The Christian mans assuring house. And a sinners conuersion Two sermons; the former, preached, before the Prince his Highnesse at St. Iames: the other to his Maiesties houshold at White-hall, on Sunday the 6. of February by George Meriton Doctor of Diuinitie, and Deane of Peterborough.
than to know that wee are the chosen of God? Chosen (infallibly) to be saued? Translated from death to life? Neuer to bee snatched out of the hands of Christ? This high point of Religion,
than to know that we Are the chosen of God? Chosen (infallibly) to be saved? Translated from death to life? Never to be snatched out of the hands of christ? This high point of Religion,
To be ( idle ) nihil agentes, doing nothing, is the root of euill: To be ( vnfruitfull ) aliud agentes, doing things impertinent, is the note of folly:
To be (idle) nihil agents, doing nothing, is the root of evil: To be (unfruitful) Aliud agents, doing things impertinent, is the note of folly:
yet are we framed out of the same moulde. (The slime of the earth is our common Mother ) wee are formed with the same stampe. (A reasonable soule is our common character ) we haue one Authour from whence wee all come ( God who is our common Father. ) Non taliter fecit omni Creatura.
yet Are we framed out of the same mould. (The slime of the earth is our Common Mother) we Are formed with the same stamp. (A reasonable soul is our Common character) we have one Author from whence we all come (God who is our Common Father.) Non taliter fecit omni Creatura.
( Naturall Brotherhood ) goeth beyond the rest, in so much as nothing is deemed more odious, then that those who are conioyned in bloud, should be disioyned in affection.
(Natural Brotherhood) Goes beyond the rest, in so much as nothing is deemed more odious, then that those who Are conjoined in blood, should be disjoined in affection.
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But if the names of ( Affinitie and consanguinitie ) haue abilitie and force to plead, most of all ( Christianitie ) which bindeth men together in the straightest coniunction, hauing one God for our Father: one Church for our Mother: one Christ for our elder Brother: being all begotten by the same immortall seed, washed by the lauar of one new birth, conglutinate by the sinnowes of the same faith: nourished by the milke of the same word: hauing all the same hope of immortalitie in the world to come. The name of this ( Brotherhood ) is (saith S. Basil ) like a precious oyntment, which sweetneth by a pleasing perfume the whole Church of God,
But if the names of (Affinity and consanguinity) have ability and force to plead, most of all (Christianity) which binds men together in the straightest conjunction, having one God for our Father: one Church for our Mother: one christ for our elder Brother: being all begotten by the same immortal seed, washed by the lauar of one new birth, conglutinate by the sinnowes of the same faith: nourished by the milk of the same word: having all the same hope of immortality in the world to come. The name of this (Brotherhood) is (Says S. Basil) like a precious ointment, which sweeteneth by a pleasing perfume the Whole Church of God,
and by so much is it the more forcible, by how much Grace is a stronger bonde then ( Nature. ) That of ( Nature ) representeth the similitude of bodies: but this of ( Grace ) the agreement of mindes.
and by so much is it the more forcible, by how much Grace is a Stronger bond then (Nature.) That of (Nature) Representeth the similitude of bodies: but this of (Grace) the agreement of minds.
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First, hee will vndergoe any labour for his loues good (so did Hercules for the loue of Omphale. ) Secondly, he will susteine hard measure offred him for her cause (so did Iacob for the loue of Rachel. ) Thirdly, hee will abide, whatsoeuer shee please to impose vpon him (so did Sampson for the loue of Dalilah. ) And such are the affections of Christians one to another.
First, he will undergo any labour for his loves good (so did Hercules for the love of Omphale.) Secondly, he will sustain hard measure offered him for her cause (so did Iacob for the love of Rachel.) Thirdly, he will abide, whatsoever she please to impose upon him (so did Sampson for the love of Delilah.) And such Are the affections of Christians one to Another.
Heere is then the wisdome of our Apostle S. Peter, who to perswade a matter of maine importance, is not content to expresse his affection, in a vulgar terme; he calleth vpon the Iewes, not by the name of Men, of Kinsmen, of Countrymen, &c. but as if such words had been but tokens of an estraunged minde, he tells them of their adoption which they had in Christ: calls to their mindes that inviolable knot of loue, wherewith all of them,
Here is then the Wisdom of our Apostle S. Peter, who to persuade a matter of main importance, is not content to express his affection, in a Vulgar term; he calls upon the Iewes, not by the name of Men, of Kinsmen, of Countrymen, etc. but as if such words had been but tokens of an estranged mind, he tells them of their adoption which they had in christ: calls to their minds that inviolable knot of love, wherewith all of them,
as members (by the spirit of Loue ) were ioyned vnto Christ their head. And the rather to preuaile, he saluteth them by the name of Brethren in the sweetest (that is in the Christian ) sense. Wherefore my Brethren.
as members (by the Spirit of Love) were joined unto christ their head. And the rather to prevail, he salutes them by the name of Brothers in the Sweetest (that is in the Christian) sense. Wherefore my Brothers.
where sinne is red and ranke ( Bonarges ) a sonne of Thunder is more requisite then ( Barnabas ) the son of consolation: yet suspendite verbera, producite vbera (saith S. Bernard ) hearers may not be commonly gauled or goared.
where sin is read and rank (Bonarges) a son of Thunder is more requisite then (Barnabas) the son of consolation: yet Suspendite Verbera, producite Udders (Says S. Bernard) hearers may not be commonly Galled or gored.
