THE office of a Minister (saith Tertullian) consi­steth, in the perfor­mance of three speciall duties: tingere, offerre, docere. And answerable vnto these, are there as many places appointed in the Church for his attendance: the Fonte, the Altar, the Pulpit. The Font for dipping or bap­tizing; the Altar for offering: the Pulpit for tea­ching. In Christs commission ( Goe teach all Nations, baptizing them &c.) Math. 28.19. Teaching, hath the first place. And as it is chiefest in commission, so among all points of Diuinitie, that can be taught, there is no One of greater moment, than to bee acquainted with the counsell of God, concerning our salua­tion. [Page 2] What can be more comfortable, than Pauls ( Certus sum) Rom. 8.38. I am well assured? what sweeter newes, than to heare that it is our Fathers pleasure to giue vs a kingdome? what more acceptable, than to know that wee are the chosen of God? Chosen (infallibly) to be saued? Translated from death to life? Neuer to bee snatched out of the hands of Christ? This high point of Religion, so comfor­table, so sweet, so acceptable, I am now about to deliuer. My text craueth your diligence, not only in the reading: but much more your best inde­uour, in labouring for the same. ( Giue rather dili­gence ( Brethren) to make your calling and election sure.) It is S. Peters aduise, to the dispersed Iewes, who were now become Christians and had obteined like pretious faith with others. 2. Pet. 1.1. The words haue dependance ( wherefore) and the Context is this: In the verses before, he exhorteth them to the pra­ctise of excellent vertues, which would adorne their profession: as, Knowledge, Temperance, Patience, God­linesse, Brotherly kindnesse, Charitie, and such like: vers. 5.6.7. if these (saith he) abound in you, you shall neither be idle, nor vnfruitfull, nor blind, as men which cannot see, or (at least) not remember that they are purged from their sinnes. 2. Pet. 8.9. To be ( idle) nihil agentes, doing nothing, is the root of euill: To be ( vnfruitfull) aliud agentes, doing things impertinent, is the note of folly: To be ( blind and in darknesse) male agentes, committing wickednesse, is the mo­ther of mischiefe. He that standeth, let him take heed that he doth not fall. Brethren, you haue not thus learned Christ: such cariage befits not Con­uerts: [Page 3] wherefore the ( rather) giue diligence, to make your calling and election sure. H&c nobis apponuntur, nobis proponuntur, (saith S. Bernard) these things are written for our learning. S ^t. Peters good coun­sell hath been reiected by the Iewes, and they are fallen; the destruction of them should be instru­ction to vs. Wherefore suppose (I pray you) that our Apostle were now turning himselfe vnto the Gentiles, and were ( thus) speaking to you: Bre­thren it is enough, that hitherto you haue mis­spent the time: some in ( idlenesse) shorting in sum­mer like sonnes of confusion: Prou. 10. some in ( vanities) which is the trauell of fooles: Eccles. 10. some in ( sinne) which is the seruice of the Deuill. It is enough, that you haue wearied your bodies, troubled your wits, broken your sleepes, in the pursuit of the world: some setting nets for commodities, as the Spider doth his web to catch a Flye: some striuing for honours, still building vpwards, as if Nimrods Tower were now too low: some wallowing in plea­sures, as if they would lye deeper and longer with the swine in the mire. My brethren, what profit can be in those things, whereof ye are, or may be, or shall be ashamed? The Iewes are fallen, where­fore doe you ( Gentiles) first seeke the kingdome of God.

The parts of the Text are two:

• 1. A motiue.
• 2. A dutie.

• [Page 4]The Motiue, in this word ( Brethren.)
• The Dutie in the rest: And first of the Motiue ( Brethren.)

There are Brethren by

• 1 Humanitie.
• 2 Country.
• 3 Affinitie.
• 4 Consanguinitie.
• 5 Christianitie.

• 1 For the first: God will require the life of a man at the hands of his brother.
  Gen. 9.5.
• 2 For the second: Paul desireth to be separate from Christ for the Israelites his brethren.
  Rom. 9.3.
• 3 For the third: Abraham said to Lot his nephew, Let there be no strife between me and thee, for we are bre­thren.
  Gen. 13.8.
• 4 For the fourth: Children of the whole or halfe parents, as Iacob and Esau, Andrew and Peter, the 12. Patriarkes were Brethren.
• 5 For the fift: One is your master (Christ) and all ye are Brethren.
  Math. 23.8.

Brother is a name of much loue, and it mooueth howsoeuer it be taken. One ( Man) is not borne a wolfe vnto another, but so made by custome: though we are dispersed vpon the face of the earth, yet are we framed out of the same moulde. (The slime of the earth is our common Mother) wee are formed with the same stampe. (A reasonable soule is our common character) we haue one Authour from whence wee all come ( God who is our com­mon Father.) Non taliter fecit omni Creatura. It is [Page 5]not so with the foules of the aire, the beasts of the field, the fishes of the sea. Only one Man was cre­ated, from whom all should proceed, that a strength of Brotherhood might be amongst all. And if S. Peter had been pleased, to haue pressed the word ( Brethren) in this large sense, and had aduised the Iewes, euen by their common humanitie, to make their calling and election sure: his motiue were not to be despised.

Our ( Country) wherein we haue our being and breathing, which susteineth, feedeth, ministreth content vnto vs: wherein we worship one God, o­bey one King: where our stocke and linage doth remaine: and where are many monuments of our ancient predecessors: omnes in se charitates complexa est (saith the Orator) hath such strong motiues to affect vs, as Vlisses is reported (in Homer) to preferre the smoake of his country before the immortalitie of the gods. Yf then our Apostle had said in plain termes, ( Countrymen) I exhort you, euen by the name of ( Iewry) our promised land, where you haue once pleasantly liued, and wherin our father Abraham and his posteritie lie buried: by all the sweetnesse that our Country hath afforded you, I exhort you, to make your calling and election sure; the strength of his motiue, were already much in­creased.

( Kindred) is yet a further and faster bonde, and so reputed both by the law of God and man; the ve­ry name whereof possesseth many with so gratefull delight, as that they are ready to claime it of those, who are many degrees remoued.

[Page 6]( Naturall Brotherhood) goeth beyond the rest, in so much as nothing is deemed more odious, then that those who are conioyned in bloud, should be dis­ioyned in affection.

But if the names of ( Affinitie and consanguinitie) haue abilitie and force to plead, most of all ( Christi­anitie) which bindeth men together in the straigh­test coniunction, hauing one God for our Father: one Church for our Mother: one Christ for our elder Brother: being all begotten by the same immortall seed, washed by the lauar of one new birth, congluti­nate by the sinnowes of the same faith: nourished by the milke of the same word: hauing all the same hope of immortalitie in the world to come. The name of this ( Brotherhood) is (saith S. Basil) like a pre­cious oyntment, which sweetneth by a pleasing perfume the whole Church of God, and by so much is it the more forcible, by how much Grace is a stronger bonde then ( Nature.) That of ( Nature) representeth the similitude of bodies: but this of ( Grace) the agreement of mindes. And hence it commeth that there is no passionate louer will en­dure more for his best Beloued, than one true Christian brother will aduenture for another. A Louer (as they say) is tried by these three things: 1 First, hee will vndergoe any labour for his loues good (so did Hercules for the loue of Omphale.) 2 Secondly, he will susteine hard measure offred him for her cause (so did Iacob for the loue of Rachel.) 3 Thirdly, hee will abide, whatsoeuer shee please to impose vpon him (so did Sampson for the loue of Dalilah.) And such are the affections of Christians [Page 7]one to another. They are content to suffer, pro fratribus, à fratribus, propter fratres; They will en­dure, for their good: Beare, for their sakes: put vp, at their hands. And why will they doe this, but be­cause they are Brethren? If then Nature be able to mooue, much more grace: If our Country, much more our Religion: If affinitie, much more the fel­lowship of Gods spirit: If the name of Brother, in euery sense bee forceable, then out of doubt in a Christian signification it is exceeding strong. Heere is then the wisdome of our Apostle S. Peter, who to perswade a matter of maine importance, is not content to expresse his affection, in a vulgar terme; he calleth vpon the Iewes, not by the name of Men, of Kinsmen, of Countrymen, &c. but as if such words had been but tokens of an estraunged minde, he tells them of their adoption which they had in Christ: calls to their mindes that inviolable knot of loue, wherewith all of them, as members (by the spirit of Loue) were ioyned vnto Christ their head. And the rather to preuaile, he saluteth them by the name of Brethren in the sweetest (that is in the Christian) sense. Wherefore my Brethren. This is likewise the practise of S. Paul ( I beseech you Brethren.) Rom. 12.1. And in his Epistle to Philemon ( Brother refresh my bowels.) 2. vers. Phile.

