THE CHRISTIAN MAN'S ASSURING HOUSE. AND A SINNERS Conversion. TWO SERMONS; The former, preached, before the Prince his Highness at St. james: The other to his majesties Household at Whitehall, on Sunday the 6. of February  
By GEORGE MERITON Doctor of Divinity, and Deane of Peterborough.  
LONDON, Printed by Edward Griffin for Ralph Mab, and are to be sold in Paul's Churchyard at the sign of the Greyhound. 1614   

TO THE PRINCE HIS MOST excellent Highness.  
Most noble Prince.  
IT pleased your Highness, to hear this Sermon with patience, and afterwards to command it at my hands: which I offer unto you (as David's servants did their gifts for the Temple) 
1. Chron. 19.9.  with a good heart willingly. It is an incomparable comfort to all true professors (in the number of whom I desire to be accounted) that your Grace at these years is so religiously disposed. The God of mercy fill you more and more with his blessings, that it may be said of Prince CHARLES, as was spoken of our greatest Master Christ, (And the child increased in wisdom and stature and in favour with God and man.) 
Luk. 2.52.   
By him that serveth your Highness with his earnest prayer to God for your happiness, George Meriton.   

THE TEXT.  2. PETER 1.10. 
Wherefore Brethren the rather give diligence to make your Calling and Election sure.  
THE office of a Minister (saith Tertullian) consisteth, in the performance of three special duties: tingere, offer, docere. And answerable unto these, are there as many places appointed in the Church for his attendance: the font, the Altar, the Pulpit. The Font for dipping or baptizing; the Altar for offering: the Pulpit for teaching. In Christ's commission (Go 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 Divinity, that can be taught, there is no One of greater moment, than to be acquainted with the counsel of God, concerning our salvation. What can be more comfortable, than Paul's (Certus sum) 
Rom. 8.38.  I am well assured? what sweeter news, than to hear that it is our Father's pleasure to give us a kingdom? what more acceptable, than to know that we are the chosen of God? Chosen (infallibly) to be saved? Translated from death to life? Never to be snatched out of the hands of Christ? This high point of Religion, so comfortable, so sweet, so acceptable, I am now about to deliver. My text craveth your diligence, not only in the reading: but much more your best endeavour, in labouring for the same. (Give rather diligence (Brethren) to make your calling and election sure.) It is S. Peter's advise, to the dispersed jews, who were now become Christians and had obtained like precious faith with others. 
2. Pet. 1.1.  The words have dependence (wherefore) and the Context is this: In the verses before, he exhorteth them to the practice of excellent virtues, which would adorn their profession: as, Knowledge, Temperance, Patience, Godliness, Brotherly kindness, Charity, and such like: 
vers. 5.6.7.  if these (saith he) abound in you, you shall neither be idle, nor unfruitful, nor blind, as men which cannot see, or (at least) not remember that they are purged from their sins. 
2. Pet. 8.9.  To be (idle) nihil agentes, doing nothing, is the root of evil: To be (unfruitful) aliud agentes, doing things impertinent, is the note of folly: To be (blind and in darkness) male agentes, committing wickedness, is the mother of mischief. He that standeth, let him take heed that he doth not fall. Brethren, you have not thus learned Christ: such carriage befits not Converts: wherefore the (rather) give diligence, to make your calling and election sure. H&c nobis apponuntur, nobis proponuntur, (saith S. Bernard) these things are written for our learning. St. Peter's good counsel hath been rejected by the jews, and they are fallen; the destruction of them should be instruction to us. Wherefore suppose (I pray you) that our Apostle were now turning himself unto the Gentiles, and were (thus) speaking to you: Brethren it is enough, that hitherto you have misspent the time: some in (idleness) shorting in summer like sons of confusion: 
Prou. 10.  some in (vanities) which is the travel of fools: 
Eccles. 10.  some in (sin) which is the service of the Devil. It is enough, that you have wearied your bodies, troubled your wits, broken your sleeps, in the pursuit of the world: some setting nets for commodities, as the Spider doth his web to catch a Fly: some striving for honours, still building upwards, as if Nimrods' Tower were now too low: some wallowing in pleasures, as if they would lie 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 jews are fallen, wherefore do you (Gentiles) first seek the kingdom of God.  Give diligence rather to make your calling and election sure. 
The parts of the Text are two: 

1. A motive.  
2. A duty.    


The Motive, in this word (Brethren.)  
The Duty in the rest: And first of the Motive (Brethren.)    
There are Brethren by 

1 Humanity.  
2 Country.  
3 Affinity.  
4 Consanguinity.  
5 Christianity.    


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 half parents, as jacob and Esau, Andrew and Peter, the 12. patriarchs 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 love, and it moveth howsoever it be taken. One (Man) is not borne a wolf unto another, but so made by custom: though we are dispersed upon the face of the earth, yet are we framed out of the same mould. (The slime of the earth is our common Mother) we are form with the same stamp. (A reasonable soul is our common character) we have one Author from whence we all come (God who is our common Father.) Non taliter fecit omni Creatura. It is not so with the fowls of the air, 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 have pressed the word (Brethren) in this large sense, and had advised the jews, even by their common humanity, to make their calling and election sure: his motive were not to be despised.  
Our (Country) wherein we have our being and breathing, which sustaineth, feedeth, ministereth content unto us: wherein we worship one God, obey one King: where our stock and lineage doth remain: and where are many monuments of our ancient predecessors: omnes in se charitates complexa est (saith the Orator) hath such strong motives to affect us, as Ulysses is reported (in Homer) to prefer the smoke of his country before the immortality of the gods. If than our Apostle had said in plain terms, (Countrymen) I exhort you, even by the name of (jewry) our promised land, where you have once pleasantly lived, and wherein our father Abraham and his posterity lie buried: by all the sweetness that our Country hath afforded you, I exhort you, to make your calling and election sure; the strength of his motive, were already much increased.  
(Kindred) is yet a further and faster bond, and so reputed both by the law of God and man; the very name whereof possesseth many with so grateful delight, as that they are ready to claim it of those, who are many degrees removed.  
(Natural Brotherhood) goeth beyond the rest, in so much as nothing is deemed more odious, then that those who are conjoined in blood, should be disjoined in affection.  
