The Disabled Debtor Discharged, Part 17
Therefore
Text. The Iewiſh Rabbins have a ſaying, that great mountaines hang upon the ſmalleſt Iods in the Bible. And S. Chryſoſtome will not that a Chriſtian ſhall let goe any ſyllable in the Scripture, no nor prick nor point without obſervation. This little particle foreign, queſtionleſſe will affoord us ſomething for our learning, let it be this, viz.
Love is Loves Load-ſtone. Doct. Magnes amoris amor.Therefore (ſaith Chriſt) ſeeing both were forgiven, and one forgiven a greater debt then the other, both loved, but one more then the other.
Vſe 1 It is thus betwixt man and man as you ſee in Ionathan and David. And it is thus betwixt God and man, Pſal. 18.1. & 116.1, 8. So ſaith S. Iohn, 1 Epiſt. 4.9. Wee love God becauſe he loved us firſt.
Learne here the way how to make others Love us, Ego tibi monſtrabo amatorium ſine medicamento, ſine herbâ, ſi amari vis, ama. Sen. Epiſt 9. Ariſt. Rhet. l. 2. Nulla major eſt ad amorem invitatio, quam prevenire amā tem, & nimis durus eſt animus, qui ſi dilectionem nolebat impendere nolit rependere. Iug. de cat.without any Love-potion, Spell, or Witch-craft (as Seneca ſaith) Love others ſincerely and entirely; ſo adviſeth the Poet, ut ameris amabilis eſto; of all men they are moſt lovely (ſaith Ariſtotle) that are most loving. He muſt needs be of an ill diſpo…tion, who if he will not begin love, and provoke this affection in another, will not yet repay and anſwer Love with Love. Yet ſuch there are as before was noted, and for this the Corinthians are blamed, 2 Cor. 12.15.
Vſe 2 And here be directed in a way how to enlarge your love to God-ward. Gods kindneſſe hath an operative vertue in it, and much affecteth thoſe who ſet their mindes upon it. Naturally we have no heate of Love to God in our hearts, they are frozen and cold; but as yron put into the fire ſoone becomes red hot, ſo upon a due conſideration of Gods mercies towards us, our affections cannot but glow with heat and be much inflamed.
Queſt. But is God to be thus loved for his benefits? Is he not to be loved for himſelfe onelyonly? What is this other then a mercenary Love?Aug. Sup. Iob. Ser. 3. Love not for the rewards ſake (ſaith S. Austin) but let God be thy reward.
Reſp. S. Bernard thus ſpecifies degrees of Loving God. Firſt, when wee Love him ut bonus ſit nobis, that hee may doe us good. Love of this kind is meerely Concupiſcentiall or mercenary; Cant. 1.2.This is the love of Harlots, not Virgins.
Secondly, when we Love God, quia bonus fuit, becauſe he hath done us good, and heaped his benefits on us. This iſſues from a thankfull heart, and is to be found in Gods children, Pſal. 116. & Pſal. 18.
Thirdly, when we love God, quia bonus in ſe, Faeliciſſimam animam quae Deo ſic in Deo meretur affici, ut per unitatem Spiritus in Deo, nibil amet niſi Deum. 2. q 24 Art. 3.in reſpect of his owne amiable excellencies; of which kind of love he ſpeaketh thus. O thrice happie ſoule, which by God and his grace art ſo affected with God and his Love, that in God, in whom all things are to be had, thou deſirest nothing but God himſelfe.
Thomas anſwers thus, God is to be loved for himſelfe, although he ſhould give us nothing, Iob 13.15. He is ultimus finis, and wee may not ſerve him for an other end: For, then we ſhould make ultimum finem but medium. But when it is ſaid we are to Love God for his benefits, (For) notes not the finall cauſe, but the motive. Rom. 12.1.Now Gods benefits and mercies (in reſpect of our infirmities) may be motives (and in Scriptures are uſed as motives) to ſtirre us up to love him, They may be ordine prima, but never quoad dignitatem praecipua, for ſuch love is reproachfull and injurious to God, as was theirs, Ioh. 6.26. The reaſon is, Propter quod unumquod que amatur, illud ipſum magis amatur, If we love God for theſe we love them more then God, and ſo ceſſante beneficio ceſſat amor, when Gods benefits ceaſe our love will likewiſe ceaſe.