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Such as seek to perswade by sharpnesse, Quos volunt correctiores faciunt plerum { que } deteriores (saith S. Austin ) they cleanse not, but breake the glasse:
Such as seek to persuade by sharpness, Quos volunt correctiores faciunt plerum { que } deteriores (Says S. Austin) they cleanse not, but break the glass:
though thou wert as good, and as great as S. Peter, yet it best beseemeth thee to support with mildnesse: to strengthen with gentlenesse: to instruct with meeknesse:
though thou Wertenberg as good, and as great as S. Peter, yet it best beseems thee to support with mildness: to strengthen with gentleness: to instruct with meekness:
God willeth his people first to teach their children the law (there is to know it) and then to see them keep it (there is to doe it.) These two words in my Text (calling and Election) stand for instruction to informe;
God wills his people First to teach their children the law (there is to know it) and then to see them keep it (there is to do it.) These two words in my Text (calling and Election) stand for instruction to inform;
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Calling (to begin as the Text doth guide me) is a worke of God in Christ by the Spirit, whereby we are translated from darknesse to light: from nature to grace:
Calling (to begin as the Text does guide me) is a work of God in christ by the Spirit, whereby we Are translated from darkness to Light: from nature to grace:
It is God alone that calleth the things that are not, as though they were (as S. Paul speaketh.) And albeit those are said to be called, who any waies do answer their calling,
It is God alone that calls the things that Are not, as though they were (as S. Paul speaks.) And albeit those Are said to be called, who any ways do answer their calling,
or yeeld obedience thereunto: (wherof some doe it in externall profession, some in heart, some in both) yet is calling first of all and principally directed to such as are elect.
or yield Obedience thereunto: (whereof Some do it in external profession, Some in heart, Some in both) yet is calling First of all and principally directed to such as Are elect.
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Secondly, this decree is according to the good pleasure of his will, for the impulsiue cause which moued him thereunto, was not the foresight of faith and good works (for these are the fruits of Gods election) He hath chosen vs that we might be holy: but his loue: his will: his good pleasure.
Secondly, this Decree is according to the good pleasure of his will, for the impulsive cause which moved him thereunto, was not the foresight of faith and good works (for these Are the fruits of God's election) He hath chosen us that we might be holy: but his love: his will: his good pleasure.
for our Apostle speaking to all the Iewes which were called, bids them make your election sure: The number of the elect in the iudgement of verity, is small;
for our Apostle speaking to all the Iewes which were called, bids them make your election sure: The number of the elect in the judgement of verity, is small;
consider them with others and they are but a handfull euen as gleanings after a haruest (as the Prophet speaketh.) All men are by nature the children of wrath:
Consider them with Others and they Are but a handful even as gleanings After a harvest (as the Prophet speaks.) All men Are by nature the children of wrath:
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Why should we be diligent to make our Calling and Election sure? Are they not sure of themselues? Are not those who are indeed called and chosen, without faile to attaine Euerlasting life? Paul takes it for a Conclusion, that the purpose of God according to Election must remaine sure, and that the Calling of God is without repentance:
Why should we be diligent to make our Calling and Election sure? are they not sure of themselves? are not those who Are indeed called and chosen, without fail to attain Everlasting life? Paul Takes it for a Conclusion, that the purpose of God according to Election must remain sure, and that the Calling of God is without Repentance:
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hee altreth not by Consent, and who hath resisted his will (sayth S. Paul. ) Hee changeth not by Constraint, why should wee then make our Calling and Election sure? Calling and Election haue a double consideration: as they are in God,
he altereth not by Consent, and who hath resisted his will (say S. Paul.) He changes not by Constraint, why should we then make our Calling and Election sure? Calling and Election have a double consideration: as they Are in God,
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Thus are they sure (And I am knowen of mine ) Heere is Calling and Election in respect of Man, thus are they made sure. They must then be made sure, not in Gods counsell, but in mans conscience.
Thus Are they sure (And I am known of mine) Here is Calling and Election in respect of Man, thus Are they made sure. They must then be made sure, not in God's counsel, but in men conscience.
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as a man would thinke, there should euer remaine a scruple in the Soule. Yet it is confessed at all hands: ( The Church of Rome denieth it not) but that assurance may be made.
as a man would think, there should ever remain a scruple in the Soul. Yet it is confessed At all hands: (The Church of Rome Denieth it not) but that assurance may be made.
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It were in vaine for S. Peter to exhort vs to giue diligence to make them sure, if they could not be assured. Proue your selue, (sayth S. Paul ) whether you bee in the faith or not.
It were in vain for S. Peter to exhort us to give diligence to make them sure, if they could not be assured. Prove your self, (say S. Paul) whither you be in the faith or not.
for howsoeuer we cannot looke for such a one (but that which sometimes may bee ioyned with doubting) especially when temptations shall lay hold vpon vs:
for howsoever we cannot look for such a one (but that which sometime may be joined with doubting) especially when temptations shall lay hold upon us:
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Theirs commeth from hope: which maketh but Goniecture. Ours from faith: which giueth a Certainty. They maintaine certitude in respect of obiect onely that is of the thing beleeued:
Theirs comes from hope: which makes but Goniecture. Ours from faith: which gives a Certainty. They maintain certitude in respect of Object only that is of the thing believed:
The one arising out of the Immutability of that, which cannot be otherwise then it is, the other from the meanes, wherby it is perswaded vnto vs. They find it in some cōfortable feelings which are oftimes deceiptfull: We, hold it by way of pledge,
The one arising out of the Immutability of that, which cannot be otherwise then it is, the other from the means, whereby it is persuaded unto us They find it in Some comfortable feelings which Are Oftimes deceitful: We, hold it by Way of pledge,
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They tell this vs, is arrogācy: we with S. Austin say this is faith: they, pride We, deuotion. And albeit this assurance be in some more euident, in some more obscure: (according to the measure of the receit of that which giueth testimony) yet are the sonnes of God sealed with au Eternall and inuiolable Character: in the beholding whereof they haue an assurance of life.
They tell this us, is arrogance: we with S. Austin say this is faith: they, pride We, devotion. And albeit this assurance be in Some more evident, in Some more Obscure: (according to the measure of the receipt of that which gives testimony) yet Are the Sons of God sealed with au Eternal and inviolable Character: in the beholding whereof they have an assurance of life.
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Heere is then no morall supposition, no variable conceipt of Man, which begets anxi•ty, and perplexity of minde. But (Scientia) a knowledge which giueth an entrance vnto the Thrane of Grace with boldnesse.
Here is then no moral supposition, no variable conceit of Man, which begets anxi•ty, and perplexity of mind. But (Scientia) a knowledge which gives an Entrance unto the Thrane of Grace with boldness.
Now our last Question and greatest, is how this our assurance may be obtained? The generality of the meanes (saith my Text ) is Diligence (Giue rather diligence) we must not stand all the day idle in the market.
Now our last Question and greatest, is how this our assurance may be obtained? The generality of the means (Says my Text) is Diligence (Give rather diligence) we must not stand all the day idle in the market.