But if the names of (Affinity and consanguinity) have ability and force to plead, most of all (Christianity) which bindeth men together in the straightest conjunction, having one God for our Father: one Church for our Mother: one Christ for our elder Brother: being all begotten by the same immortal seed, washed by the lavar of one new birth, conglutinate by the sinews of the same faith: nourished by the milk of the same word: having all the same hope of immortality in the world to come. The name of this (Brotherhood) is (saith S. Basil) like a precious ointment, which sweeteneth by a pleasing perfume the whole Church of God, and by so much is it the more forcible, by how much Grace is a stronger bond then (Nature.) That of (Nature) representeth the similitude of bodies: but this of (Grace) the agreement of minds. And hence it cometh that there is no passionate lover will endure more for his best Beloved, than one true Christian brother will adventure for another. A Lover (as they say) is tried by these three things: First, he will undergo any labour for his loves good (so did Hercules for the love of Omphale.) Secondly, he will sustain hard measure offered him for her cause (so did jacob for the love of Rachel.) Thirdly, he will abide, whatsoever she please to impose upon him (so did Samson for the love of Dalilah.) And such are the affections of Christians one to another. They are content to suffer, pro fratribus, à fratribus, propter fratres; They will endure, for their good: Bear, for their sakes: put up, at their hands. And why will they do this, but because they are Brethren? If then Nature be able to move, much more grace: If our Country, much more our Religion: If affinity, much more the fellowship of God's spirit: If the name of Brother, in every sense be forcible, then out of doubt in a Christian signification it is exceeding strong. Hear is then the wisdom of our Apostle S. Peter, who to persuade a matter of main importance, is not content to express his affection, in a vulgar term; he calleth upon the jews, not by the name of Men, of Kinsmen, of Countrymen, etc. but as if such words had been but tokens of an estranged mind, he tells them of their adoption which they had in Christ: calls to their minds that inviolable knot of love, wherewith all of them, as members (by the spirit of Love) were joined unto Christ their head. And the rather to prevail, he saluteth them by the name of Brethren in the sweetest (that is in the Christian) sense. Wherefore my Brethren. This is likewise the practice 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 beloved (me thinks) prescribes a method unto Ministers of a loving behaviour towards the flock of Christ. It is fit (I confess) sometimes to use sharp reprehension, to fling firebrands, to denounce judgements: where sin is red and rank (Bonarges) a son of Thunder is more requisite then (Barnabas) the son of consolation: yet suspendite verbera, producite ubera (saith S. Bernard) hearers may not be commonly gauled or gored. It is a point of high skill to catch a soul by craft. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith S. Paul.) Brethren if a man be overtaken by any sin (restore him) or as the word importeth put him into joint. Bones out of joint must not be boisterously touched: That Surgeon deserveth praise who lightly presseth the wound, and handleth it cleverlie, with the tops of his fingers: not he that rudely thrusteth in his fist. Manna is pleasant unto many, which cannot patiently abide the rod of Aaron: Mildness hath bend where severity could not break: The horseleech by gentle sucking draweth more blood, than the Gnat doth by her fierce biting. He that will cleanse a glass must not rub it too hard, least in labouring to cleanse it, he breaketh it in pieces. Such as seek to persuade by sharpness, Quos volunt correctiores faciunt plerumque deteriores (saith S. Austin) they cleanse not, but break the glass: they pinch, but they draw no blood: there actions without skill, comes oftimes to ends without profit. Away then with rough and boisterous carriage: though thou wert as good, and as great as S. Peter, yet it best beseemeth thee to support with mildness: to strengthen with gentleness: to instruct with meekness: to imitate S. Peter, who carrieth Balm in his mouth, savoureth of the sweetest ointment: and striking out the teeth of his words (lest in biting the jews he might chance to grieve them) to express his love, and win them to his purpose he calls them (Brethren) wherefore brethren (thus much of the motive) now to the duty.  Give diligence rather to make your Calling and Election sure. 
Every duty must be known, and done. First we must know it, then do 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 do it.) These two words in my Text (calling and Election) stand for instruction to inform; the other serve for action to reform. 
Deut. 4.  Calling hath precedency, not because it is first in God's counsel, but for that it hath priority in man's conceiving. The former being (indeed) the execution of the latter. And th●… order of standing in the Text, prescribes unto us 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 work of God in Christ by the Spirit, whereby we are translated from darkness to light: from nature to grace: from the kingdom of Satan, to the Church of God. The absolute Lord of all creatures is God alone, and therefore hath he power, to call into his own kingdom 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 ways do answer their calling, or yield obedience thereunto: (whereof some do it in external profession, some in heart, some in both) yet is calling first of all and principally directed to such as are elect. It pertaineth to others as mixed in their society. And hence ariseth a distinction of calling. Sometimes it is operative, when God worketh his will as well as reveals it. Sometimes only significative, when God opens his mind unto men, but for just causes best known to himself, spareth to work it in them. In the calling of God which is operative and effectual, there is a double act: Invitation and admission. Invitement is, when God offereth eternal life, outwardly by the preaching of the Gospel, and inwardly by the inspiration of heavenly desires. Admission is, when we are actually removed from nature to grace: taken out of the first Adam, and by faith engrafted into Christ the second: for hereby are we made the real members of the kingdom 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 everlasting life in Christ their Saviour. First (Isay) it is God's decree: for there is nothing in the world, which cometh to pass either in the whole or in the parts, without the eternal and unchangeable decree of God. And therefore whereas some are actually saved, others rejected, it is not for that their luck and fortune was better, but because God before all worlds did purpose and ordain the same. Secondly, this decree is according to the good pleasure of his will, for the impulsive cause which moved him thereunto, was not the foresight of faith and good works (for these are the fruits of God's election) He hath chosen us that we might be holy: 
Ephes. 1.4.  but his love: 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 loveth, according to that of the Poet. Primum quod amare velis, reperire labora; it is otherwise with God, who first loveth, then electeth. He will have mercy on whom he will have mercy. 
Rom. 8.18.  First there is his will, then follows mercy: Thirdly his choice is but of some to everlasting life: The number of the elect in the judgement of charity is great, even all that are called; for our Apostle speaking to all the jews which were called, bids them make your election sure: The number of the elect in the judgement of verity, is small; Many are called, but few are chosen. Consider them in themselves 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 handful even as glean after a harvest (as the Prophet speaketh.) All men are by nature the children of wrath: 
john 15.19.  Out of these hath God chosen some: he that taketh all cannot be said to choose. And therefore saving grace is no universal respect, unless we make the stream more large than the fountain. Fourthly, his choice is in Christ our Saviour. 
Ephes. 1.4.  The foundation of God's election is Christ jesus alone. We are chosen to salvation (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 duty, let us go on to practise: And for our better proceeding, there are four questions to be discussed.  
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 themselves? Are not those who are indeed called and chosen, without fail to attain Everlasting life? Paul takes it for a Conclusion, that the purpose of God according to Election must remain sure, 
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 Novitas initium testificatur, I am; not hath been; for Vetustas finem comminatur (as Tertullian speaketh) I am: neither will be: nor hath been, but (as S. Austin saith) Aeterna veritas & vera aternitas, an eternal truth and a true eternity. Now as the Nature of God is immutable, so are his wills and counsels. The strength of Israel is not as Man that he should repent: 
1. Sam. 15.  he altereth not by Consent, and who hath resisted his will (saith S. Paul.) 
Rom. 9.19.  He changeth not by Constraint, why should we then make our Calling and Election sure? Calling and Election have a double consideration: as they are in God, as they are in man.. In God, they are sure; In Man; they must be made sure. I know my Sheep (saith Christ) 
joh. 10.14.  there is Calling and Election in respect of God. Thus are they sure (And I am known of mine) Hear is Calling and Election in respect of Man, thus are they made sure. They must then be made sure, not in God's counsel, but in man's conscience.  

Whether.  But can this assuranre be made? The indisposition of our Nature is such, our hidden and and secret sins so many: as a man would think, there should ever remain a scruple in the Soul. Yet it is confessed at all hands: (The Church of Rome denieth it not) but that assurance may be made. It were in vain for S. Peter to exhort us to give diligence to make them sure, if they could not be assured. Prove your selue, (saith S. Paul) 
2. Cor. 13.  whether you be in the faith or not. He takes it for granted, that he that hath faith, may know he hath it: and therefore by consequent, that he may be assured of his Calling and Election: because a saving faith is an undoubted mark of both. Rejoice (saith Christ) to his Disciples, 
Luk 10.20.  that your names are written in heaven. To rejoice in things unknown: we cannor: to joy ourselves in things uncertain, is but an induction of grief: Doubtful presumptions, prove certain confusions. We may assure ourselves then, that they may be assured.  

What.  I but what kind of Assurance are we to seek after? here stands the difference betwixt Rome and us, for howsoever we cannot look for such a one (but that which sometimes may be joined with doubting) especially when temptations shall lay hold upon us: yet (say they) it is to be had by extraordinary Revelation: we, by ordinary means. They say: that it can be but probable. We, that it may be infallible. Theirs cometh from hope: which maketh but Goniecture. Ours from faith: which giveth a Certainty. They maintain certitude in respect of object only that is of the thing believed: We, in respect of Subject also: that is of the party believing. The one arising out of the Immutability of that, which cannot be otherwise then it is, the other from the means, whereby it is persuaded unto us. They find it in some comfortable feelings which are oftimes deceitful: We, hold it by way of pledge, & as an earnest in a bargain, which putteth all out of question. 