Now these Apostles beloued (me thinks) pre­scribes a method vnto Ministers of a louing behaui­our towards the flocke of Christ. It is fit (I confes) sometimes to vse sharpe reprehension, to fling fire­brands, to denounce iudgments: where sinne is red and ranke ( Bonarges) a sonne of Thunder is more requisite then ( Barnabas) the son of consolation: yet [Page 8] suspendite verbera, producite vbera (saith S. Bernard) hearers may not be commonly gauled or goared. It is a point of high skill to catch a soule by craft. [...] (saith S. Paul.) Brethren if a man be ouer­taken by any sinne (restore him) or as the word im­porteth put him into ioint. Bones out of ioint must not be boisterouslie touched: That Surgion deser­ueth praise who lightly presseth the wound, and handleth it cleuerlie, with the tops of his fingers: not he that rudely thrusteth in his fist. Manna is pleasant vnto many, which cannot patiently abide the rod of Aaron: Mildnesse hath bent where seuerity could not breake: The horseleach by gentle sucking draw­eth more bloud, then the Gnat doth by her fierce biting. He that will cleanse a glasse must not rub it too hard, least in laboring to cleanse it, he breaketh it in pieces. Such as seek to perswade by sharpnesse, Quos volunt correctiores faciunt plerum (que) deteriores (saith S. Austin) they cleanse not, but breake the glasse: they pinche, but they draw no bloud: there actions without skill, comes oftimes to ends with­out profit. Away then with rough and boisterous cariage: though thou wert as good, and as great as S. Peter, yet it best beseemeth thee to support with mildnesse: to strengthen with gentlenesse: to instruct with meeknesse: to imitate S. Peter, who carrieth Balme in his mouth, sauoureth of the sweetest oint­ment: and stricking out the teeth of his words (least in biting the Iewes hee might chance to grieue them) to expresse his loue, and winne them to his purpose he calls them ( Brethren) wherefore brethren (thus much of the motiue) now to the duty.

Euerie dutie must be known, and done. First we must know it, then doe it: God willeth his people first to teach their children the law (there is to know it) and then to see them keep it (there is to doe it.) These two words in my Text (calling and Election) stand for instruction to informe; the other serue for action to re­forme. Deut. 4. Calling hath precedency, not because it is first in Gods counsaile, but for that it hath priority in mans conceiuing. The former being (indeed) the execution of the latter. And th [...] order of standing in the Text, prescribes vnto vs a rule of searching: first to look to our calling then to our Election. Calling (to begin as the Text doth guide me) is a worke of God in Christ by the Spirit, whereby we are transla­ted from darknesse to light: from nature to grace: from the kingdome of Sathan, to the Church of God. The absolute Lord of all creatures is God a­lone, and therefore hath he power, to call into his owne kingdome both when and whom he will. It is God alone that calleth the things that are not, as though they were (as S. Paul speaketh.) Rom. 4.17. And albeit those are said to be called, who any waies do answer their calling, or yeeld obedience thereunto: (wherof some doe it in externall profession, some in heart, some in both) yet is calling first of all and principally directed to such as are elect. It pertaineth to others as mixed in their society. And hence ariseth a distin­ction of calling. Sometimes it is operatiue, when [Page 10]God worketh his will as well as reueales it. Some­times only significatiue, when God opens his mind vnto men, but for iust causes best known to himselfe, spareth to work it in them. In the calling of God which is operatiue and effectuall, there is a double act: Inuitation and admission. Inuitement is, when God offereth eternall life, outwardly by the prea­ching of the Gospell, and inwardly by the inspirati­on of heauenly desires. Admission is, when we are actually remoued from nature to grace: taken out of the first Adam, and by faith ingrafted into Christ the second: for hereby are we made the reall mem­bers of the kingdome of God: And this is that calling which we are to make sure.

Election is a decree of God, in which according to the good pleasure of his will, he hath chosen some, to euerlasting life in Christ their Sauiour. First (Isay) it is Gods decree: for there is nothing in the world, which commeth to passe either in the whole or in the parts, without the eternall and vnchange­able decree of God. And therefore whereas some are actually saued, others reiected, it is not for that their lucke and fortune was better, but because God before all worlds did purpose and ordaine the same. Secondly, this decree is according to the good plea­sure of his will, for the impulsiue cause which mo­ued him thereunto, was not the foresight of faith and good works (for these are the fruits of Gods ele­ction) He hath chosen vs that we might be holy: Ephes. 1.4. but his loue: his will: his good pleasure. We are predestinate according to the good pleasure of God (saith S. Paul) Ephes. 1.5. And where as man first chooseth, then loueth, according [Page 11]to that of the Poet. Primum quod amare velis, reperire labora; it is otherwise with God, who first loueth, then electeth. He will haue mercy on whom he will haue mer­cie. Rom. 8.18. First there is his will, then followes mercie: Thirdly his choice is but of some to euerlasting life: The number of the elect in the iudgement of chari­tie is great, euen all that are called; for our Apostle speaking to all the Iewes which were called, bids them make your election sure: The number of the elect in the iudgement of verity, is small; Many are called, but few are chosen. Consider them in them­selues and they are innumerable: Mundum redemit de mundo (saith S. Austin) he hath redeemed a world out of the world: consider them with others and they are but a handfull euen as gleanings after a haruest (as the Prophet speaketh.) All men are by nature the chil­dren of wrath: Iohn 15.19. Out of these hath God chosen some: he that taketh all cannot be said to choose. And therefore sauing grace is no vniuersall respect, vnlesse we make the streame more large than the foun­taine. Fourthly, his choice is in Christ our Sauiour. Ephes. 1.4. The foundation of Gods election is Christ Iesus alone. We are chosen to saluation (not for Christ) but in Christ. As he is God, we are chosen of him: as he is mediator we are chosen in him. And this is our election which we must make sure. We know the matter of our dutie, let vs goe on to practise: And for our better proceeding, there are foure questions to be discussed.

[Page 12]Questions

• 1 Why:
• 2 Whether:
• 3 What:
• 4 How:

Why.Why should we be diligent to make our Calling and Election sure? Are they not sure of themselues? Are not those who are indeed called and chosen, without faile to attaine Euerlasting life? Paul takes it for a Conclusion, that the purpose of God accor­ding to Election must remaine sure, Rom. 9.11. and that the Cal­ling of God is without repentance: Rom. 11.29. I am (saith God) Exod. 3. not will be. For Nouitas initium testificatur, I am; not hath beene; for Vetustas finem comminatur (as Tertullian speaketh) I am: neither will be: nor hath beene, but (as S. Austin sayth) Aeterna veritas & vera aternitas, an eternall truth and a true eternity. Now as the Na­ture of God is immutable, so are his wils and coun­sels. The strength of Israel is not as Man that hee should repent: 1. Sam. 15. hee altreth not by Consent, and who hath resisted his will (sayth S. Paul.) Rom. 9.19. Hee changeth not by Constraint, why should wee then make our Calling and Election sure? Calling and Ele­ction haue a double consideration: as they are in God, as they are in Man. In God, they are sure; In Man; they must be made sure. I know my Sheepe (sayth Christ) Ioh. 10.14. there is Calling and Election in respect of God. Thus are they sure (And I am knowen of mine) Heere is Calling and Election in respect of Man, thus are they made sure. They must then be made sure, not in Gods counsell, but in mans conscience.

Whether.But can this assuranre be made? The indisposition of our Nature is such, our hidden and and secret sins [Page 13]so many: as a man would thinke, there should euer remaine a scruple in the Soule. Yet it is confessed at all hands: ( The Church of Rome denieth it not) but that assurance may be made. It were in vaine for S. Peter to exhort vs to giue diligence to make them sure, if they could not be assured. Proue your selue, (sayth S. Paul) 2. Cor. 13. whether you bee in the faith or not. Hee takes it for granted, that hee that hath faith, may know he hath it: and therefore by consequent, that he may be assured of his Calling and Election: be­cause a sauing faith is an vndoubted marke of both. Reioyce (sayth Christ) to his Disciples, Luk 10.20. that your names are written in heauen. To reioice in things vnknown: we cannor: to ioy our selues in things vncertaine, is but an induction of griefe: Doubtfull presumptions, proue certaine confusions. We may assure our selues then, that they may be assured.

What.I but what kind of Assurance are we to seeke after? heere stands the diffe [...]ence betwixt Rome and vs, for howsoeuer we cannot looke for such a one (but that which sometimes may bee ioyned with doubting) especially when temptations shall lay hold vpon vs: yet (say they) it is to be had by extraordinary Reue­lation: we, by ordinary meanes. They say: that it can be but probable. We, that it may be infallible. Theirs commeth from hope: which maketh but Goniecture. Ours from faith: which giueth a Certain­ty. They maintaine certitude in respect of obiect one­ly that is of the thing beleeued: We, in respect of Sub­iect also: that is of the party beleeuing. The one ari­sing out of the Immutability of that, which cannot be otherwise then it is, the other from the meanes, [Page 14]wherby it is perswaded vnto vs. They find it in some cōfortable feelings which are oftimes deceiptfull: We, hold it by way of pledge, & as an ernest in a bargain, which putteth all out of question. 2 Cor 1.22. They tell this vs, is arrogācy: we with S. Austin S. Austin de verbis D [...]m. serm. 28. say this is faith: they, pride We, deuotion. And albeit this assurance be in some more euident, in some more obscure: (according to the measure of the receit of that which giueth testi­mony) yet are the sonnes of God sealed with au Eter­nall and inuiolable Character: in the beholding whereof they haue an assurance of life. Wee know (saith S. Iohn) 1. Ioh. 3.2.14. that he abideth in vs: wee know that we are of the truth. We know that when hee shall appeare, we shall be like vnto him. We know that we are of God. Heere is then no morall supposition, no variable conceipt of Man, which begets anxi [...]ty, and perplexity of minde. 1. Ioh. 5.19. But (Scientia) a knowledge which giueth an entrance vnto the Thrane of Grace with boldnesse.

