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THE READY WAY to true Repentance. OR A learned, profitable, and comfortable Discourse of the Faith,
THE READY WAY to true Repentance. OR A learned, profitable, and comfortable Discourse of the Faith,
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and Repentance of MARY MAGDALEN, fit for the time, and profitable for all that loue the Lord in sincerity.
and Repentance of MARY MAGDALEN, fit for the time, and profitable for all that love the Lord in sincerity.
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LVKE 7. 47. Many Sinnes are forgiuen her, for she loued much.
LUKE 7. 47. Many Sins Are forgiven her, for she loved much.
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THis Parcell of Scripture, is the conclusion of the notable Story of Mary Magdalen, and her Repentance, with the circumstances, and occurrences thervnto belonging.
THis Parcel of Scripture, is the conclusion of the notable Story of Marry Magdalen, and her Repentance, with the Circumstances, and occurrences thereunto belonging.
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A Doctrine and practise indeed, of vs too much neglected:
A Doctrine and practice indeed, of us too much neglected:
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but as we see heere, by the Holy Ghost, & holy Church carefully registred, and by Mary Magdalen to the full performed.
but as we see Here, by the Holy Ghost, & holy Church carefully registered, and by Marry Magdalen to the full performed.
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The sequell whereof is no lesse then Remissio peccatorum, the remssion of Sinnes. 1. By Faith obtained. 2. By loue expressed.
The sequel whereof is no less then Remission peccatorum, the remssion of Sins. 1. By Faith obtained. 2. By love expressed.
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Many sinnes are forgiuen her, for she loued much. THe most memorable and admirable example of true Repentance is now deliuered. A sinfull woman reclaimed. A grounded Sinner repentant.
Many Sins Are forgiven her, for she loved much. THe most memorable and admirable Exampl of true Repentance is now Delivered. A sinful woman reclaimed. A grounded Sinner repentant.
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She was the very filth of sinne, Sentina malorum, one that set her selfe to sale, Prostibulum inter gentes; an insatiable Woman, Qu• prostituit se omnibus, hauing her Chastity at command for money, the by-word of the people, one pointed at, the very scumme and scoffe of the world, it should seeme a sinne• aboue measure,
She was the very filth of sin, Sentina malorum, one that Set her self to sale, Prostibulum inter gentes; an insatiable Woman, Qu• prostituit se omnibus, having her Chastity At command for money, the Byword of the people, one pointed At, the very scum and scoff of the world, it should seem a sinne• above measure,
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and such a one was Mary Magdalen. But behold the lost Groat is found, The Strayed sheepe is sought vp, The Prodigall Child is returned, The Thiefe is conuerted, Peter hath bitterly wept,
and such a one was Mary Magdalen. But behold the lost Groat is found, The Strayed sheep is sought up, The Prodigal Child is returned, The Thief is converted, Peter hath bitterly wept,
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And Mary Magdalen hath truely repented. The Kingdome of Heauen it seemes now suffers violence. Math. 11. 12. and whores and theeues enter in before you.
And Marry Magdalen hath truly repented. The Kingdom of Heaven it seems now suffers violence. Math. 11. 12. and whores and thieves enter in before you.
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Mat. 21. 31. Facilius est enim (as one well saith) deploratissimos peccatores, ad meliora reuocare, &c. It is an easier thing to bring to Repentance the vildest sinner,Mathew 21. 31. Facilius est enim (as one well Says) deploratissimos Peccatores, ad Meliora reuocare, etc. It is an Easier thing to bring to Repentance the vildest sinner,
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then such a one as swelleth in conceit of his owne Righteousnes. They that be whole need not the Phisition, but they that be sicke:
then such a one as Swells in conceit of his own Righteousness. They that be Whole need not the physician, but they that be sick:
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Hee came not to call the righteous but sinners to repentance. Luke 5. 32. And this Conuersion of a sinner is indeed a supernaturall worke.
He Come not to call the righteous but Sinners to Repentance. Luke 5. 32. And this Conversion of a sinner is indeed a supernatural work.
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Before we enter into the discourse of the definition of Repentance, I think it not amisse to vse some description thereof, which for default (as Logicians affirme) may stand in stead of a definition. Poenitentia, Repentance to a sinner.
Before we enter into the discourse of the definition of Repentance, I think it not amiss to use Some description thereof, which for default (as Logicians affirm) may stand in stead of a definition. Penitence, Repentance to a sinner.
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It is the Monosherosh, or Vnicornes horne, soueraigne against poyson. It is the true Methridate, good in the mournefull time of Pestilence.
It is the Monosherosh, or Unicorns horn, sovereign against poison. It is the true Mithridate, good in the mournful time of Pestilence.
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It is Iacobs Ladder, Scala Coeli, the Ladder of Heauen, by which all must needs ascend, that will goe thither.
It is Iacobs Ladder, Scala Coeli, the Ladder of Heaven, by which all must needs ascend, that will go thither.
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It is Regia via, the Kings high way, the onely beaten and trodden path, that leadeth to eternall blisse.
It is Regia via, the Kings high Way, the only beaten and trodden path, that leads to Eternal bliss.
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It is the translating of Henoch, that is, of sinfull man, from naturall affections, to spirituall inclinations It is the Chariot of Elias, whereby we are carried directly vnto God.
It is the translating of Henoch, that is, of sinful man, from natural affections, to spiritual inclinations It is the Chariot of Elias, whereby we Are carried directly unto God.
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It is the Red Sea, that drownes Pharaoh and all his hoast, the spirituall Pharaoh, the Diuell, Sinne, Death and Condemnation.
It is the Read Sea, that drowns Pharaoh and all his host, the spiritual Pharaoh, the devil, Sin, Death and Condemnation.
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It is the Salt the Prophet vsed, to make sweet the bitter waters of Iericho. It is the leauen that doth season,
It is the Salt the Prophet used, to make sweet the bitter waters of Jericho. It is the leaven that does season,
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and make sauory the whole lumpe vnto God. It is the wombe of the Church, wherein Sonnes and Daughters are begotten to God.
and make savoury the Whole lump unto God. It is the womb of the Church, wherein Sons and Daughters Are begotten to God.
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It is the birth of Nicodemus, whereby we are truly regenerate.
It is the birth of Nicodemus, whereby we Are truly regenerate.
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It is the true Balsum, the most precious oyle that man can vse for any wound of the soule.
It is the true Balsum, the most precious oil that man can use for any wound of the soul.
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It is the right Apopanax, or Panacea, soueraigne for euery disease of the So•le, except wilfull sinne against the Holy Ghost.
It is the right Apopanax, or Panacea, sovereign for every disease of the So•le, except wilful sin against the Holy Ghost.
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It is the leaues of the Tree of life, that serue to heare the people withall Reu. 22. Now Poenitere, to Repent, is The charge and commandement of God.
It is the leaves of the Tree of life, that serve to hear the people withal Reu. 22. Now Poenitere, to repent, is The charge and Commandment of God.
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The counsell and exhortation of the Patriarkes, Prophets, and Apostles. The practise of the Church in all ages.
The counsel and exhortation of the Patriarchs, prophets, and Apostles. The practice of the Church in all ages.
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The ioy of Heauen, and paine of Hell.
The joy of Heaven, and pain of Hell.
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For God and his Angells reioyce at it, the Diuell and his instruments doe grieue at it.
For God and his Angels rejoice At it, the devil and his Instruments do grieve At it.
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I cannot compare Repentance to any thing better then to the Spring. Ʋera poenitentia, vera veris Imago.
I cannot compare Repentance to any thing better then to the Spring. Ʋera Penitence, vera veris Imago.
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True Repentance beares the true figure of a liuely spring: for as the Winter is the benumming, scorching and killing of Hearbes, Plants, Trees, Fruites,
True Repentance bears the true figure of a lively spring: for as the Winter is the benumbing, scorching and killing of Herbs, Plants, Trees, Fruits,
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and encrease of the earth, and is a likenes of death for the time; so is the Spring a renewing, quickning, and restoring of all things, as before.
and increase of the earth, and is a likeness of death for the time; so is the Spring a renewing, quickening, and restoring of all things, as before.
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By this Similie then we may obserue, that as sinne by man committed, is a benumming, wounding and killing of man,
By this Simile then we may observe, that as sin by man committed, is a benumbing, wounding and killing of man,
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and is (as a Winter) death to man:
and is (as a Winter) death to man:
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So is Repentance as the Spring renewing, quickening, and raising of that man, a liuely image of his resurrection.
So is Repentance as the Spring renewing, quickening, and raising of that man, a lively image of his resurrection.
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And the Repentant thus reuiued, renued, and raised againe, behold his Spring, hee putteth forth his blosomes,
And the Repentant thus revived, renewed, and raised again, behold his Spring, he putteth forth his blosoms,
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and bringeth forth fruites, namely workes worthy amendement of life. The Spring we see giues a state, essence, and being to things:
and brings forth fruits, namely works worthy amendment of life. The Spring we see gives a state, essence, and being to things:
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Noua rerum species, noua rerum facies: Noua rerum species, noua rerum fancies:
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it reneweth the face of the whole earth ▪ and so doth Repentance the whole man.
it Reneweth the face of the Whole earth ▪ and so does Repentance the Whole man.
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The Yeare is diuided into foure parts, and euery quarter is Trimensis, or Trimestris, that is, consisting of three Months:
The Year is divided into foure parts, and every quarter is Trimensis, or Trimestris, that is, consisting of three Months:
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So likewise is the Spring diuided into three times or Seasons. viz. Nouum. The new Spring. Adultū. The growing Spring.
So likewise is the Spring divided into three times or Seasons. viz. Novum. The new Spring. Adultū. The growing Spring.
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Praeceps. The fading or falling Spring.Praeceps. The fading or falling Spring.
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By the new Spring, we haue a new face vpon the earth, the dead, and darke mantle is taken away,
By the new Spring, we have a new face upon the earth, the dead, and dark mantle is taken away,
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and a liuely fresh vaile is put on:
and a lively fresh veil is put on:
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So is it in the Soules ▪ Spring of Repentance, there is, Noua forma, Noua creatura, A new Creature, a new man;
So is it in the Souls ▪ Spring of Repentance, there is, Noua forma, Noua creatura, A new Creature, a new man;
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The ragged cloake of blind Bartimeus is put off, and the rich roabe, and wedding garment of Righteousnes and Holinesse is put on.
The ragged cloak of blind Bartimaeus is put off, and the rich robe, and wedding garment of Righteousness and Holiness is put on.
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And thus much of the description of Repentance, and now we come to the definition thereof. Poenitentia, Repentance is,
And thus much of the description of Repentance, and now we come to the definition thereof. Penitence, Repentance is,
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The altring or changing of the former course of life: an inward sorrow and mourning for sinne ioyned with Faith, to obtaine remission;
The altering or changing of the former course of life: an inward sorrow and mourning for sin joined with Faith, to obtain remission;
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and amendment of life bringing forth fruits answerable to Repentance.
and amendment of life bringing forth fruits answerable to Repentance.
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Whereby wee learne that the conuersion of a Sinner consisteth of three parts ▪ viz. 1. Of a purpose and resolution in the mind. 2. Of an inclinatiō & propension in the wil. 3. Of an indeauour and practise in the life, to abandon former sinnes,
Whereby we Learn that the conversion of a Sinner Consisteth of three parts ▪ viz. 1. Of a purpose and resolution in the mind. 2. Of an inclination & propension in the will. 3. Of an endeavour and practise in the life, to abandon former Sins,
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and to walke in obedience vnto Gods commandements.
and to walk in Obedience unto God's Commandments.
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But here it may be questioned, whether Faith be a part of Repentance, or no?
But Here it may be questioned, whither Faith be a part of Repentance, or no?
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To which I answere, Repentance is a thing necessarily ioyned to Faith, but faith is no part thereof:
To which I answer, Repentance is a thing necessarily joined to Faith, but faith is no part thereof:
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for, if Repentance be taken (as heere we vnderstand it) for the restoring, returning, and renewing of mans life:
for, if Repentance be taken (as Here we understand it) for the restoring, returning, and renewing of men life:
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then it is cleare, that repentance is the fruit of Faith, and Faith, no part of Repentance: example hereof.
then it is clear, that Repentance is the fruit of Faith, and Faith, no part of Repentance: Exampl hereof.
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As the body of the Sunne is one thing, and the light another, distinct the one from the other,
As the body of the Sun is one thing, and the Light Another, distinct the one from the other,
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and yet the one capable of the other, so is Repentance, and Faith, distinct, and seuerall, one from the other,
and yet the one capable of the other, so is Repentance, and Faith, distinct, and several, one from the other,
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and yet crauing the vse, and helpe one of another.
and yet craving the use, and help one of Another.
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Faith is the inchoation (and as it were) the mother of Repentance, and giueth light, to the man that minds to repent:Faith is the inchoation (and as it were) the mother of Repentance, and gives Light, to the man that minds to Repent:
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for when the minde of man, begins to embrace the goodnesse of God, touching remission of sinnes, by the death of Christ;
for when the mind of man, begins to embrace the Goodness of God, touching remission of Sins, by the death of christ;
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Then doth immediatly follow alteration, and renouation:
Then does immediately follow alteration, and renovation:
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that is, the casting away of the workes of darkenesse, and the puting on, of the armor of light.
that is, the casting away of the works of darkness, and the putting on, of the armour of Light.
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So then we conclude, Faith, is the initiation of Repentance; and Repentance, is the consummation of Faith. The essentiall parts of true Repentance are two, viz. 1. To cease from euill. 2 To endeuour to doe good. Psal. 34. We must not onely eschew euill, but wee must also doe that which is good.
So then we conclude, Faith, is the initiation of Repentance; and Repentance, is the consummation of Faith. The essential parts of true Repentance Are two, viz. 1. To cease from evil. 2 To endeavour to do good. Psalm 34. We must not only eschew evil, but we must also do that which is good.
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The commandement that is there Prohibitiue, is there preceptiue also: & he that doth there enioine, doth there restraine also:
The Commandment that is there Prohibitive, is there preceptive also: & he that does there enjoin, does there restrain also:
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hee that negatiuely forbiddeth what a man shall not doe, he affirmatiuely also cōmandeth what a man should doe.
he that negatively forbiddeth what a man shall not do, he affirmatively also commands what a man should do.
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It is not enough for a man to shun euill, but hee must also follow that which is good.
It is not enough for a man to shun evil, but he must also follow that which is good.
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As touching the integrity of a Christian life, it is nothing at all mouere, except we doe promouere also ▪ it is nothing to cast a way the workes of darknesse,
As touching the integrity of a Christian life, it is nothing At all mouere, except we do promouere also ▪ it is nothing to cast a Way the works of darkness,
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except wee put on the Armour of light.
except we put on the Armour of Light.