2 Cor 1.22.  They tell this us, is arrogancy: we with S. Austin 
S. Austin de verbis D●…m. serm. 28.  say this is faith: they, pride We, devotion. And albeit this assurance be in some more evident, in some more obscure: (according to the measure of the receipt of that which giveth testimony) yet are the sons of God sealed with au Eternal and inviolable Character: in the beholding whereof they have an assurance of life. We know (saith S. john) 
1. joh. 3.2.14.  that he abideth in us: we know that we are of the truth. We know that when he shall appear, we shall be like unto him. We know that we are of God. Hear is then no moral supposition, no variable conceit of Man, which begets anxiety, and perplexity of mind. 
1. joh. 5.19.  But (Scientia) a knowledge which giveth an entrance unto the Thrane of Grace with boldness.  

How.  Now our last Question and greatest, is how this our assurance may be obtained? The generality of the means (saith my Text) is Diligence (Give rather diligence) we must not stand all the day idle in the market. An put as dormitanti tibi Confecturos Deos? Doth any man think it shall be thrust into his pocket? There belongs more unto it, then hold and have it. The Kingdom of heaven comes not by observation. (Diligence) that industrious workmaster must build our assurance ●or justum est (saith Gregory) ut illi consequantur stipendium, qui suum commodare reperiuntur obsequium. The Labourer is worthy of his hire. And as (Diligence) our careful endeavour is the means in general, so in particular must we carry this Item with us, that in our first setting out we mount not too high. Qui nescit viam ad Mare, Amnem sibi queras Comitem: (saith the Poet.) The surest way to find out the Sea, is to be guided by a River. The beginning of our search must be in ourselves: and so must we go up (as by jacobs' ladder) to the counsel of our God. For in ourselves hath God set signs and testimonies of our Calling & Election, which will not deceive us. Hear therefore is our Diligence: our travail, our labour to be bestowed. The tokens or testimonies which God hath given us are three: two within us: One without us. Within us, we have first a testimony of God's Spirit. (Then) another of our own. The Spirit of God saith S. Paul 
Rom. 8.16.  beareth witness, together there with our Spirits, that we are the sons of God. Without us: is our new obedience. Make your Election sure: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by good works: so it is in the vulgar transtations. And as this well agreeth with the scope of the Text, so doth Master Beza confess, that he saw two Greek mannscripts, wherein these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were expressed. One witness (saith Baldus) is no witness uni testi, ne Catoni quidem credendum est (saith S. Hierome. In the mouth of two or three witnesses shall every truth stand. God therefore hath provided for us a threefold▪ that is a perfect evidence. For as the number of three is complete, which is contained in a beginning: in a middle in an ending. So is this evidence funiculus triplex, a perfect testimony. Begun by Gods spirit Seconded with our own: and ended with good works. Our first evidence in God's spirit. Et ubi Spiritus testatur, ambiguitas non relinquitur (saith Chrisostome) in his fourteenth Homely upon the Romans. And this testimony of the Spirit is without exception; neither Deceiving: nor deceived: not deceiung: for it is the Spirit of truth Not deceived: for it searcheth all things even the deep things of God. If an Angel should come from heaven unto us as he did to Marie, and tell us in the name of God, that we were called & elected; would we stand in doubt Rather would we not esteem him a Messenger of most joyful tidings? But so much the more certain is the testimony of God's Spirit, by how much he is more acquainted with the mind of God than an Angel is; and can less deceive. Yet howsoever (as Paul witnesseth) 
1. Tim. 4.  the Spirit speaketh evidently such for all that is our natural presumption, as many dream they are Rich, when in truth they are but poor: boast of the Spirit, and are well persuaded of their Calling and ●…ection when they are nothing less. Yea die in a gr●…t conceit of salvation, and yet are damned. A g●…e the sleights of the Devil, are strong illusions▪ He foisteth in many times another testimony than ever God gave unto us: especially working upon the weak heart of man, which being full of self love, is easily persuaded of any good to itself. Two things then for our better security must be observed: First how the testimony of the spirit is framed in us: Secondly how it may be discerned by us. It is not framed by extraordinary infusion; or by Enthusiasm that is ordinary revelation without the word. It is no sudden act in the soul, or hasty conclusion, without discourse; but made by application of the promise of the Gospel, in the form of a practic syllogism. The proposition whereof is this: whosoever believeth in Christ, is called: is chosen to everlasting life. This is the word of promise, which is opened and applied to the heart, by the Ministers of the Gospel, set apart for that purpose. Now whilst a hearer of this word, gives himself to meditate and consider of the same, comes the spirit of God, and enlightens his eyes, and opens his heart, and gives him a double power: One is, a will to believe: and the other to believe 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 believe in Christ: I trust not to myself, all my joy and comfort is in him. And hence ariseth the blessed conclusion, which is the testimony of the spirit, Therefore am I the child of God, called and elected unto everlasting life. This is the frame of it. Now as the operation of an Angel 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 discern the Spirit of God from natural presumption, or satanical illusion; is by effects. Ex fructibus cognoscetis (saith our Saviour) ye shall know it by the fruits. The fruits to discover it are especially two: Couched together by S. Paul in one piece of a verse: 
Rom. 8.  It makes us cry (Ahba) that is Father. The first fruit is to cry: to pray earnestly, out of a touched heart with asence and feeling of sin. We are not able to pray of our selves (saith the Apostle) It is the spirit that helpeth our infirmities, that maketh intercession for us with sighs and groans which cannot be uttered. 
Rom. 8.16.  Hence it is called by Zacharie the spirit of prayer. 
Zacha. 12.10.  And as a fool is known by much laughter, so is the child of God by frequent prayer. 
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 Gospel: may profess it with judas: may defend it with julian: may have some feeling of his sins, some terror of conscience for them: may desire God's children to pray for him; (as Pharaoh did Moses) as Simon Magus did Simon Peter) but pray himself he cannot: unless we will account the mumbling over of matins for fashion sake to be a praying, which a parrot may be taught to do. Wherefore to cry unto God, out of an humbled heart for sin, with a confidence to be heard, is a principal note of the Spirit of adoption. The second fruit, is a childlike affection to his God (Abba) a most loving father: which permits not a man upon every occasion to fall into sin straightways, without mislike or stay: but it moves him to make a conscience of every evil way: to stand in fear of the Majesty of God, wheresoever he is. In fear (I say) not lest he perish, but lest he displease: not engendered by the terror of hell, and is a fear, lest God should punish him: but which cometh from the promises of heaven, and is a fear, lest his father should forsake him. A filial fear, cum dilectione, cum delectatione (saith S. Austin) joined with a love and delight. And he that thus crieth, that is thus affected to God as to his father: This crying, this affection, is neither the conceit of the flesh, nor the deceit of the devil, but the testimony of God's spirit within him, that gives assurance of salvation.  
The second evidence is the testimony of our own hearts, purified and sanctified in the blood of Christ. And as that of God's spirit must go before, so this of our own, must follow after: for what boldness (saith S. Paul) 
1. Cor. 1.4.  can we have with God if our hearts condemn us? Now the heart testifieth by special graces imprinted in the soul or spirit of a man.  
Which have a double reference, 

1. To our sins.  
2. To the mercies of God in Christ.   To our sins, either 

1. Past.  
2. Present,  
3. To come.    
The grace, which concerneth sins past, is a godly sorrow for them, occasioned indeed by sin, but springing properly from the apprehension of the favour of our God unto us. 
2. Cor. 7.10.  This begetteth a carefulness in us, to amend our lives: teacheth us by confession and supplication to clear our offenees: Compelleth us to be angry with ourselves, for our sins committed: to fear, lest we fall into the same again: to desire strength and assistance against them: to be zealous of good duties: and to subdue our bodies by revenging our sins upon ourselves. For your godly sorrow (saith S. Paul) see what care it hath wrought in you? yea what clearing? yea what indignation? yea what fear? yea what vehement desire? yea what zeal? yea what revenge? These are the fruits of a saving sorrow. And he who feeleth them for his sins past, hath a testimony of his own spirit of his calling and election.  