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(Diligence) that industrious workemaister must build our assurance •or iustum est (saith Gregorie ) vt illi consequantur stipendium, qui suum commodare reperiuntur obsequium.
(Diligence) that Industria Workmaster must built our assurance •or iustum est (Says Gregory) vt illi consequantur stipendium, qui suum commodare reperiuntur obsequium.
And as (Diligence) our carefull endeauour is the meanes in generall, so in particular must we carry this Item with vs, that in our first setting out we mount not too high.
And as (Diligence) our careful endeavour is the means in general, so in particular must we carry this Item with us, that in our First setting out we mount not too high.
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For in our selues hath God set signes and testimonies of our Calling & Election, which will not deceiue vs. Heere therefore is our Diligence: our trauaile, our labour to be bestowed.
For in our selves hath God Set Signs and testimonies of our Calling & Election, which will not deceive us Here Therefore is our Diligence: our travail, our labour to be bestowed.
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And as this well agreeth with the scope of the Text, so doth Master Beza confesse, that hee sawe two Greeke mannscripts, wherein these words NONLATINALPHABET were expressed. One witnesse (sayth Baldus ) is no witnesse vni testi, ne Catoni quidem credendum est (sayth S. Hierome. In the mouth of two or three witnesses shall euery truth stand.
And as this well agreeth with the scope of the Text, so does Master Beza confess, that he saw two Greek mannscripts, wherein these words were expressed. One witness (say Baldus) is no witness vni testi, ne Catoni quidem credendum est (say S. Jerome. In the Mouth of two or three Witnesses shall every truth stand.
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God therefore hath prouided for vs a threefolde ▪ that is a perfect euidence. For as the number of three is compleate, which is contained in a beginning:
God Therefore hath provided for us a threefold ▪ that is a perfect evidence. For as the number of three is complete, which is contained in a beginning:
in a middle in an ending. So is this euidence funiculus triplex, a perfect testimonie. Begunne by Gods Spiritte Seconded with our owne: and ended with good workes.
in a middle in an ending. So is this evidence funiculus triplex, a perfect testimony. Begun by God's Spirit Seconded with our own: and ended with good works.
Our first euidence in Gods spirit. Et vbi Spiritus testatur, ambiguitas non relinquitur (saith Chrisostome ) in his fourteenth Homely vpon the Romans. And this testimonie of the Spirit is without exception;
Our First evidence in God's Spirit. Et vbi Spiritus testatur, ambiguitas non relinquitur (Says Chrysostom) in his fourteenth Homely upon the Romans. And this testimony of the Spirit is without exception;
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If an Angel should come from heauen vnto vs as he did to Marie, and tell vs in the name of God, that we were called & elected; would we stand in doubt Rather would we not esteeme him a Messenger of most ioyfull tidings? But so much the more certaine is the testimony of Gods Spirit, by how much hee is more acquainted with the minde of God then an Angel is; and can lesse deceiue.
If an Angel should come from heaven unto us as he did to Marry, and tell us in the name of God, that we were called & elected; would we stand in doubt Rather would we not esteem him a Messenger of most joyful tidings? But so much the more certain is the testimony of God's Spirit, by how much he is more acquainted with the mind of God then an Angel is; and can less deceive.
Yet howsoeuer (as Paul witnesseth) the Spirit speaketh euidentlie such for all that is our naturall presumption, as many dreame they are Rich, when in truth they are but poore:
Yet howsoever (as Paul Witnesseth) the Spirit speaks evidently such for all that is our natural presumption, as many dream they Are Rich, when in truth they Are but poor:
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especially working vpon the weake heart of man, which being full of selfe loue, is easily perswaded of any good to it selfe. Two things then for our better security must be obserued:
especially working upon the weak heart of man, which being full of self love, is Easily persuaded of any good to it self. Two things then for our better security must be observed:
And hence ariseth the blessed conclusion, which is the testimony of the spirit, Therfore am I the child of God, called and elected vnto euerlasting life.
And hence arises the blessed conclusion, which is the testimony of the Spirit, Therefore am I the child of God, called and elected unto everlasting life.
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for (as S. Bernard speaketh) Angelus suggerit, spiritus ingerit. So the way to discerne the Spirit of God from naturall presumption, or sathanicall illusion; is by effects.
for (as S. Bernard speaks) Angelus suggerit, spiritus ingerit. So the Way to discern the Spirit of God from natural presumption, or satanical illusion; is by effects.
We are not able to pray of our selues (saith the Apostle) It is the spirit that helpeth our infirmities, that maketh intercession for vs with sighes and grones which cannot be vttered.
We Are not able to pray of our selves (Says the Apostle) It is the Spirit that Helpeth our infirmities, that makes Intercession for us with sighs and groans which cannot be uttered.
for what boldnesse (saith S. Paul ) can we haue with God if our hearts condemne vs? Now the heart testifieth by speciall graces imprinted in the soule or spirit of a man.
for what boldness (Says S. Paul) can we have with God if our hearts condemn us? Now the heart Testifieth by special graces imprinted in the soul or Spirit of a man.
For your godly sorrow (saith S. Paul ) see what care it hath wrought in you? yea what clearing? yea what indignation? yea what feare? yea what vehement desire? yea what zeale? yea what reuenge? These are the fruits of a sauing sorrow.
For your godly sorrow (Says S. Paul) see what care it hath wrought in you? yea what clearing? yea what Indignation? yea what Fear? yea what vehement desire? yea what zeal? yea what revenge? These Are the fruits of a Saving sorrow.