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Rom. 13. 12. It is nothing to mortifie the flesh, except we doe quicken the spirit.Rom. 13. 12. It is nothing to mortify the Flesh, except we do quicken the Spirit.
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Gal. 5. 24. 26. It is nothing to renounce Adam, except we embrace Christ.Gal. 5. 24. 26. It is nothing to renounce Adam, except we embrace christ.
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Rom. 12. 2. Briefely, it is nothing to forsake vngodlines, and sinfull lusts, except we liue soberly, righteously,Rom. 12. 2. Briefly, it is nothing to forsake ungodliness, and sinful Lustiest, except we live soberly, righteously,
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and godly, in this present world. Titus, 2. 12. Qui non proficit, Deficit: Wee must therefore begin well, and end well too;
and godly, in this present world. Titus, 2. 12. Qui non proficit, Deficit: we must Therefore begin well, and end well too;
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wee must add strength to strength.
we must add strength to strength.
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By this then that hath beene spoken, the causes of repentance, are made conspicuous, viz. 1 the formall is our conuersion or change: 2 The matter, is the will of man resoluing: 3 The obiect, is our sinne, and good life:
By this then that hath been spoken, the Causes of Repentance, Are made conspicuous, viz. 1 the formal is our conversion or change: 2 The matter, is the will of man resolving: 3 The Object, is our sin, and good life:
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our sinne, for which wee are sorrow: our good life, which wee endeuour seriously to performe. 4 The principall efficient is God,
our sin, for which we Are sorrow: our good life, which we endeavour seriously to perform. 4 The principal efficient is God,
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and the adiuuant or instrumental cause is faith, God bestowing Faith, and Faith begetting Repentance. 5. The finall, is the honour,
and the adiuuant or instrumental cause is faith, God bestowing Faith, and Faith begetting Repentance. 5. The final, is the honour,
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and glory of God, and the health & saluation of our soules. And thus much you haue heard of Repentance.
and glory of God, and the health & salvation of our Souls. And thus much you have herd of Repentance.
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1. By way of discription. 2. By way of definition. 3. By euidence of the true causes thereof.
1. By Way of description. 2. By Way of definition. 3. By evidence of the true Causes thereof.
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Now are we come to certain circumstances, and obseruances concerning Repentance:
Now Are we come to certain Circumstances, and observances Concerning Repentance:
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of which in order, the circumstances are in number foure viz. 1. The time, when to repent. 2. The meanes and motiues, mouing to repent. 3. The lets and hinderances, that wee cannot repent. 4. The griefe,
of which in order, the Circumstances Are in number foure viz. 1. The time, when to Repent. 2. The means and motives, moving to Repent. 3. The lets and hindrances, that we cannot Repent. 4. The grief,
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and sorrow, wee must vndergoe, if we will truely repent; with other branches as pedisique attendants,
and sorrow, we must undergo, if we will truly Repent; with other branches as pedisique attendants,
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and annexed rites and ceremonies, I mean penitenciall ceremonies. For the first. Agenda est in tempore Poenitentia.
and annexed Rites and ceremonies, I mean penitenciall ceremonies. For the First. Agenda est in tempore Penitence.
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Repentance must be done in due, and fit time, all our life, should be the study of repentance, immediatly vpon any sinne committed, let our repentance be then practised, perscribe not to thy selfe in presumption,
Repentance must be done in due, and fit time, all our life, should be the study of Repentance, immediately upon any sin committed, let our Repentance be then practised, perscribe not to thy self in presumption,
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and lingering time of thy conuersion.
and lingering time of thy conversion.
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It is the greatest of all follies, to deferre repentance, and to delay amendment of our sinfull life.
It is the greatest of all follies, to defer Repentance, and to Delay amendment of our sinful life.
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Qui •odie non est, oras minus aptus erit. If to day be too soone, to morrow will be too late.
Qui •odie non est, oras minus Apt erit. If to day be too soon, to morrow will be too late.
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Ecclus. 5. 7. Cras, Cras, to morrow, to morrow.Ecclus 5. 7. Cras, Cras, to morrow, to morrow.
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It is the voyce of the Crow, indeed, it is the voyce of the Deuill, it is a deadly voyce, sounded forth by our deadly enemy:
It is the voice of the Crow, indeed, it is the voice of the devil, it is a deadly voice, sounded forth by our deadly enemy:
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For repentance admits no delay, doe that therefore out of hand, forthwith, euen now; euery hower of thy life, and at the last howre of thy death.
For Repentance admits no Delay, do that Therefore out of hand, forthwith, even now; every hour of thy life, and At the last hour of thy death.
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In youth begin well, lay a good foundation, hold on in thy midle age, and giue not ouer in thy latter end;
In youth begin well, lay a good Foundation, hold on in thy middle age, and give not over in thy latter end;
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for a presumptuous life, will neuer afford a prosperous death.
for a presumptuous life, will never afford a prosperous death.
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Ʋix millessimus (saith Salomon) scarce one of a thousand (a wofull and lamentable report) that by Repentance doth study, the amendment of his wicked life.Ʋix millessimus (Says Solomon) scarce one of a thousand (a woeful and lamentable report) that by Repentance does study, the amendment of his wicked life.
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I am not ignorant, that Paenitentia, Repentance is Nunquam sera si sit seria, is neuer too late, if it be sincere;
I am not ignorant, that Penitence, Repentance is Never sera si sit Seria, is never too late, if it be sincere;
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this stands assured by example of the Theefe.
this Stands assured by Exampl of the Thief.
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Luke 22. but take thou heed, the like grace may not be giuen thee, that was giuen and afforded him.Luke 22. but take thou heed, the like grace may not be given thee, that was given and afforded him.
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There is (saith reuerend Saint Austin ) this one Example in the Scripture, that wee should not despaire,
There is (Says reverend Saint Austin) this one Exampl in the Scripture, that we should not despair,
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and no more but that one, that we should not presume. Remember therefore (all that heare mee) remember I say and forget not.
and no more but that one, that we should not presume. remember Therefore (all that hear me) Remember I say and forget not.
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1. That as the tree falleth so it lyeth, Remember that. 2. That in Hell there is no redemption, Remember that. 3. That being once gone from hence, we are past recouery, Remember that. 4. That as death doth possesse vs,
1. That as the tree falls so it lies, remember that. 2. That in Hell there is no redemption, remember that. 3. That being once gone from hence, we Are passed recovery, remember that. 4. That as death does possess us,
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so the fearefull day will present vs, Remember that. 5. That we repent in this life before we die or neuer, Remember that. Example hereof.
so the fearful day will present us, remember that. 5. That we Repent in this life before we die or never, remember that. Exampl hereof.
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Looke vpon the richman in Hell, Luke 16. There is no deliuerance, no comming forth, no hope of a better life, but that kinde of fire which is intollerable (as some say) in truth incurable as many shall finde.
Look upon the richman in Hell, Lycia 16. There is no deliverance, no coming forth, no hope of a better life, but that kind of fire which is intolerable (as Some say) in truth incurable as many shall find.
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Clemens Alexandrinus, makes mention of a conference, betwixt Christ and the Deuill, (it is extant as hee affirmeth in the Aegyptian library, the most famous in all the world, founded by great Ptolomy the learned) The question was, When the Kingdome of God should come? The answere was,Clemens Alexandrian, makes mention of a conference, betwixt christ and the devil, (it is extant as he Affirmeth in the Egyptian library, the most famous in all the world, founded by great Ptolemy the learned) The question was, When the Kingdom of God should come? The answer was,
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when the worke of the Woman should cease. Of these particularly and briefely. And first, of the Kingdome of God.
when the work of the Woman should cease. Of these particularly and briefly. And First, of the Kingdom of God.
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The kingdome of Christ, and the kingdome of God, doe differ non re, sed modo rei, not in the thing it selfe,
The Kingdom of christ, and the Kingdom of God, do differ non re, sed modo rei, not in the thing it self,
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but in the manner, and meanes thereof.
but in the manner, and means thereof.
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The kingdome of Christ is said to be the Church, that is, the company of the faithfull and elect (whilst they be in this life) who are gathered together and gouerned by the spirit, the word and Sacraments, in which Christ is effectuall to begin a new life in righteousnesse and holinesse.
The Kingdom of christ is said to be the Church, that is, the company of the faithful and elect (while they be in this life) who Are gathered together and governed by the Spirit, the word and Sacraments, in which christ is effectual to begin a new life in righteousness and holiness.
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Now this Church, and Kingdome of Christ, shalbe the Kingdome of God in the world to come, in the life eternall;
Now this Church, and Kingdom of christ, shall the Kingdom of God in the world to come, in the life Eternal;
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at which time, the dispensation of the word, and Sacraments shall cease, when God will take away the vayle,
At which time, the Dispensation of the word, and Sacraments shall cease, when God will take away the Vail,
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and open himselfe vnto vs, that wee may see him as he is, face to face.
and open himself unto us, that we may see him as he is, face to face.
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The Ground, Rule, and Maxime from hence to be learned, is this, 1. Be sure, that thou be a member of the Church Militant;
The Ground, Rule, and Maxim from hence to be learned, is this, 1. Be sure, that thou be a member of the Church Militant;
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if euer thou wilt be found in the Church Triumphant. 2. Take heed, that being once in,
if ever thou wilt be found in the Church Triumphant. 2. Take heed, that being once in,
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and of the Church, thou neuer practise seditiously to depart from the Church, or outragiously, Schismatically,
and of the Church, thou never practise seditiously to depart from the Church, or outrageously, Schismatically,
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or turbulently, to procure the molestation, trouble, vnquiet, or ouerthrow of the same. Cant. 3. 5. And thus of the Kingdome of God.
or turbulently, to procure the molestation, trouble, unquiet, or overthrow of the same. Cant 3. 5. And thus of the Kingdom of God.
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Secondly, of the worke of the woman. The worke of the woman is three fould. viz. 1. Procreation, 2. Sinne, and consequent by sinne, 3. Death,
Secondly, of the work of the woman. The work of the woman is three fouled. viz. 1. Procreation, 2. Sin, and consequent by sin, 3. Death,
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And when these shall cease, then shall the Kingdome of God come. Of which in order.
And when these shall cease, then shall the Kingdom of God come. Of which in order.
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And first, of the first. One cause of the institution of Mariage, was for Procreation sake, Crescite, et multiplicamini. Gen. 1. 28.
And First, of the First. One cause of the Institution of Marriage, was for Procreation sake, Crescite, et Multiply. Gen. 1. 28.
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But when this Kingdome of God, in most perfect beauty shall appeare, then shall Procreation cease,
But when this Kingdom of God, in most perfect beauty shall appear, then shall Procreation cease,
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then no more vse of the Midwise, to helpe in the needfull time of trauell: for the wombe shalbe closed vp.
then no more use of the Midwise, to help in the needful time of travel: for the womb shall closed up.
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This was the determination, of our Sauious to the Saduces, that in that Kingdome, they neither marry,
This was the determination, of our Silvanus to the Sadducees, that in that Kingdom, they neither marry,
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nor are married, but are as the Angells of God. Mat. 22. 30. And thus of the first. Of the second, and third.
nor Are married, but Are as the Angels of God. Mathew 22. 30. And thus of the First. Of the second, and third.
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The other worke of the Woman is sinne; and consequently by sinne death. For, first;
The other work of the Woman is sin; and consequently by sin death. For, First;
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Of the woman came the beginning of sinne, and through her we all die, Ecclus. 25. 26. Secondly, She tooke the fruit of the tree and did eate,
Of the woman Come the beginning of sin, and through her we all die, Ecclus 25. 26. Secondly, She took the fruit of the tree and did eat,
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and gaue to her husband, and he did eate also, Gen. 3. 6. Thirdly, Adam was not deceiued,
and gave to her husband, and he did eat also, Gen. 3. 6. Thirdly, Adam was not deceived,
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but the woman was deceiued, and was in the transgression. 1. Tim. 2. 14. For, as lands doe hold in capite, in respect of some speciall couenant of seruice:
but the woman was deceived, and was in the Transgression. 1. Tim. 2. 14. For, as Lands do hold in capite, in respect of Some special Covenant of service:
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euen so doth sin hold in capite of the woman, as she being first deceiued, became the Deuils instrument, to deceiue the man.
even so does since hold in capite of the woman, as she being First deceived, became the Devils Instrument, to deceive the man.
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Let therefore all women from hence remember. First, their own weaknesse. Secondly, the ancient fall they gaue to man and his posteritie.
Let Therefore all women from hence Remember. First, their own weakness. Secondly, the ancient fallen they gave to man and his posterity.
vvb av d n2 p-acp av vvi. ord, po32 d n1. ord, dt j n1 pns32 vvd p-acp n1 cc po31 n1.
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Thirdly, that she is the former cause of Originall sinne, and of our corrupted and defiled nature.
Thirdly, that she is the former cause of Original sin, and of our corrupted and defiled nature.
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So then the time shall come that generation, and procreation shall cease, one worke of the woman:
So then the time shall come that generation, and procreation shall cease, one work of the woman:
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and the time shall come, that sinne, and death shall also cease, the proper worke of Eue, in mankind.
and the time shall come, that sin, and death shall also cease, the proper work of Eue, in mankind.
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For, the elect of God shall sinne no more:
For, the elect of God shall sin no more:
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the Israell of God shall die no more, but shall be translated from death, to liue for euermore.
the Israel of God shall die no more, but shall be translated from death, to live for evermore.
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Procreation, sin, and death, shall haue an end, and cease.
Procreation, since, and death, shall have an end, and cease.
n1, n1, cc n1, vmb vhi dt n1, cc vvi.
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In this world therefore, while we liue, let vs beleeue, and while we breathe let vs hope:
In this world Therefore, while we live, let us believe, and while we breathe let us hope:
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This is the only place appointed, to lay hold on faith, and to leane on hope:
This is the only place appointed, to lay hold on faith, and to lean on hope:
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for the time shall come, that faith, and hope also shall haue an end, and cease.
for the time shall come, that faith, and hope also shall have an end, and cease.
c-acp dt n1 vmb vvi, cst n1, cc vvb av vmb vhi dt n1, cc vvi.
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The difference betweene Faith Hope Love is this, Thy faith and hope, do end with the terme of thy life;
The difference between Faith Hope Love is this, Thy faith and hope, do end with the term of thy life;
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but thy loue shall neuer haue an end.
but thy love shall never have an end.
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We loue in this life, and we shall still, and more perfectly loue in that life which is to come.
We love in this life, and we shall still, and more perfectly love in that life which is to come.
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Wouldst thou faine see the extent and perpetuitie of loue? looke then into the workes of Charitie.
Wouldst thou feign see the extent and perpetuity of love? look then into the works of Charity.
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If a man haue once fed the hungrie, or clothed the naked &c. hath he then done? hath he then his quietus est from God? I tell thee nay.