And as a man must be a mourner for his sins which are past, so must he play the soldier in respect of sins 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 every man there were two souls, but Paul tells us, that in every man there are two men: so joined together, that the one cannot be without the other, so severed asunder, that the death of the one is the life of the other. These (two) one man is as ancient as the world itself, the one, deriving his original from the earth, the other from heaven. But as Pharaohs two dreams 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 own image with the breath of life, there is the other Man, and called his name Adam, there is both in one. Ever since our fall hath there been a combat or deadly warfare betwixt this double man.. The inward Man, fight with the outward. the Spirit with the Flesh. The two Twins Esau and jacob wrestle together. And though Esau be first borne (prius carnale) the Carnal the former yet in God's Children, jacob gets the blessing, the spiritual is the better. Our estate is not now like the Cope of the world above the Moon free from storms, we have here the perfection, not of (Resters) but of Runners, not of our Country: but of the way, wherein there are flaws and tempests. If we be a while at a calm: the Flesh is ready to molest us. And we cannot so sing peace to our souls, but the Devil also will cast his Crotchets in: yet if we take unto us the Armour of God, and fight manfully: If we raise up ourselves under the burden of sin, and do such things as are acceptable unto God (though we cannot do them as we would) if we find a striving in ourselves, the Mind fight with the mind: the will with the will, the affections with the affections: albeit we cannot utterly overcome: though jacob and Esau be up in arms; yet if we cause the Elder to serve the Younger: though Canaanites and jebusites dwell among the Israelires; yet if we make them our bond slaves and hewers of wood: though Sarah be shrewish; yet if Abraham that is the Spirit, doth beget of Sara, (that is the Flesh) a Son Isaac (that is, joy and Laughter) here is good cause of Comfort: Another Evidence in our hearts from the resisting of Sins present, that we shall be saved.  
The third grace which respecteth sin to come: is a care to prevent it. And as the first makes us Mourners: the second Soldiers: so this third calls upon us to be Watchmen: not to lie a sleep till a dead blow be given: but to suspect the first strokes of sin, not to tarry to be stung, but to fear the least buzzing. This mark of God's child we find in S. john, 
1. joh. 8.18  He that is borne of God sinneth not, but keepeth himself that the wicked one touch him not: that is, he is circumspect, he is careful to avoid sin. And his care is not only in the ordering of outward actions, but even of the very thoughts of his heart: O Lord (saith David) keep me from the way of wickedness: Where upon Saint Ambrese observeth, that he would be kept not from wickedness only, but from the way too: For, where the Gospel is of force, it bringeth every thought into captivity to the obedience of Christ, as Saint Paul doth witness. 
2. Cor. 10.5.  And thus much of that part of your inward evidence which respecteth sin.  
That which concerneth Gods mercies in Christ, is twofold. 

1 An earnest desire of reconciliation with God.  
2 And ardent love to Christ and his righteousness.    
For the first: when as man feeleth himself distressed with the burden of his fins; when he apprehendeth the heavy displeasure of God in his conscience for them: if then conceiving (his great need of a Saviour) he doth hearty desire (yea hunger and thirst to be at peace with God, in the meritas of Christ) no peril being so fearful unto him, as to be out of God's favour: no blessing so cheerful; as to be at unity with him: unto such a one, hath Christ made most comfortable promises, which can appertain to none but the Elect: unto him shall be given of the Well of the water of life freely: 
Revel. 21.6.  And this water shall be in him as a Well of water springing up unto everlasting li●e. 
john 4.14.   
For the second, he that can so highly esteem of Christ and his righteousness, as that he accouneth with Saint Paul, 
Philip 3.  the most precious things that are to be but dung in comparison: He that can proffer Christ and his love, before father and mo●her, wife and children: He that hath so strong an affection wrought in his heart, as that if his young child should hang about his neck: his mother show her breasts which gave him suck; his Father lie in the door to stay him from Christ: he could cast away his child: contemn his Mother: tread upon his Father: renounce all, et volare ad vexillum Chrisli (as Hierome speaketh) & fly to the Banner of his Christ (like Aene as in the Poet) who when Troy was won, carried away neither kithe nor kin, sed Deos civitatis, but the Gods of the city: Certainly such a one is marked out to salvation: he hath the seal of God upon him, and (as john saith) 
1. joh. 3.19  he may assure his heart before him.  
Every man will say of himself, that he is thus afected unto Christ, when as indeed most men had rather have Esau's broth, than jacobs' blessing. Wherefore least we be deceived, we must try our love unto 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 covered, no more can love, it will break out to others: He that receiveth a Prophet in the name of a Prophet shall receive a Prophet's reward. He that receiveth a righteous man in the name of a righteous man, shall receive the reward of the righteous. 
Math. 10  It is he that loveth Christ, and shall dwell in his Tabernacle, who maketh much of him that feareth God. 
Psal. 15.  And hereby do we know that we are raised from death to life, because we love the Brethren (that is) such as are the members of Christ, even because they are so. 
1. joh. 3.14.   
Secondly, it is a token of our love to Christ, if we love his coming, that we may have full participation and fellowship with him. The carnal man careth little: he hath no sense nor sight of his coming but as the Ox is fatted in the pasture, and the Bird singeth sweetly, and feedeth without fear: yet suddenly one is carried to the slaughter, the other is taken in the snare, so are worldlings drowned in security: and seldom think of: much less wish for: the coming of Christ. Others, who are strong in sin, and which force the wrath of God against them) do tremble and quake at the remembrance of his coming. They wish it might either never be, or ever be deferred. Oh; it is most terrible unto them, once to think that a day will come, when all of them shall be cited before God's judgement seat: when as all their works, their words, their thoughts shall be revealed: when as a heavy doom of damnation shall be pronounced against them: when to lie hidden will be impossible for them, and to appear will be intolerable to them. The consideration of these terrors of the Lord, doth affright them so, as if the Devil were at their doors.) But the children of God (who love Christ) cry Lord jesus come quickly. Now, they are as wards; then shall they come to their own. Now are they in the skirmish; then shall they be in the victory. Now are they in the tempestuous Sea, then shall they be in the quiet Haven. Now in the heat of the day, then in the rest of the Evening. Now are they absent from Christ, Then shall they follow him wheresoever he goeth. And why should they not be joyful at his coming to judge them, who came to be judged for them? A loving Spouse desires to be in the bosom of her husband: and such is the longing of the Church after Christ: for, if being absent from him, he doth so enrich us with grace, and tokens of his love: Lord, how will he hug us, and embrace us, when we are present with him? Si sie es bonus sequentibus te, qualis futurus es consequentibus (saith Saint Bernard)? The very desire than we have, wholly to enjoy the fellowship of our Christ, makes us to lift up our heads, and to love his coming: which is another Argument unto us that we shall be saved, because a Crown of Righteousness is laid up for them that love his appearing (as S. Paul doth tell us.) 
2. Tim. 4.8.   
There remaineth now the last and outward evidence of our calling and Election, that is new obedience: our endeavour by good works to obey God's commandments: for hereby are we sure we know him, if we keep his commandments: 
1 john 2.3.  we need not to wring or wrest a good deed out of a good man, as one would wring verjuice out of a Crab. He is a tree, that hath ever some figs upon him. But least here again, we should chance to deceive ourselves: The obedience (which is the infallible mark of God's child) must not be a half but a whole obedience of the whole man: To the whole law of God. In the whole course of our lives.  
First it must be obedience of the whole man; in Body, in Soul, in Spirit. 
