoſe is, to preſcribe vsus a temper, and meane of carriage in performing the former duties: that the ſenſe may be this; Suffer not your patience to bee ouercome, ſo as to ſurceaſe theſe holy dueties, though you ſee not preſent ſucceſſe of your endeuours.
Obſer. Lacke of preſent ſucceſſe is no warrant to any, to ſurceaſe the dueties of LoueLove, in Admonition, Comfort, Exhortation. The faults of Gods ſeruants hauehave beene noted in this kind. Ieremie ſeeing the preſent way-wardneſſe of the people,uIer. 20.9. reſolues to ſpeake no more in the Name of the Lord. It is noted as his blemiſh: and the Word of God giues him no reſt, till he had altered his reſolution. Paul in like humour, enters like reſolution at Corinth. The Lord checkes him for it, and commaunds him ſtill to speake vntounto them; aſſuring him for all that, hee had much people in that Citie. After his long experience, he preſſeth the duetie by ſundry reaſons. Firſt,x2. Tim. ….25. The time of Gods calling and giuing bleſſing to our endeuours, is to vsus vncertaine: it ſhould ſuffice vsus, if God at any time giuegive them repentance. Secondly, hee puts vsus in mind of their miſerable bondage vnderunder Satan; They are in the ſnare of the Deuill. It is no eaſie matter to reſcue a ſoule out of Satans Dominion; that ſtrong man armed doth not ſo eaſily leaue his poſſeſſion. Thirdly, To Titus, hee remembers vsus of our owne eſtate, andyTit 3.3. behauiour before calling; eueryevery whit as vntoward, and deſperate as theirs, that are yet holden vnderunder Satans bondage. Our ſinnes wherein we liued as grieuous, our frowardneſſe as great: yet when Gods bountifulneſſe appeared, he ſaued vsus. Cauſe we hauehave to hope like fauour of God for others; I am ſure no cauſe vtterly to deſpaire of any, becauſe admonitions preſent are reiected. How many did our ſelues, till day of viſitation came, make light of? How many gracious motions of Gods Spirit doe we contemne? yet ſaw we Gods grace, after all this contempt, maruellous in our conuerſion.
Ʋſe. And it reprooues that impatience of our hearts, ſo eaſily weary of wel-doing in this kinde; inſomuch that except wee ſee preſent reformation in thoſe wee hauehave to deale withall, wee are ready, with Ieremie, to reſolue to ſpeake no more in the Name of the Lord; and as the Diſciples, to call for fire from Heauen. Now, alas Brethren, had the Lord thus dealt with vsus, left vsus to our ſelues, when wee firſt reiected his heauenly admonitions, what had become of our ſoules? How many gracious warnings had wee from the Lord, that paſt away without their profit? yet was the Lord pleaſed to follow vsus with his mercy, and new offers of grace, till ſuch time as hee had faſtened them on our froward hearts; like patience, and vnwearied compaſſion becomes vsus to our Brethren. Wee hauehave, Firſt, the Lords example to prouoke vsus; He zRom. 9.22.beares with long patience the veſſels of wrath prepared to deſtruction; aMat. 5.45.cauſeth his rayne to rayne, his Sunne to ſhine on the field of the froward; ſo long, ſaith Tertullian, till he admit detraction from his glory; and men beginne to queſtion, whether there bee a prouidence taking notice of the ſinnes of men.
Secondly, We loſe nought by our patience, what euer the iſſues be. What Paul ſpeakes of Miniſters, is true alſo of priuate Monitors; They are vntounto God b2. Cor. 2.15.a ſweet ſauour in them that are ſaued, and in them that periſh.
Thirdly, The purchaſe, if God at any time giuegive ſucceſſe, is of that worth, that no paines can ſeeme too much to procure it.cIam. 5.20. Thou haſt wonne a ſoule. Me thinkes, hee ſaith more, then thou haſt wonne a World; the meaneſt ſoule being more worth then all the World.
Laſtly, Let vsus conſider, that the gaine of one ſoule to Gods Kingdome, may draw with it, wee know not, how many more. Firſt, The example of one Sinner conuerting, is very preualent with other Aliens; yea, the more auerſe they hauehave beene before calling, the more remarkeable is their Conuerſion. How doe I perſwade my ſelfe did the conuerſion of Paul ſo hote a Perſecutor affect euen Aliens, and make them pauſe about their courſes? Secondly, Beſides the example, wee know the Nature of Grace is ſuch, it loues to communicate it ſelfe. Neuer was Childe of God enuious in the point of Saluation; but could willingly be-teeme another, any other, many others, all others a ſhare with him in that bliſſefull condition. And if yee marke it, the gifts of God that occaſion Pride and Enuie, are not thoſe gifts that accompanie Saluation; but others, profitable, I confeſſe, to the Church of God; yet ſuch, as in want whereof a man may be ſaued; in hauing whereof, hee may bee damned. Paul ſeemes much to taxe the people of Corinth for Pride and Enuie, deſiring after a ſort to encloſe their gifts to themſelues. What were thoſe gifts? not thoſe of Faith, and Charitie, but of tongues and prophecie. For others, I dare ſay, GOD'S Children are all of Pauls minde; they could wiſhdActs 26.28. all men as they, not almoſt onelyonly, but altogether Chriſtians. And generally yee ſhall find it true, EueryEvery eIoh. 1.41, 45.Conuert deſires to be a Conuerter of others. Sith then, vponupon the conuerſion of one depends perhaps the ſaluation of many ſoules, how willingly ſhould wee digeſt the preſent aukewardneſſe of thoſe we admoniſh? if not for their owne good, yet for a more generall, may come by Gods bleſſing to the whole Church of God.
And leſt any ſay as Ananias in caſe of PAVL, They fActs 9.13.are Perſecutors, or otherwiſe malicious; Thus let vsus thinke, Firſt, The more vntoward, the more ſhall Gods Grace and Power be magnified in their Conuerſion. And Secondly, let vsus remember, the worſt men before calling, hauehave oft prooued the moſt excellent inſtruments of Gods glory, after their Conuerſion; an inſtance we hauehaveg1. Cor. 15.10. in Paul; and the reaſon aſſigned by our Sauiour:hLuke 7.47. They louelove much that hauehave had many ſinnes forgiuen them.