If a man have once fed the hungry, or clothed the naked etc. hath he then done? hath he then his quietus est from God? I tell thee nay.
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For, in the workes of charitie, when man thinkes he hath made an end, he doth then but begin. the reason is pregnant:
For, in the works of charity, when man thinks he hath made an end, he does then but begin. the reason is pregnant:
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for loue hath no end, the end of our life, is not the end of our loue;
for love hath no end, the end of our life, is not the end of our love;
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the end of our loue in this life, is the beginning of a better loue in a beter life:
the end of our love in this life, is the beginning of a better love in a beter life:
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but faith and hope doe cease when wee die, yet the fruit of faith and hope wee obtaine,
but faith and hope do cease when we die, yet the fruit of faith and hope we obtain,
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though we be dead, and they departed. Now briefly to recapitulate touching the first circumstance of the time when to repent;
though we be dead, and they departed. Now briefly to recapitulate touching the First circumstance of the time when to Repent;
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namely, in this life, or now, forthwith, without delay.
namely, in this life, or now, forthwith, without Delay.
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This hath also beene exemplified and enlarged by the kingdome of Christ & of God, wherein we haue learned.
This hath also been exemplified and enlarged by the Kingdom of christ & of God, wherein we have learned.
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First, that in the one is the dispensation of the word, and administration of the Sacraments, but for a time:
First, that in the one is the Dispensation of the word, and administration of the Sacraments, but for a time:
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for they shall haue their end, and shall cease.
for they shall have their end, and shall cease.
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Secondly, that the works of the woman, procreation, sin, and death, shal be but for a time,
Secondly, that the works of the woman, procreation, since, and death, shall be but for a time,
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and shall haue an end, and they shall cease.
and shall have an end, and they shall cease.
cc vmb vhi dt n1, cc pns32 vmb vvi.
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Thirdly, saith, and hope also, for a season shall haue their bounds and limits, which they shal not passe,
Thirdly, Says, and hope also, for a season shall have their bounds and Limits, which they shall not pass,
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but haue their time, and shall cease.
but have their time, and shall cease.
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Fourthly, we thereby learne, that repentance hath also her lists and race, wherein she must run:
Fourthly, we thereby Learn, that Repentance hath also her lists and raze, wherein she must run:
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namely the terme of this life, the daies of our Pilgrimage, and then hath her end, and shall cease.
namely the term of this life, the days of our Pilgrimage, and then hath her end, and shall cease.
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In this therefore as the Apostle counselleth, sic currite, vt comprehendatis, 1. Cor. 9.
In this Therefore as the Apostle counselleth, sic Run, vt comprehendatis, 1. Cor. 9.
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And thus, God in mercie we beseech him graunt, that wee may so runne, that with the wings of faith, we may ascend to the Mount of God,
And thus, God in mercy we beseech him grant, that we may so run, that with the wings of faith, we may ascend to the Mount of God,
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and flye to his heauenly promises: and by the feete of repentance, we may not only goe from sinne, and vncleannesse,
and fly to his heavenly promises: and by the feet of Repentance, we may not only go from sin, and uncleanness,
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but also from punishment, and vengeance, Amen. The second Circumstance is,
but also from punishment, and vengeance, Amen. The second Circumstance is,
cc-acp av p-acp n1, cc n1, uh-n. dt ord n1 vbz,
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Concerning the meanes, and motiues, by which we are drawne to Repentance, which are in number foure, viz.
Concerning the means, and motives, by which we Are drawn to Repentance, which Are in number foure, viz.
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The first is, Punishment from God, in respect of sin in man.
The First is, Punishment from God, in respect of since in man.
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There is malum culpae, and malum poenae, one kind of euill which is sinne ▪ and another, which is the reward of sin.
There is malum Culpae, and malum Poenae, one kind of evil which is sin ▪ and Another, which is the reward of since.
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The Lord is free and farre from sin, no author, no fautor, or actor thereof, but a sore reuenge• of sinne, and hater of all impietie.
The Lord is free and Far from since, no author, no fautor, or actor thereof, but a soar reuenge• of sin, and hater of all impiety.
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Now, the sinne which we doe, is the cause of the punishment we suffer:
Now, the sin which we do, is the cause of the punishment we suffer:
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whether it be priuate or publike, which notwithstanding God gratiously vseth as meanes, and motiues, to win vs to repentance.
whither it be private or public, which notwithstanding God graciously uses as means, and motives, to win us to Repentance.
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No man euer was ▪ or shall be punished, but in respect of precedent sinne: but wheresoeuer God findeth sin there he punisheth it seuerely. As for example.
No man ever was ▪ or shall be punished, but in respect of precedent sin: but wheresoever God finds since there he Punisheth it severely. As for Exampl.
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The house of Dauid is summoned to judgement, 2. Sam. 12. And it is (if rightly considered) a looking-glasse to all posterities, to see and behold by, what is,
The house of David is summoned to judgement, 2. Sam. 12. And it is (if rightly considered) a Looking glass to all Posterities, to see and behold by, what is,
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and shall be the reward of sinne.
and shall be the reward of sin.
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Dauid, though otherwise a man after Gods owne heart and dearely beloued, yet committing sinne with Beersheba. First, the childe so conceiued dieth the death,David, though otherwise a man After God's own heart and dearly Beloved, yet committing sin with Beersheba. First, the child so conceived Dieth the death,
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Secondly, his whole postaritie doth smart for it.
Secondly, his Whole postaritie does smart for it.
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Thirdly, his children lawfully begotten, some are slaine with the sword, some rebell against their Father, some shamefully defloured,
Thirdly, his children lawfully begotten, Some Are slain with the sword, Some rebel against their Father, Some shamefully deflowered,
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and some of them killed one of another.
and Some of them killed one of Another.
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Fourthly, his wiues foully rauished, in the sight of the Sun, and in the face of all Israell.
Fourthly, his wives foully ravished, in the sighed of the Sun, and in the face of all Israel.
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Fiftly, the sword was not to depart from his house for euer.
Fifty, the sword was not to depart from his house for ever.
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So then we see, there is no misery matchable with that, which God inflicteth vpon man for sinne.
So then we see, there is no misery matchable with that, which God inflicteth upon man for sin.
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A grieuous thing it is for a man to be punished in his wife which is his side, in his children which are his loynes, in his seruants who are his armes, hands, legs,
A grievous thing it is for a man to be punished in his wife which is his side, in his children which Are his loins, in his Servants who Are his arms, hands, legs,
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and feete, or in his goods which be as a chaine, and ornament about his neck:
and feet, or in his goods which be as a chain, and ornament about his neck:
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and yet for sinne, a man is smitten in all these; yea, and in himselfe also most miserably.
and yet for sin, a man is smitten in all these; yea, and in himself also most miserably.
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Yet notwithstanding all this, if he haue grace so to interpret them, they are all sanctified meanes, and motiues to repentance.
Yet notwithstanding all this, if he have grace so to interpret them, they Are all sanctified means, and motives to Repentance.
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A Question may heere be moued, viz. Why punishment should be executed, notwithstanding the offence is perdoned:
A Question may Here be moved, viz. Why punishment should be executed, notwithstanding the offence is pardoned:
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for this indeed was Dauids case, pronounced by Nathan? I answere:
for this indeed was David case, pronounced by Nathan? I answer:
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These punishments from God, haue a two-fold effect, according to the two-fold different qualitie, of the godly, and wicked.
These punishments from God, have a twofold Effect, according to the twofold different quality, of the godly, and wicked.
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viz. 1. To the godly, they tend to their information, and correction only. 2. To the wicked, they are seuere punishments, tending to their ruine, and destruction only.
viz. 1. To the godly, they tend to their information, and correction only. 2. To the wicked, they Are severe punishments, tending to their ruin, and destruction only.
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And to the godly, they serue as thunder-bolts, viz ▪ First, to awake the drowsie sinner.
And to the godly, they serve as thunderbolts, videlicet ▪ First, to awake the drowsy sinner.
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Secondly, that being awake, he might thereby be pricked on, to vnfeyned Repentance. And as to the righteous, they are alwaies tokens of mercie;
Secondly, that being awake, he might thereby be pricked on, to unfeigned Repentance. And as to the righteous, they Are always tokens of mercy;
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so to the wicked, they are scales of wrath, and judgement: for, to the godly, they are, and serue as: first, exercises of Faith: secondly, trials of Patience: thirdly, proofes of Gods Iustice:
so to the wicked, they Are scales of wrath, and judgement: for, to the godly, they Are, and serve as: First, exercises of Faith: secondly, trials of Patience: Thirdly, proofs of God's justice:
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fourthly, examples of Instruction, thereby to teach them, to beware for the future, seeing Gods wrath is already kindled.
fourthly, Examples of Instruction, thereby to teach them, to beware for the future, seeing God's wrath is already kindled.
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The conclusion then is, that by Repentance, temporall punishments are sometimes deferred, sometime mitigated, sometime remoued,
The conclusion then is, that by Repentance, temporal punishments Are sometime deferred, sometime mitigated, sometime removed,
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and assuredly at all times remitted.
and assuredly At all times remitted.
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The second motiue is Feare, for feare doth keepe vs in moderation and awe, I meane not the seruile, the feare of slaues,
The second motive is fear, for Fear does keep us in moderation and awe, I mean not the servile, the Fear of slaves,
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but the filiall, the feare of sonnes:
but the filial, the Fear of Sons:
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not in the respect of the vengeance, the reward of sinne, but in respect of the offence, for committing of sinne.
not in the respect of the vengeance, the reward of sin, but in respect of the offence, for committing of sin.
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Whereo• •ertull ▪ sweetely saith, vbi metus uullus ibi emendatio nulla, & vbi emendatio nulla ibi poenitentia vana.
Whereo• •ertull ▪ sweetly Says, vbi metus uullus There emendatio nulla, & vbi emendatio nulla There Penitence Vana.
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Where this filiall, reuerend, vertuous, and religious feare is not, there can be no heartie,
Where this filial, reverend, virtuous, and religious Fear is not, there can be no hearty,
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and true amendment, and where this true amendment is not, there (let the outward shew be neuer so great) the Repentance is but hypocriticall and vaine.
and true amendment, and where this true amendment is not, there (let the outward show be never so great) the Repentance is but hypocritical and vain.
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And yet both good and bad (as the Poet saith) oderunt, they both feare,
And yet both good and bad (as the Poet Says) oderunt, they both Fear,
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yea and peccare, they both scare to sinne too;
yea and Peccare, they both scare to sin too;
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but diuersly affected, the one sort formidine poenae, for feare of seueritie, the other, virtutis amore, For loue of vertue,
but diversely affected, the one sort formidine Poenae, for Fear of severity, the other, virtue amore, For love of virtue,
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and this onely restreyneth the godly from sinne; namely, not for feare of vengeance, but for loue and reuerence.
and this only restreyneth the godly from sin; namely, not for Fear of vengeance, but for love and Reverence.
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A third motiue to Repentance is, the quick and liuely remembrance of sinne: for a sinner (as I noted) is a heauie and drowsie sleeper.
A third motive to Repentance is, the quick and lively remembrance of sin: for a sinner (as I noted) is a heavy and drowsy sleeper.
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Example heereof Ionas, who was a sleepe in the sides of the Ship, while judgement was at hand to cast him ouer board.
Exampl hereof Ionas, who was a sleep in the sides of the Ship, while judgement was At hand to cast him over board.
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Dauid also may instance this point, who slept in his sinne the space of a whole yeare;David also may instance this point, who slept in his sin the Molle of a Whole year;
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his conscience neuer checkt him, till judgements were like to choake him.
his conscience never checked him, till Judgments were like to choke him.
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A senselesse securitie i〈 … 〉 to feele the sting of sinne, nor to feare the wrath of Gods displeasure.
A senseless security i〈 … 〉 to feel the sting of sin, nor to Fear the wrath of God's displeasure.
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The remembrance of sinne in man, doth cause the forgetfulnesse of sinne in God:
The remembrance of sin in man, does cause the forgetfulness of sin in God:
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so againe, the forgetfulnesse of sinne in man, doth cause the remembrance of sinne in God.
so again, the forgetfulness of sin in man, does cause the remembrance of sin in God.
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Yea, by this remembrance of sinne, wee put in practise a sacred preuention of Gods judgements;
Yea, by this remembrance of sin, we put in practise a sacred prevention of God's Judgments;
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for when he purposeth to strike a sinner, if he see man by repentance altered, the Lord is changed;
for when he Purposes to strike a sinner, if he see man by Repentance altered, the Lord is changed;
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he doth v•bend his bowe case his arrowes, sheath his sword, and lay aside all his instruments of reuenge,
he does v•bend his bow case his arrows, sheath his sword, and lay aside all his Instruments of revenge,
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because he is slow to anger, readie to forgiue, full of pittie and compassion; if thou by repentance be altered, he is changed.
Because he is slow to anger, ready to forgive, full of pity and compassion; if thou by Repentance be altered, he is changed.
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And this vse of the remembrance of our sinnes is full of sweet and fruitfull consolation.
And this use of the remembrance of our Sins is full of sweet and fruitful consolation.
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For we must deale with our sinnes, as men deale with their debts, (which for suretiship they haue payd) when they take in their bonds,
For we must deal with our Sins, as men deal with their debts, (which for suretyship they have paid) when they take in their bonds,
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and euidences and cancell them, they will not therefore burne them, though they be neuer more lyable to be paid;
and evidences and cancel them, they will not Therefore burn them, though they be never more liable to be paid;
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but will file and hang them vp in their continuall sight, that whensoeuer they shall be moued to enter into the like debt,
but will file and hang them up in their continual sighed, that whensoever they shall be moved to enter into the like debt,
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and trouble againe, they may by the sight thereof be put in minde, into what vexation and danger, they were formerly plunged, that thereby they may shunne,
and trouble again, they may by the sighed thereof be put in mind, into what vexation and danger, they were formerly plunged, that thereby they may shun,
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and auoyd the like, for the time to come, and giue non plus, and resistance, to those that tempt and importune them therevnto.
and avoid the like, for the time to come, and give non plus, and resistance, to those that tempt and importune them thereunto.
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A fourth motiue is, the Preaching of the word. Now, the word is deuided, into the Law and Gospell.
A fourth motive is, the Preaching of the word. Now, the word is divided, into the Law and Gospel.
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And in this question as touching the most powerfull instrument of the holy Ghost, in working repentance:
And in this question as touching the most powerful Instrument of the holy Ghost, in working Repentance:
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some hold the Law, and some the Gospell to be the chiefe meanes, instrument, or motiue therevnto.
Some hold the Law, and Some the Gospel to be the chief means, Instrument, or motive thereunto.
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For my part, I doe suppose them to be both so necessary, as neither of them doe good without each other in the worke of Repentance.