How.Now our last Question and greatest, is how this our assurance may be obtained? The generality of the meanes (saith my Text) is Diligence (Giue rather dili­gence) we must not stand all the day idle in the mar­ket. An put as dormitanti tibi Confecturos Deos? Doth any man thinke it shall be thrust into his pock­et? There belongs more vnto it, then hold and haue it. The Kingdome of heauen comes not by obser­uation. (Diligence) that industrious workemaister must build our assurance [...]or iustum est (saith Gre­gorie) vt illi consequantur stipendium, qui suum commo­dare reperiuntur obsequium. The Labourer is wor­thy of his hire. And as (Diligence) our carefull en­deauour [Page 15]is the meanes in generall, so in particular must we carry this Item with vs, that in our first set­ting out we mount not too high. Qui nescit viam ad Mare, Amnem sibi queras Comitem: (saith the Poet.) The surest way to finde out the Sea, is to be guided by a Riuer. The beginning of our search must be in our selues: and so must we goe vp (as by Iacobs lad­der) to the counsell of our God. For in our selues hath God set signes and testimonies of our Calling & Election, which will not deceiue vs. Heere there­fore is our Diligence: our trauaile, our labour to be bestowed. The tokens or testimonies which God hath giuen vs are three: two within vs: One with­out vs. Within vs, wee haue first a testimonie of Gods Spirit. (Then) another of our owne. The Spirit of God saith S. Paul Rom. 8.16. beareth witnesse, toge­ther ther with our Spirits, that we are the sonnes of God. Without vs: is our new obedience. Make your E­lection sure: [...] by good workes: so it is in the vulgar transtations. And as this well agreeth with the scope of the Text, so doth Master Beza confesse, that hee sawe two Greeke mannscripts, wherein these words [...] were expressed. One witnesse (sayth Baldus) is no witnesse vni testi, ne Catoni quidem credendum est (sayth S. Hierome. In the mouth of two or three witnesses shall euery truth stand. God therefore hath pro­uided for vs a threefolde▪ that is a perfect eui­dence. For as the number of three is compleate, which is contained in a beginning: in a middle in an ending. So is this euidence funiculus triplex, a perfect testimonie. Begunne by Gods Spiritte [Page 16]Seconded with our owne: and ended with good workes. Our first euidence in Gods spirit. Et vbi Spiritus testatur, ambiguitas non relinquitur (saith Chrisostome) in his fourteenth Homely vpon the Romans. And this testimonie of the Spirit is without exception; neither Deceiuing: nor deceiued: not de­ceiung: for it is the Spirit of truth Not deceiued: for it searcheth all things euen the deepe things of God. If an Angel should come from heauen vnto vs as he did to Marie, and tell vs in the name of God, that we were called & elected; would we stand in doubt Rather would we not esteeme him a Messenger of most ioyfull tidings? But so much the more certaine is the testimony of Gods Spirit, by how much hee is more acquainted with the minde of God then an Angel is; and can lesse deceiue. Yet howsoeuer (as Paul witnesseth) 1. Tim. 4. the Spirit speaketh euidentlie such for all that is our naturall presumption, as ma­ny dreame they are Rich, when in truth they are but poore: boast of the Spirit, and are well perswaded of their Calling and [...]ection when they are nothing lesse. Yea dye in a gr [...]t con­ceipt of saluation, and yet are damned. A g [...]e the sleights of the Diuell, are strong illusions▪ He foi­steth in many times another testimony than euer God gaue vnto vs: especially working vpon the weake heart of man, which being full of selfe loue, is easily perswaded of any good to it selfe. Two things then for our better security must be obserued: First how the testimony of the spirit is framed in vs: Secondly how it may be discerned by vs. It is not framed by extraordinary infusion; or by Enthusiasme [Page 17]that is ordinary reuelation without the word. It is no suddaine act in the soule, or hasty conclusion, without discourse; but made by application of the promise of the Gospell, in the forme of a practique silogisme. The proposition whereof is this: whoso­euer beleeueth in Christ, is called: is chosen to euer­lasting life. This is the word of promise, which is ope­ned and applied to the heart, by the Ministers of the Gospell, set apart for that purpose. Now whilest a hearer of this word, giues himselfe to meditate and consider of the same, comes the spirit of God, and en­lightens his eies, and opens his heart, and giues him a double power: One is, a will to beleeue: and the o­ther to beleeue indeed: and that in such a sort, as a man with freedom of spirit, shall be able to make the assumption, and say: But I beleeue in Christ: I trust not to my selfe, all my ioy and comfort is in him. And hence ariseth the blessed conclusion, which is the testimony of the spirit, Therfore am I the child of God, called and elected vnto euerlasting life. This is the frame of it. Now as the operation of an Angell of God, may be discerned from the Spirit of God by the working: for (as S. Bernard speaketh) An­gelus suggerit, spiritus ingerit. So the way to discerne the Spirit of God from naturall presumption, or sa­thanicall illusion; is by effects. Ex fructibus cognosce­tis (saith our Sauiour) ye shall know it by the fruits. The fruits to discouer it are especially two: Couched together by S. Paul in one peece of a verse: Rom. 8. It makes vs crie ( Ahba) that is Father. The first fruit is to crie: to pray earnestly, out of a touched heart with asence and feeling of sinne. We are not able to pray of our [Page 18] selues (saith the Apostle) It is the spirit that helpeth our infirmities, that maketh intercession for vs with sighes and grones which cannot be vttered. Rom. 8.16. Hence it is called by Zacharie the spirit of praier. Zacha. 12.10. And as a foole is knowne by much laughter, so is the child of God by fre­quent praier. Eccles. 19.28. A wicked man may be partaker of the preaching of the word, may come to the Sacra­ments, may acknowledge the truth of the Gospell: may professe it with Iudas: may defend it with Iu­lian: may haue some feeling of his sinnes, some ter­rour of conscience for them: may desire Gods chil­dren to pray for him; (as Pharaoh did Moses) as Simon Magus did Simon Peter) but pray himselfe he can­not: vnlesse we will account the mumbling ouer of mattins for fashion sake to be a praying, which a parrot may be taught to doe. Wherefore to crie vn­to God, out of an humbled heart for sinne, with a confidence to be heard, is a principall note of the Spirit of adoption. The second fruit, is a childlike affection to his God ( Abba) a most louing father: which permits not a man vpon euery occasion to fall into sinne straightwaies, without mislike or stay: but it moues him to make a conscience of euerie euill way: to stand in feare of the Maiesty of God, wheresoeuer he is. In feare (I say) not least he perish, but least he displease: not ingendred by the terror of hell, and is a feare, lest God should punish him: but which commeth from the promises of heauen, and is a feare, least his father should forsake him. A filiall feare, cum dilectione, cum delectatione (saith S. Austin) ioyned with a loue and delight. And he that thus crieth, that is thus affected to God as to his father: [Page 19]This crying, this affection, is neither the conceipt of the flesh, nor the deceipt of the diuell, but the te­stimony of Gods spirit within him, that giues assu­rance of saluation.

The second euidence is the testimony of our own hearts, purified and sanctified in the bloud of Christ. And as that of Gods spirit must goe before, so this of our owne, must follow after: for what boldnesse (saith S. Paul) 1. Cor. 1.4. can we haue with God if our hearts condemne vs? Now the heart testifieth by speciall graces imprinted in the soule or spirit of a man.

Which haue a double reference,

• 1. To our sinnes.
• 2. To the mercies of God in Christ.

To our sinnes, either

• 1. Past.
• 2. Present,
• 3. To come.

The grace, which concerneth sinnes past, is a god­ly sorrow for them, occasioned indeed by sinne, but springing properly from the apprehension of the fauour of our God vnto vs. 2. Cor. 7.10. This begetteth a care­fulnesse in vs, to amend our liues: teacheth vs by confession and supplication to cleere our offenees: Compelleth vs to be angry with our selues, for our sinnes committed: to feare, least we fal into the same againe: to desire strength and assistance against them: to be zealous of good duties: and to subdue our bodies by reuenging our sinnes vpon our selues. For your godly sorrow (saith S. Paul) see what care it hath wrought in you? yea what clearing? yea what indignation? yea what feare? yea what vehe­ment desire? yea what zeale? yea what reuenge? [Page 20]These are the fruits of a sauing sorrow. And he who feeleth them for his sinnes past, hath a testimony of his owne spirit of his calling and election.

And as a man must be a mourner for his sinnes which are past, so must he play the souldier in re­spect of sinnes present. The next grace then in the heart, which regardeth present corruption, is to combat with it. Gal. 5.7. Plato was of the mind that in euery man there were two soules, but Paul tells vs, that in euery man there are two men: so ioined together, that the one cannot be without the other, so seuered asunder, that the death of the one is the life of the other. These (two) one man is as ancient as the world it selfe, the one, deriuing his originall from the earth, the other from heauen. But as Pharaohs two dreames were but one famine, so these two Men, were but one Adam. The Lord framed Man of the dust of the earth, there was one man. And he made Man in his owne image with the breath of life, there is the other Man, and called his name A­dam, there is both in one. Euer since our fall hath there been a combat or deadly warfare betwixt this double Man. The inward Man, fighting with the out­ward. the Spirit with the Flesh. The two Twinnes Esau and Iacob wrastle together. And though Esau be first borne ( prius carnale) the Carnall the former yet in Gods Children, Iacob gets the blessing, the spi­rituall is the better. Our estate is not now like the Cope of the world aboue the Moone free from storms, we haue heere the perfection, not of ( Resters) but of Runners, not of our Country: but of the way, wher­in there are flawes and tempests. If wee bee a while [Page 21]at a calme: the Flesh is ready to molest vs. And we cannot so sing peace to our soules, but the Diuell also will cast his Crotchets in: yet if wee take vnto vs the Armour of God, and fight manfully: If we raise vp our selues vnder the burthen of sinne, and do such things as are acceptable vnto God (though wee cannot doe them as wee would) if wee finde a striuing in our selues, the Mind fighting with the minde: the will with the will, the affections with the affections: albeit we cannot vtterlie ouercome: though Iacob and Esau bee vp in armes; yet if we cause the Elder to serue the Yonger: though Ca­naanites and Iebusites dwell among the Israelires; yet if wee make them our bond slaues and hewers of wood: thogh Sarah be shrewish; yet if Abraham that is the Spirit, doth beget of Sara, (that is the Flesh) a Sonne Isaacke (that is, Ioy and Laughter) here is good cause of Comfort: Another Euidence in our heartes from the resisting of Sinnes present, that wee shall bee saued.