Our estate is not now like the Cope of the world aboue the Moone free from storms, we haue heere the perfection, not of ( Resters ) but of Runners, not of our Country: but of the way, wherin there are flawes and tempests. If wee bee a while at a calme:
Our estate is not now like the Cope of the world above the Moon free from storms, we have Here the perfection, not of (Resters) but of Runners, not of our Country: but of the Way, wherein there Are flaws and tempests. If we be a while At a Cam:
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If we raise vp our selues vnder the burthen of sinne, and do such things as are acceptable vnto God (though wee cannot doe them as wee would) if wee finde a striuing in our selues, the Mind fighting with the minde:
If we raise up our selves under the burden of sin, and do such things as Are acceptable unto God (though we cannot do them as we would) if we find a striving in our selves, the Mind fighting with the mind:
yet if Abraham that is the Spirit, doth beget of Sara, (that is the Flesh ) a Sonne Isaacke (that is, Ioy and Laughter ) here is good cause of Comfort:
yet if Abraham that is the Spirit, does beget of Sarah, (that is the Flesh) a Son Isaacke (that is, Joy and Laughter) Here is good cause of Comfort:
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That which concerneth Gods mercies in Christ, is twofold. 1 An earnest desire of reconciliation with God. 2 And ardent loue to Christ and his righteousnes. For the first:
That which concerns God's Mercies in christ, is twofold. 1 an earnest desire of reconciliation with God. 2 And Ardent love to christ and his righteousness. For the First:
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if then conceiuing (his great neede of a Sauiour) hee doth heartily desire (yea hunger and thirst to bee at peace with God, in the meritas of Christ) no perill being so fearefull vnto him,
if then conceiving (his great need of a Saviour) he does heartily desire (yea hunger and thirst to be At peace with God, in the meritas of christ) no peril being so fearful unto him,
For the second, hee that can so highly esteeme of Christ and his righteousnes, as that hee accouneth with Saint Paul, the most pretious things that are to be but doung in comparison: He that can proferre Christ and his loue, before father and mo•her, wife and children: He that hath so strong an affection wrought in his heart, as that if his young childe should hang about his necke:
For the second, he that can so highly esteem of christ and his righteousness, as that he accouneth with Saint Paul, the most precious things that Are to be but dung in comparison: He that can proffer christ and his love, before father and mo•her, wife and children: He that hath so strong an affection wrought in his heart, as that if his young child should hang about his neck:
renounce all, et volare ad vexillum Chrisli (as Hierome speaketh) & flye to the Banner of his Christ (like Aene as in the Poet) who when Troye was won, carried away neither kithe nor kinne, sed Deos ciuitatis, but the Gods of the citie:
renounce all, et Volare ad vexillum Chrisli (as Jerome speaks) & fly to the Banner of his christ (like Aene as in the Poet) who when Troy was wone, carried away neither kith nor kin, sed Gods ciuitatis, but the God's of the City:
And heereby doe wee know that wee are raised from death to life, because wee loue the Brethren (that is) such as are the members of Christ, euen because they are so.
And hereby do we know that we Are raised from death to life, Because we love the Brothers (that is) such as Are the members of christ, even Because they Are so.
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Secondly, it is a token of our loue to Christ, if we loue his comming, that we may haue full participation and fellowship with him. The carnall man careth little:
Secondly, it is a token of our love to christ, if we love his coming, that we may have full participation and fellowship with him. The carnal man Careth little:
The consideration of these terrors of the Lord, dooth affright them so, as if the Diuell were at their dores.) But the children of God (who loue Christ) crye Lord Iesu come quickly. Now, they are as wardes;
The consideration of these terrors of the Lord, doth affright them so, as if the devil were At their doors.) But the children of God (who love christ) cry Lord Iesu come quickly. Now, they Are as wards;
And why should they not be ioyfull at his comming to iudge them, who came to be iudged for them? A louing Spouse desires to bee in the bosome of her husband:
And why should they not be joyful At his coming to judge them, who Come to be judged for them? A loving Spouse Desires to be in the bosom of her husband:
Lorde, how will he hugge vs, and embrace vs, when we are present with him? Si sie es bonus sequentibus te, qualis futurus es consequentibus (saith Saint Bernard )? The very desire then we haue, wholy to enioy the fellowshippe of our Christ, makes vs to lift vp our heades, and to loue his comming:
Lord, how will he hug us, and embrace us, when we Are present with him? Si sie es bonus sequentibus te, qualis Future es consequentibus (Says Faint Bernard)? The very desire then we have, wholly to enjoy the fellowship of our christ, makes us to lift up our Heads, and to love his coming:
which is another Argument vnto vs that wee shall be saued, because a Crowne of Righteousnesse is laide vp for them that loue his appearing (as S. Paul doth tell vs.)
which is Another Argument unto us that we shall be saved, Because a Crown of Righteousness is laid up for them that love his appearing (as S. Paul does tell us)
There remaineth now the last and outward euidence of our calling and Election, that is new obedience: our endeauour by good works to obey Gods commandements:
There remains now the last and outward evidence of our calling and Election, that is new Obedience: our endeavour by good works to obey God's Commandments:
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He thats bound to One, is bound to All? Hee that makes no Conscience to keepe One, when Occasion is offered will breake any. Herod gaue Iohn Baptist the hearing in many things,
He thats bound to One, is bound to All? He that makes no Conscience to keep One, when Occasion is offered will break any. Herod gave John Baptist the hearing in many things,
but would not leaue his Brothers Wife: Iudas followed Christ, and preathed the Gospell, but would in no case forsake his Couetousnes: Saul was content to slay some of the Amalekites, but left Agag aliue.
but would not leave his Brother's Wife: Iudas followed christ, and preathed the Gospel, but would in no case forsake his Covetousness: Saul was content to slay Some of the Amalekites, but left Agag alive.
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He that faileth in One, is guilty of All. For howsoeuer the rigour of the law is abated vnto vs in Christ, (who accepteth of him, that doth what hee can doe,
He that Faileth in One, is guilty of All. For howsoever the rigour of the law is abated unto us in christ, (who Accepteth of him, that does what he can do,
but the true sonnes of God (through in Infirmity without perfection, yet in sincerity without dissimulation) haue their conuersation as Citizens of new Ierusalem which is aboue.
but the true Sons of God (through in Infirmity without perfection, yet in sincerity without dissimulation) have their Conversation as Citizens of new Ierusalem which is above.
Thus doe the Sonnes of God, walke in a whole obedience of the whole man: in their whole life, which giueth an euidence vnto them of their Calling and election.
Thus do the Sons of God, walk in a Whole Obedience of the Whole man: in their Whole life, which gives an evidence unto them of their Calling and election.
Pray vnto thy God earnestly, obey him louingly, mourne for sinnes past heartily, striue with sinnes present stoutely, prenent sinnes to come carefully.