For my part, I do suppose them to be both so necessary, as neither of them do good without each other in the work of Repentance.
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For the Preaching of the Law alone, doth breed desperation:
For the Preaching of the Law alone, does breed desperation:
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and the Preaching of the Gospell alone, may quicken presumption, the two dangerous gulfes, Silla and Charibdis.
and the Preaching of the Gospel alone, may quicken presumption, the two dangerous gulfs, Silla and Charybdis.
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Therefore there is neither of them both, but hath a proper vse, in the mistery of Repentance. A resemblance hereof;
Therefore there is neither of them both, but hath a proper use, in the mystery of Repentance. A resemblance hereof;
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as, in Phisicke the skilfull Artist, intending to purge the grosse humors of a corrupted body, doth first vse some Electuary or Preparatory Potion, to serue as meanes to prepare the body,
as, in Physic the skilful Artist, intending to purge the gross humours of a corrupted body, does First use Some Electuary or Preparatory Potion, to serve as means to prepare the body,
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and to make it fit to receiue the medicine Purgatiue:
and to make it fit to receive the medicine Purgative:
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So, the terrours, and threatnings of the Law, are answerable, to the Phisitians Preparatory, and doth as it were make ready the way, by opening of the heart, to receiue Repentance.
So, the terrors, and threatenings of the Law, Are answerable, to the Physicians Preparatory, and does as it were make ready the Way, by opening of the heart, to receive Repentance.
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The end of the law, is to discouer sinne.
The end of the law, is to discover sin.
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Rom. 7. 7. For there is in man before the law, an ignorance, and sencelesnesse of sinne, hee feeles not the poyson, that feedeth on his soule to his distruction.Rom. 7. 7. For there is in man before the law, an ignorance, and Senselessness of sin, he feels not the poison, that feeds on his soul to his destruction.
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The law doth Sacrifice a man to God, and makes him poore in Spirit, and humble in himselfe, to see his corruption and sinne.
The law does Sacrifice a man to God, and makes him poor in Spirit, and humble in himself, to see his corruption and sin.
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The Gospell promiseth to saue, but it doth not performe this promise, but to such onely, whom the law hath thus Sacrificed to Christ.
The Gospel promises to save, but it does not perform this promise, but to such only, whom the law hath thus Sacrificed to christ.
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Christ calleth sinners, but such onely, as are laden with their sinnes.
christ calls Sinners, but such only, as Are laden with their Sins.
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Mat. 11. 28. Hee cryeth to such as thirst, Come ▪ Esay. 40. 1. Reu. 22. 17. But yet to such onely, as thrst, as Dauid did.Mathew 11. 28. He Cries to such as thirst, Come ▪ Isaiah. 40. 1. Reu. 22. 17. But yet to such only, as thrst, as David did.
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Psa. 42. 1. & Psal. 63. 2. Psa. 42. 1. & Psalm 63. 2.
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The Gospell is not to be Preached to any, before he be Ch•istened by the Law, that is,
The Gospel is not to be Preached to any, before he be Ch•istened by the Law, that is,
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before the Law hath done her proper worke.
before the Law hath done her proper work.
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Let Ministers therfore first schoole their people by the Law, before they rayse them by the Gospell.
Let Ministers Therefore First school their people by the Law, before they raise them by the Gospel.
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It is necessary, the law should goe before the Gospell.
It is necessary, the law should go before the Gospel.
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The sons of thunder, before the sonnes of comfort, that then, when the law hath wounded them, the Gospell may cure and heale.
The Sons of thunder, before the Sons of Comfort, that then, when the law hath wounded them, the Gospel may cure and heal.
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The Law cannot quiet the conscience of man, it was not ordained to that purpose, it serueth to present to the eie of our soule, our dangerous state,
The Law cannot quiet the conscience of man, it was not ordained to that purpose, it serveth to present to the eye of our soul, our dangerous state,
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and to smite our conscience with terrour, and feare, then commeth the Gospell, and falleth to worke (when the law hath done this) assuring man, that his saluation consisteth, in Remissione Peccatorum, in the forgiuenesse of sinne by Christ.
and to smite our conscience with terror, and Fear, then comes the Gospel, and falls to work (when the law hath done this) assuring man, that his salvation Consisteth, in Remission Peccatorum, in the forgiveness of sin by christ.
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He that is ignorant of the law, knoweth neither what misery is in himselfe, nor what mercy is in God.
He that is ignorant of the law, Knoweth neither what misery is in himself, nor what mercy is in God.
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We Preach iudgement, to make men sue for mercy, to make them cry for mercy;
We Preach judgement, to make men sue for mercy, to make them cry for mercy;
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for merit they haue none, we Preach death and damnation, to bring sinfull soules to saluation.
for merit they have none, we Preach death and damnation, to bring sinful Souls to salvation.
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But to Preach mercy, and saluation, before men see their sinnes, and feele their misery, is to Preach the Gosp•ll in vayne, and to no purpose.
But to Preach mercy, and salvation, before men see their Sins, and feel their misery, is to Preach the Gosp•ll in vain, and to no purpose.
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The Law hath her time and place, her time How long, and place where to Raigne.
The Law hath her time and place, her time How long, and place where to Reign.
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By the raigning of the Law, is meant, the condemnation of the Law:
By the reigning of the Law, is meant, the condemnation of the Law:
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Now this Law ceaseth to raigne that is, to condemne, when faith in a true repentant heart, is once begun.
Now this Law ceases to Reign that is, to condemn, when faith in a true repentant heart, is once begun.
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For the law hath no place, in the repentant, and amending man. And thus of the second Circumstance. The third Circumstance is,
For the law hath no place, in the repentant, and amending man. And thus of the second Circumstance. The third Circumstance is,
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The lets, and hinderances, whereby wee are withdrawen, from fruitfull repentance: For euidence whereof, the raising of the widdowes sonne of Naim.
The lets, and hindrances, whereby we Are withdrawn, from fruitful Repentance: For evidence whereof, the raising of the widow's son of Nain.
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Luke 7. 11. If it please you, that I breefly Paraphrase it by an Alegory (as the Fathers haue done) it will afford much light therevnto, as thus:Luke 7. 11. If it please you, that I briefly paraphrase it by an Allegory (as the Father's have done) it will afford much Light thereunto, as thus:
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1. The mother, doth represent the Church, bewailing the death of her children.
1. The mother, does represent the Church, bewailing the death of her children.
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2. The sonne, doth liuely figure, the estate of sinfull soules, who though they seeme to liue in body,
2. The son, does lively figure, the estate of sinful Souls, who though they seem to live in body,
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yet are they dead in soule by sin. 3. The foure Beaters are these, viz. first, hope of long life: secondly, long custome in sinne: thirdly, contempt of Gods word: fourthly, worldly prosperity:
yet Are they dead in soul by since. 3. The foure Beater Are these, viz. First, hope of long life: secondly, long custom in sin: Thirdly, contempt of God's word: fourthly, worldly Prosperity:
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All which being well considered, will proue shrewd lets to repentance.
All which being well considered, will prove shrewd lets to Repentance.
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And of them all, I know none, that beareth greater sway then wealth, and worldly prosperity.
And of them all, I know none, that bears greater sway then wealth, and worldly Prosperity.
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Of which I will onely insist, in stead of the rest:
Of which I will only insist, in stead of the rest:
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for oftentimes, it doth bewitch man, as the Cups of Circes, and makes him drunke, in the forgetfulnesse of God, and amendment of his life.
for oftentimes, it does bewitch man, as the Cups of Circes, and makes him drunk, in the forgetfulness of God, and amendment of his life.
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One of the Fathers saith, that of prosperity, ariseth all •xcesse, and superfluity, and that from thence, doth spring all vice, and impiety against God.
One of the Father's Says, that of Prosperity, arises all •xcesse, and superfluity, and that from thence, does spring all vice, and impiety against God.
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Seneca saith, that by too much prosperity, the mind is hardned, and therefore, Saint Paul bids Timothy to charge rich men, not to be high minded.Senecca Says, that by too much Prosperity, the mind is hardened, and Therefore, Saint Paul bids Timothy to charge rich men, not to be high minded.
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Saint Iames doth wake their heauy heads, and drousie hearts, with a dolefull Elegie: Weepe, and howle, yee Richmen.
Saint James does wake their heavy Heads, and drowsy hearts, with a doleful Elegy: Weep, and howl, ye Rich men.
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Iames 5. 1. There is a deadly sleepe of security, and sleepe to death, in flowing prosperity.James 5. 1. There is a deadly sleep of security, and sleep to death, in flowing Prosperity.
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Call to mind the Purpuled Richman, who being dead, was quickly conueyed to hell; a fearefull change.
Call to mind the Purpuled Richman, who being dead, was quickly conveyed to hell; a fearful change.
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Another Richman, in Luke, 12. who, vpon a litle extraordinary spring, he was at his wits end,
another Richman, in Lycia, 12. who, upon a little extraordinary spring, he was At his wits end,
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and knew not what to doe:
and knew not what to do:
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for gaping for a plentifull haruest, hee would doe this, and that, 〈 ◊ 〉 you may reade,
for gaping for a plentiful harvest, he would do this, and that, 〈 ◊ 〉 you may read,
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but by death preuented, he was answered, (as all such godlesse and graceles rich ones shall) Stulte, hac nocte, a sudden and sore change.
but by death prevented, he was answered, (as all such godless and graceless rich ones shall) Stulte, hac nocte, a sudden and soar change.
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The iudgement of our Sauiour, as our close shall therefore stand, Mat. 19. 23. That it is hard indeed,
The judgement of our Saviour, as our close shall Therefore stand, Mathew 19. 23. That it is hard indeed,
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for a wicked rich man, to enter into the Kingdome of Heauen. And thus of the third Circumstance.
for a wicked rich man, to enter into the Kingdom of Heaven. And thus of the third Circumstance.
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The fourth and last Circumstance is. The griefe, and sorrow, which we are to vndergoe, if we will truely repent;
The fourth and last Circumstance is. The grief, and sorrow, which we Are to undergo, if we will truly Repent;
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together with certaine rites, and ceremonies necessarily belonging to vnfayned repentance, to which purpose here in this Woman three things are principally markeable, viz.
together with certain Rites, and ceremonies necessarily belonging to unfeigned Repentance, to which purpose Here in this Woman three things Are principally markable, viz.
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First, Her weeping, an euident argument of her feare, and dread of conscience, for her sinne. Secondly, Her comming to Christ:
First, Her weeping, an evident argument of her Fear, and dread of conscience, for her sin. Secondly, Her coming to christ:
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an assured argument of her faith, and hope, which she had of the remission of her sinne.
an assured argument of her faith, and hope, which she had of the remission of her sin.
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Thirdly, Her actions, viz. 1. At the instant, 2. Afterwards:
Thirdly, Her actions, viz. 1. At the instant, 2. Afterwards:
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vndoubted testimonies of her duty, and loue ▪ per modum obedientiae, non per modum satisfactionis, in way of obedience, not of sufficiency,
undoubted testimonies of her duty, and love ▪ per modum obedientiae, non per modum satisfactionis, in Way of Obedience, not of sufficiency,
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or satisfaction, as the Papists say.
or satisfaction, as the Papists say.
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So that he that thinketh seriously and aduisedly, of the repentance of Mary Magdalen, may rather weepe in remembrance of it,
So that he that Thinketh seriously and advisedly, of the Repentance of Marry Magdalen, may rather weep in remembrance of it,
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then deliuer any discourse of it.
then deliver any discourse of it.
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What stony heart would not this soften? to see those flouds of teares, that sea of sorrow,
What stony heart would not this soften? to see those floods of tears, that sea of sorrow,
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and to heare those deepe sighes, and farre fetched groanes infallible signes of vnfayned repentance. Obserue I pray you, the Circumstance of time, inter epulas lachrimas, when others were feasting,
and to hear those deep sighs, and Far fetched groans infallible Signs of unfeigned Repentance. Observe I pray you, the Circumstance of time, inter Epulas Tears, when Others were feasting,
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then was she weeping, so feeding on the bread of teares, and had plenteousnesse of teares to drinke, Psa 80. 5. In this her lamentable Repentance,
then was she weeping, so feeding on the bred of tears, and had plenteousness of tears to drink, Psa 80. 5. In this her lamentable Repentance,
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how great signes shee shews, et fidei, et charitatis, both of faith and loue. By which teares of repentance, shee seemes to breake the very strings of her hart.
how great Signs she shows, et fidei, et charitatis, both of faith and love. By which tears of Repentance, she seems to break the very strings of her heart.
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Dolor est comes poenitentiae, et lachrimae sunt testes doloris, saith Saint Austin; teares are witnesses of true sorrow,Dolour est comes poenitentiae, et lachrimae sunt testes doloris, Says Saint Austin; tears Are Witnesses of true sorrow,
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as griefe is the companion of Repentance.
as grief is the Companion of Repentance.
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In Repentance a man must vse seuerity against himselfe, that being iudged of himselfe, he be not condemned of the Lord, 1. Cor. 11. 31.
In Repentance a man must use severity against himself, that being judged of himself, he be not condemned of the Lord, 1. Cor. 11. 31.
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Therefore, as this poore woman here doth, so let vs send our Embassadors to God before vs;
Therefore, as this poor woman Here does, so let us send our ambassadors to God before us;
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namely, our teares, sighes, and groanes, our threefould Cable, powrefull with God: being all outward actions, expressing our inward affections.
namely, our tears, sighs, and groans, our threefold Cable, powerful with God: being all outward actions, expressing our inward affections.
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Wherein, as Saint Bernard saith, in quantum non peperceris tibi, in tantum cred• mihi, Deus tibi parcit, in how little, thou doest spare thy selfe in thy repentance, beleeue me, by so much the more God will spare thee.
Wherein, as Saint Bernard Says, in quantum non peperceris tibi, in Tantum cred• mihi, Deus tibi parcit, in how little, thou dost spare thy self in thy Repentance, believe me, by so much the more God will spare thee.
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For a broken, and contrite heart (full fraught with sorrow,) is a sacrifice to God. Psal. 51. 17. Sorrow towards God worketh Repentance to Saluation, but sorrow of the world bringeth death. 2. Cor. 7. 10.
For a broken, and contrite heart (full fraught with sorrow,) is a sacrifice to God. Psalm 51. 17. Sorrow towards God works Repentance to Salvation, but sorrow of the world brings death. 2. Cor. 7. 10.
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The heauinesse of the godly in Repentance doth differ from the sorrow of the wicked, though both are sorrowfull.
The heaviness of the godly in Repentance does differ from the sorrow of the wicked, though both Are sorrowful.
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1. The Godly, for that by sinne they haue offended God. 2. The wicked, for feare of punishment, not for feare of the offence.