The third grace which respecteth sinne to come: is a care to preuent it. And as the first makes vs Mourners: the second Souldiers: so this thirde calles vpon vs to bee Watchmen: not to lie a sleepe till a dead blow bee giuen: but to suspect the first strokes of sinne, not to tarry to bee stung, but to feare the least buzzing. This marke of Gods child we find in S. Iohn, 1. Ioh. 8.18 He that is borne of God sinneth not, but keepeth himselfe that the wicked one touch him not: that is, hee is circumspect, hee is carefull to auoide sinne. And his care is not onely in the ordering of outward actions, but euen of [Page 22]the very thoughts of his heart: O Lord (saith Dauid) keepe mee from the way of wickednes: Where upon Saint Ambrese obserueth, that hee would bee kept not from wickednes onely, but from the way too: For, where the Gospell is of force, it bringeth c­uery thought into captiuity to the obedience of Christ, as Saint Paul doth witnesse. 2. Cor. 10.5. And thus much of that part of your inward euidence which respe­cteth sinne.

That which concerneth Gods mercies in Christ, is twofold.

• 1 An earnest desire of reconcili­ation with God.
• 2 And ardent loue to Christ and his righteousnes.

For the first: when as man feeleth himselfe di­stressed with the burthen of his finnes; when hee apprehendeth the heauy displeasure of God in his conscience for them: if then conceiuing (his great neede of a Sauiour) hee doth heartily desire (yea hunger and thirst to bee at peace with God, in the meritas of Christ) no perill being so fearefull vnto him, as to bee out of Gods fauour: no blessing so chearefull; as to bee at vnity with him: vnto such a one, hath Christ made most comfortable promi­ses, which can appertaine to none but the Elect: vnto him shall bee giuen of the Well of the water of life freely: Revel. 21.6. And this water shall bee in him as a Well of water springing vp vnto euerlasting li [...]e. Iohn 4.14.

For the second, hee that can so highly esteeme of Christ and his righteousnes, as that hee accoun­eth with Saint Paul, Philip 3. the most pretious things that [Page 23]are to be but doung in comparison: He that can pro­ferre Christ and his loue, before father and mo [...]her, wife and children: He that hath so strong an affecti­on wrought in his heart, as that if his young childe should hang about his necke: his mother shew her breasts which gaue him sucke; his Father lye in the dore to stay him from Christ: hee could cast away his childe: contemne his Mother: tread vpon his Fa­ther: renounce all, et volare ad vexillum Chrisli (as Hierome speaketh) & flye to the Banner of his Christ (like Aene as in the Poet) who when Troye was won, carried away neither kithe nor kinne, sed Deos ciuita­tis, but the Gods of the citie: Certainly such a one is marked out to saluation: hee hath the seale of God vpon him, and (as Iohn saith) 1. Ioh. 3.19 he may assure his hart before him.

Euery man will say of himselfe, that hee is thus af­ected vnto Christ, when as indeede most men had rather haue Esaus broth, then Iacobs blessing. Wher­fore least we be deceiued, wee must trye our loue vnto Christ by these two tokens: First, he that doth rightly esteem of Christ, doth in like manner esteem of those which are his members. Tustis et Amor Ce­lari non possunt, as the Cough cannot be couered, no more can loue, it will breake out to others: Hee that receiueth a Prophet in the name of a Prophet shal receiue a Prophets reward. He that receiueth a righteous man in the name of a righteous man, shall receiue the reward of the righteous. Math. 10 It is hee that loueth Christ, and shall dwell in his Tabernacle, who maketh much of him that feareth God. Psal. 15. And heereby doe wee know that wee are raised from death to life, because wee loue the [Page 24]Brethren (that is) such as are the members of Christ, euen because they are so. 1. Ioh. 3.14.

Secondly, it is a token of our loue to Christ, if we loue his comming, that we may haue full participa­tion and fellowship with him. The carnall man ca­reth little: he hath no sense nor sight of his comming but as the Oxe is fatted in the pasture, and the Birde singeth sweetlie, and feedeth without feare: yet sodainly one is carried to the slaughter, the other is taken in the snare, so are worldlings drowned in se­curity: and seldome thinke of: much lesse wish for: the comming of Christ. Others, who are strong in sinne, and which force the wrath of God against them) doe tremble and quake at the remembrance of his comming. They wish it might eyther neuer bee, or euer be deferred. Oh; it is most terrible vnto them, once to thinke that a day will come, when all of them shall be cited before Gods Iudgement seat: when as all their workes, their words, their thoughts shall be reuealed: when as a heauy doome of dam­nation shall be pronounced against them: when to lye hidden wil be impossible for them, and to appear will bee intollerable to them. The consideration of these terrors of the Lord, dooth affright them so, as if the Diuell were at their dores.) But the children of God (who loue Christ) crye Lord Iesu come quick­ly. Now, they are as wardes; then shall they come to their owne. Now are they in the skirmish; then shall they bee in the victorie. Now are they in the tempestuous Sea, then shall they bee in the quiet Hauen. Now in the heat of the day, then in the rest of the Euening. Now are they absent from Christ, [Page 25]Then shall they follow him wheresoeuer he goeth. And why should they not be ioyfull at his comming to iudge them, who came to be iudged for them? A louing Spouse desires to bee in the bosome of her husband: and such is the longing of the Church af­ter Christ: for, if being absent from him, he doth so enrich vs with grace, and tokens of his loue: Lorde, how will he hugge vs, and embrace vs, when we are present with him? Si sie es bonus sequentibus te, qua­lis futurus es consequentibus (saith Saint Bernard)? The very desire then we haue, wholy to enioy the fellowshippe of our Christ, makes vs to lift vp our heades, and to loue his comming: which is another Argument vnto vs that wee shall be saued, because a Crowne of Righteousnesse is laide vp for them that loue his appearing (as S. Paul doth tell vs.) 2. Tim. 4.8.

There remaineth now the last and outward eui­dence of our calling and Election, that is new obedi­ence: our endeauour by good works to obey Gods commandements: for hereby are we sure we know him, if wee keepe his commandements: 1 Iohn 2.3. we neede not to wring or wrest a good deed out of a good man, as one would wring veriuice out of a Crab. He is a tree, that hath euer some figges vpon him. But least here againe, wee should chance to deceiue our selues: The obedience (which is the infallible marke of Gods childe) must not bee a halfe but a whole o­bedience of the whole man: To the whole law of God. In the whole course of our liues.

1 First it must bee obedience of the whole man; in Body, in Soule, in Spirit. 1. Thes. 3.13. Wee must summon all our parts and powers together like a Cryer, to pe [...]forme [Page 26] a seruice vnto our God. 2 Secondly, it must bee o­bedience To the whole law: for the condition of the Law is meerely Copulatiue; All the parts of it are linked one to another. He thats bound to One, is bound to All? Hee that makes no Conscience to keepe One, when Occasion is offered will breake any. Herod gaue Iohn Baptist the hearing in many things, but would not leaue his Brothers Wife: Iudas follow­ed Christ, and preathed the Gospell, but would in no case forsake his Couetousnes: Saul was content to slay some of the Amalekites, but left Agag aliue. But this peece meale obedience is nothing worth: He that faileth in One, is guilty of All. For how­soeuer the rigour of the law is abated vnto vs in Christ, (who accepteth of him, that doth what hee can doe, as if he were one that did what he should doe) yet may not the Israelites hault between two opinions. Mongrells in Religion were deuoured by Lyons. But I shall nor be confounded (saith Dauid) Psal. 119.6 when I haue respect to (All) thy commandements: Vpright Obedience then doth enlarge it selfe to e­uery precept.

3 Thirdly, it must bee Obedience in the whole course of our liues. One Swallow makes not a sum­mer; wee may not iudge of a man by an action or two, but by the whole tenor of his life. Such as the course of a manslife is, such is the Man, though through corruption of nature, he faile in this or that particular: yet doth not Gods child dwell in sinne, but renues his repentance for his seuerall slippes. Indeed Terrigina fratres, the earth-borne broode, they are like to the Grashoppers, which [Page 27]sometimes leape a little vpwards, but presently fall to the ground againe: So these haue some light and short motions to goodnesse, but they quicklie returne to their olde affections againe. They loue vanity more then truth, drosse more then golde, the earth more then heauen, the world more then him that made and redeemed the world. Fowles that feed grossely neuer flie high, and they that fill their hearts with things below, cannot bee but earthly minded: but the true sonnes of God (through in Infirmity without perfection, yet in sincerity with­out dissimulation) haue their conuersation as Citi­zens of new Ierusalem which is aboue. The workes of darkenesse are wearisome vnto them, because they are the children of Light. The fruites of the flesh are loathsome vnto them, because they are renued by the Spirrt of God. They are In the world, but not Of the world. They vse the world as though they vsed it not. They esteeme their houses as Innes to rest in, not as mansions to dwell in for euer. All their worldly honours, pleasures, profites, prefer­ments, they vse as staues in their hands, the better to bring them to their iourneyes end. Thus doe the Sonnes of God, walke in a whole obedience of the whole man: in their whole life, which giueth an eui­dence vnto them of their Calling and election.