Pray unto thy God earnestly, obey him lovingly, mourn for Sins passed heartily, strive with Sins present stoutly, prenent Sins to come carefully.
Giue all diligence to seek after reconcilement with thy God, with a thirst vnto it, value Christ and his righteousnesse at the highest price, expresse thy mind herein, by loue to his Members, by desire of his comming, holde not heauen with thy two singers,
Give all diligence to seek After reconcilement with thy God, with a thirst unto it, valve christ and his righteousness At the highest price, express thy mind herein, by love to his Members, by desire of his coming, hold not heaven with thy two singers,
but with thy whole hand, and study to yeeld obedience to all the lawes of God, at all times, in body, in soule, in spirit, beginne quickly, increase dayly, continue in thy obedience constantly, without hipocrisie:
but with thy Whole hand, and study to yield Obedience to all the laws of God, At all times, in body, in soul, in Spirit, begin quickly, increase daily, continue in thy Obedience constantly, without hypocrisy:
Giue (rather) diligence, (that is) before all things, in the prime of thy youth, in the beginning of thy dayes: (Giue rather) diligence (that is) Aboue all things, aboue a Dukedome, aPrincedom•, a Kingdome, to make thy calling and election sure.
Give (rather) diligence, (that is) before all things, in the prime of thy youth, in the beginning of thy days: (Give rather) diligence (that is) Above all things, above a Dukedom, aPrincedom•, a Kingdom, to make thy calling and election sure.
Doe people commend thee for a good and a iust man? I, but what if thine owne heart condemneth thee? Are all men friendly to thee? I but what if God bee thine enemy? Surely,
Doe people commend thee for a good and a just man? I, but what if thine own heart Condemneth thee? are all men friendly to thee? I but what if God be thine enemy? Surely,
yet who dares meete with the anger of the Lord of hoasts? who can put to silence the voice of Desperation? who can make a Couenant with hell, to spare thee? or an agreement with the Diuell to lay no claim vnto thee? Wherefore giue all diligence to make thy calling and Election sure.
yet who dares meet with the anger of the Lord of hosts? who can put to silence the voice of Desperation? who can make a Covenant with hell, to spare thee? or an agreement with the devil to lay no claim unto thee? Wherefore give all diligence to make thy calling and Election sure.
Nullus labo•r dur•us videri debet (saieth Hierome ) quo gloria aternitatis acquiritur. Let vs not giue ouer, wee shall bee rewarded according to our labours.
Nullus labo•r dur•us videri debet (Saith Jerome) quo gloria aternitatis acquiritur. Let us not give over, we shall be rewarded according to our labours.
It is a diligence (I confesse) that is subiect to much disgrace, to many a scoffe and floute amongst wicked men ▪ Sed durate & vosmet rebus seruate secundis:
It is a diligence (I confess) that is Subject to much disgrace, to many a scoff and flout among wicked men ▪ said Durate & vosmet rebus Save secundis:
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as a popular applause, and prayse in the world? How much (rather) ought Christians for the Kingdom of God? Wherfore (my Brethren) if heauen be our Country,
as a popular applause, and praise in the world? How much (rather) ought Christians for the Kingdom of God? Wherefore (my Brothers) if heaven be our Country,
if Christ bee our treasure, if Glory bee our hope, let vs giue all diligence to make our Calling and Election sure, which grace God grant vnto vs for his mercies sake, Amen. FINIS.
if christ be our treasure, if Glory be our hope, let us give all diligence to make our Calling and Election sure, which grace God grant unto us for his Mercies sake, Amen. FINIS.
is now become the exemplary cause of mans Conuersion. A woman weake by nature, is become strong by grace: A woman in sexe, is become a man in action. A woman, who when she was at the best, was soone seduced:
is now become the exemplary cause of men Conversion. A woman weak by nature, is become strong by grace: A woman in sex, is become a man in actium. A woman, who when she was At the best, was soon seduced:
a shame vnto those, who are slow to Repentance: & vnto such as are willing to come to Christ, a Patterne and Instruction. Ecce mulier, Beholde a woman:
a shame unto those, who Are slow to Repentance: & unto such as Are willing to come to christ, a Pattern and Instruction. Ecce mulier, Behold a woman:
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Sinners, are blinde, are fooles, are slaues. First they are blinde: For howsoeuer the children of this world, would seeme to see more then the children of light;
Sinners, Are blind, Are Fools, Are slaves. First they Are blind: For howsoever the children of this world, would seem to see more then the children of Light;
Though there be light in Goshen amongst Gods people, yet will there bee blacke and palpable darknesse in the land of Aegypt, amongst the wicked. Exod. 10.22. That which is manifest to Saints, vnto whom God doth make knowen the riches of his wisedome: is hidden vnto worldly men. Colos. 1.26. These may haue the name to see, as the Church of Sardi had the name to liue:
Though there be Light in Goshen among God's people, yet will there be black and palpable darkness in the land of Egypt, among the wicked. Exod 10.22. That which is manifest to Saints, unto whom God does make known the riches of his Wisdom: is hidden unto worldly men. Colos 1.26. These may have the name to see, as the Church of Sardi had the name to live:
According to that in the 8. of Iohn 34. verse: Whosoeuer committeth sinne, is the seruant of the same ▪ and which makes the slauery the worse, they are thereby become vassals vnto Sathan, who neuer suffreth them to rest,
According to that in the 8. of John 34. verse: Whosoever Committeth sin, is the servant of the same ▪ and which makes the slavery the Worse, they Are thereby become vassals unto Sathan, who never suffers them to rest,
Behold then a matter full of wonder, A woman a Sinner, an vsuall, an infamous Sinner, tota ciuitate in a whole City, doth now beginne to make a conscience of her actions, hauing had her light long put out,
Behold then a matter full of wonder, A woman a Sinner, an usual, an infamous Sinner, tota ciuitate in a Whole city, does now begin to make a conscience of her actions, having had her Light long put out,
now beginneth to bee enlightned by Grace, hauing liued long in iniquity, yet now beginneth to haue a feeling of her former life, to leaue her sinne, to seeke after her Sauiour.
now begins to be enlightened by Grace, having lived long in iniquity, yet now begins to have a feeling of her former life, to leave her sin, to seek After her Saviour.