1. Thes. 3.13.  We must summon all our parts and powers together like a Crier, to perform a service unto our God. Secondly, it must be obedience To the whole law: for the condition of the Law is merely Copulative; All the parts of it are linked one to another. He that's bound to One, is bound to All? He that makes no Conscience to keep One, when Occasion is offered will break any. Herod gave john Baptist the hearing in many things, but would not leave his Brother's Wife: judas followed Christ, and preathed the Gospel, but would in no case forsake his Covetousness: Saul was content to slay some of the Amalekites, but left Agag alive. But this piece meal obedience is nothing worth: He that faileth in One, is guilty of All. For howsoever the rigour of the law is abated unto us in Christ, (who accepteth of him, that doth what he can do, as if he were one that did what he should do) yet may not the Israelites halt between two opinions. Mongrells in Religion were devoured by Lions. But I shall nor be confounded (saith David) 
Psal. 119.6  when I have respect to (All) thy commandments: Upright Obedience than doth enlarge itself to every precept.  
Thirdly, it must be Obedience in the whole course of our lives. One Swallow makes not a summer; we may not judge 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 fail in this or that particular: yet doth not God's child dwell in sin, but renews his repentance for his several slips. Indeed Terrigina fratres, the earthborn brood, they are like to the Grasshoppers, which sometimes leap a little upwards, but presently fall to the ground again: So these have some light and short motions to goodness, but they quickly return to their old affections again. They love vanity more than truth, dross more than gold, the earth more than heaven, the world more than him that made and redeemed the world. Fowls that feed grossly never fly high, and they that fill their hearts with things below, cannot be but earthly minded: but the true sons of God (through in Infirmity without perfection, yet in sincerity without dissimulation) have their conversation as Citizens of new jerusalem which is above. The works of darkness are wearisome unto them, because they are the children of Light. The fruits of the flesh are loathsome unto them, because they are renewed by the Spirrt of God. They are In the world, but not Of the world. They use the world as though they used it not. They esteem their houses as Inns to rest in, not as mansions to dwell in for ever. All their worldly honours, pleasures, profits, preferments, they use as staves in their hands, the better to bring them to their journeys end. Thus do the Sons of God, walk in a whole obedience of the whole man: in their whole life, which giveth an evidence unto them of their Calling and election.  
Now (my beloved) Hic specimen specitur, hic certamen cernitur: here is now the main point the total sum, the whole duty of a Christiau. Wilt thou be sure thou shalt be saved? beware of an idle speculation of faith. Give all diligence to have the testimony of God's Spirit rightly form in thee. Give all diligence to have it truly discerned by thee. Pray unto thy God earnestly, obey him lovingly, mourn for sins passed hearty, strive with sins present stoutly, prenent sins to come carefully. Give all diligence to seek after reconcilement with thy God, with a thirst unto it, value Christ and his righteousness at the highest price, express thy mind herein, by love to his Members, by desire of his coming, hold not heaven with thy two singers, but with thy whole hand, and study to yield obedience to all the laws of God, at all times, in body, in soul, in spirit, begin quickly, increase daily, continue in thy obedience constantly, without hypocrisy: Give (rather) diligence, (that is) before all things, in the prime of thy youth, in the beginning of thy days: (Give rather) diligence (that is) Above all things, above a Dukedom, aPrincedom●, a Kingdom, to make thy calling and election sure.  
I have read a story of an Abbot, who beholding what cost a woman had bestowed in attiring of herself, fell a weeping. Oh (said he) what a misery is this, that a woman should bestow more labour upon the dressing of her body, than we have done in the adorning of our souls. That she should put more ornaments upon her head, than we have been careful to put into our hearts. And truly (beloved) this is a common calamity we wish for heaven, but contend for the earth. Mary's part is better: but Martha's the greater. Let us therefore give the (rather) diligence, to make our Calling 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 entertain with mirth? it concludes with mourning: It is like a Candle shining brightly, but ending in a stinking smoke. What doth the Flesh afford? but sin? What the Devil? but torments, what the world? but trouble. Make therefore thy calling and election sure, and then hast thou righteousness and joy, and peace in the holy Ghost: Righteousness against sin, joy against Torture, Peace against trouble. Oh seek not death in the error of your souls (saith Wisdom) and destroy not yourselves in the works of your own hands. Make haste to make salvation sure. A fool will desire to do that in the end, when he cometh to had I witted, which he that is wise will do in the beginning. Do people commend thee for a good and a just man? I, but what if thine own heart condemneth thee? Are all men friendly to thee? I but what if God be thine enemy? Surely, if thine assistance were an host of armed Soldiers, if thy friends were the Princes and monarch of the earth; if thy possessions were as large as from East to west, if thy me ate were as Manna from heaven, and thy apparel as costly as the Ephod of Aaron, if every day were as glorious unto thee, as the day was to Christ when he arose from his grave; 
1. joh. 8.18  yet who dares meet with the anger of the Lord of hosts? who can put to silence the voice of Desperation? who can make a Covenant with hell, to spare thee? or an agreement with the Devil to lay no claim unto thee? Wherefore give all diligence to make thy calling and Election sure. It is a greater toil (I confess) but profit will make men labour hard; Will carry our desires very far. The dangers of the Sea are made delightsome by the expectation of gain. The tediousness of Physic is mitigated by the hope of health: Nullus labo●r dur●us videri debet (saith Hierome) quo gloria aternitatis acquiritur. Let us not give over, we shall be rewarded according to our labours. It is a diligence (I confess) that is subject to much disgrace, to many a scoff and flout amongst wicked men▪ Sed durate & vosmet rebus seruate secundis: but be not dismayed the labour is for life: Salvation lieth at the stake. Hath Mutius patiently endured burning? Socrates' poison? Cato death? Have heathen men been constant for so small are compence, as a popular applause, and praise in the world? How much (rather) ought Christians for the Kingdom of God? Wherefore (my Brethren) if heaven be our Country, if Christ be our treasure, if Glory be our hope, let us give all diligence to make our Calling and Election sure, which grace God grant unto us for his mercy's sake, Amen.  
FINIS.   

THE SINNERS CONVERSION.  
And behold a woman in the City which was a sinner, when she knew that jesus sat at Table in the Pharisees house, she brought a box of ointment:  
And she stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.  Luke 7. vers. 37.38. 
THese words, contain in them the Conversation and Conversion of a woman, which pressed upon Christ, as he sat at meat in a pharisees house: Her Conversation, is described in the beginning of the 37. verse. And behold a woman in the city which was a Sinner. Her Conversion, appeareth in the words following. When she had knowledge of Christ, she brought a Box of ointment; she stood at his feet behind him, weeping: she began to water his feet with tears: she wiped them with the hairs of her head: she kissed them: she anointed them with her ointment. 