Now (my beloued) Hic specimen specitur, hic certamen cernitur: here is now the main point the to­tall summe, the whole duety of a Christiau. Wilt thou bee sure thou shalt bee saued? beware of an idle speculation of faith. Giue all diligence to [Page 82]haue the testimony of Gods Spirit rightly formed in thee. Giue all diligence to haue it truely discerned by thee. Pray vnto thy God earnestly, obey him lo­uingly, mourne for sinnes past heartily, striue with sinnes present stoutely, prenent sinnes to come carefully. Giue all diligence to seek after reconcilement with thy God, with a thirst vnto it, value Christ and his righteousnesse at the highest price, expresse thy mind herein, by loue to his Members, by desire of his comming, holde not heauen with thy two sin­gers, but with thy whole hand, and study to yeeld obedience to all the lawes of God, at all times, in body, in soule, in spirit, beginne quickly, increase dayly, continue in thy obedience constantly, with­out hipocrisie: Giue (rather) diligence, (that is) before all things, in the prime of thy youth, in the beginning of thy dayes: (Giue rather) diligence (that is) Aboue all things, aboue a Dukedome, a­Princedom [...], a Kingdome, to make thy calling and election sure.

I haue read a story of an Abbot, who beholding what cost a woman had bestowed in attiring of her selfe, fell a weeping. Oh (said hee) what a mise­ry is this, that a woman should bestow more la­bour vpon the dressing of her body, then wee haue done in the adorning of our soules. That she should put more ornaments vpon her head, then wee haue beene carefull to put into our hearts. And truely (beloued) this is a common calamity wee wish for heauen, but contend for the earth. Maries part is better: but Marthaes the greater. Let vs therefore giue the (rather) diligence, to make our Calling [Page 29]and Election sure. What if the world sets on good wine at the first? it will afterwards bring that which is worse. What if it entertaine with mirth? it con­cludes with mourning: It is like a Candle shining brightly, but ending in a stinking smoake. What doth the Fles [...] afforde? but sinne? What the Diuel? but torments, what the worlde? but trouble. Make therefore thy calling and election sure, and then hast thou righteousnesse and ioy, and peace in the holie Ghost: Righteousnesse against sinne, Ioy against Torture, Peace against trouble. Oh seeke not death in the error of your soules (saith Wisdome) and destroy not your selues in the works of your owne hands. Make haste to make saluation sure. A foole will desire to doe that in the end, when hee commeth to had I wist, which hee that is wise will doe in the begin­ning. Doe people commend thee for a good and a iust man? I, but what if thine owne heart con­demneth thee? Are all men friendly to thee? I but what if God bee thine enemy? Surely, if thine assistance were an hoast of armed Souldiers, if thy friends were the Princes and Monarkes of the earth; if thy possessions were as large as from East to west, if thy me ate were as Manna from heauen, and thy apparrell as costly as the Ephod of Aaron, if euery day were as glorious vnto thee, as the day was to Christ when he arose from his graue; 1. Ioh. 8.18 yet who dares meete with the anger of the Lord of hoasts? who can put to silence the voice of Desperation? who can make a Couenant with hell, to spare thee? or an agreement with the Diuell to lay no claim vnto thee? Wherefore giue all diligence to make thy [Page 30]calling and Election sure. It is a greater toyle (I confesse) but profite will make men labour hard; Will carry our desires very farre. The dangers of the Sea are made delightsome by the expectation of gaine. The tediousnesse of Phisicke is mitigated by the hope of health: Nullus labo [...]r dur [...]us vide­ri debet (saieth Hierome) quo gloria aternitatis acqui­ritur. Let vs not giue ouer, wee shall bee rewarded according to our labours. It is a diligence (I con­fesse) that is subiect to much disgrace, to many a scoffe and floute amongst wicked men▪ Sed durate & vosmet rebus seruate secundis: but bee not dis­mayed the labour is for life: Saluation lyeth at the stake. Hath Mutius patiently endured burning? Socrates poyson? Cato death? Haue heathen men been constant for so small are compence, as a popu­lar applause, and prayse in the world? How much (rather) ought Christians for the Kingdom of God? Wherfore (my Brethren) if heauen be our Coun­try, if Christ bee our treasure, if Glory bee our hope, let vs giue all diligence to make our Calling and Election sure, which grace God grant vnto vs for his mercies sake, Amen.

THese words, containe in them the Conuersation and Conuersion of a wo­man, which pressed vpon Christ, as hee sat at meat in a Pharisies house: Her Conuersation, is described in the beginning of the 37. verse. And be­hold a woman in the city which was a Sinner. Her Con­uersion, appeareth in the words following. When she had knowledge of Christ, she brought a Box of ointment; shee stood at his feete behinde him, wee­ping: shee beganne to water his feete with teares: shee wiped them with the haires of her head: shee [Page 32]kissed them: shee anoynted them with her oynt­ment. Conuersa­tion.First of her Conuersation: The first word of the Text setteth me at a stand, and bids me Behold. Surely there is some strange matter following wor­thy obseruation. For so much doth ( Ecce Behold) im­port in the Scriptures. In the seuenth of Esay, Ecce virgo: Behold a virgine: Why? what is the matter? She shall conceiue, and bring forth a Childe. A virgine conceiue? A virgine bring foorth? This is strange indeede. So heere ( Ecce mulier) behold a woman. A woman, which at the first was the cause of [...]ns destruction: is now become the exempla­ry cause of mans Conuersion. A woman weake by nature, is become strong by grace: A woman in sexe, is become a man in action. A woman, who when she was at the best, was soone seduced: is now be­come the Ioy of Angels, the astonishment to Di­uels: a shame vnto those, who are slow to Repen­tance: & vnto such as are willing to come to Christ, a Patterne and Instruction. Ecce mulier, Beholde a woman: Though this be rare, yet this is not all. For Behold, a woman, a Sinner. It is a harder thing, to sterne a ship in a tempest: then to stand vpon the shore. A harder thing, to rid a man from danger: then to keepe him in safety: and wisedome is more iustified of a childe which ariseth; then of that which doth not fall. Behold then a woman, a sinner. Sinners, are blinde, are fooles, are slaues. First they are blinde: For howsoeuer the children of this world, would seeme to see more then the children of light; as owles are sharper sighted in the night time, but dul­ler in the day, yet can they not possibly perceiue [Page 33]those things which are of God. Cor. 1.2.14. Though there be light in Goshen amongst Gods people, yet will there bee blacke and palpable darknesse in the land of Aegypt, amongst the wicked. Exod. 10.22. That which is manifest to Saints, vnto whom God doth make knowen the riches of his wisedome: is hidden vnto worldly men. Colos. 1.26. These may haue the name to see, as the Church of Sardi had the name to liue: but as that Church was starke dead Apocal. 3. so these are soone blinde; their mindes are blinded. Corinth. 2.3.14. Yea their very hearts are full of darkenesse. Rom. 1. 21. verse. Secondly, Sinners are fooles, neither let it seeme strange vnto vs, that subtile sinners should be simple fooles. For he that is called wise Pro. 28.11. in the 12. of Luke 20. verse, is termed a foole. A good Gramarian (sayth Origen) vpon the 16. to the Romans, may be a foole at a handy craft, a good Gouernour a bad Physitian, and men of deepe reach in wordly matters, plaine ideots in heauenly wisedome. There was a time I confesse when wee had a threefold knowledge which was most excellent: of all things created: of our Crea­tour: of our selues: Sed Adam dam raperet Diuinita­tem, perdidit foelicitatem. (sayth S. Bernard) But since Adams fall, we are become like bruit beasts voyde of vnderstanding. We haue a threefold ignorance in stead of our knowledge: of all things created: of our Creatour: and of our selues. Hence it is, that sinnes are sayd by Saint Augustine to bee the soules darknesse: That Gregory calles offendours fooles: and Saint Paul, the wisedome of the world enmity vn­to God. Thirdly, Sinners are slaues: Man was ap­pointed [Page 34]the Lord of all creatures, but by sinne he is made a slaue to euery vilde thing. A miser is a slaue to his mony: a glutton, to his throat: a chol­lericke man to anger: a lasciuious man, to pleasure. Seruants are not more at the beck of their maisters, then sinners are at the command of vices. Accor­ding to that in the 8. of Iohn 34. verse: Whosoeuer committeth sinne, is the seruant of the same▪ and which makes the slauery the worse, they are thereby be­come vassals vnto Sathan, who neuer suffreth them to rest, but alwayes setteth them about his drudge­ry, till he hath wearied them in the way of wicked­nesse, and brought them to destruction. Wisdom the 5. 7. verse. Wherefore in that a blinde woman, see­keth after the light: a foolish woman, after wise­dome: a woman in [...]auery, after her redeemer. This in [...]reaseth the wonder: E [...]ce mulier pecc [...]trix: Behold a woman a sinner. And yet his not this all nei­ther. Behold a woman: A sinner: in a city: a com­mon, a knowen sinner; blazed ouer a whole city, notorious and infamous. Though there were ma­ny (no doubt) in the city: yet was none like vnto her. Shee had lost her honour: her good name: and through custome in sinne, was become carelesse of reports. A young offendour, is not impudent on the suddaine, but hath some remorse when hee sin­neth. He that putteth on new cloathes, will at the first be carefull where hee sitteth, least hee staine or defile them, but being once soyled ouer, he little re­specteth where he clappes himselfe downe: so a no­uice in sinne, will haue some care of his conscience, but an inueterate transgressour is without respect. [Page 35]a horse at the first is quicke vpon the spurre, but a continuall digging in his sides makes him dull, of­fenders haue sense of sinne in the beginning, but cu­stome taketh the feeling of sinne away. A Candle lately put out with a little puffe, is lighted againe: but if it bee loug extinguished, it is not so soone reuiued. A young Sinner is easily conuerted, but olde Soakers are hardly reclaimed. Behold then a matter full of wonder, A woman a Sinner, an vsu­all, an infamous Sinner, tota ciuitate in a whole Ci­ty, doth now beginne to make a conscience of her actions, hauing had her light long put out, now be­ginneth to bee enlightned by Grace, hauing liued long in iniquity, yet now beginneth to haue a fee­ling of her former life, to leaue her sinne, to seeke after her Sauiour. This truely is exceeding strange, seldome seene in the world. And therefore no mar­uell though there bee an ( Ecce) a word of admira­tion prefixed: Behold a woman in a City which was a sinner. My Text giueth mee leaue, and her carri­age compelleth mee, to make after her a further search. First, who this woman was? Secondly, why her name is concealed? Thirdly, what was her Sinne? Fourthly, where was this City?