Chrisostome (with whom agreeth Saint Barnard ) is of opinion that there were but two, whereof one was the sister of Lazarns,, and the other, this woman.
Chrysostom (with whom agreeth Saint Barnard) is of opinion that there were but two, whereof one was the sister of Lazars,, and the other, this woman.
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And albeit some thing might be obiected to the contrary, yet for that I finde it to be the common opinion of ancient times, I am willing to embrace it, the rather for that she was one of them, which followed Christ out of Galile where this accident fell out:
And albeit Some thing might be objected to the contrary, yet for that I find it to be the Common opinion of ancient times, I am willing to embrace it, the rather for that she was one of them, which followed christ out of Galilee where this accident fell out:
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Secondly, why would not the Euangelist call her by her name? was it because shee was so knowen a sinner in all the city? as that shee had thereby (as it were) lost her proper name? Indeed as by good actions, names of honour are many times pocured (as Aristotle for his knowledge is called the Philosopher, Tullie for his eloquence the Oratour ) so for euill deedes are there oftentimes fastened vpon vs Nicke-names of disgrace.
Secondly, why would not the Evangelist call her by her name? was it Because she was so known a sinner in all the City? as that she had thereby (as it were) lost her proper name? Indeed as by good actions, names of honour Are many times pocured (as Aristotle for his knowledge is called the Philosopher, Tullie for his eloquence the Orator) so for evil Deeds Are there oftentimes fastened upon us Nicknames of disgrace.
As a contentious fellow may in time be called, a towne-wrangler, a couetous man, a citie miser, a flattering Preacher, a court clawbacke: Such perhaps was Maries cafe.
As a contentious fellow may in time be called, a towne-wrangler, a covetous man, a City miser, a flattering Preacher, a court clawbacke: Such perhaps was Mary's cafe.
Shee was so wretched and shamelesse a sinner, as in stead of Marie she was called the city-sinner. Or was her name suppressed to teach others a lesson, that when wee are about to publish the defects of men, we should conceale their names? so doth Saint Luke in his 16. chapter:
Shee was so wretched and shameless a sinner, as in stead of Marry she was called the city-sinner. Or was her name suppressed to teach Others a Lesson, that when we Are about to publish the defects of men, we should conceal their names? so does Saint Lycia in his 16. chapter:
to call their lands after their names Psal. 49. yet that God will not acknowledge them? that before him they shall be namelesse? not once remembring them? to giue his allowance of them? These are likely to be the causes why Mary is heere vnnamed,
to call their Lands After their names Psalm 49. yet that God will not acknowledge them? that before him they shall be nameless? not once remembering them? to give his allowance of them? These Are likely to be the Causes why Marry is Here unnamed,
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It is commonly found true, that outward attire is the token of inward disposition, yet for that publike censure passeth vpon none where sinne is secret,
It is commonly found true, that outward attire is the token of inward disposition, yet for that public censure passes upon none where sin is secret,
In this prouince of Galile was Mary borne, in a towne called Magdaleel, of which we read in the nineteenth of Iosua, and of which towne shee tooke her name ( Magdalen ),
In this province of Galilee was Mary born, in a town called Magdaleel, of which we read in the nineteenth of Iosua, and of which town she took her name (Magdalen),
Now in this city of Galile she hearing of the fame of Christ, and being moued in her minde, with the strangenesse of the Miracle, wrought vpon the widowes sonne:
Now in this City of Galilee she hearing of the fame of christ, and being moved in her mind, with the strangeness of the Miracle, wrought upon the Widows son:
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And heere doth our Euangelist begin to describe her Conuersion. Wherein hee imitateth a skilfull painter, who first draweth out the lineaments of his picture, with a coale or blacke lead and then layeth on liuely colours.
And Here does our Evangelist begin to describe her Conversion. Wherein he imitateth a skilful painter, who First draws out the lineaments of his picture, with a coal or black led and then Layeth on lively colours.
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The first thing, which God made in the framing of the world was light, and the first thing also which he worketh in our conuersion is light, a true knowledge in our vnderstanding. This light, this heat this strength of action had this blessed conuert. First she knew, there was her light; Then shee carried a Box of oyntment, there was her heat: Then she stood:
The First thing, which God made in the framing of the world was Light, and the First thing also which he works in our conversion is Light, a true knowledge in our understanding. This Light, this heat this strength of actium had this blessed convert. First she knew, there was her Light; Then she carried a Box of ointment, there was her heat: Then she stood:
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and knowledge of our selues who are offendours ) according to that in the 51 Psalme, Wash me O God from mine iniquities and clense me from my sins, (sayth Dauid ) why so? Because I know mine iniquities,
and knowledge of our selves who Are offenders) according to that in the 51 Psalm, Wash me Oh God from mine iniquities and cleanse me from my Sins, (say David) why so? Because I know mine iniquities,
and my sinnes are alwaies before me) So the second step to Conuersion, is presently to goe vnto him, that can heale, that can pardon, that can cure our infirmities.
and my Sins Are always before me) So the second step to Conversion, is presently to go unto him, that can heal, that can pardon, that can cure our infirmities.
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but when Moses sayd vnto him Exodus 8. 9. verse, When shall I pray for thee that these frogges may be destroyed, he answereth in the tenth verse, that he should doe it to Morrow.
but when Moses said unto him Exodus 8. 9. verse, When shall I pray for thee that these frogs may be destroyed, he Answers in the tenth verse, that he should do it to Morrow.
who hauing their sinnes croking in their consciences (as the frogges crawled in Pharaohes chambers) are yet contented to delay their Conuersion from day to day, To Morrow (say they) or some time heereafter will serue the turne.
who having their Sins croaking in their Consciences (as the frogs crawled in Pharaohes chambers) Are yet contented to Delay their Conversion from day to day, To Morrow (say they) or Some time hereafter will serve the turn.