As for the wicked of the world, they meaſure all their Religion by their profit,Mali utuntur Deo ut fruantur mundo Boni utuntur mū do ut fruantur Deo. Aug. and will doe nothing but for gaine, they uſe God that they may enjoy the world, and this indeed is a baſe and mercenary Love, like that Love which the Prodigall found from them upon whom he had ſpent his Patrimony, Luke 15.30. But the godly uſe the world that they may enjoy God, and this is the Love of Virgins. Gen. 24.22, 30.Thus Rebeckah by meanes of the bracelets and earings given, was wrought upon (by Abrahams ſervant) to hearken to the motion which he made in the behalfe of his Maſters ſonne. And by the benefits wee receive from Chriſt a Chriſtian ſoule is firſt brought to be in love with Chriſt.
Communia. Specialia. Singularia.Caſt your eyes then upon Gods benefits which daily we are made partakers of; thoſe common to all creatures with us, ſpeciall to men, ſingular and peculiar to good men. Totum mundum dedit (ſaith one) hee hath given the whole world to be uſed by all. Ʋnicum filium dedit, he hath given his Sonne to be beleeved in by all;Amor amorem illius qui amore tui amoris deſcendit in uterum Virginis, & ibi a morem ſuum amori tuo copulavit, humiliando ſe, ſublimando te, conjungendo lumen ſuae aeternitatis limo tu…e mortalitatis. Aug. Text. Quid majus, quid melius daret? What greater or better gift could hee give to the ſonnes of men then his owne Sonne out of his owne boſome? Labour to comprehend with all Saints, what is the height, depth, and breadth of this Love, Epheſ. 3.18, 19.
Love ſtands not upon a Quare: why ſhall I love, what good ſhall I have by Chriſt (as Iob 21.15.) ſuch a mercenary baſeneſſe cannot enter into ſo noble a ſpirit as a child of God hath in him; yet it is his Dilexit me, that ſets mee on fire, and whereby our Love is inflamed towards him.
Tell me therefore] q.d. I have acquainted thee with the Motive both had to love their Creditor: Now having laid downe the Caſe ſo plaine, tell mee [Therefore] thy Opinion. Learne one thing more hence,
Doct. After the Iudgement is rightly informed, ſentence in the caſe may be paſſed, and not before.
Reade Deut. 1.16. In that ſolemne charge which Moſes gives to Judges, (his deſigned Deputies) how hee adviſeth; firſt to heare the Controverſies of their Brethren, and have them debated before they be decided. So Iudg. 19.30. Conſider of it, take advice and then ſpeake your minde.
Reaſon. The Reaſon we have given, Iob 12.11. The Eares are the ſoules Taſter, they try words as the mouth taſteth meate: that man can never reliſh the equity of a cauſe whoſe taſter is out of courſe. Whence it is that Salomon ſaith, The Eare of the wiſe ſeeketh information, Pro. 18.15. So did Iob's, Iob 29.16. And Salomons in hearing the difference betwixt the two Harlots. S. Iames wills us to be ſwift to heare but ſlow to ſpeake, Iames 1.19.
Vſe. it Reprooves ſuch as will not endure to have the equity of a cauſe made apparent and evident, before that matters be duly ripened to the Eare; they are over-ſuddaine with their lips; Whence it comes to paſſe, that they doe more hurt with their raſhneſſe, (both to themſelves and others) then they can afterwards helpe againe by their moſt mature deliberation. A wiſe man concealeth knowledge, but the heart of a foole uttereth fooliſhneſſe.
The Baptiſt was Vox clamantis, the voice of one crying; He was indeed a moſt proper and perfect voice; but before he was borne his Father was dumbe and his Mother hid her ſelfe, Pater tacet ex paena, ex verecundia Mater celat, Chryſologus.O quanto ſilentio vox naſcitur (ſaith one) The Father holds his peace by puniſhment, the Mother hides her ſelfe for modeſty, O with how great ſilence was the Voice borne! It is from ſilence that knowledge is borne in the mouth, and from ſilence that learning is bred in the lips.
In Nature, you know the Tongue is hedg'd in with doores, and ſhut, as David ſheweth, Pſal. 141.3. And the Eares are alwaies open, and yet (I know not how but) ſo it is, the Tongue gets out to anſwer, before the Eare hath received that to which an anſwer ſhould be given. And hence it comes to paſſe, that like thoſe young women, who through over-haſty marriages, inſtead of repleniſhing the world with living children, they fill graves with Abortives and untimely births; So doe theſe Macedonian Iudges, who anſwer haſtily before the Tale bee ended; Out of over quicke apprehenſion they runne into many errors, ſhewing folly and procuring ſhame unto themſelves, Prov. 18.15. Stay till the time come and then tell on.