Conversation.  First of her Conversation: The first word of the Text setteth me at a stand, and bids me Behold. Surely there is some strange matter following worthy observation. For so much doth (Ecce Behold) import in the Scriptures. In the seventh of Esay, Ecce virgo: Behold a virgin: Why? what is the matter? She shall conceive, and bring forth a Child. A virgin conceive? A virgin bring forth? This is strange indeed. So here (Ecce mulier) behold a woman. A woman, which at the first was the cause of ●…ns destruction: is now become the exemplary cause of man's Conversion. A woman weak by nature, is become strong by grace: A woman in sex, is become a man in action. A woman, who when she was at the best, was soon seduced: is now become the joy of Angels, the astonishment to Devils: a shame unto those, who are slow to Repentance: & unto such as are willing to come to Christ, a Pattern and Instruction. Ecce mulier, Behold a woman: Though this be rare, yet this is not all. For Behold, a woman, a Sinner. It is a harder thing, to stern a ship in a tempest: then to stand upon the shore. A harder thing, to rid a man from danger: then to keep him in safety: and wisdom is more justified of a child which ariseth; then of that which doth not fall. Behold then a woman, a sinner. Sinners, are blind, are fools, are slaves. First they are blind: For howsoever the children of this world, would seem to see more than the children of light; as owls are sharper sighted in the night time, but duller in the day, yet can they not possibly perceive those things which are of God. Cor. 1.2.14. Though there be light in Goshen amongst God's people, yet will there be black and palpable darkness in the land of Egypt, amongst the wicked. Exod. 10.22. That which is manifest to Saints, unto whom God doth make known the riches of his wisdom: is hidden unto worldly men. Colos. 1.26. These may have the name to see, as the Church of Sardi had the name to live: but as that Church was stark dead Apocal. 3. so these are soon blind; their minds are blinded. Corinth. 2.3.14. Yea their very hearts are full of darkness. Rom. 1. 21. verse. Secondly, Sinners are fools, neither let it seem strange unto us, that subtle sinners should be simple fools. For he that is called wise Pro. 28.11. in the 12. of Luke 20. verse, is termed a fool. A good Grammarian (saith Origen) upon the 16. to the Romans, may be a fool at a handy craft, a good Governor a bad Physician, and men of deep reach in worldly matters, plain idiots in heavenly wisdom. There was a time I confess when we had a threefold knowledge which was most excellent: of all things created: of our Creator: of ourselves: Sed Adam dam raperet Divinitatem, perdidit foelicitatem. (saith S. Bernard) But since Adam's fall, we are become like bruit beasts void of understanding. We have a threefold ignorance in stead of our knowledge: of all things created: of our Creator: and of ourselves. Hence it is, that sins are said by Saint Augustine to be the soul's darkness: That Gregory calls offenders fools: and Saint Paul, the wisdom of the world enmity unto God. Thirdly, Sinners are slaves: Man was appointed the Lord of all creatures, but by sin he is made a slave to every wild thing. A miser is a slave to his money: a glutton, to his throat: a choleric man to anger: a lascivious man, to pleasure. Servants are not more at the beck of their masters, than sinners are at the command of vices. According to that in the 8. of john 34. verse: Whosoever committeth sin, is the servant of the same▪ and which makes the slavery the worse, they are thereby become vassals unto Satan, who never suffereth them to rest, but always setteth them about his drudgery, till he hath wearied them in the way of wickedness, and brought them to destruction. Wisdom the 5. 7. verse. Wherefore in that a blind woman, seeketh after the light: a foolish woman, after wisdom: a woman in ●…auery, after her redeemer. This increaseth 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 known sinner; blazed over a whole city, notorious and infamous. Though there were many (no doubt) in the city: yet was none like unto her. She had lost her honour: her good name: and through custom in sin, was become careless of reports. A young offender, is not impudent on the sudden, but hath some remorse when he sinneth. He that putteth on new clothes, will at the first be careful where he sitteth, lest he stain or defile them, but being once soiled over, he little respecteth where he claps himself down: so a novice in sin, will have some care of his conscience, but an inveterate transgressor is without respect. a horse at the first is quick upon the spur, but a continual digging in his sides makes him dull, offenders have sense of sin in the beginning, but custom taketh the feeling of sin away. A Candle lately put out with a little puff, is lighted again: but if it be loug extinguished, it is not so soon revived. A young Sinner is easily converted, but old Soakers are hardly reclaimed. Behold then a matter full of wonder, A woman a Sinner, an usual, an infamous Sinner, tota civitate in a whole City, doth now begin to make a conscience of her actions, having had her light long put out, now beginneth to be enlightened by Grace, having lived long in iniquity, yet now beginneth to have a feeling of her former life, to leave her sin, to seek after her Saviour. This truly is exceeding strange, seldom seen in the world. And therefore no marvel though there be an (Ecce) a word of admiration prefixed: Behold a woman in a City which was a sinner. My Text giveth me leave, and her carriage compelleth me, to make after her a further search. First, who this woman was? Secondly, why her name is concealed? Thirdly, what was her Sin? Fourthly, where was this City?  
question For the first: Origen with Theophilact tells us that there were three, Marry magdalen's, whereof (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 plainly, there was but one Mary Magdalen, making this, and the sister of Lazarus and of Martha to be the same, unto whom there were many sins remitted: and out of whom there were many devils removed. And albeit some thing might be objected to the contrary, yet for that I find it to be the common opinion of ancient times, I am willing to embrace it, the rather for that she was one of them, which followed Christ out of Galilee where this accident fell out: As we find in the beginning of the next chapter which makes it more probable. This woman than was Mary Magdalen.  
question 2 Secondly, why would not the Evangelist call her by her name? was it because she was so known a sinner in all the city? as that she had thereby (as it were) lost her proper name? Indeed as by good actions, names of honour are many times pocured (as Aristotle for his knowledge is called the Philosopher, Tully for his eloquence the Orator) so for evil deeds are there oftentimes fastened upon us Nicke-names of disgrace. As a contentious fellow may in time be called, a towne-wrangler, a covetous man, a city miser, a flattering Preacher, a court clawback: Such perhaps was Mary's case. She was so wretched and shameless 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 we are about to publish the defects of men, we should conceal their names? so doth Saint Luke in his 16. chapter: where describing a rich Glutton he tells of his cruelty, he spareth not his particular sins, yet doth he not publish or proclaim his name: Our hatred must be against the sins of men, and not the men themselves. Or is she nameless, to teach all sinners, that howsoever they here strive, 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 nameless? not once remembering them? to give his allowance of them? These are likely to be the causes why Mary is here unnamed, and in place of Marie called a sinner.  
question But what fowl sin had she committed? Some are of opinion that she was unchaste, yet not in body: but only in mind and affection, and that therefore being used to deck herself wanton in light attire, she got the name of a sinner. It is commonly found true, that outward attire is the token of inward disposition, yet for that public censure passeth upon none where sin is secret, and that the Evangelist nameth her a sinner in a city, a known offender, it cannot choose, but that her offences were public in her outward actions. Others suppose she was a common whore, prostituting her body to every comer, but this (me thinketh) is too sharp a censure. For such (for the most part) are poor and miserable, and know not readily otherwise to relieve themselves: but Marry Magdalen was well descended of good wealth: she ministered unto Christ and his disciples out of her own abundance. And therefore it is not likely that she would betake herself to so base a trade: Most probable it is, that amongst other of her sins, whoredom was one, that she had given herself to idleness, and so fallen into filthy lust, which is a sin subject to great reproach, especially in a woman of eminent rank none more, for which cause she was publicly noted and termed a sinner in all the city.  
question 4 This city out of Question was the city Naim in Galilee, of which we read in the eleventh verse of this chapter: which our Evangelist in this place nameth not: being needless without cause to repeat one thing twice. Hear did Christ raise to life the widows dead son. Hear did he raise to grace this sinful woman. In this province of Galilee was Mary borne, in a town called Magdaleel, of which we read in the nineteenth of josua, and of which town she took her name (Magdalen), Now in this city of Galilee she hearing of the fame of Christ, and being moved in her mind, with the strangeness of the Miracle, wrought upon the widows son: being also touched with the spirit of God, and resolving with herself, that this was the Messiah that was to come; we may well conceive (by reason of the Sequel her speedy Conversion which followed) that she thus reasoned within her soul. Surely, he that hath restored to life a dead young man: can likewise give life unto me, who am dead in my sins: He that only by a (Touch) caused the men that bore the corpse to stay: can compel these to cease which are carrying me to Hell. My beauty, my riches, my liberty, my youthful years, they are now transporting me into the hands of death. I will go unto this Christ: it may be, he will vouchsafe to touch me with his hand of mercy, and can see these porters to stay. When a widow cried for the death of her son, he was moved with compassion towards her. If I then who am motherless go and bewail mine own estate: if I water his feet with mine own tears there is hope of mercy for me. He that calleth all sinners to repentance, will not despise me, though I be a sinner. Surely this is that Prophet which is sent to visit us: I will run unto this fountain: I will return unto my God from whom I have gone astray. And forthwith (saith the Text) when she knew that jesus sat at the Table, in the pharisees house, she went unto him. 