question For the first: Origen with Theophilact tels vs that there were three, Mary Magdalens, wherof (as they say) this was one. Chrisostome (with whom agreeth Saint Barnard) is of opinion that there were but two, whereof one was the sister of Lazarns,, and the other, this woman. S. Augustine, S. Gregory, and Beda say plainely, there was but one Mary Magdalen, making this, and the sister of Lazarus and of Martha [Page 36]to be the same, vnto whom there were many sinnes remitted: and out of whom there were many diuels remooued. And albeit some thing might be obie­cted to the contrary, yet for that I finde it to be the common opinion of ancient times, I am willing to embrace it, the rather for that she was one of them, which followed Christ out of Galile where this ac­cident fell out: As we finde in the beginning of the next chapter which makes it more probable. This woman then was Mary Magdalen.

question 2 Secondly, why would not the Euangelist call her by her name? was it because shee was so knowen a sinner in all the city? as that shee had thereby (as it were) lost her proper name? Indeed as by good a­ctions, names of honour are many times pocured (as Aristotle for his knowledge is called the Philo­sopher, Tullie for his eloquence the Oratour) so for e­uill deedes are there oftentimes fastened vpon vs Nicke-names of disgrace. As a contentious fellow may in time be called, a towne-wrangler, a couetous man, a citie miser, a flattering Preacher, a court claw­backe: Such perhaps was Maries cafe. Shee was so wretched and shamelesse a sinner, as in stead of Ma­rie she was called the city-sinner. Or was her name suppressed to teach others a lesson, that when wee are about to publish the defects of men, we should conceale their names? so doth Saint Luke in his 16. chapter: where describing a rich Glutton he tels of his cruelty, he spareth not his particular sinnes, yet doth he not publish or proclaime his name: Our ha­tred must be against the sinnes of men, and not the men themselues. Or is she namelesse, to teach all [Page 37]sinners, that howsoeuer they heere striue, to make their names great: to call their lands after their names Psal. 49. yet that God will not acknowledge them? that before him they shall be namelesse? not once remembring them? to giue his allowance of them? These are likely to be the causes why Mary is heere vnnamed, and in place of Marie called a sinner.

question But what fowle sinne had she committed? Some are of opinion that she was vnchaste, yet not in bo­dy: but only in minde and affection, and that ther­fore being vsed to decke her selfe wantonly in light attire, she gat the name of a sinner. It is commonly found true, that outward attire is the token of in­ward disposition, yet for that publike censure pas­seth vpon none where sinne is secret, and that the Euangelist nameth her a sinner in a city, a knowen of­fendour, it cannot choose, but that her offences were publike in her outward actions. Others sup­pose shee was a common whore, prostituting her body to euery commer, but this (mee thinketh) is too sharpe a censure. For such (for the most part) are poore and miserable, and know not readily other­wise to relieue themselues: but Mary Magdalen was well descended of good wealth: she ministred vnto Christ and his disciples out of her owne abundance. And therefore it is not likely that she would betake herselfe to so base a trade: Most probable it is, that amongst other of her sinnes, whoredome was one, that she had giuen herselfe to idlenesse, and so fal­len into filthy lust, which is a sinne subiect to great reproach, especially in a woman of eminent rancke [Page 38]none more, for which cause she was publiquely no­ted and termed a sinner in all the city.

question 4 This city out of Question was the city Naim in Galile, of which wee reade in the eleuenth verse of this chapter: which our Euangelist in this place na­meth not: being needlesse without cause to repeat one thing twice. Heere did Christ raise to life the widowes dead son. Heere did he raise to grace this sinfull woman. In this prouince of Galile was Mary borne, in a towne called Magdaleel, of which we read in the nineteenth of Iosua, and of which towne shee tooke her name ( Magdalen), Now in this city of Ga­lile she hearing of the fame of Christ, and being mo­ued in her minde, with the strangenesse of the Mi­racle, wrought vpon the widowes sonne: being also touched with the spirit of God, and resoluing with her selfe, that this was the Messias that was to come; we may well conceiue (by reason of the Sequel her speedy Conuersion which followed) that she thus rea­soned within her soule. Surely, he that hath resto­red to life a dead young man: can likewise giue life vnto mee, who am deade in my sinnes: Hee that onely by a (Touch) caused the men that bare the corps to stay: can compell these to cease which are carrying me to Hell. My beauty, my riches, my li­berty, my youthfull yeeres, they are now transpor­ting mee into the hands of death. I will goe vnto this Christ: it may bee, hee will vouchsafe to touch me with his hand of mercy, and can se these porters to stay. When a widdow cryed for the death of her sonne, hee was mooued with compassion towards her. If I then who am motherlesse goe and bewaile [Page 39]mine owne estate: if I water his feet with mine owne teares there is hope of mercy for me. He that cal­leth all sinners to repentance, will not despise mee, though I bee a sinner. Surely this is that Prophet which is sent to visit vs: I will runne vnto this foun­taine: I will returne vnto my God from whom I haue gone astray. And forthwith (sayth the Text) when she knew that Iesus sat at the Table, in the Pharisies house, shee went vnto him. Conuersion.And heere doth our E­uangelist begin to describe her Conuersion. Wherein hee imitateth a skilfull painter, who first draweth out the lineaments of his picture, with a coale or blacke lead and then layeth on liuely colours. So doth S. Luke▪ first he noteth out Marie with a black coale, and now hee setteth her out with beautifull and perfect colours.