Verſe; 43 Simon anſwered and ſaid, I ſuppoſe that he to whom he forgave moſt; And hee ſaid unto him, thou haſt rightly judged.
Here wee have the caſe reſolved: where firſt the Sentence paſſed by Simon, and then Ratified by our Saviour.
Text. Simon anſwered and ſaid] Had our Saviour in plaine termes asked Simon whether he or that ſinner did love him moſt? The Phariſee could not for ſhame but have ſtood upon his reputation; and in ſcorne of the compariſon have proteſted his exceeding reſpects to Chriſt. Now ere he be aware by this convictive way of Parable, he is brought to paſſe ſentence againſt himſelfe on her ſide, whom before he had condemned. You ſee then
Doct. A diſcreet and wiſe reproofe is not in vaine to an honeſt heart, it cauſeth a ſelfe condemning.
Iob 6.25. 2 Kings 5.11. & 2 Sam. 12.1.4.
There is an excellent Parable tending to this purpoſe, Pro. 25.11. A word fitly ſpoken, Sermo eſt imago animi.&c.] Words are the Pictures of the minde, and ſpeaking is the drawing of them with that Penſil the Tongue; now as in Pictures the beauty of them is the comely proportion of the parts, and the gracefull fitting of the colours to the parts, the artificiall placing both of colours and parts: ſo in words, the praiſe of them is the due proportion of them to the perſons; the fit colouring of them to the matter to be delivered; the right ordering them to Time and Place wherein they are ſpoken. If theſe be obſerved in ſpeech, then (as the Originall is) the words goe upon their wheeles, and paſſe along like a Triumphant Chariot: whereas if theſe circumſtances be omitted, they paſſe, as Pharaohs Chariots when the wheeles were off, dull, and heavily. Then verſe. 12. As an earing] An earing is faſtned to the eare, and that it may be faſtned it pierceth the eare, and being ſo faſtened, it is an ornament to the whole face, So likewiſe is a Reproofe to an obedient eare. Firſt, it pierceth it, and is received willingly into it. Secondly, it is faſtened upon it, ſo that it ſtaies with it. Thirdly, it is an ornament to a mans whole life, which is reformed by it. But then it muſt be a wiſe Reproover, ſuch a one as can fit his Reproofe to the Eare of him that is faulty, and hang it on hanſomely with due conſideration of circumſtances; as Nathan did on Davids, 2 Sam. 12. Otherwiſe it is no earering of gold, but braſſe, which cankers the eare, and either makes it to be worſe in wilfull naughtineſſe then before it was; or els if it be acknowledged to be of gold and the Reproofe true, yet it diſpleaſeth, and is not accepted with thanks, which hindereth the operation of it. Such a braſſe earing was Shemeis rayling, it could not be kindly taken; The beſt eare that is, will ſcarce receive a Reproofe fooliſhly given.
Vſe 1 This may firſt Encourage us Miniſters in this part of our Miniſteriall ſervice; The ſinners of Sion are not afraid (as ſpeakes the Prophet:) They walke with a haughty neck, and will not be reprooved; And yet wee need not diſpaire (altogether) of good ſucceſſe, if we performe this worke aright, and furniſh our rebukes with cunning Arguments Rhetorick is uſefull, but that may not enter the Liſts, without ſome weapons borrowed from the Arſenall of Logick. That Maxime in Phyloſophy would be remembred, The will wills no more then the underſtanding underſtands. Checks (as one ſpeakes) have a kind of ſigniorie over the outward members; they may fetter the legs, or manacle the hands from ſome outward performances: but to toyle the Will, and controll the Affections, Reaſon it ſelfe muſt chide, and the Intellectuall Faculties muſt be ſatisfied.
It is not alwaies the ſweetneſſe and enticement of ſin it ſelfe delighting us, that cauſeth mans nature to be ſo froward and repiningly to receive Inſtruction; but many times for that Reproofe proceeding from ſome private and ſiniſter reſpects, is not done with that diſcretion that it might be. The Preacher ſeeks not out acceptable words, he ſets not in order his Parables and Proverbs: whence it is that they are not as goades and nayles faſtened by the Maſters of Aſſemblies, (as Salomon ſheweth, Eccleſ. 12.9, 10, 11.) though they be the words of Truth.