Conversion.  And here doth our Evangelist begin to describe her Conversion. Wherein he imitateth a skilful painter, who first draweth out the lineaments of his picture, with a coal or black lead and then layeth on lively colours. So doth S. Luke▪ first he noteth out Marie with a black coal, and now he setteth her out with beautiful and perfect colours.  
This first thing observable in her Conversion 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 ourselves (both in this woman) For unto a sound Conversion these three things must concur. 1. A heavenly light in our understanding. 2. A holy heat in our will and affections. 3. The strength of God's arm in our works and actions. Now a heavenly light in the understanding 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 conversion is light, a true knowledge in our understanding. This light, this heat this strength of action had this blessed convert. First she knew, there was her light; Then she carried a Box of ointment, there was her heat: Then she stood: she wept, she watered, she wiped, she kissed, she anointed Christ's feet; Hear was her strength in action. Now as the first degree unto amendment of life is knowledge: knowledge of God whom we have offended: and knowledge of ourselves who are offenders) according to that in the 51 Psalm, Wash me O God from mine iniquities and cleanse me from my sins, (saith David) why so? Because I know mine iniquities, and my sins are always before me) So the second step to Conversion, is presently to go unto him, that can heal, that can pardon, that can cure our infirmities. Thus went this woman on, she had knowledge of Christ, and then forthwith she goeth unto him. She knew that her sins were like snakes in her bosom, which she would not (having knowledge of them) sleep with all, but by and by labour to rid herself from them. Unhappy Pharaoh being plagued with frogs in his Bed, in his oven, in his kneading troughs and all his chambers, fear caused him to seek unto God: but when Moses said unto him Exodus 8. 9 verse, When shall I pray for thee that these frogs may be destroyed, he answereth in the tenth verse, that he should do it to Morrow. It had been fit for a man in his case to have requested Moses to pray presently, but he was content to defer and put off his deliverance. Many are there in the world at this day, just of Pharaohs stamp: who having their sins croaking in their consciences (as the frogs crawled in Pharaohes chambers) are yet contented to delay their Conversion from day to day, To Morrow (say they) or some time hereafter will serve the turn. But Marie was of another mind, for being a woman (whose usual commendation is to keep at home) the leaveth her own house: being 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 herself amongst a company that sat at meat: nothing could withhold her from the house where her Saviour was, vir● egeno inutilis pud●r (saith the Proverb) overmuch shamefastness is no profitable virtue for a beggar. Marry therefore takes not counsel with the world: she respects not the speech of men: (which many times cause us to surcease from good actions) she feared not the mocks and scoffs of the pharisees, she stayed not till Christ had dined and come forth with his disciples: she forgot circumstances of behaviour: And remembered nothing but God and her sins: when she knew where Christ was, she could not rest till she came unto him. Why? could she not have invited Christ unto her own house as Matthew and Zache did (who were also sinners?) She knew that he received sinners: did eat with sinners: I but Mary made more haste than so: she 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 herself now unworthy to receive Christ under the roof of her house: if like a dog she might wait at his feet, and there receive but the crumbs of his goodness & mercy, she thought that enough for her. A notable example for us to follow; teaching us in our necessities, both 〈◊〉 whom, and how to go, even to ru●…e unto 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 David in all his troubles▪ Lord (sayeth he) Psalm 143. Deliver me from all mine enemies, for I hide me under the shadow of thy wings, that I may be defended by thy power. So did Moses and Aaron, who to avoid the Rage of the people, betook themselves unto the Tabernacle of their God, Numb. 16. Unto this course are we invited by our Saviour himself in the 11. of Matthew, Come unto me you that travel and are heavy laden, and I will refresh you. Who ever cried unto God and was not heard? who ever sought him with his heart, and did not find him? who ever shrouded himself under the shadow of his wings and was not protected by him? As a father is pitiful unto his own children, so hath the Lord mercy of them that fear him, he knoweth whereof we are made, he remembreth that we are but dust. When Kings are in their Courts, and keep their Privy Chambers, none may speak unto them, nor yet approach near them, but Nobles and parsonages of great account: but if they walk into the fields, take a journey, or ride a hunting, every shepherd and Peasant of the Country may have free access and speak his mind. So may we say of Christ, being in his glory, in the Court of heaven, in the Chamber of his Majesty, those who familiarly & nearly conversed with him, were Angels, Archangels, Principalities and Powers▪ but being made man, and become a traveler in this world, Publicans, thieves, Harlots, notorious Sinners, they came unto him. He speaketh, he giveth audience to them: for Mary a great Sinner resorted unto him, and was received.  
The Pelagian heretics, for that Mary went unto Christ, conclude from hence, that man hath free will and power in his own nature to seek after God. But the truth is, that he who received Mary, did also make her come. Therefore doth Gregory call Christ, both trahentem and suscipientem, the drawer and the receiver. Rivers run hourly into the Sea, yet doth not the Sea thereby overflow the banks, because (as the Preacher tells us) out of the Sea did they first proceed. Secretly, doth the Sea by pores and hidden veins send his waters out, & publicly by rivers receiveth them home again. Even so did Christ with this woman, he called her secretly, he instilled devotion, love, repentance, into her heart: he called her unto him by private inspiration, but he received her openly, as the Sea doth the rivers. The gifts of grace, which after an invisible manner did issue from him, by a visible returning, were made acceptable unto him. Surely, if Christ had not called, Mary had never thought of coming. The spirit came (saith Ezechiel in his second chapter) and set me upon my feet: If the spirit had not entered, the prophet had not been raised: neither can sinners rise, till God's spirit raise them up: they cannot go, till they be moved. They are not unlike the Echo in the wood; for as the Echo hath no power to speak first, but only to answer▪ so is it with all kind of sinners, God's voice must sound, before they have power to speak: He must draw, before they can obey: He must often call, yet will they slowly answer. And herein also do they resemble the Echo, which though many words be spoken, yields but few again. Marry then being privately called, did openly come. Teaching us hereby to testify our inward calling, by our outward coming. 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 ointment with her. That whereof she made so high account, wherewith she anointed and perfumed herself, when she lived like a wanton: that sweet and precious ointment, she brought unto Christ. Was it for that her sins were unsavoury, and therefore would come with odours? Indeed in the 30. of Exodus we read, that before the sacrifice for sin was offered, Incense (by the law) was to be burned. So perhaps did this Sinner, she came first with her sweet smelling ointment, lest by the stench of her sins she should offend her Saviour. Or was it rather to prepare him with her gift, and therefore did bear him this box of ointment? This was jacobs' policy toward his brother Esau. He gave gifts unto him to prevent his anger, Gen. 32. or was it for that God commanded that none should appear before him? Exo. 32. Being therefore now about to present herself unto her God, to show her sorrow for her sins, to profess her obedience unto his law. Did she judge it meet for her (according to the law) to come with something in her hand? or it may be because she thought him to be the Messiah to come, and for that she saw him endued with more than human power. She judged him worthy of honour, and therefore brought him a box of precious ointment: that after the manner of that nation, by anointing of him she might give honour unto him: howsoever it was, she came not empty. Condemning hereby the practice of many professors in the world, who love to come to Christ of free cost: if he once prove chargeable, they will shrink in the wetting: and their profession grows cold when cost is required: but let us walk with these pharisees into the pharisees house, and see how Mary there behaved herself. First, we find her standing at Christ's feet behind him: for as the Publican durst not lift his eyes to heaven, Luke 18. so was Mary ashamed to behold her Saviour in the face, she goeth boldly into the house: she feareth not the countenance of those that were present: she knew whom she had offended, and therefore in an humble bashfulness she cast herself behind him: Against thee O Lord have I sinned (saith David in his 51. Psalm:) Why doth David say so? Had he not transgressed