1. The Godly, for that by sin they have offended God. 2. The wicked, for Fear of punishment, not for Fear of the offence.
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But heerein the vnspeakeable goodnes of Almighty God, doth plentifully appeare, in turning the griefe and sorrow of the godly, into cheerefull ▪ and gladsome ioy:
But herein the unspeakable Goodness of Almighty God, does plentifully appear, in turning the grief and sorrow of the godly, into cheerful ▪ and gladsome joy:
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according to his owne gracious promise. Iohn 16. 22. For God indeede doth comfort all true repentant sinners,
according to his own gracious promise. John 16. 22. For God indeed does Comfort all true repentant Sinners,
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Whether it be the sitting, Sinner. sleeping, flying, returning, or mourning. For the sitting sinner, is raised, sleeping awaked, flying stayed, returning receiued, or mourning comforted
Whither it be the sitting, Sinner. sleeping, flying, returning, or mourning. For the sitting sinner, is raised, sleeping awaked, flying stayed, returning received, or mourning comforted
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What vnfaigned repentance was there euer without sorrow, weeping, mourning, Sackcloth, and ashes, humbling our selues before God:
What unfeigned Repentance was there ever without sorrow, weeping, mourning, sackcloth, and Ashes, humbling our selves before God:
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For these are proper, and necessary branches thereof, which if they be vsed in sincerity and simplicity,
For these Are proper, and necessary branches thereof, which if they be used in sincerity and simplicity,
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and not in dissembled, Popish, perfunctory hypocrisie, they euer were, now are, and alwayes will bee, acceptable to God.
and not in dissembled, Popish, perfunctory hypocrisy, they ever were, now Are, and always will be, acceptable to God.
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And the godly hauing thus farre entred into Repentance by confession, they continue therin by contrition and shedding of teares, as for example.
And the godly having thus Far entered into Repentance by Confessi, they continue therein by contrition and shedding of tears, as for Exampl.
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The People of Israell, beeing sharply rebuked by the Angell Iudg. 2. 4. they cryed and wept,
The People of Israel, being sharply rebuked by the Angel Judges 2. 4. they cried and wept,
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and called the name of the place Bochim, a fletu, et gemitu, of sorrow and sighing.
and called the name of the place Bochim, a fletu, et gemitu, of sorrow and sighing.
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The mourning of Dauid in his bed, The weeping of Ionas in the Whales belly, The mourning and cry of rhe Niniuites,
The mourning of David in his Bed, The weeping of Ionas in the Whale's belly, The mourning and cry of rhe Niniuites,
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The bitter Repentance of Peter, and The salt teares of Mary Magdalen, doe clearly expresse.
The bitter Repentance of Peter, and The salt tears of Marry Magdalen, do clearly express.
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The griefe of a true repentant Sinner is compared to the paines and pangs of a woman in trauaile.
The grief of a true repentant Sinner is compared to the pains and pangs of a woman in travail.
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Inexpressible indeede are the passions of Child-birth, and little ioy is there to the poore patient, till the Child bee borne,
Inexpressible indeed Are the passion of Childbirth, and little joy is there to the poor patient, till the Child be born,
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and then shee reioyceth to see her owne fruit so much dersired, which lay so secretly in the wombe, a bed of darkenesse:
and then she rejoices to see her own fruit so much dersired, which lay so secretly in the womb, a Bed of darkness:
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Euen so, the griefe of Repentance (which is excessiue great) is qualified with the mixture of ioy and comfort, to behold the sweet fruit of his trauell, Newnes of lise.
Even so, the grief of Repentance (which is excessive great) is qualified with the mixture of joy and Comfort, to behold the sweet fruit of his travel, Newness of lise.
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This is a mournefull Elegie, and dolefull Song. To eat thy bread like Ashes, and mingle thy drinke with thy teares. Psal. 102. Dauid there seemes in respect of the aboundant sorrow, required in Repentance, to change euen the course of Nature:
This is a mournful Elegy, and doleful Song. To eat thy bred like Ashes, and mingle thy drink with thy tears. Psalm 102. David there seems in respect of the abundant sorrow, required in Repentance, to change even the course of Nature:
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For Homo is Animal sociabile, created for society:
For Homo is Animal sociabile, created for society:
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but now by Repentance, (so sore affected with griefe, hee shunneth company, hee delighteth in no society,
but now by Repentance, (so soar affected with grief, he shunneth company, he delights in no society,
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but assimulateth himselfe to a Pelican in the wildernesse, an Owle in the Desert, and is like a Sparrow, that sitteth alone vpon the house toppe. And thus of the Circumstances.
but assimulateth himself to a Pelican in the Wilderness, an Owl in the Desert, and is like a Sparrow, that Sitteth alone upon the house top. And thus of the circumstances.
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Now briefely of the rites, and ceremonies expressing true Repentance, as these that follow, and such like.
Now briefly of the Rites, and ceremonies expressing true Repentance, as these that follow, and such like.
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To knock our hard and stony hearts with the Publican. Luke 18. To smite thy thigh. Ier. 31. 18. To teare the haire. 2. Sam. 13. Tow wring and smite the hands. Ezech. 21. To rent the garments. Esay, 37. To frequent solitary places. Esay. 2. To lye vpon the ground. Dan. 10. To put on Sackcloth. Ionah 3. To strew Ashes. Iob. 42. To proclaim solemne & publike fasts. Io. 2. Ie•unare, to fast. Ier. 14. Vlulare, to howle. Ier. 15.
To knock our hard and stony hearts with the Publican. Luke 18. To smite thy thigh. Jeremiah 31. 18. To tear the hair. 2. Sam. 13. Tow wring and smite the hands. Ezekiel 21. To rend the garments. Isaiah, 37. To frequent solitary places. Isaiah. 2. To lie upon the ground. Dan. 10. To put on sackcloth. Jonah 3. To strew Ashes. Job 42. To proclaim solemn & public fasts. Io. 2. Ie•unare, to fast. Jeremiah 14. Vlulare, to howl. Jeremiah 15.
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And thus of the Rites, and Ceremonies. Now we come to the obseruances, and speciall markable things, in and about Repentance. The first Obseruation.
And thus of the Rites, and Ceremonies. Now we come to the observances, and special markable things, in and about Repentance. The First Observation.
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The last furtherance, and helpe to Repentance (which we noted) was the Preaching of the word, which is the power of God to saluation.
The last furtherance, and help to Repentance (which we noted) was the Preaching of the word, which is the power of God to salvation.
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Rom. 1. 16. for, where Prophesie faileth, there the people perish. Prou. 19. 18. A notable meane indeed, to bring men to Repentance, is the Sound of the Gospell, Arons Bells. The Preaching tongue. The crowing Cocke. Iohn Baptists cry.Rom. 1. 16. for, where Prophesy Faileth, there the people perish. Prou. 19. 18. A notable mean indeed, to bring men to Repentance, is the Found of the Gospel, Aaron's Bells'. The Preaching tongue. The crowing Cock. John Baptists cry.
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S. Ieroms Trumpe, Surgite. King Phillips boy, memento.
S. Jeromes Trump, Surgite. King Phillips boy, memento.
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A singular thing it is indeed, to haue worthy men in the Church, able to teach and instruct, to inuite and intreat to Repentance.
A singular thing it is indeed, to have worthy men in the Church, able to teach and instruct, to invite and entreat to Repentance.
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Oh, but where is Origen, who was called Magister Ecclesiarum, the great Maister of the Church? Where is S. Basill, that was surnamed, Canon fidei, the rule of Faith?
O, but where is Origen, who was called Magister Ecclesiarum, the great Master of the Church? Where is S. Basil, that was surnamed, Canon fidei, the Rule of Faith?
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Where is Euse•••s, that was stiled Regula Veritatis, the standard of truth?
Where is Euse•••s, that was styled Regula Veritatis, the standard of truth?
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And where now is Athanasius, that was termed, Orbis oculus, the eye of the world? Oh, where shall wee finde them?
And where now is Athanasius, that was termed, Orbis oculus, the eye of the world? O, where shall we find them?
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I doe not speake this, as though the Church of God, yea this Church in England (in despite of all malignants, that traduce it) were without such singular instruments;
I do not speak this, as though the Church of God, yea this Church in England (in despite of all malignants, that traduce it) were without such singular Instruments;
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for I doe assuredly know, that this Church at this day (God haue the praise) is as well furnished with learned men,
for I do assuredly know, that this Church At this day (God have the praise) is as well furnished with learned men,
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as any of the reformed Churches in all the World: as I can also shew and proue, by the letters commendatory from beyond the Seas,
as any of the reformed Churches in all the World: as I can also show and prove, by the letters commendatory from beyond the Seas,
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and by their workes dedicated to diuers, of our learned Bishops.
and by their works dedicated to diverse, of our learned Bishops.
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Yet with griefe I doe bewaile, to finde in many places, the Lords crop to be so superseminated,
Yet with grief I do bewail, to find in many places, the lords crop to be so superseminated,
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and ouer sowne with tares, godlesse, and vnprofitable persons. Wee haue also swarmes of locusts, Pharises, Saduces, Athiests.
and over sown with tares, godless, and unprofitable Persons. we have also swarms of Locusts, Pharisees, Sadducees, Atheists.
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Pharises, who swell in conceipt of their owne Righteousnes, Iustciaries, ambitious hypocrites, who bragge of that they haue not,
Pharisees, who swell in conceit of their own Righteousness, Iustciaries, ambitious Hypocrites, who brag of that they have not,
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and would seeme to bee what indeede they are not.
and would seem to be what indeed they Are not.
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Saduces, Libertines, and Atheists, wh• deny the resurrection of the dead, with othe• principles of faith and Religion,Sadducees, Libertines, and Atheists, wh• deny the resurrection of the dead, with othe• principles of faith and Religion,
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yea they cal• into question Gods truth in his word, who beleeue not there is either God, Spirit, Angell,
yea they cal• into question God's truth in his word, who believe not there is either God, Spirit, Angel,
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or iudgement to come, and therefore they say and doe what they list; these make a scoffe at Religion, and a very iest of true Repentance. The 2. Obseruation is,
or judgement to come, and Therefore they say and do what they list; these make a scoff At Religion, and a very jest of true Repentance. The 2. Observation is,
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As Faith is supposed to haue wings, and Repentance to haue feet:
As Faith is supposed to have wings, and Repentance to have feet:
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and as the natural man in committing sinne, doth deface the Image of God, and in feare for sinne, doth goe from God, doth flye from God;
and as the natural man in committing sin, does deface the Image of God, and in Fear for sin, does go from God, does fly from God;
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So doth he againe by Repentance make a stop.
So does he again by Repentance make a stop.
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It isnot the least property and point in the managing of a horse, to bring him to his stop ▪ A Repentant man making his stop, goes no• further,
It isnot the least property and point in the managing of a horse, to bring him to his stop ▪ A Repentant man making his stop, Goes no• further,
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yea he reteynes himselfe, and goes no• further.
yea he retains himself, and Goes no• further.
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In this place, Repentance signifies, to turn• againe, and so the Repentant now turne• againe to God from whom by sinne he fled:
In this place, Repentance signifies, to turn• again, and so the Repentant now turne• again to God from whom by sin he fled:
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witnesse the Prodigall Sonne, who after a serious consultation, he grew to a religious resolution, and so to an effectuall, and vertuous execution:
witness the Prodigal Son, who After a serious consultation, he grew to a religious resolution, and so to an effectual, and virtuous execution:
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with 〈 ◊ 〉, redibo and so by turning from his course he followed, he came to his father, from whom he fled. Luke 15.
with 〈 ◊ 〉, redibo and so by turning from his course he followed, he Come to his father, from whom he fled. Luke 15.
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So by this stop, and turning againe, the Repentant auoideth the wrath to come, which none can doe,
So by this stop, and turning again, the Repentant avoideth the wrath to come, which none can do,
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but Alis fidei & pedibus poenitentiae, by the wings of faith, and feete of Repentance onely. The 3. Obseruation.
but Aloes fidei & pedibus poenitentiae, by the wings of faith, and feet of Repentance only. The 3. Observation.
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Is it possible for an old, aged, gray-headed man, drooping, and stooping for age, that he may be said to be but three yeares old when he is three times 30. yeares old? Yet such a one we read of, who so auouched:
Is it possible for an old, aged, Gray-headed man, drooping, and stooping for age, that he may be said to be but three Years old when he is three times 30. Years old? Yet such a one we read of, who so avouched:
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when question was demanded how this might be? Hee answered thus: three yeares agoe (saith hee) I was with Zacheus in the Fig-tree, with Mathew at the receipt of Custome, with the Prodigall sonne in afarre Country,
when question was demanded how this might be? He answered thus: three Years ago (Says he) I was with Zacchaeus in the Fig tree, with Matthew At the receipt of Custom, with the Prodigal son in afar Country,
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and with Mary Magdalen at the feete of Christ, I was thē (saith he) as vile as vile may be,
and with Marry Magdalen At the feet of christ, I was them (Says he) as vile as vile may be,
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but by the grace of God, and hearing of his word, by faith and true Repentance I am now another man, tanto mutatus, as farre changed as you now see:
but by the grace of God, and hearing of his word, by faith and true Repentance I am now Another man, tanto mutatus, as Far changed as you now see:
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for Repentance is transformatiue, and doth alter a man:
for Repentance is transformatiue, and does altar a man:
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It is (saith hee) three yeares since God wrought this miracle in me, (a miracle indeed) and 〈 … 〉e I am,
It is (Says he) three Years since God wrought this miracle in me, (a miracle indeed) and 〈 … 〉e I am,
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and no older, for before I was nothing at all. The fourth Obseruation.
and no older, for before I was nothing At all. The fourth Observation.
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A shame it is for Christians, if the name, and Gospell of Christ, be euill spoken of through their irreligious,
A shame it is for Christians, if the name, and Gospel of christ, be evil spoken of through their irreligious,
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and dissolute liues, Can Iewes, Turkes, Infidels be perswaded that there is any goodnesse, in that Religion, the professors whereof are so vile,
and dissolute lives, Can Iewes, Turkes, Infidels be persuaded that there is any Goodness, in that Religion, the professors whereof Are so vile,
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and prophane? and yet we know, that none of vs can be ordered otherwise,
and profane? and yet we know, that none of us can be ordered otherwise,
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vnlesse God grace preuent vs, his spirit guide vs, and true repentance possesse vs, we are naturally so apt, to all sinne, and disobedience.
unless God grace prevent us, his Spirit guide us, and true Repentance possess us, we Are naturally so apt, to all sin, and disobedience.