That the words of winde then may have an end, which young indiſcretion often powres out in greater number then in weight. Job 16.3.And that wee may keepe the true patterne of wholſome words, 1 Tim. 1.13. 2 Cor. 12.16.whereby wee may doe good; Pray we to God for skill, and wiſdome, that we may (as S. Paul ſpeakes of himſelfe, though in another ſence) take the ſinner by a holy craft and guile.
God hath made us Fiſhers of men, and we ſhould learne of him, ſo to baite our hookes, that they may be moſt likely to take. To fiſh without a baite, is but to entangle all in the weeds, to fiſh with an unpleaſing baite, is to fiſh with Peter all night and take nothing; but to fiſh with a proper baite, under which we hide the hooke, and ſo ſtand cloſe undiſcerned is the way to take, as Paul took his keeper.
God hath made us Stewards of his houſhold, and provided victualls for his Family, and appointed us to dreſſe it; If wee doe not ſo Cooke it, as to fit the palates of thoſe for whom it is intended, wee looſe our Coſt and Labour.
Wee are Phyſitians, and muſt ſo wrap up our pills, that they may kindly worke in the bottome of the belly.
Wormewood is an herbe of it ſelfe wondrous bitter, and yet (as ſome ſay) being well diſtilled, the water thereof doth not onelyonly looſe the ſent of the herbe, but alſo the bitterneſſe in taſt: Correction and Reproofe is like Wormewood, bitter of it ſelfe to nature, it doth no whit pleaſe the pallate; but when the gentle fire of diſcretion hath ordered it aright, it becomes ſweet and wholeſome, like the bitter waters of Iericho after Eliſha had caſt ſalt into them.2 King 2.21. Yea Diſcretion is that ſalt which doth ſeaſon and preſerve the Sacrifice of our Lips. And therefore (as in another ſence it was commanded, Levit. 2.13.) Let not any oblation be made without it.
Next it ſerves to admoniſh you our Hearers, that you profit by our Reproofes, ſo as to lay your hands upon your mouthes (as ſpeakes the Prophet) and be convinced. Conſcience will convince you firſt or laſt, it is better to have a ſaving conviction in this life, then a deſperate conviction in hell hereafter.
Our words are like the Arrowes which Ioaſh ſhot; and Gods Spirit is like the Prophets hand to guide the Arrow, which oftentimes pierceth the ſoule of ſinners, and wounds them with griefe unto the heart. But what was ſaid of Ioaſh his Arrowes may be ſaid of ours, The Arrow of the Lords deliverance: And therefore it were good if Hearers would open their breaſts,Orig. Homil. 2. in …ant, Greg. Nyſſen in Hom. 4. in Cant. and (as Origen ſpeaketh) Transfigendum praeberent hujuſmodi jaculis, offer themſelves to be pierced with theſe Arrowes. The wounds which they make are praeclara vulnera, excellent wounds, by which, not Death but Life enters into the ſoule. It is your Vices that we ſhoot at, not your ſelves.
It is ſtoryed of one Achon the Cretian, that when a Dragon had taken away his ſonne, he with his Arrow killed the Dragon, but did not hurt his ſonne, his naturall affection putting that Art into him, (in which reſpect it was ſaid of him, Ars erat eſſe Patrem) ſo ſhall we ſtudie to ſhew our ſelves to be Fathers to you in our Love, whilſt we kill the brood of the red Dragon. your vices in you, no way hurting you through any ill Affection. And ſo I paſſe from this generall to another Obſervation which may be made from the Nature of Simons Anſwer, which was in ſincerity and according to the Truth, (as our Saviour teſtifieth) though to his owne conviction. Whence we may be taught to do the like
Doct. When we tell, then the Truth muſt be told, though it make againſt our ſelves. When wee Anſwer we muſt Anſwer truly.
Theſe are the things you ſhall doe, ſpeake every man Truth unto his neighbour, (ſaith God, Zach. 8.16.) And againe, Caſt off lying, and ſpeake every man. Truth unto his neighbour, Reaſon. (ſaith the Apoſtle,) adding it as a Reaſon, For wee are members one of another, Epheſ. 4.25. You know in the Body of man, one member will not lie unto another.Theodor. in Epheſ 4.14. The Hand will not he in telling what it toucheth; The Tongue will not lie in telling what it taſteth: The Eye will not lie in telling what it ſeeth, but every member is a true witneſſe to his neighbour: So ſhould it be in the Politick body of Government and Society, and in the Myſticall body of the Church and Chriſtianity, ſeeing we are members of the ſame.