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she steppeth into the house of a Pharisie (who could not abide the presence of a Sinner) she made no bones (contrary to the rule of modesty) to thrust herselfe amongest a company that sat at meat:
she steppeth into the house of a Pharisee (who could not abide the presence of a Sinner) she made no bones (contrary to the Rule of modesty) to thrust herself amongst a company that sat At meat:
nothing could withhold her from the house where her Sauiour was, vir• egeno inutilis pud•r (sayth the Prouerbe) ouermuch shamefastnesse is no profitable vertue for a beggar.
nothing could withhold her from the house where her Saviour was, vir• egeno inutilis pud•r (say the Proverb) overmuch shamefastness is no profitable virtue for a beggar.
shee respects not the speech of men: (which many times cause vs to surcease from good actions) she feared not the mockes and scoffes of the Pharisies, she stayed not till Christ had dined and come foorth with his disciples: she forgat circumstances of behauiour:
she respects not the speech of men: (which many times cause us to surcease from good actions) she feared not the mocks and scoffs of the Pharisees, she stayed not till christ had dined and come forth with his Disciples: she forgot Circumstances of behaviour:
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Why? could she not haue inuited Christ vnto her owne house as Matthew and Zache did (who were also sinners?) She knew that hee receiued sinners: did eat with sinners:
Why? could she not have invited christ unto her own house as Matthew and Zacchaeus did (who were also Sinners?) She knew that he received Sinners: did eat with Sinners:
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So did Moses and Aaron, who to auoide the Rage of the people, betooke themselues vnto the Tabernacle of their God, Numb. 16. Vnto this course are wee inuited by our Sauiour himselfe in the 11. of Mathew, Come vnto mee you that trauell and are heauy laden, and I will refresh you.
So did Moses and Aaron, who to avoid the Rage of the people, betook themselves unto the Tabernacle of their God, Numb. 16. Unto this course Are we invited by our Saviour himself in the 11. of Matthew, Come unto me you that travel and Are heavy laden, and I will refresh you.
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and did not finde him? who euer shrowded himselfe vnder the shadow of his wings and was not protected by him? As a father is pittifull vnto his owne children,
and did not find him? who ever shrouded himself under the shadow of his wings and was not protected by him? As a father is pitiful unto his own children,
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but if they walke into the fieldes, take a iourney, or ride a hunting, euery shepheard and Peasant of the Country may haue free accesse and speake his minde.
but if they walk into the fields, take a journey, or ride a hunting, every shepherd and Peasant of the Country may have free access and speak his mind.
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So may wee say of Christ, being in his glory, in the Court of heauen, in the Chamber of his Maiesty, those who familiarly & neerely conuersed with him, were Angels, Archangels, Principalities and Powers ▪ but being made man,
So may we say of christ, being in his glory, in the Court of heaven, in the Chamber of his Majesty, those who familiarly & nearly conversed with him, were Angels, Archangels, Principalities and Powers ▪ but being made man,
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But the truth is, that he who receiued Mary, did also make her come. Therefore doth Gregory call Christ, both trahentem and suscipientem, the drawer and the receiuer. Riuers runne howerly into the Sea,
But the truth is, that he who received Marry, did also make her come. Therefore does Gregory call christ, both trahentem and suscipientem, the drawer and the receiver. rivers run hourly into the Sea,
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He must draw, before they can obey: Hee must often call, yet will they slowly answer. And herein also doe they resemble the Eccho, which though many words be spoken, yeelds but few againe.
He must draw, before they can obey: He must often call, yet will they slowly answer. And herein also do they resemble the Echo, which though many words be spoken, yields but few again.
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Mary then being priuately called, did openly come. Teaching vs hereby to testifie our inward calling, by our outward comming. For Mary being called, she answered, she came, she came presently, and she came not empty. For as it followeth in the Text, she brought a box of oyntment with her.
Marry then being privately called, did openly come. Teaching us hereby to testify our inward calling, by our outward coming. For Marry being called, she answered, she Come, she Come presently, and she Come not empty. For as it follows in the Text, she brought a box of ointment with her.
Was it for that her sinnes were vnsauorie, and therefore would come with odours? Indeed in the 30. of Exodus we read, that before the sacrifice for sinne was offered, Incense (by the law) was to be burned.
Was it for that her Sins were unsavoury, and Therefore would come with odours? Indeed in the 30. of Exodus we read, that before the sacrifice for sin was offered, Incense (by the law) was to be burned.
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Or was it rather to prepare him with her gift, and therefore did beare him this box of oyntment? This was Iacobs policie toward his brother Esau. Hee gaue gifts vnto him to preuent his anger, Gen. 32. or was it for that God commanded that none should appeare before him? Exo. 32. Being therefore now about to present her selfe vnto her God, to show her sorrow for her sinnes, to professe her obedience vnto his law.
Or was it rather to prepare him with her gift, and Therefore did bear him this box of ointment? This was Iacobs policy towards his brother Esau He gave Gifts unto him to prevent his anger, Gen. 32. or was it for that God commanded that none should appear before him? Exo. 32. Being Therefore now about to present her self unto her God, to show her sorrow for her Sins, to profess her Obedience unto his law.
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Did shee iudge it meet for her (according to the law) to come with something in her hand? or it may be bicause shee thought him to be the Messias to come,
Did she judge it meet for her (according to the law) to come with something in her hand? or it may be Because she Thought him to be the Messias to come,
for as the Publican durst not lift his eyes to heauen, Luke 18. so was Mary ashamed to behold her Sauiour in the face, shee goeth boldly into the house:
for as the Publican durst not lift his eyes to heaven, Lycia 18. so was Mary ashamed to behold her Saviour in the face, she Goes boldly into the house:
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Against thee O Lord haue I sinned (saith Dauid in his 51. Psalme:) Why doth Dauid say so? Had he not transgressed against Vriah also? It is as much as if Dauid had saide:
Against thee Oh Lord have I sinned (Says David in his 51. Psalm:) Why does David say so? Had he not transgressed against Uriah also? It is as much as if David had said:
that is such a fountaine of teares gushed out of her eyes, as that they beganne to water Christs feet, (not onely wet them) and that as she stood also,
that is such a fountain of tears gushed out of her eyes, as that they began to water Christ feet, (not only wet them) and that as she stood also,
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that being a woman (no doubt) of some reasonable stature (for Mary Magdalen is held to haue beene a comely person) yet euen as shee stood, did her teares runne downe her cheekes:
that being a woman (no doubt) of Some reasonable stature (for Marry Magdalen is held to have been a comely person) yet even as she stood, did her tears run down her cheeks:
If Baronius (out of his old manuscript) sayth true, she came with Lazarus and her sister Martha into Britaine: Her example is thereby made more proper vnto vs. Wherefore let vs with Mary set our sinnes before vs, that our eyes may weepe for vs. Nettles and thornes are hurtfull in a garden;
If Baronius (out of his old manuscript) say true, she Come with Lazarus and her sister Martha into Britain: Her Exampl is thereby made more proper unto us Wherefore let us with Marry Set our Sins before us, that our eyes may weep for us Nettles and thorns Are hurtful in a garden;
Sinnes in the soule are very dangerous vnto it, they pricke, they sting, they wound the conscience like nettles and thornes but retaine them in the memory:
Sins in the soul Are very dangerous unto it, they prick, they sting, they wound the conscience like nettles and thorns but retain them in the memory:
Adam was placed ouer against Paradice. Gen. 3. that beholding the garden from whence hee was cast and therby being brought to the remembrance of his sinne he might be grieued for it.