This first thing obseruable in her Conuersion is her knowledge & with all her speed: when she knew: then she went Knowledge is the first step to amendment of life: knowledge of Christ: knowledge of our selues ( both in this woman) For vnto a sound Conuersion these three things must concurre. 1. A heauenly light in our vn­derstanding. 2. A holy heat in our will and affections. 3. The strength of Gods arme in our works and actions. Now a heauenly light in the vnderstanding must go before. The first thing, which God made in the framing of the world was light, and the first thing also which he worketh in our conuersion is light, a true knowledge in our vnderstanding. This light, this heat this strength of action had this blessed conuert. First she knew, there was her light; Then shee carried a Box of oyntment, there was her heat: Then she stood: [Page 40]she wept, she watered, she wiped, she kissed, she an­noynted Christs feet; Heere was her strength in acti­on. Now as the first degree vnto amendment of life is knowledge: knowledge of God whom we haue of­fended: and knowledge of our selues who are offen­dours) according to that in the 51 Psalme, Wash me O God from mine iniquities and clense me from my sins, (sayth Dauid) why so? Because I know mine ini­quities, and my sinnes are alwaies before me) So the second step to Conuersion, is presently to goe vnto him, that can heale, that can pardon, that can cure our infirmities. Thus went this woman on, she had knowledge of Christ, and then forthwith she goeth vnto him. She knew that her sins were like snakes in her bosome, which she would not (hauing know­ledge of them) sleepe with all, but by and by labour to rid herselfe from them. Vnhappy Pharaoh being plagued with frogges in his Bed, in his ouen, in his kneading troughes and all his chambers, feare caused him to seeke vnto God: but when Moses sayd vn­to him Exodus 8. 9. verse, When shall I pray for thee that these frogges may be destroyed, he an­swereth in the tenth verse, that he should doe it to Morrow. It had beene fitter for a man in his case to haue requested Moses to pray presently, but hee was content to deferre and put off his deliuerance. Many are there in the worlde at this day, iust of Pharaohs stampe: who hauing their sinnes croking in their consciences (as the frogges craw­led in Pharaohes chambers) are yet contented to delay their Conuersion from day to day, To Morrow (say they) or some time heereafter will serue the [Page 41]turne. But Marie was of another minde, for being a woman (whose vsuall commendation is to keepe at home) the leaueth her owne house: beeing a sinner: she steppeth into the house of a Pharisie (who could not abide the presence of a Sinner) she made no bones (contrary to the rule of mode­sty) to thrust herselfe amongest a company that sat at meat: nothing could withhold her from the house where her Sauiour was, vir [...] egeno inutilis pud [...]r (sayth the Prouerbe) ouermuch shamefast­nesse is no profitable vertue for a beggar. Marie therefore takes not counsell with the world: shee respects not the speech of men: (which many times cause vs to surcease from good actions) she feared not the mockes and scoffes of the Pharisies, she stay­ed not till Christ had dined and come foorth with his disciples: she forgat circumstances of behauiour: And remembred nothing but God and her sinnes: when shee knew where Christ was, shee could not rest till shee came vnto him. Why? could she not haue inuited Christ vnto her owne house as Matthew and Zache did (who were also sinners?) She knew that hee receiued sinners: did eat with sinners: I but Mary made more haste then so: shee had fire in her bowels, the Spirit of God was as a flame within her. Beside she was an humbled and a broken hearted sinner deeming herselfe now vn­woorthy to receiue Christ vnder the roofe of her house: if like a dog she might wait at his feet, and there receiue but the crums of his goodnes & mer­cy, she thought that enough for her. A notable example for vs to follow; teaching vs in our [Page 42]necessities, both [...] whom, and how to goe, euen to ru [...]e vnto our God with a broken heart. So did the Centurion in the third verse of this Chapter. So did the Cananitish woman, Math. 15: So Dauid in all his troubles▪ Lord (sayeth he) Psalme 143. De­liuer mee from all mine enemies, for I hide mee vnder the shadow of thy wings, that I may bee defended by thy power. So did Moses and Aaron, who to auoide the Rage of the people, betooke themselues vnto the Tabernacle of their God, Numb. 16. Vnto this course are wee inuited by our Sauiour himselfe in the 11. of Mathew, Come vnto mee you that trauell and are heauy laden, and I will refresh you. Who euer cried vnto God and was not heard? who euer sought him with his heart, and did not finde him? who euer shrowded himselfe vnder the shadow of his wings and was not protected by him? As a fa­ther is pittifull vnto his owne children, so hath the Lord mercy of them that feare him, hee knoweth whereof wee are made, hee remembreth that we are but dust. When Kings are in their Courts, and keepe their Priuy Chambers, none may speake vn­to them, nor yet approch neere them, but Nobles and parsonages of great account: but if they walke into the fieldes, take a iourney, or ride a hunting, e­uery shepheard and Peasant of the Country may haue free accesse and speake his minde. So may wee say of Christ, being in his glory, in the Court of heauen, in the Chamber of his Maiesty, those who familiarly & neerely conuersed with him, were Angels, Archangels, Principalities and Powers▪ but being made man, and become a Traueller in [Page 43]this worlde, Publicans, Theeues, Harlots, noto­rious Sinners, they came vnto him. He speaketh, he giueth audience to them: for Mary a great Sin­ner resorted vnto him, and was receiued.

The Pelagian heretikes, for that Mary went vnto Christ, conclude from hence, that man hath free wil and power in his owne nature to seeke after God. But the truth is, that he who receiued Mary, did also make her come. Therefore doth Gregory call Christ, both trahentem and suscipientem, the drawer and the receiuer. Riuers runne howerly into the Sea, yet doth not the Sea thereby ouerslow the banckes, because (as the Preacher tells vs) out of the Sea did they first proceed. Secretly, doth the Sea by pores and hidden veines send his waters out, & pub­likely by riuers receiueth them home againe. Euen so did Christ with this woman, he called her secretly, he instilled deuotion, loue, repentance, into her heart: he called her vnto him by priuate inspiration, but he receiued her openly, as the Sea doth the riuers. The gifts of grace, which after an inuisible manner did issue from him, by a visible returning, were made acceptable vnto him. Surely, if Christ had not cal­led, Mary had neuer thought of comming. The spi­rit came (saith Ezechiel in his second chapter) and set me vpon my feet: If the spirit had not entred, the prophet had not been raised: neither can sin­ners rise, till Gods spirit raise them vp: they cannot goe, till they be mooued. They are not vnlike the Eccho in the wood; for as the Eccho hath no power to speake first, but onely to answer▪ so is it with all kinde of sinners, Gods voice must sound, before [Page 44]they haue power to speake: He must draw, before they can obey: Hee must often call, yet will they slowly answer. And herein also doe they resemble the Eccho, which though many words be spoken, yeelds but few againe. Mary then being priuately called, did openly come. Teaching vs hereby to testi­fie our inward calling, by our outward comming. For Mary being called, she answered, she came, she came presently, and she came not empty. For as it followeth in the Text, she brought a box of oyntment with her. That whereof she made so high account, wherwith she annointed and perfumed her selfe, when she li­ued like a wanton: that sweet and precious oynt­ment, she brought vnto Christ. Was it for that her sinnes were vnsauorie, and therefore would come with odours? Indeed in the 30. of Exodus we read, that before the sacrifice for sinne was offered, Incense (by the law) was to be burned. So perhaps did this Sinner, she came first with her sweet smelling oynt­ment, lest by the stench of her sinnes shee should of­fend her Sauiour. Or was it rather to prepare him with her gift, and therefore did beare him this box of oyntment? This was Iacobs policie toward his brother Esau. Hee gaue gifts vnto him to preuent his anger, Gen. 32. or was it for that God comman­ded that none should appeare before him? Exo. 32. Being therefore now about to present her selfe vnto her God, to show her sorrow for her sinnes, to pro­fesse her obedience vnto his law. Did shee iudge it meet for her (according to the law) to come with something in her hand? or it may be bicause shee thought him to be the Messias to come, and for that [Page 45]shee saw him indued with more than humane power. She iudged him worthy of honour, and therefore brought him a box of pretious oyntment: that after the manner of that nation, by annointing of him shee might giue honour vnto him: how­soeuer it was, shee came not empty. Condem­ning heereby the practise of many professours in the world, who loue to come to Christ of free cost: if hee once proue chargeable, they will shrinke in the wetting: and their profession growes cold when cost is required: but let vs walke with these Pha­risies into the Pharisies house, and see how Mary there behaued her selfe. First, we find her standing at Christs feet behinde him: for as the Publican durst not lift his eyes to heauen, Luke 18. so was Mary ashamed to behold her Sauiour in the face, shee goeth boldly into the house: shee feareth not the countenance of those that were present: shee knew whom shee had offended, and therefore in an humble bashfulnesse shee cast her selfe behind him: Against thee O Lord haue I sinned (saith Dauid in his 51. Psalme:) Why doth Dauid say so? Had he not transgressed against Vriah also? It is as much as if Dauid had saide: Though I haue sinned diuers wayes, and offended others, yet it is thou (O Lord alone) which causest me to be ashamed of my sin. Thus was Mary affected when she came into the house, her sinnes against Christ made her abashed to looke vpon him. This is flatly contrary to the practise of worldly men and women, who neuer care how grossely they offend their God, so the dores be shut, & they can escape the shame of men: [Page 46]as for Christ, they will stare him in the face: his eies they feare not, so the world do not see them: if they can be drunke in a cellar: if they can oppresse cun­ningly with some pretty colour: if they can but get the good opinion of men: as for Christ Iesus they will beard him to his head, and braue him out of countenance. This holy conuert was otherwise af­fected: she was not ashamed because of the Phari­sie: the guests which were at the bord did not af­fright her; the multitude in the house, nothing mo­ued her: It was only Christs presence that strucke her conscience, and therfore she stood behind him. But what did she there? I will tell you but of one thing she did, and leaue the rest to your reading in the Text. She beganne to water his feet with her teares: that is such a fountaine of teares gushed out of her eyes, as that they beganne to water Christs feet, (not onely wet them) and that as she stood al­so, before she bowed herselfe vnto the ground, to wipe them, to kisse them, to annoynt them with her oyntment. O what a wonderfull griefe did this wo­man conceiue for her sinfull life past: that being a woman (no doubt) of some reasonable stature (for Mary Magdalen is held to haue beene a comely per­son) yet euen as shee stood, did her teares runne downe her cheekes: did they descend to the ground and watered the feet of Christ.