It was a worthy ſpeech of Iuſtin Martyr (ſpeaking of the perſecuted Chriſtians.In noſtra eſt poteſtate, ut cum inqui…imur, negemus: ſed vivere nolumus mēdaciter quicquam loquentes. Iuſt Martyr. Apol. 2. pro Chriſt.) It is in our power, (ſaith he) when wee are ſought for and examined, to deny what we are, and what we beleeve, but we will not live to ſpeake any thing untruly.
Queſt. But am I alwaies bound, when I ſpeake, to tell the Truth? may not a man ſometimes conceale or tell contrary to the Truth, if I ſee my ſelfe or neighbour may thereby be profited and helped?
Reſp. This wee anſwer in theſe three Concluſions.
Affirmatio veritatis obligat ſemper, ſed non ad ſemper, ſed pro loco & tempore.Firſt, The Truth is never to bee denied by us. It was Peters ſinne which hee ſo bitterly bewailed, Mat. 26.70.
Secondly, An Ʋntruth is never to be affirmed. The Reaſons we ſhall give anon in the Application.
Thirdly, The Truth is not alwaies neceſſarily to be profeſſed and told.Ʋno eodem que ſilent…o firmat errorem, qui lo quendo non aſtruit veritatē Fulgen. Qui veritatem occultat, & qui mèdaciū profert, uter que reus eſt. Ille, quia prodeſſe non vult; iſte quia nocere deſiderat Anſelm. in Epiſt a …oro…h. Non ſolum prod…or eſt veritatis, qui mēdacium pro verit…te loquitur, ſect qui non liberè pronuncia… veritatem, quam pronunctare oporte…, aut non liberè defendit veritatem, quam defend…re oportet, Chryſ. in Mat. Vſe.
Sometimes (indeed) it is neceſſary, as when Gods glory, our neighbours good, or our owne duty requires it at our hands; in ſuch alſo hee that hideth the Truth, and he that telleth Lies are both alike culpable before God. Thus in Caſes ſpirituall, as when we are called to an account of our Faith and Religion, wee are bound to a conſtant profeſſion of the Faith we hold, 1 Pet. 3.15. Mat. 10.32, 33. And in Caſes civill, when a man is called in place of Judgement as a witneſſe to the Truth, Exod. 20. Truth muſt be ſpoken.
Sometimes it may be unſeaſonable, as when there being no neceſſity of uttering it, (neither in reſpect of Gods glory, our neighbours good, or our owne duty) it is joyned with our owne or our neighbours dammage. In this caſe the Truth may, yea ought to be concealed in whole, as Mat. 26 63. Marke 14.61. & 15.5. Luke 23.9. Iohn 19.9. Or in part, as 1 Sam. 16.2. Ier. 38.26, 27.
This makes nothing for the defence of ſuch as are enemies to Truth, croſſing it by flat denialls, or Ieſuiticall Aequivocations. Both which are defended and practiſed by Papiſts, and too much in uſe amongſt our ſelves.
Concerning Lying. Three ſorts of Lies the Schoolemen make.
Firſt, ſuch as are hurtfull and pernitious, Pernicioſum. Gen. 34.16. Officioſum. Exod. 1.18. Iocoſum. Hoſea 7.3. Finis pernicioſi eſt laedere, officioſi prodeſſe jocoſi delectare Quomodo Deus Pater genuit Filiū veritatē. ſic Diabolus lap…us genuit quaſi filium mē dacium. Aug. in Ioan.told of ſpight to hurt others either in Body Goods, or Good-name. So did Simeon and Levi lie to the Sichemites.
Secondly, Helpfull and officious, told for the gaine and profit of others, as were the Lies of the Hebrew Midwives, Exod. 1.18. and of Rahab the Harlot, Ioſh. 2.4.
Thirdly, Such as are delightfull and merry, told for ſport, paſtime, and the pleaſure of others. Of ſuch we reade, Hoſ. 7.3. Now the Pernitious Lye they onelyonly condemne, but the Officious and the Merry Lye they hold either to bee no ſinne at all, or els but Veniall, not Mortall.
But firſt, No Lie is of the Truth (ſaith S. Iohn, 1 Epiſt. 2.21.) How ſhall we anſwer him if that be true.
Secondly, Every Lye is a tranſgreſſion of the Law, Levit. 19.11. And therefore ſin.