Adam was placed over against Paradise. Gen. 3. that beholding the garden from whence he was cast and thereby being brought to the remembrance of his sin he might be grieved for it.
here is an earthly woman, which watereth heauenly feet. Peter went out and wept bitterly: but heere is one that blusheth not to weepe within dores, at a feast:
Here is an earthly woman, which Waters heavenly feet. Peter went out and wept bitterly: but Here is one that blusheth not to weep within doors, At a feast:
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and who trembleth at my sayings? Moses spake not a word, Exod. 14. And yet sayeth God vnto Moses; Why doest thou cry vnto me? Such was the griefe of Mary, her teares, her sighes, her sobs did stop her mouth, onely in her heart shee cried and spake as Moses did.
and who Trembleth At my sayings? Moses spoke not a word, Exod 14. And yet Saith God unto Moses; Why dost thou cry unto me? Such was the grief of Marry, her tears, her sighs, her sobs did stop her Mouth, only in her heart she cried and spoke as Moses did.
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Did not I weepe with him that was in trouble, and was not my soule in heauinesse for the poore? Esay the Prophet in his 22. chapter 4. verse, wept and would not be comforted.
Did not I weep with him that was in trouble, and was not my soul in heaviness for the poor? Isaiah the Prophet in his 22. chapter 4. verse, wept and would not be comforted.
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Daniel was in heauinesse for three weekes of daies together. Dan. 10.2. The Apostle S. Peter wept bitterly, Matth. 26. Of all the holy Kings, Prophets, Apostles, Martyrs, Confessours, Children of God it may beesayd as it is in the 126. Psalme. verse. Quod ibant flentes, that they all went by weeping crosse. A third motiue:
daniel was in heaviness for three weeks of days together. Dan. 10.2. The Apostle S. Peter wept bitterly, Matthew 26. Of all the holy Kings, prophets, Apostles, Martyrs, Confessors, Children of God it may beesayd as it is in the 126. Psalm. verse. Quod John flentes, that they all went by weeping cross. A third motive:
In the 61. Chap. of Esay the 12. verse. Christ is sayd to be sent to preach good tidings vnto the poore, to binde vp the broken hearted, to comfort those that mourne.
In the 61. Chap. of Isaiah the 12. verse. christ is said to be sent to preach good tidings unto the poor, to bind up the broken hearted, to Comfort those that mourn.
To giue vnto them Beauty for Ashes, the garment of gladnesse, for the Spirit of heauinesse. Who would not bee a Mourner when as Christ onely commeth to cheere vp such a one? will not promises perswade? Let then in the fift place, Iudgements preuaile, to wring teares from our eyes.
To give unto them Beauty for Ashes, the garment of gladness, for the Spirit of heaviness. Who would not be a Mourner when as christ only comes to cheer up such a one? will not promises persuade? Let then in the fift place, Judgments prevail, to wring tears from our eyes.
after the pleasures of the flesh, for you shall waile; shew outward signes of heauinesse, and weepe, and be inwardly tormented. After a great feast followeth a great paiment,
After the pleasures of the Flesh, for you shall wail; show outward Signs of heaviness, and weep, and be inwardly tormented. After a great feast follows a great payment,
If we did but consider well what howling and gnashing of teeth, is prepared in hell for lowde laughers in this world, it would make vs to mourne like Pellicans in the wildernesse, like owles in the Desert, to weepe till our bones were vexed:
If we did but Consider well what howling and gnashing of teeth, is prepared in hell for loud laughers in this world, it would make us to mourn like Pelicans in the Wilderness, like owls in the Desert, to weep till our bones were vexed:
He that repenteth must turne vnto his God, and Ioel telles vs in his second chapter 12. verse, that it must be done with all the heart, with fasting, with weeping and with mourning.
He that Repenteth must turn unto his God, and Joel tells us in his second chapter 12. verse, that it must be done with all the heart, with fasting, with weeping and with mourning.
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seeing there are great rewards for weepers: great punishment for laughers: seeing there are many causes to mourne, within vs, without vs, round about vs:
seeing there Are great rewards for weepers: great punishment for laughers: seeing there Are many Causes to mourn, within us, without us, round about us:
Let vs say with Dauid, my teares, haue beene my meat day and night, let vs say with Christ, my Soule is heauie: let vs open the fountaines of our eyes with Marie and strangle our sinnes with the streames of our teares:
Let us say with David, my tears, have been my meat day and night, let us say with christ, my Soul is heavy: let us open the fountains of our eyes with Marry and strangle our Sins with the streams of our tears:
for she stood at Christs feet behinde him weeping and beganne to wash his feete with her teares, you may finde further in the Text, that shee did wipe them with the haires of her head, that she kissed his feete,
for she stood At Christ feet behind him weeping and began to wash his feet with her tears, you may find further in the Text, that she did wipe them with the hairs of her head, that she kissed his feet,
Quot habuit in se oblectamenta, tot fecit de se holocausta, her eyes, her haires, her lips, her oyntment all the instruments of her death, were turned at her Conuersion into the means of life.
Quot Habuit in se oblectamenta, tot fecit de se Holocaust, her eyes, her hairs, her lips, her ointment all the Instruments of her death, were turned At her Conversion into the means of life.