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Therefore, as our Sauiour Christ once questioned, concerning the Scribes and Pharises, whereunto he might liken,
Therefore, as our Saviour christ once questioned, Concerning the Scribes and Pharisees, whereunto he might liken,
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or compare them, and presently answered himselfe;
or compare them, and presently answered himself;
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so may that answere be fitly said of men now a daies, that they are as stubborne Children in the market place stubborne,
so may that answer be fitly said of men now a days, that they Are as stubborn Children in the market place stubborn,
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and foolish too, Luc. 7. 3. who though we pipe, yet they wil not dance, though we weepe, yet they will not mourne. The fift Obseruation.
and foolish too, Luke 7. 3. who though we pipe, yet they will not dance, though we weep, yet they will not mourn. The fift Observation.
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This woman was wealthie, and very rich, but very leude, and dishonest. Nore heere, that wealth will haue a veine to shew it selfe;
This woman was wealthy, and very rich, but very leude, and dishonest. Nore Here, that wealth will have a vein to show it self;
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as some in appare••, some in building, some in feasting, some in oppressing, some in coueting,
as Some in appare••, Some in building, Some in feasting, Some in oppressing, Some in coveting,
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and some in vncleane and filthie lusting, as in this rich woman before her conuersion.
and Some in unclean and filthy lusting, as in this rich woman before her conversion.
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But after her conuersion, she had a better vent, a better veine to shew her wealth,
But After her conversion, she had a better vent, a better vein to show her wealth,
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and that was Ministrare Christo, to minister to Christ, and his necessities.
and that was Ministrate Christ, to minister to christ, and his necessities.
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Let rich men and women, heerein imitate this worthy Marie Magdalen, to shew their wealth in supplying the wants of Christ his Ministers, and poore members. The sixt Obseruation.
Let rich men and women, herein imitate this worthy marry Magdalen, to show their wealth in supplying the Wants of christ his Ministers, and poor members. The sixt Observation.
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Seneca (as it seeme ▪) borrowed some light from a Christians practise, in the examination of his life, in the darke,Senecca (as it seem ▪) borrowed Some Light from a Christians practice, in the examination of his life, in the dark,
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and dead of the night, concerning thoughts, and deeds committed the day before, as Dauid saith Psal. 77. 6. I call to remembrance &c. and so saith Seneca, faciebat hoc Sextius consumante die, cum se ad nocturnam quietem recepisset, he would demand of himselfe thus, Sextius, what good hast thou done to day? what euill hast thou cured? what sinne hast thou resisted? in what art thou altered?
and dead of the night, Concerning thoughts, and Deeds committed the day before, as David Says Psalm 77. 6. I call to remembrance etc. and so Says Senecca, faciebat hoc Sextius consumante die, cum se ad Nocturnam quietem recepisset, he would demand of himself thus, Sextius, what good hast thou done to day? what evil haste thou cured? what sin hast thou resisted? in what art thou altered?
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Oh beloued, what better practise, then this accompt? what better sleepe, then after such examination? When the candle is put out,
O Beloved, what better practice, then this account? what better sleep, then After such examination? When the candle is put out,
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then call the day that is past to a reckoning:
then call the day that is passed to a reckoning:
av vvb dt n1 cst vbz vvn p-acp dt n-vvg:
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If thou hast done any thing well, giue God the praise, for it was his gift:
If thou hast done any thing well, give God the praise, for it was his gift:
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if any thing amisse, then call to God for grace and pardon, but couch not thy head vpon thy pillow to take thy rest,
if any thing amiss, then call to God for grace and pardon, but couch not thy head upon thy pillow to take thy rest,
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before thou haue thy quietus est from him. The seuenth Obseruation. When Christ came into the World, there were two softs of people, some were blinde, and some could see.
before thou have thy quietus est from him. The Seventh Observation. When christ Come into the World, there were two softs of people, Some were blind, and Some could see.
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There were some foolish, and some wise.
There were Some foolish, and Some wise.
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Christ by his comming did not make them so, but at his comming found them so.
christ by his coming did not make them so, but At his coming found them so.
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There was then also, a two-fold wisedome in the World, one which the Sonne of God found heere,
There was then also, a twofold Wisdom in the World, one which the Son of God found Here,
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and another which he brought with him.
and Another which he brought with him.
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Consider then, and marke heere well I pray you, in this doctrine of Repentance, so often Preached vnto you, obserue and note,
Consider then, and mark Here well I pray you, in this Doctrine of Repentance, so often Preached unto you, observe and note,
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how the Gospell findeth you, and how the Gospell leaueth you. The eight Obseruation.
how the Gospel finds you, and how the Gospel Leaveth you. The eight Observation.
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There is a Prouerb among the Latins, that frons homin•m praefert, the fore-head shewes, what the man is.
There is a Proverb among the Latins, that frons homin•m praefert, the forehead shows, what the man is.
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Frons (as Marcus Varro saith) commeth a foratu, of boaring, because the eye-hoales, are as it were boared throughy the fore-head.Frons (as Marcus Varro Says) comes a foratu, of boring, Because the eye-hoales, Are as it were bored throughy the forehead.
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It seemeth then by this Etimologie, that the eye sheweth the man. The waterie eye indeed, is a great signe of Repentance.
It seems then by this Etymology, that the eye shows the man. The watery eye indeed, is a great Signen of Repentance.
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The eyes be fores and fenestrae animi, the doores and windowes of the minde:
The eyes be fores and fenestrae animi, the doors and windows of the mind:
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by which we take view, looke, and prye into the minde, heart, and conscience of man:
by which we take view, look, and pry into the mind, heart, and conscience of man:
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and by which affections are open and made manifest, how in the minde, or inwardly he stands affected:
and by which affections Are open and made manifest, how in the mind, or inwardly he Stands affected:
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merrie or sorrie, angrie or pleased, well in his wits or out, foolish or wise, chast or vnchast, drunken or sober, humble or proud, innocent or guiltie, repentant or not;
merry or sorry, angry or pleased, well in his wits or out, foolish or wise, chaste or unchaste, drunken or Sobrium, humble or proud, innocent or guilty, repentant or not;
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the eye will tell it, the eye will bewray it.
the eye will tell it, the eye will bewray it.
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Thus haue we finished, and perfected, according to our wish, and intention our purposed discourse of Repentance.
Thus have we finished, and perfected, according to our wish, and intention our purposed discourse of Repentance.
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Many sinnes are forgiuen her, for she loued much.
Many Sins Are forgiven her, for she loved much.
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THere is yet somewhat more to be spoken of this Text, for there is something that may be taken amisse in the vnderstanding thereof.
THere is yet somewhat more to be spoken of this Text, for there is something that may be taken amiss in the understanding thereof.
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The coniunction or word in the Greeke translated NONLATINALPHABET in the Latin, quia, or quoniam, & in English, because, or for, is in this place Nota illatiua not causalis, it is not a note causall,
The conjunction or word in the Greek translated in the Latin, quia, or quoniam, & in English, Because, or for, is in this place Nota illatiua not causalis, it is not a note causal,
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but a note illatiue, or a note of inference, as a sequell, not as a causall ▪ for it is not heere, argumentum a causa, but ab effectu: and that no other sence than this can heereof be gathered, the words themselues, doe expresse.
but a note illative, or a note of Inference, as a sequel, not as a causal ▪ for it is not Here, argumentum a causa, but ab effectu: and that no other sense than this can hereof be gathered, the words themselves, do express.
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For proofe whereof, obserue how the Parable is propounded, of two debtors, indebred to one creditor;
For proof whereof, observe how the Parable is propounded, of two debtors, indebred to one creditor;
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one in one thousand, the other in ten thousand: which neither of them being able to pay, the Creditor forgaue them both.
one in one thousand, the other in ten thousand: which neither of them being able to pay, the Creditor forgave them both.
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The Question from this case is, which of these two, will loue him most? The answere is, The partie to whom he forgaue most.
The Question from this case is, which of these two, will love him most? The answer is, The party to whom he forgave most.
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Then the solution of our Sauiour could in effect be no otherwise than this: I haue forgiuen her much; therefore she loueth me much.
Then the solution of our Saviour could in Effect be not otherwise than this: I have forgiven her much; Therefore she loves me much.
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So that heere we see, that loue is the sequell of forgiuenesse of sinnes, and forgiuenesse of sinnes no consequent of loue.
So that Here we see, that love is the sequel of forgiveness of Sins, and forgiveness of Sins no consequent of love.
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For, the forgiuenesse of her sinnes went before, and her loue followed after.
For, the forgiveness of her Sins went before, and her love followed After.
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It is impossible, with any thing to please God without Faith, Heb. 11. 6 much lesse with loue without Faith.
It is impossible, with any thing to please God without Faith, Hebrew 11. 6 much less with love without Faith.
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And yet that which is more, and wonderfull too, wee can not please God with Faith, without loue, 1. Cor. 13. 2. and yet for all this, loue cannot justifie vs. The loue of God is the efficient cause of Righteousnesse, which by faith only we apprehend.
And yet that which is more, and wonderful too, we can not please God with Faith, without love, 1. Cor. 13. 2. and yet for all this, love cannot justify us The love of God is the efficient cause of Righteousness, which by faith only we apprehend.
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So God loued the World (and then it followes) that he which beleeueth &c. Obserue heere,So God loved the World (and then it follows) that he which Believeth etc. Observe Here,
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how the Loue of God goeth before; the Faith of man giueth attendance, and the loue of man commeth after.
how the Love of God Goes before; the Faith of man gives attendance, and the love of man comes After.
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Our loue that pleaseth God, must be the fruit and effect of faith:
Our love that Pleases God, must be the fruit and Effect of faith:
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and this is so acceptable in the persons justified, as that they be of no accompt without it. Charitas est testimonium iustificantis fidei:
and this is so acceptable in the Persons justified, as that they be of no account without it. Charitas est testimonium iustificantis fidei:
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Loue is the true testimonie of justifying Faith. But heere we must speake of Loue with a distinction:
Love is the true testimony of justifying Faith. But Here we must speak of Love with a distinction:
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For all loue doth not justifie, though there be a loue that doth justifie, whereof we reason thus, God doth justifie: But God is loue:
For all love does not justify, though there be a love that does justify, whereof we reason thus, God does justify: But God is love:
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Ergo, Loue doth justifie, I answere, it is true, if we speake of that loue wherewith God doth loue vs, dilecti in dilecto: but it doth not follow, th•t therefore our loue doth justifie.Ergo, Love does justify, I answer, it is true, if we speak of that love wherewith God does love us, Dilecti in Dilecto: but it does not follow, th•t Therefore our love does justify.
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Hee that loues, fulfilleth the Law: but he that fulfils the Law, shall be justified: Ergo, he that loueth shall be justified.
He that loves, fulfilleth the Law: but he that fulfils the Law, shall be justified: Ergo, he that loves shall be justified.
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I grant it, if wee loue in that perfection as to fulfill the Law, wee shall be justified by our Loue.
I grant it, if we love in that perfection as to fulfil the Law, we shall be justified by our Love.
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But this was the priuiledge of Christ only, who loued in that measure of height,
But this was the privilege of christ only, who loved in that measure of height,
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and depth of perfection, that hee fulfilled the whole Law by a voluntarie Sacrifice and free will offering of himselfe for vs:
and depth of perfection, that he fulfilled the Whole Law by a voluntary Sacrifice and free will offering of himself for us:
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but as for vs ▪ by reason of inherent sinne in vs, we cannot so loue.
but as for us ▪ by reason of inherent sin in us, we cannot so love.
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Now, if h•ere you will aske this question, why God gaue man such a Law, as he in no wise can performe, fulfill, and keepe;
Now, if h•ere you will ask this question, why God gave man such a Law, as he in no wise can perform, fulfil, and keep;
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and so seeme by consequent to imply, and conclude something thereby.
and so seem by consequent to imply, and conclude something thereby.
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I answere, First, almightie God in giuing man a Law, did respect what man should do, not what he could doe.
I answer, First, almighty God in giving man a Law, did respect what man should do, not what he could do.
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Secondly, that God in giuing such a Law; made it equall to his owne righteousnesse not to mans weakenesse.
Secondly, that God in giving such a Law; made it equal to his own righteousness not to men weakness.
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Thirdly, that man before his fall, was so created, made and endowed with such integrity, that he could if he would, haue stood, and fulfilled the law;
Thirdly, that man before his fallen, was so created, made and endowed with such integrity, that he could if he would, have stood, and fulfilled the law;
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but after sinne was once committed, he could not.
but After sin was once committed, he could not.
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Behold then here, the great mistery of Gods great mercy in the depth of mans great misery.
Behold then Here, the great mystery of God's great mercy in the depth of men great misery.
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For, he sent his Sonne to take our nature vpon him:
For, he sent his Son to take our nature upon him:
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who in that nature, hath loued God aboue all, and his neighbour (man kind) as himselfe,
who in that nature, hath loved God above all, and his neighbour (man kind) as himself,
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and so hath made vp our breach, and thus we see, that the law is fulfiled in vs, though not by vs.
and so hath made up our breach, and thus we see, that the law is fulfilled in us, though not by us
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So then we conclude, that loue indeed doth iustifie vs, being passiuely vnderstood, Intelligendo dilectionem, qua nos, a deo diligimur, meaning, by that loue, wherewith God hath loued vs:
So then we conclude, that love indeed does justify us, being passively understood, Intelligendo dilectionem, qua nos, a God diligimur, meaning, by that love, wherewith God hath loved us:
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but being actiuely taken, for that loue that is in our selues, that is so lame, weak,
but being actively taken, for that love that is in our selves, that is so lame, weak,
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and imperfect, in the discharge of our duty, both to God and our neighbour, that the sentence of the law must needs passe against vs,
and imperfect, in the discharge of our duty, both to God and our neighbour, that the sentence of the law must needs pass against us,
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and we stand guilty of eternall death, if the promise of life, and comfort of the Gospell did not reuiue, and relieue vs:
and we stand guilty of Eternal death, if the promise of life, and Comfort of the Gospel did not revive, and relieve us:
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First by Faith obtayned, secondly, by loue expressed.
First by Faith obtained, secondly, by love expressed.
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For as repentance is two fould, viz. First essentiall, and secondly declaratiue, essentiall wrought by faith: declaratiue expressed by loue.
For as Repentance is two fouled, viz. First essential, and secondly declarative, essential wrought by faith: declarative expressed by love.
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So also absolution from sin is two fould. viz. First, effectuall obtayned by faith: secondly, demonstratiue, •xpressed by the works of loue.
So also absolution from since is two fouled. viz. First, effectual obtained by faith: secondly, demonstrative, •xpressed by the works of love.
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First, the effectuall absolution is inward, of the conscience, before God, and this is properly of Faith.
First, the effectual absolution is inward, of the conscience, before God, and this is properly of Faith.
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And therefore our Sauiour turnes him to the woman, and assureth her of a release, a discharge, a quieta est, saying, stay thy selfe; thy conscience may be setled, depart in peace, thy faith hath made thee whole.