Thirdly, Every Lie proceedeth from the Divell, who is a Lier, and the Father of Lies, Ioh. 8.44.
Fourthly, Lying (of what ſort ſoever) God abhorres, Pro. 6.17, 19 & 12.22. And doth ſeverely puniſh, both here, Pſal. 5.7. Pro. 19.5. Acts 5.5, 10. And hereafter, Revel. 21.27. & 22.15.
Beſides it is againſt Chriſtianity, Civill ſociety, and overthroweth the uſe of ſpeech; In which reſpect, Heathens themſelves have abhorred it. Wherefore we make hold to conclude with S. Auſtin, No Lies are juſt, all are ſinnes, yet we denie not but the pernicious Lie is the worſt of them all.
Concerning Aequivocation; A…g. Enchir ad Laurent. ca. 18. & 22. & in lib de mendac. c 14. Gen. 3.5. 1 Sam. 28.19.(firſt taught by the Divell to hide his Ignorance, in what he could not reveale, and ſince ſtudied by Ieſuits to hide their knowledge in that they can and ought to reveale,) this they teach, that a man framing to himſelfe a true propoſition, when he is asked a Queſtion, may conceale thereof as much as hee ſees good. As for Example, If this Queſtion ſhould be put unto a Papiſt, If the Pope ſhould come to invade this Realme, Whether would you take part with the King or with the Pope. He framing this Anſwer in his minde, I will take the Kings part, If the Pope will command me ſo to doe; may anſwer, I will take the Kings part, concealing the other part [If the Pope will command mee], thereby to delude the Examiner. In like manner, if a man have a horſe or money,Navar. in Manual. c 12. Nunb. 18. Et Peter Gin nar in Compend. Navar. c. 12. Numb. 18. and is importuned by a neighbour to lend, or give either. He framing this propoſition in his minde, that hee hath neither horſe nor money to give or lend, may ſafely ſay, yea ſweare, that hee hath neither horſe nor money, reſerving the other part [To give or lend] in his owne minde.
This (they ſay) is no Lying, for that the Aequivocator ſpeaketh a Truth in his owne meaning, and in the ſight of God, (which alwaies (ſay they) he muſt do, when he uſeth this evaſion; otherwiſe he ſhould lie, if he had not ſome true ſence reſerved in his mind.) And therefore Parſons adviſeth,Mitigat. cap. 10 Numb. 22. Let him that would uſe this benefit of Aequivocation, be wary and carefull that hee mentally reſerveth ſome ſecret clauſe, which being added to the words ſpoken doe make the whole compound to be true, he may denie what Truth he pleaſeth; either alone, or before company; either being asked, or of his owne accord,Sanchez. op Moral. l. 3. c. 6. Numb. 15. In verbis hune in modum prolatis merum & nudum mendacium continetur. Nam. 1. Si rem qui hoc aut illud fecit, diceret ſe ſeciſſe, teſt imonium ejus eſſet verum: ergo ſi negat ſe ſeciſſe leſtimoniam ejus eſt falſum, id eſt mentitur. 2. Hoc pacto reus ille dicit & teſtatur non tantum quod falſum eſt ſed etiam qu…d ille ſentit & novit eſſe falſum, quod eſt tam ormaliter quam materialiter, id eſt completè mentiri. Ameſ. de Conſ. (ſaith Sanchez.) A man may ſweare that he did not doe ſomething, which indeed he did do; underſtanding within himſelfe ſome other thing then that he did doe, or ſome other day then that in which he did doe it, or any other addition that is true. And in ſo doing, a man doth neither Lie nor forſweare,
But indeed theſe Aequivocall Propoſitions are but Lying Aſſertions; For if wee ſever what is expreſſed from that which is reſerved in the minde, it is a formall Lie.
2. The Divell himſelfe acknowledgeth it to be lying, 1 King. 22.6. when (in his Prophets) he was demanded by Ahab concerning his going to warre againſt Ramoth-Gilead and the ſucceſſe thereof,1 King. 22, 6. he anſwered, Goe the Lord will deliver it into the hands of the King: But into the hands of what King he told not,1 King. 22 22. that he reſerved to himſelfe; and yet he confeſſed that he was a lying ſpirit in the mouthes of thoſe Prophets in ſo ſaying.