Surely, that same ice which was congealed in her breast, being frozen in her sinnes: did now at her comming to Christ, resolue and flowed from her eyes. She set her sinnes in the eyes of her minde, and her sinnes set teares in the eyes of her bodie. [Page 47]Let vs learne to follow Mary in this godly practise. If Baronius (out of his old manuscript) sayth true, she came with Lazarus and her sister Martha into Bri­taine: Her example is thereby made more proper vnto vs. Wherefore let vs with Mary set our sinnes before vs, that our eyes may weepe for vs. Nettles and thornes are hurtfull in a garden; yet are they profitable in the pale or hedge: for that they serue as a fence to preserue the same. Sinnes in the soule are very dangerous vnto it, they pricke, they sting, they wound the conscience like nettles and thornes but retaine them in the memory: keepe them in the skirt of the soule, that thou mayst mourne for them, and then are they profitable to defend the soule. Adam was placed ouer against Paradice. Gen. 3. that beholding the garden from whence hee was cast and therby being brought to the remembrance of his sinne he might be grieued for it. So Marie heere recounting with her selfe; that shee had lost her God, and the pleasures of Paradice for the de­lights of her flesh, she is grieued at the heart, and resolued into teares. Often haue I seene the hea­uens to raine vpon the earth, but neuer the earth to poure showers vpon heauen till now: here is an earth­ly woman, which watereth heauenly feet. Peter went out and wept bitterly: but heere is one that blusheth not to weepe within dores, at a feast: and where is wont to bemirth; she fals a monrning. In­deed God commanded Numbers 29. in maxima so­lemnitate, in the greatest feast, to offer vp a Goat for a sacrifice for sinne: There is no time of ioy no so­lemne assembly: wherein the remembrance of our [Page 48]sinnes is not grateful vnto God, if thou sighest before thou eatest: if thou chance to weepe for thy sins at a feast, thy teares are accepted. Christ in the high­est honor that was euer giuen vnto him in this mor­tall life, when multitudes came from Ierusalem, & receiued him triumphantly, with great boughes and songs of ioy: then did he mourne in all that pompe for the sinnes of Ierusalem. And this holy woman knew that at this banquet, plenty of teares would bee more gratefull and ioyfull vnto Christ then ma­ny bowles of Wine. Wee doe not reade that she spake as shee wept: No, no, shee stoode as a wo­man confounded in herselfe: Non legimus quae dix­it, sed legimus quae fecit, vt intelligamus, apud Deum plus valere opera quam verba: We reade what shee did: not what shee said, to let vs know, that works are auailable with God more then words. And vnto whom shall I haue a regard (saith God) but to one that is contrite, broken hearted, and who trembleth at my sayings? Moses spake not a word, Exod. 14. And yet sayeth God vnto Moses; Why doest thou cry vnto me? Such was the griefe of Mary, her teares, her sighes, her sobs did stop her mouth, onely in her heart shee cried and spake as Moses did. Wee may not neglect this holy example, hauing a cloude of Motiues calling vpon vs to follow her steppes. motive ( One) taken from our vocation. wher unto God hath called vs. In the 22. of Esay the 12. verse. The Lord of hostes is said to call vs vnto weeping and mourning: In the 2. of Ioel the 17. verse: Let the Priests (saith God) and the Ministers of the Lord weepe between the Porch and the Altar. And it is Saint Paules iniuncti­on, [Page 49]1. Corinth. 7.17. that as God hath called euery man, so he should walke. motive Another Motiue: is from the prediction of Christ: who in the 16. of Iohn the 20. verse foretold, that his Church should weepe. Verily, verily I say vnto you, yee shall lament, and weepe, and the world shall reioyce. Weeping is the badge of the Church: Laughing of worldly men. All the Saints of God haue beene deep sighers, great weepers. King Dauid thought it no disparagement for him to say, that hee caused his bed to swimme, and watered his couch with teares. Psalm. 6. 6. verse. Hezekias a no­ble King wept very sore 2. Kings 20. 3. verse. Iob in his 30. chap. 25. verse, appealeth vnto God in this case. Did not I weepe with him that was in trouble, and was not my soule in heauinesse for the poore? Esay the Prophet in his 22. chapter 4. verse, wept and would not be comforted. Ieremy in his 9. chapter 1. verse, Wisheth that his head were full of water, and his eyes a fountaine of teares, that he might weepe day and night. Daniel was in heauinesse for three weekes of daies toge­ther. Dan. 10.2. The Apostle S. Peter wept bitterly, Matth. 26. Of all the holy Kings, Prophets, Apostles, Martyrs, Confessours, Children of God it may beesayd as it is in the 126. Psalme. verse. Quod ibant flentes, that they all went by weeping crosse. motive A third motiue: may bee taken from the names in the Scriptures which are giuen vnto the faithfull: in the ninth of Exechiel the fourth, they are call Mourners and Cryers. In the sixteenth of Marc. the tenth. This our Mary Magdalen who went to tell the Brethren that Christ was risen, is sayd to goe vnto them who mourned and wept. And if names bee giuen [Page 50](as the Philosopher tels vs) to expresse the nature of things: It is then very naturall for faythfull ones to be Mourners and weepers. motive 4 A fourth motiue may be taken from promises made vnto vs, that if wee mourne we shall be comforted. In the 61. Chap. of Esay the 12. verse. Christ is sayd to be sent to preach good tidings vnto the poore, to binde vp the broken hear­ted, to comfort those that mourne. To giue vnto them Beauty for Ashes, the garment of gladnesse, for the Spirit of heauinesse. Who would not bee a Mourner when as Christ onely commeth to cheere vp such a one? will not promises perswade? motive 5 Let then in the fift place, Iudgements preuaile, to wring teares from our eyes. For woe sayth our Sauiour Christ Luke 6. 28. verse, vnto you which laugh, that is vnto you which liue at ease, merily, after the pleasures of the flesh, for you shall waile; shew outward signes of heauinesse, and weepe, and be inwardly tormented. After a great feast followeth a great paiment, and much laugh­ter is recompenced with much woe. If we did but consider well what howling and gnashing of teeth, is prepared in hell for lowde laughers in this world, it would make vs to mourne like Pellicans in the wil­dernesse, like owles in the Desert, to weepe till our bones were vexed: till our eyes did sincke, till our hearts were smitten within vs, and withered vp like grasse, as the Prophet speaketh. motive 6 A sixt Motiue, may we take from the causes of weeping. Within vs, without vs, round about vs. Quocung, oculot con­uertis causa est lachrimarum. Looke vpon our selues, and in our selues, vpon our ignorance, our little desire to learns, our reiecting of knowledge: our crookednesse [Page 51] in our willes, our corruptions in affections, our Rebellion against God: our want of Loue to our Neighbours, our manifold sinnes which hang vpon all our mem­bers, we shall finde in our selues great cause of wee­ping. There are more sinnes committed with the little eye of a man, then the teares of all eyes, (with­out the merits of Christ) can euer wash away. Look vpon others, and in others, vpon those horrible wic­kednesses that are committed by them, vppon the prophaning of the Sabaoth: vpon the common vse of swearing: the beastly sinne of whoring, the swi­nish sinne of drinking, the default of Magistrates in punishing, and there will appeare vnto a religious heart infinite cause of weeping. If there were wan­ting weeping worke at home, there were enough abroad. motive 7 Seuenthly the place wherein wee liue should mooue vs heereunto: Wisdome doth teach vs to square and apply our selues vnto that place wherein we are conuersant: A Courtier must not behaue himselfe like a Country man, nor a Coun­try man like a Courtier. If beeing at a funerall or in the house of mourning we should doe nothing else but laugh, all would wonder at vs, for so strange a behauiour. The place wherein wee are it is the world: resembled vnto the sea, full of dangers, of rockes, or rempests. Our bodies which are the ves­sels to carry vs in this sea, are weake, crazy, so many sences, so many leakes to let dangers in. Rimarum pleni sumus, we are full of Rifts. In a word [...] in a vale of miseries, in a vally of teares, and sighes, and teares doe best becomme vs in such a place. motive 8 A last motiue may bee draw [...] from the nature of [Page 52] Conuersion. Thou art a continuall sinner, yet desi­rous to bee saued: thou must then continually re­new thy repentance. He that repenteth must turne vnto his God, and Ioel telles vs in his second chap­ter 12. verse, that it must be done with all the heart, with fasting, with weeping and with mourning. Thus did Dauid turne vnto his God. Lord (sayth hee) Psalme 38. I poure out my whole desire before thee, and my sighing is not hid from thee, my heart pan­teth: my strength fasleth: I am bowed and crooked very sore: I goe mourning all the day long: will wee then turne vnto our God: Repent vs of our sinnes and be saued: wee must roare with Dauid for very griefe of heart: mourne with Magdalen. Christ wept for the sinnes of others: It were a shame then for vs, not to weepe for our owne transgressions. Haue we liued in sinne, which caused Christ, not onely to shed teares, but to spend his bloud for vs: and did there neuer yet falle a teare from our owne eyes? Haue we liued 20. 40. 80. yeeres, and can we not remember that wee euer wept for our sinnes? A shrewd signe that we neuer yet repented. Teares for sin (sayth S. Bernard) are like the water which Christ turned into wine: they are like Noahs floud which doe wash and clense as they goe: Oratio De­um lenit, sed lachryma cogit, illa vngit haec pungit (saith Saint Hierome). It is a dry sacrifice (sayth Gregory) that is not watered with teares. Is it childishnesse to weepe? if it were so we must be like children, be­fore wee enter into the Kingdome of Heauen. Wherefore, seeing we are called vnto mourning: seeing Christ foretold that we should be weepers, [Page 53]seeing wee are so called in the Scriptures: seeing there are great rewards for weepers: great punish­ment for laughers: seeing there are many causes to mourne, within vs, without vs, round about vs: see­ing the world is a place of teares; and that our Con­uersion must be ioyned with a sadnesse of heart: ha­uing so many Motiues to perswade: Let not Maries example be slightly regarded: whose heart & eyes were relatiues in sorrow: A stagge if he be compas­sed with dogges, will weepe and mourne: Hath an vnreasonable creature such an impression of griefe because of his enemies? much more then ought men and women shed teares: being compassed a­bout with so many Diuels, so many euils: set vpon with fiends: burthened with sinnes pestred with a thousand infirmities: wherefore let vs drowne our sinnes with the teares of our eyes, as the Aegyptians were drowned with the waters of the sea. Let vs say with Dauid, my teares, haue beene my meat day and night, let vs say with Christ, my Soule is heauie: let vs open the fountaines of our eyes with Marie and strangle our sinnes with the streames of our teares: for she stood at Christs feet behinde him weeping and beganne to wash his feete with her teares, you may finde further in the Text, that shee did wipe them with the haires of her head, that she kissed his feete, and annoynted them with her oyntment. Quot habuit in se oblectamenta, tot fecit de se holocau­sta, her eyes, her haires, her lips, her oyntment all the instruments of her death, were turned at her Conuersion into the means of life. God giue vs grace to embrace her example. Amen.