And Therefore our Saviour turns him to the woman, and assureth her of a release, a discharge, a Quieta est, saying, stay thy self; thy conscience may be settled, depart in peace, thy faith hath made thee Whole.
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Secondly, the demonstratiue absolution, and remission from sinne is Publike, and requireth externa testimonia operum, to make manifest this conuersion;
Secondly, the demonstrative absolution, and remission from sin is Public, and requires External Testimonies Operum, to make manifest this conversion;
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and therefore our Sauiour turnes him to the Pharisie, rehearsing the loue and workes of Mary, as sequels,
and Therefore our Saviour turns him to the Pharisee, rehearsing the love and works of Marry, as sequels,
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and fruits of her faith, namely her washing, anoynting, wiping and kissing, &c. So also we read of Zacheus: Halfe my goods I giue to the poore.
and fruits of her faith, namely her washing, anointing, wiping and kissing, etc. So also we read of Zacchaeus: Half my goods I give to the poor.
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Againe in the Acts of the Apostles, They brought their bookes of curious Art and burned them.
Again in the Acts of the Apostles, They brought their books of curious Art and burned them.
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And so doth Mary Magdalen here, giue testimony of the remission of her sinnes before God by faith, before the world by loue.
And so does Marry Magdalen Here, give testimony of the remission of her Sins before God by faith, before the world by love.
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The remission of sinne is such a thing, as without it none can be saued, and once hauing obteined it, none such can perish.
The remission of sin is such a thing, as without it none can be saved, and once having obtained it, none such can perish.
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There was a Temple in Athens, which was called the Temple of Mercy, but they say, it is now translated to Rome, there onely is the propiciatory or mercy seate, that is now the onely place.
There was a Temple in Athens, which was called the Temple of Mercy, but they say, it is now translated to Room, there only is the propitiatory or mercy seat, that is now the only place.
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So that we are here set to schoole to learne to read, what S. P. Q. R. doth signifie:
So that we Are Here Set to school to Learn to read, what S. P. Q. R. does signify:
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It was wont to be translated, Senatus Populus { que } Romanus: The Senate and people of Rome.
It was wont to be translated, Senatus Populus { que } Romanus: The Senate and people of Rome.
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But now it meaneth some other thing, and I take it thus, Stultus Populus Quaerit Romam. A foolish people trudge to Rome. And wherefore? For mercy.
But now it means Some other thing, and I take it thus, Stultus Populus Query Rome. A foolish people trudge to Room. And Wherefore? For mercy.
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And wherein? to obtaine Remission of sinnes. Where as, First they them selues know, that none can forgiue sins, but God onely.
And wherein? to obtain Remission of Sins. Where as, First they them selves know, that none can forgive Sins, but God only.
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Secondly, we our selues know, that mercy in forgiuenesse of sins, is not purchased with Indian gould.
Secondly, we our selves know, that mercy in forgiveness of Sins, is not purchased with Indian gold.
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Thirdly, and al lthe world beside doth know, that there is no mercy to be had at Rome, without mony, No mony, no mercy, no peny, no Pater noster: Si nihil attuleris, If you be empty fisted, farewell and adeiu.
Thirdly, and all lthe world beside does know, that there is no mercy to be had At Room, without money, No money, no mercy, no penny, no Pater Noster: Si nihil attuleris, If you be empty fisted, farewell and adeiu.
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And therefore I still confidently conclude as before, Stultus Populus Quaerit Romam. A fit motto for such vaine heads.
And Therefore I still confidently conclude as before, Stultus Populus Query Rome. A fit motto for such vain Heads.
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There is the same reason, for remission of sinnes, as for the forgiuing of a debt;
There is the same reason, for remission of Sins, as for the forgiving of a debt;
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who hath I pray you, any title or interest in the debtor, but the creditor, he only is to demand, and to discharge.
who hath I prey you, any title or Interest in the debtor, but the creditor, he only is to demand, and to discharge.
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We offend almighty God two waies, viz. First immediatly by our breach of the commandements of the first table.
We offend almighty God two ways, viz. First immediately by our breach of the Commandments of the First table.
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Secondly, mediatly by our breach of the commandements of the second table.
Secondly, mediately by our breach of the Commandments of the second table.
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And hee takes the transgression of the second table, for Crimen lesae Maiestatis, as an hie offence because done against his commandements,
And he Takes the Transgression of the second table, for Crimen lesae Maiestatis, as an high offence Because done against his Commandments,
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and so we stand indebted vnto him: and in him, as in the Creditor, it wholy lyeth to forgiue.
and so we stand indebted unto him: and in him, as in the Creditor, it wholly lies to forgive.
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But here we must knowe, that power to remit sinne is three fould. viz. First Authoritatis, absOlutely of God.
But Here we must know, that power to remit sin is three fouled. viz. First Authoritatis, absOlutely of God.
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Secondly, Min•sterii, being delegated to the ministers by assignement from God.
Secondly, Min•sterii, being delegated to the Ministers by assignment from God.
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Thirdly, Priuati cuius { que } iuris, common and belonging to euery one that is iniured:
Thirdly, Priuati cuius { que } iuris, Common and belonging to every one that is injured:
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for they haue a power to forgiue, yea they haue a duty to forgiue by coōmandement from God.
for they have a power to forgive, yea they have a duty to forgive by coommandement from God.
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The first of these is acknowledged, without all contradiction, for wee must haue recourse to God, both for our faults and punishments:
The First of these is acknowledged, without all contradiction, for we must have recourse to God, both for our Faults and punishments:
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for he is the party offended, and hee onely hath power to forgiue by absolute authority.
for he is the party offended, and he only hath power to forgive by absolute Authority.
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Psal. 51. Against thee onely haue. &c. What Angell in Heauen, what man on earth or Diuell in Hell, dares giue to any other this part of his right? The reason:Psalm 51. Against thee only have. etc. What Angel in Heaven, what man on earth or devil in Hell, dares give to any other this part of his right? The reason:
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for hee that must forgiue the sinnes of man, and cleare the conscience of the offender, must be such a one as seeth and beholdeth the heart, and secret thoughts:
for he that must forgive the Sins of man, and clear the conscience of the offender, must be such a one as sees and beholdeth the heart, and secret thoughts:
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and such a one is God only. Of the Second.
and such a one is God only. Of the Second.
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Wherin ye must vnderstand, that the priuildge of the Church, wherewith God hath graced, and endowed it, is the forgiuenes of sinnes, the chiefe treasure thereof:
Wherein you must understand, that the priuildge of the Church, wherewith God hath graced, and endowed it, is the forgiveness of Sins, the chief treasure thereof:
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which authority is assigned to the Ministers of the Church, namely to forgiue sinnes, by reason of their Ministry, in preaching and pronouncing of the forgiuenesse of sinnes, to them which beleeue, and repent:
which Authority is assigned to the Ministers of the Church, namely to forgive Sins, by reason of their Ministry, in preaching and pronouncing of the forgiveness of Sins, to them which believe, and Repent:
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but indeed to be freed from the guiltinesse of sinne, is not in their power, but rests in the onely, proper, and absolute power of God.
but indeed to be freed from the guiltiness of sin, is not in their power, but rests in the only, proper, and absolute power of God.
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The Keyes of the Kingdome of Heauen bee a chrage from God to preach forgiuene• of sinnes,
The Keys of the Kingdom of Heaven be a chrage from God to preach forgiuene• of Sins,
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and so to open the gate of eterna• life to the people.
and so to open the gate of eterna• life to the people.
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To binde and to loose is the effect of preaching, which to them that beleeue turnes to their saluation, a suor of life;
To bind and to lose is the Effect of preaching, which to them that believe turns to their salvation, a suor of life;
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but to the vnbeleeuers, to their condemnation, a sauor o• death. The Apostles were appointed instrument to preach this:
but to the unbelievers, to their condemnation, a savour o• death. The Apostles were appointed Instrument to preach this:
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Mercy and Iudgement, Mercy to the repentant, Iudgement to the impenitent.Mercy and Judgement, Mercy to the repentant, Judgement to the impenitent.
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Where the word is preached, if Repentance follow, then remission of sinnes must needs follow also.
Where the word is preached, if Repentance follow, then remission of Sins must needs follow also.
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In remission of sinnes Repentance is ioyned with Faith, not that by the worthines of Repentance remission is obtained,
In remission of Sins Repentance is joined with Faith, not that by the worthiness of Repentance remission is obtained,
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but by the merit of Christ, which by Faith onely is apprehended.
but by the merit of christ, which by Faith only is apprehended.
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The keyes notwithstanding did hee commend to his Apostles, whereby they either open or shut the Kingdome of Heauen.
The keys notwithstanding did he commend to his Apostles, whereby they either open or shut the Kingdom of Heaven.
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Which Keyes or Key rather, is as Chrisostome saith Scientia Scripturarum, the right knowledg of the Scripture,
Which Keys or Key rather, is as Chrysostom Says Scientia Scripturarum, the right knowledge of the Scripture,
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as Tertullian saith, Interpretatio legis, the true interpretation of the Law:
as Tertullian Says, Interpretation Legis, the true Interpretation of the Law:
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as Eusebius saith, Ʋerbum Dei, that this Key is no other then the word of God.
as Eusebius Says, Ʋerbum Dei, that this Key is no other then the word of God.
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The word of God indeed is the right key, whereby as S. Ambrose saith, Remittuntur peccata, sinnes indeed are forgiuen:
The word of God indeed is the right key, whereby as S. Ambrose Says, Remittuntur Peccata, Sins indeed Are forgiven:
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Which word of God, according to the diuers properties and effects thereof hath diuers names and titles in the Scripture. viz.
Which word of God, according to the diverse properties and effects thereof hath diverse names and titles in the Scripture. viz.
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1. In that it multiplyeth and increaseth it is called Seed. Math. 13. 2. In that it cutteth and deuideth the heart and thoughts, it is called a Sword. Heb. 4. 3. In that it taketh and incloseth vs, it is called a Net. Math. 13. 4. In that it washeth, or clenseth, it is called Water. Heb. 10. 22. 5. In that it heateth and inflameth, it is called Fire. Mat. 3. 11. 6. In that it nourisheth and feedeth, it is called Bread. Math. 15. 7. In that it openeth or giueth entrance into the house it is called a Key. Mat. 16. In which Metaphor of a Key, we are to obserue these perticulers. viz.
1. In that it multiplieth and increases it is called Seed. Math. 13. 2. In that it cutteth and Divideth the heart and thoughts, it is called a Sword. Hebrew 4. 3. In that it Takes and encloseth us, it is called a Net. Math. 13. 4. In that it washes, or Cleanseth, it is called Water. Hebrew 10. 22. 5. In that it heateth and inflames, it is called Fire. Mathew 3. 11. 6. In that it Nourishes and feeds, it is called Bred. Math. 15. 7. In that it Openeth or gives Entrance into the house it is called a Key. Mathew 16. In which Metaphor of a Key, we Are to observe these particulars. viz.
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1. That the house is the Kingdome of Heauen. Ioh. 14. 2. That the doore of this house is the Lor• Iesus. Ioh. 10.
1. That the house is the Kingdom of Heaven. John 14. 2. That the door of this house is the Lor• Iesus. John 10.
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3. That the Word is the Key that openeth, interpreteth, and expresseth this doore Math. 16. 4. That the interpreter and expounder this word is the Priest. Mal. 2.
3. That the Word is the Key that Openeth, interpreteth, and Expresses this door Math. 16. 4. That the interpreter and expounder this word is the Priest. Malachi 2.
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So that Christ giues the vse of this Key to the Ministers of the Gospell: but the Prerogatiue Royall, and the possession thereof hee keepeth to himselfe, and he properly,
So that christ gives the use of this Key to the Ministers of the Gospel: but the Prerogative Royal, and the possession thereof he Keepeth to himself, and he properly,
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truely, and onely openeth, and no man shutteth, and shtteth and no man openeth.
truly, and only Openeth, and no man shutteth, and shtteth and no man Openeth.
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Apoc. 3. 7 ▪ And this authority which he giueth to them is to discouer sinnes,Apocalypse 3. 7 ▪ And this Authority which he gives to them is to discover Sins,
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and vpon Repentance in his name to forgiue sinnes.
and upon Repentance in his name to forgive Sins.
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Take a figure hereof out of the old Law, the Leuiticall Priest did not make a Leper nor being one did clense him:
Take a figure hereof out of the old Law, the Levitical Priest did not make a Leper nor being one did cleanse him:
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(7) part (DIV2)
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hee did only declare, and determine, that if the party were infected, he should then be secluded the congregation;
he did only declare, and determine, that if the party were infected, he should then be secluded the congregation;
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and being once clensed, he should pronounce him fit to bee receiued in againe; the same authority is also all one with vs. There is great fault found with our Booke of Common prayer in this respect.
and being once cleansed, he should pronounce him fit to be received in again; the same Authority is also all one with us There is great fault found with our Book of Common prayer in this respect.
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It is the obiect and subiect of many idle discourses, amongst many idle and shallow braines, who ignorantly, falsly,
It is the Object and Subject of many idle discourses, among many idle and shallow brains, who ignorantly, falsely,
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and maliciously affirme, that the Leaper, the sicke, the sinner, is assoyled, absolued, and pardoned, by the Priest, the Minister, the Preacher.
and maliciously affirm, that the Leaper, the sick, the sinner, is assoiled, absolved, and pardoned, by the Priest, the Minister, the Preacher.
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Now what (I pray you consider) is there in this whole action, which is not to be tollerated by equall and reasonable men,
Now what (I pray you Consider) is there in this Whole actium, which is not to be tolerated by equal and reasonable men,
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if they were not beyond measure giuen to contention.
if they were not beyond measure given to contention.
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If the Minister be sent for, it is his part to come, looke vpon the title De consolandis aegro•ātibus ) yet for the most part we know that as he is the last sent for,
If the Minister be sent for, it is his part to come, look upon the title De consolandis aegro•ātibus) yet for the most part we know that as he is the last sent for,
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(7) part (DIV2)
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so is hee the least welcome.
so is he the least welcome.
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Well, we come to the sick mans house, to his chamber, to his bed, to his sick heart, where wee finde three readie attending on him:
Well, we come to the sick men house, to his chamber, to his Bed, to his sick heart, where we find three ready attending on him:
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viz. 1. The Deuill, for his soule. 2. The Wormes for his bodie. 3. The Executors for his goods.viz. 1. The devil, for his soul. 2. The Worms for his body. 3. The Executors for his goods.
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Well let them search his Cofers, for wee must sound his Conscience, & see what coyne and treasure is there.
Well let them search his Coffers, for we must found his Conscience, & see what coin and treasure is there.