3. This overthrowes all commerce and humane ſociety one with another.Dicere (non feci) quod tamen feci, licet cum hac mentis limitations (ut tibi ſignificem) non eſt aequivocatio ſed mendacium. Sotus de juſt. & jure. l. 5. q. 6. a. 2. What reſervation is in a mans mind when he ſpeaketh, or ſweareth, I know not, and therefore cannot tell how I may believe him; nay what lie is ordinarily told without ſome mentall reſervation.
4. They ſhould not forget how their Vulgar Latines reade that place, Eccleſ. 37.23. Qui ſophiſticè loquitur odibilis eſt; he that ſpeakes aequivocally or Sophiſtically, i.e. Lyingly, is worthy to hated, and alſo what ſome of their owne ſide think of it.
Object. We find that Saint… and holy men have uſed it,Si verba qui bus utimur ſignificatione ſua & communi hominum uſu ambigua non ſunt nec habent niſi unicum tā tummodo ſen ſum, ca uſurpare debemus eo ſenſu quem reddunt, nec licet vobi… etiamfi contra jus faſ que omne int…rogemur aliquid mentis cogitatione in aliud detorquere, nunquam enim ſas eſt mentiri: at is mentitur qui verba aliter accipit at que ipſa ſignificant. Nihil tam falſum eſſe poteſt, quod non queat ab omni mendacio liberari ſi aliquid arbitratu noſtro tacitum retineam…s. Azor lib. 11. cap 4. as Abraham in ſaying of his wife, ſhee is my Siſter, Gen. 20.2. Iacob in ſaying, I am Eſau thy firſt-borne, Gen. 27.19. Samuell in ſaying, I come to offer Sacrifice, 1 Sam. 16.1. So Ier. 38.26. And to be ſhort, we have the Example of Chriſt himſelfe, whoſe example is without exception, Luke 24.28. Marke 13.32. Ioh. 7.8.
Reſp. There are two ſorts of Aequivocation. Firſt Logicall; Secondly, Mentall or Ieſuiricall.
Logicall is, when a ſpeech is figurative, and doth carry a double ſence,Quicquid figuratè ſit aut dicitur non eſt mendacium. Aug in Cant. and may be conſtrued two waies; either in regard of the words ſignification, as Luke 9.60. Let the dead bury the dead, that is, thoſe who are ſpiritually dead bury thoſe who are naturally dead. Or els in regard of their Plating in the ſaying or ſentence whereby they may yeild divers meanings.
Now this kind of Aequivocation may be uſed; Firſt, by way of Conviction, To convince a ſenceleſſe ſinner who will not beleeve the truth when it is plainely told him. So 2 King. 8.10. Eliſha ſaid unto Hazaell, Goe and ſay unto him, thou maiſt certainely recover, howbeit the Lord hath ſhewed mee, thou ſhalt certainely die.
Secondly,Aliud eſt men. tiri, aliud eſt verum …ccultare; ficut aliud eſt falſum …icere, atiud eſt verum tacere. Ʋt ſi quis non velit al mortem hominem prodere, paratus eſſe. For the concealing of ſome part of the Truth, which the Hearer ſhould not know. So 1 Sam. 16.1, 2. but here nothing ſaid untrue; that was a Truth which Samuell ſpake though not all the Truth.
Thirdly, For the diſcovery of ſome further truth, as Mat. 9.24. & Ioh. 11.11. Our friend Lazarus sleepeth, which ambiguous ſpeech was uſed for the profit of the Hearer, that they might know Death was but a ſleepe; debet verum occultare, non falſum dicere, ut ne que , prodeat, ne que mentiatur, ne que occidat animam ſuam pro corpore alterius. Aug ſuper Pſal. 5.nor are theſe ſayings Lies, for as much as that which a man conceiveth in his minde agreeth with one of the ſignifications of the word, though he that heareth it conceiveth it to be otherwiſe. But if in caſe ſuch Logicall Aequivocation tends to the perverting of Religion or Iuſtice it is not lawfull to be uſed.
Gods Saints have uſed Logicall Aequivocations, ſo hath Chriſt, and ſo doe the Scriptures, but never Ieſuiticall aequivocation. For in all their ſpeeches (without any mentall reſervation) there was Truth. So was there in the ſaying of Abraham, Samuell, Ieremiah and the reſt, take them as they are ſpoken by them, and they are true.
The like may be ſaid of our Saviours ſpeeches, he knew not as he was man of the day of judgement. And for his ſeeming to goe forward and leave his Diſciples going to Emaus; he would ſo have done if he had not beene overimportuned: And for that of Iohn 7.8. His time was not yet come to goe up. As for thoſe reſervations which God himſelf uſeth, Iſah 38.1. Ionah 3.8. &c. (likewiſe objected by them) God hath expreſſed himſelfe in Scriptures, that he would have his threatnings conditionally underſtood, as Ier. 18.7, 8, Ezek. 33.13. So that theſe exceptions are not ſecret reſervations, nor kept in Gods breſt from the Hearers, as they would have us beleeve.
Object. But if God ſhould not allow us ſome aequivocating tricks and reſervedwiles (ſaith Parſons) he ſhould deale worſe with men then he hath done with beaſts; he hath granted unto the Hare and Fox their leaps and turnings, their winding and returnings into the ſame path to deceive the dogs, &c.
Reſp This Objection hath more with then waite, God allowes us as much of the Serpent as of the Dove, Prudentia ſine ſimplicitate malitia, ſimplicitas ſine prudentia, ſiultitia.Mat. 10.16. But not ſevered from the innocencie of the Dove; Ʋnited they are Commodious, Parted dangerous. Wit without innocency will offend others; innocency without wit will not defend our ſelves. A large and full diſcovery of this new art of Lying, who ſo pleaſe may read D. Mortons Confutation of Aequivocation, M. Henry Maſons Treatiſe of the ſame ſubject. Ameſ. de Conſ. l. 5. cap. 53. M. Iohn Weems his divine Exercit. on Command. 9. Exercit. 3. Let me add onelyonly a word or two of Exhoration.
Vſe 2 That we would caſt of all Lying (wherein the world ſaith, that our Nation and people exceed the very Cretians) And learne to ſpeake the truth in our hearts, which is the note of him that ſhall dwell in Gods holy hill. Pſal. 15.That we may be grac'd with Chriſts Ecce, as was Nathaniel, Ioh. 1.47. Behold a true Iſraelite in whom there is no guile. And have comfortable teſtimonie, that we ſhall be numbred amongſt thoſe hundred forty and foure thouſand, which will follow the Lamb whetherſoever he goeth, being redeemed from amongſt men, in whoſe mouth no guile was found. For this end conſider.
Truth is a debt we owe to God. 1. By the Band of Creation; For he made our ſpeech and framed in us a Tongue to ſpeak, requiring Truth to be the guider of our ſpeech.
2. By the Band of Filiation; that 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 plerum que praecipi tationis eſt, med…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, which God ſheweth to his Elect in the diſcharging of that debt of ſin owing.
I deny not but theſe Temporall and Common favours are to thoſe that are in Chriſt, Signes and Pledges of his ſpeciall Love, and that by them the godly are confirmed in the Aſſurance of Gods eternall Love towards them, Gen. 33.10. Pſal. 41.11. & 18.19. And elswhere David gathers upon God from his common goodneſſe that hee ſhewed to all Creatures, Pſal. 36.6, 7. And our Saviour wills his Diſciples to grow aſſured and confident of Gods ſpeciall Love unto them from the Obſervation of his generall goodneſſe and providence towards the Fowles of the ayre and Lillies of the field, Mat. 6.26. But yet the Obſervation of Gods goodneſſe to us in ſpirituall things; as in the pardon and forgiveneſſe of our many and fowle ſinnes, will doe it much better; and therefore if thou wilt love God as thou oughteſt to love him, pray with David, Pſal. 17.7. Shew mee thy marvellous loving kindneſſe, and make me able to ſee and know that thou loveſt mee with thy marvellous Love. And Pſal. 106.4. Remember mee O Lord with the Favour thou beareſt unto thy people, O viſit moe with thy ſalvation. As if hee ſhould ſay, it is not the love thou beareſt to ſtrangers or hired ſervants in thy houſe can content my heart, It is the ſpeciall Love thou beareſt to thine owne deare children, that I ſeeke after.
Know that the Church deſires to be kiſſed with the kiſſes of Chriſts mouth, Cant. 1.1. A kiſſe is a naturall Symbole of Love, and yet it muſt be a kiſſe of Christs Mouth, not Hands that the Church deſires. In outward Benefits God giveth us his Hands to kiſſe; but the breath of his Word and Spirit which aſſures us of the forgiveneſſe of our ſins is the kiſſe of Christs mouth: This the Spouſe deſired, and this Mary obtained at parting, as you may find in the latter end of this Parable, which made her love ſo much, as appeares, verſe 47. To which place I referre the proſecution of this point: And now come to our Saviours Approbation of this Sentence.