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If we see a tryall of his faith, and an assurance of his hope, a taste of his Repentance,
If we see a trial of his faith, and an assurance of his hope, a taste of his Repentance,
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and an Argument of his loue, oh let vs say so much, if we see so much,
and an Argument of his love, o let us say so much, if we see so much,
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and out of Gods word to fetch a warant, and comfort to assure this sicke man, of the mercies of God,
and out of God's word to fetch a warrant, and Comfort to assure this sick man, of the Mercies of God,
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and remision of his sinnes by Christ. I will make the case, or resemblance hereof. A Malefactor that hath transgressed the Law, and is arraigned, condemned, and to be executed,
and remission of his Sins by christ. I will make the case, or resemblance hereof. A Malefactor that hath transgressed the Law, and is arraigned, condemned, and to be executed,
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if a pardon bee procured, and brought by some one therevnto assigned:
if a pardon be procured, and brought by Some one thereunto assigned:
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I pray you tel men, who doth forgiue this offender, the Prince or the messenger?
I pray you tell men, who does forgive this offender, the Prince or the Messenger?
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We are but Messengers, we doe but bring the pardon from the Prince, The King of Kings,
We Are but Messengers, we do but bring the pardon from the Prince, The King of Kings,
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and we haue warrant out of the word for our so doing: yet with this prouiso:
and we have warrant out of the word for our so doing: yet with this proviso:
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viz. so that it be done. 1. In the feare of God. 2. In his name. 3. Vpon good grounds. 4. With assured euidence of the sicke mans sincerity. 5. Without presumption in our selues. 6. Or partiall respect to the party.viz. so that it be done. 1. In the Fear of God. 2. In his name. 3. Upon good grounds. 4. With assured evidence of the sick men sincerity. 5. Without presumption in our selves. 6. Or partial respect to the party.
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And this remission of sinnes, is necessary to bee looked vnto of vs all, namely, by what meanes we are saued, and freed from the same.
And this remission of Sins, is necessary to be looked unto of us all, namely, by what means we Are saved, and freed from the same.
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(7) part (DIV2)
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For, this is our case, we are all indited, and must appeare to the action, and that in our owne person, not by Attorney. We are all summoned;
For, this is our case, we Are all Indited, and must appear to the actium, and that in our own person, not by attorney. We Are all summoned;
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(7) part (DIV2)
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the writ is alreadie come forth, and cannot be retourned with non est inuentus, we must be at a minutes warning, vnder the great sub poena, of the forfeiture of bodie and soule.
the writ is already come forth, and cannot be returned with non est inuentus, we must be At a minutes warning, under the great sub poena, of the forfeiture of body and soul.
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(7) part (DIV2)
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The action is of high-Treason against the King of Heauen, for that most rebelliously, disloyally,
The actium is of High treason against the King of Heaven, for that most rebelliously, disloyally,
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(7) part (DIV2)
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and trayterously we haue forsaken him our onely King, to serue a forraine Prince, his enemie;
and traitorously we have forsaken him our only King, to serve a foreign Prince, his enemy;
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(7) part (DIV2)
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and this case, is not to be heard in Westminster Hall, before the Lord chiefe Iustice:
and this case, is not to be herd in Westminster Hall, before the Lord chief justice:
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(7) part (DIV2)
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but it must be heard aboue, in the high Court of the Starre-Chamber, before the assembly of the glorious Angels,
but it must be herd above, in the high Court of the Starre-Chamber, before the assembly of the glorious Angels,
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(7) part (DIV2)
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before the Lord chiefe Iustice of the whole earth, and before the Lord high Chauncellor of the whole world.
before the Lord chief justice of the Whole earth, and before the Lord high Chancellor of the Whole world.
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(7) part (DIV2)
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We must appeare to the action, we must stand to the answere, and abide the award.
We must appear to the actium, we must stand to the answer, and abide the award.
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(7) part (DIV2)
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From which there is no appeale.
From which there is no appeal.
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(7) part (DIV2)
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Our accuser is the Deuill, what is the cause? The breach of Gods Law, heere is no counterfeit deeds,
Our accuser is the devil, what is the cause? The breach of God's Law, Here is no counterfeit Deeds,
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(7) part (DIV2)
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nor forged euidences, our consciences are the witnesses, therefore we must now looke to our selues,
nor forged evidences, our Consciences Are the Witnesses, Therefore we must now look to our selves,
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(7) part (DIV2)
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and seeke for as good stuffe to answere the matter withall for our discharge, as is brought against vs for our accusation,
and seek for as good stuff to answer the matter withal for our discharge, as is brought against us for our accusation,
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or else there is no remedie we perish.
or Else there is no remedy we perish.
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(7) part (DIV2)
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The profe is too true, which is brought against vs, wee are indebted to almightie God, satisfaction must be made, to the vttermost farthing,
The proof is too true, which is brought against us, we Are indebted to almighty God, satisfaction must be made, to the uttermost farthing,
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(7) part (DIV2)
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or else there is no remedie, we perish. Iustice must proceed, the law wil haue hir course;
or Else there is no remedy, we perish. justice must proceed, the law will have his course;
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(7) part (DIV2)
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oh poore soules, now let vs looke what to answere, and that sufficiently, or else, there no remedie, we perish.
o poor Souls, now let us look what to answer, and that sufficiently, or Else, there no remedy, we perish.
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(7) part (DIV2)
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Well deare Christians, comfort your hearts, and with chearefull confidence answere thus.
Well deer Christians, Comfort your hearts, and with cheerful confidence answer thus.
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(7) part (DIV2)
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Christ and his Church, is as man and his wife all one, he is the husband,
christ and his Church, is as man and his wife all one, he is the husband,
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(7) part (DIV2)
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and we the wife, he hath taken our nature vpon him, and by it, and with it, he doth communicate his owne person to vs, he is become flesh of our flesh,
and we the wife, he hath taken our nature upon him, and by it, and with it, he does communicate his own person to us, he is become Flesh of our Flesh,
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and bone of our bones substantially, and wee are become flesh of his flesh and bone of his bones spiritually.
and bone of our bones substantially, and we Are become Flesh of his Flesh and bone of his bones spiritually.
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(7) part (DIV2)
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So that what we haue appertaineth to him, as our infirmities, and sinnes, and what hee hath doth belong to vs, as his Righteousnesse, and glorie.
So that what we have appertaineth to him, as our infirmities, and Sins, and what he hath does belong to us, as his Righteousness, and glory.
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(7) part (DIV2)
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Now, if the Deuill should call vs to answere for our debts, we may from these premises safely reply, that the wife is no sueable person,
Now, if the devil should call us to answer for our debts, we may from these premises safely reply, that the wife is no sueable person,
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so long as her husband liueth;
so long as her husband lives;
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(7) part (DIV2)
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but our husband Iesus Christ is aliue, and liueth for euermore, let him therefore sue him if hee will,
but our husband Iesus christ is alive, and lives for evermore, let him Therefore sue him if he will,
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(7) part (DIV2)
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if he dare, and he will answere him to the extent of Law; but as for vs, wee are vnder the couer-barne of his protection.
if he Dare, and he will answer him to the extent of Law; but as for us, we Are under the couer-barne of his protection.
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(7) part (DIV2)
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Or else, we may answere thus.
Or Else, we may answer thus.
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(7) part (DIV2)
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That is wee our selues, were lyable to pay our owne debts (as in true construction in our selues we are) yet,
That is we our selves, were liable to pay our own debts (as in true construction in our selves we Are) yet,
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(7) part (DIV2)
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if we in beholding of our own insufficiencie, & being therby inforced to pleade for mercie,
if we in beholding of our own insufficiency, & being thereby enforced to plead for mercy,
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(7) part (DIV2)
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if heerein vpon our piteous & humble moane, some louing friend, taking compassion on vs, should vndertake the answere,
if herein upon our piteous & humble moan, Some loving friend, taking compassion on us, should undertake the answer,
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(7) part (DIV2)
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and either compound, or discharge our debt, we then assuredly know, that a debt once discharged, is neuer more to be demanded,
and either compound, or discharge our debt, we then assuredly know, that a debt once discharged, is never more to be demanded,
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(7) part (DIV2)
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and so we gratiously stand freed, in the great and fearefull day of accompt.
and so we graciously stand freed, in the great and fearful day of account.
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(7) part (DIV2)
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And such a mercifull and louing friend wee haue, euen Iesus Christ the righteous, who by joyning of two natures in one; God and man:
And such a merciful and loving friend we have, even Iesus christ the righteous, who by joining of two nature's in one; God and man:
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(7) part (DIV2)
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As man, he hath sustained the punishment due for sinne; and as God, hath conquered and ouercome for vs, giuing vs discharge and release thereby.
As man, he hath sustained the punishment due for sin; and as God, hath conquered and overcome for us, giving us discharge and release thereby.
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(7) part (DIV2)
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Oh the depth of Gods wisedome in Mercy and Iudgement, thus joyned together. Mercy, in forgiuing of sinne.
O the depth of God's Wisdom in Mercy and Judgement, thus joined together. Mercy, in forgiving of sin.
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(7) part (DIV2)
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Iudgement, in the punishment of sinne. Mercy, in pardoning the elect in his Sonne. Iudgement, in scourging sinne with a curse.
Judgement, in the punishment of sin. Mercy, in pardoning the elect in his Son. Judgement, in scourging sin with a curse.
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Mercy, in that punishing our sinnes, yet he doth it not in our selues (who were not able to beare it) but in his Sonne, who is both willing and able to sustaine it.
Mercy, in that punishing our Sins, yet he does it not in our selves (who were not able to bear it) but in his Son, who is both willing and able to sustain it.
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Or to conclude, we may further answere thus:
Or to conclude, we may further answer thus:
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(7) part (DIV2)
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Faith is the hand & instrument whereby we are assured, of the remission of sinne and consequently of eternall Saluation:
Faith is the hand & Instrument whereby we Are assured, of the remission of sin and consequently of Eternal Salvation:
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and that the Lord will race our sinnes out of the booke of accompt, so that they shall be forgotten,
and that the Lord will raze our Sins out of the book of account, so that they shall be forgotten,
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and forgiuen, neuer more to be remembred, to be imputed, ne nominari quidem, not so much as to be once mentioned,
and forgiven, never more to be remembered, to be imputed, ne nominari quidem, not so much as to be once mentioned,
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and therefore they are called peccata tecta, sinnes hidden, sinnes couered, Psa. 32. 1. And this faith assureth vs, that he is
and Therefore they Are called Peccata Tecta, Sins hidden, Sins covered, Psa. 32. 1. And this faith assureth us, that he is
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The good samaritane, who hath wine and oyle for our deadly wounds. The carefull sHeepheard, that diligently seeketh vp the lost sheepe.
The good samaritan, who hath wine and oil for our deadly wounds. The careful sHeepheard, that diligently seeks up the lost sheep.
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The pitifull creditor, who forgaue vs ten thousand tallents. The louing Father, who at all times is readie to receiue the Prodigall sonne.
The pitiful creditor, who forgave us ten thousand Talents. The loving Father, who At all times is ready to receive the Prodigal son.
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The true Serpen•, a present helpe for all those that looke vpon him by faith, being stung to death by sinne.
The true Serpen•, a present help for all those that look upon him by faith, being stung to death by sin.
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The Lambe of God, that taketh away the sinnes of the World, Ioh. 1. So that the close of the whole point of remission of sinnes, is this;The Lamb of God, that Takes away the Sins of the World, John 1. So that the close of the Whole point of remission of Sins, is this;
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We must know, that there is no satisfaction, praeter meritum Christi, and therefore, whatsoeuer we doe, in way to obtaine remission of sinnes;
We must know, that there is no satisfaction, praeter Merit Christ, and Therefore, whatsoever we do, in Way to obtain remission of Sins;
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we must doe it, as Mary heere, and as all the godly else do, per modum obedientiae, non per modum satisfactionis, as we haue said.
we must do it, as Marry Here, and as all the godly Else do, per modum obedientiae, non per modum satisfactionis, as we have said.
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Let me I pray you, adde heereunto one extrauagant Obseruance more, so I will make an end, viz.
Let me I pray you, add hereunto one extravagant Observance more, so I will make an end, viz.
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When the commandement came, sinne reuiued, when the spirit of God once re•ealeth to vs the true sence and meaning of the Law;
When the Commandment Come, sin revived, when the Spirit of God once re•ealeth to us the true sense and meaning of the Law;
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and hath taught vs to compare our actions therewith;
and hath taught us to compare our actions therewith;
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then sinne rouzeth it selfe and reuiueth, yea that sinne that lay hid before in securitie,
then sin rouzeth it self and reviveth, yea that sin that lay hid before in security,
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and as it were couched in his furrow, doth now appeare.
and as it were couched in his furrow, does now appear.
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This reuiuing of sin, vringeth a shame with it, the shame of si• bringeth sorrow for it,
This reviving of since, vringeth a shame with it, the shame of si• brings sorrow for it,
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and the sorrow for i• doth afford amendment of life with it.
and the sorrow for i• does afford amendment of life with it.
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An• yet though this practise be neuer so profitable, be neuer so comfortable, yet we finde i• true by woful experience, that we can least o• al endure to see our sinne, to know it,
An• yet though this practice be never so profitable, be never so comfortable, yet we find i• true by woeful experience, that we can lest o• all endure to see our sin, to know it,
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or to b• reproued for it.
or to b• reproved for it.
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To be sorrie for our sins, is a• enterance to repentance, to raise vp our selue• by faith to remission is the consummation.
To be sorry for our Sins, is a• Entrance to Repentance, to raise up our selue• by faith to remission is the consummation.
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By sorrow to acknowledge thy sinne, to accuse thy selfe, to detest the one, and to condemne the other, is an ingredient:
By sorrow to acknowledge thy sin, to accuse thy self, to detest the one, and to condemn the other, is an ingredient:
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by Faith to aspire, and to attaine to grace, is the confection.
by Faith to aspire, and to attain to grace, is the confection.
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But when Christ is laid hold on by faith in Repentance, whereby sinnes are released and the Holy-Ghost giuen, that is the perfection.
But when christ is laid hold on by faith in Repentance, whereby Sins Are released and the Holy ghost given, that is the perfection.
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And in whomsoeuer the Holyghost doth thus gratiously reside, the outward workes which flow from such a Repentance (as his liuely and gratious effects) doe seale it before men, testifie it in our selues,
And in whomsoever the Holy ghost does thus graciously reside, the outward works which flow from such a Repentance (as his lively and gracious effects) do seal it before men, testify it in our selves,
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and approue it before God, that we are his Children.
and approve it before God, that we Are his Children.
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For which rich mercy, and vnutterable grace, we ascribe as duly doth belong to this ternall, eternall maiestie, all honor and glorie, now and for euermore. FINIS.
For which rich mercy, and unutterable grace, we ascribe as duly does belong to this ternall, Eternal majesty, all honour and glory, now and for evermore. FINIS.
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