against Vriah also? It is as much as if David had said: Though I have sinned divers ways, 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 sins against Christ made her abashed to look upon him. This is flatly contrary to the practice of worldly men and women, who never care how grossly they offend their God, so the doors be shut, & they can escape the shame of men: as for Christ, they will stare him in the face: his eyes they fear not, so the world do not see them: if they can be drunk in a cellar: if they can oppress cunningly with some pretty colour: if they can but get the good opinion of men: as for Christ jesus they will beard him to his head, and brave him out of countenance. This holy convert was otherwise affected: she was not ashamed because of the Pharisie: the guests which were at the board did not affright her; the multitude in the house, nothing moved her: It was only Christ's presence that struck her conscience, and therefore she stood behind him. But what did she there? I will tell you but of one thing she did, and leave the rest to your reading in the Text. She began to water his feet with her tears: that is such a fountain of tears gushed out of her eyes, as that they began to water Christ's feet, (not only wet them) and that as she stood also, before she bowed herself unto the ground, to wipe them, to kiss them, to anoint them with her ointment. O what a wonderful grief did this woman conceive for her sinful life past: that being a woman (no doubt) of some reasonable stature (for Mary Magdalen is held to have been a comely person) yet even as she stood, did her tears run down her cheeks: 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 sins: did now at her coming to Christ, resolve and flowed from her eyes. She set her sins in the eyes of her mind, and her sins set tears in the eyes of her body. Let us learn to follow Mary in this godly practice. If Baronius (out of his old manuscript) saith true, she came with Lazarus and her sister Martha into Britain: Her example is thereby made more proper unto us. Wherefore let us with Mary set our sins before us, that our eyes may weep for us. Nettles and thorns are hurtful in a garden; yet are they profitable in the pale or hedge: for that they serve as a fence to preserve the same. Sins in the soul are very dangerous unto it, they prick, they sting, they wound the conscience like nettles and thorns but retain them in the memory: keep them in the skirt of the soul, that thou mayst mourn for them, and then are they profitable to defend the soul. Adam was placed over against Paradise. Gen. 3. that beholding the garden from whence he was cast and thereby being brought to the remembrance of his sin he might be grieved for it. So Marry here recounting with herself; that she had lost her God, and the pleasures of Paradise for the delights of her flesh, she is grieved at the heart, and resolved into tears. Often have I seen the heavens to rain upon the earth, but never the earth to pour showers upon heaven till now: here is an earthly woman, which watereth heavenly feet. Peter went out and wept bitterly: but here is one that blusheth not to weep within doors, at a feast: and where is wont to bemirth; she falls a monrning. Indeed God commanded Numbers 29. in maxima solemnitate, in the greatest feast, to offer up a Goat for a sacrifice for sin: There is no time of joy no solemn assembly: wherein the remembrance of our sins is not grateful unto God, if thou sighest before thou eatest: if thou chance to weep for thy sins at a feast, thy tears are accepted. Christ in the highest honour that was ever given unto him in this mortal life, when multitudes came from jerusalem, & received him triumphantly, with great boughs and songs of joy: then did he mourn in all that pomp for the sins of jerusalem. And this holy woman knew that at this banquet, plenty of tears would be more grateful and joyful unto Christ then many bowls of Wine. We do not read that she spoke as she wept: No, no, she stood as a woman confounded in herself: Non legimus quae dixit, sed legimus quae fecit, ut intelligamus, apud Deum plus valere opera quam verba: We read what she did: not what she said, to let us know, that works are available with God more than words. And unto whom shall I have a regard (saith God) but to one that is contrite, broken hearted, and who trembleth at my sayings? Moses spoke not a word, Exod. 14. And yet sayeth God unto Moses; Why dost thou cry unto me? Such was the grief of Mary, her tears, her sighs, her sobs did stop her mouth, only in her heart she cried and spoke as Moses did. We may not neglect this holy example, having a cloud of Motives calling upon us to follow her steps. motive (One) taken from our vocation. where unto God hath called us. In the 22. of Esay the 12. verse. The Lord of hosts is said to call us unto weeping and mourning: In the 2. of joel the 17. verse: Let the Priests (saith God) and the Ministers of the Lord weep between the Porch and the Altar. And it is Saint Paul's injunction, 1. Corinth. 7.17. that as God hath called every man, so he should walk. motive Another Motive: is from the prediction of Christ: who in the 16. of john the 20. verse foretold, that his Church should weep. Verily, verily I say unto you, ye shall lament, and weep, and the world shall rejoice. Weeping is the badge of the Church: Laughing of worldly men. All the Saints of God have been deep sighers, great weepers. King David thought it no disparagement for him to say, that he caused his bed to swim, and watered his couch with tears. Psalm. 6. 6. verse. Hezekias a noble King wept very sore 2. Kings 20. 3. verse. job in his 30. chap. 25. verse, appealeth unto God in this case. Did not I weep with him that was in trouble, and was not my soul in heaviness for the poor? Esay the Prophet in his 22. chapter 4. verse, wept and would not be comforted. jeremy in his 9 chapter 1. verse, Wisheth that his head were full of water, and his eyes a fountain of tears, that he might weep day and night. Daniel was in heaviness for three weeks of days together. Dan. 10.2. The Apostle S. Peter wept bitterly, Matth. 26. Of all the holy Kings, Prophets, Apostles, Martyrs, Confessors, Children of God it may beesayd as it is in the 126. Psalm. verse. Quod ibant flentes, that they all went by weeping cross. motive A third motive: may be taken from the names in the Scriptures which are given unto the faithful: in the ninth of Exechiel the fourth, they are call Mourners and Criers. In the sixteenth of Marc. the tenth. This our Mary Magdalen who went to tell the Brethren that Christ was risen, is said to go unto them who mourned and wept. And if names be given (as the Philosopher tells us) to express the nature of things: It is then very natural for faithful ones to be Mourners and weepers. motive 4 A fourth motive may be taken from promises made unto us, that if we mourn we shall be comforted. In the 61. Chap. of Esay the 12. verse. Christ is said to be sent to preach good tidings unto the poor, to bind up the broken hearted, to comfort those that mourn. To give unto them Beauty for Ashes, the garment of gladness, for the Spirit of heaviness. Who would not be a Mourner when as Christ only cometh to cheer up such a one? will not promises persuade? motive 5 Let then in the fift place, judgements prevail, to wring tears from our eyes. For woe saith our Saviour Christ Luke 6. 28. verse, unto you which laugh, that is unto you which live at ease, merrily, after the pleasures of the flesh, for you shall wail; show outward signs of heaviness, and weep, and be inwardly tormented. After a great feast followeth a great payment, and much laughter is recompensed with much woe. If we did but consider well what howling and gnashing of teeth, is prepared in hell for loud laughers in this world, it would make us to mourn like pelicans in the wilderness, like owls in the Desert, to weep till our bones were vexed: till our eyes did sink, till our hearts were smitten within us, and withered up like grass, as the Prophet speaketh. motive 6 A sixth Motive, may we take from the causes of weeping. Within us, without us, round about us. Quocung, oculot convertis causa est lachrimarum. Look upon ourselves, and in ourselves, upon our ignorance, our little desire to learns, our rejecting of knowledge: our crookedness in our wills, our corruptions in affections, our Rebellion against God: our want of Love to our Neighbours, our manifold sins which hang upon all our members, we shall find in ourselves great cause of weeping. There are more sins committed with the little eye of a man, than the tears of all eyes, (without the merits of Christ) can ever wash away. Look upon others, and in others, upon those horrible wickednesses that are committed by them, upon the profaning of the Sabaoth: upon the common use of swearing: the beastly sin of whoring, the swinish sin of drinking, the default of Magistrates in punishing, and there will appear unto a religious heart infinite cause of weeping. If there were wanting weeping work at home, there were enough abroad. motive 7 Seventhly the place wherein we live should move us hereunto: Wisdom doth teach us to square and apply ourselves unto that place wherein we are conversant: A Courtier must not behave himself like a Country man, nor a Country man like a Courtier. If being at a funeral or in the house of mourning we should do nothing else but laugh, all would wonder at us, for so strange a behaviour. The place wherein we are it is the world: resembled unto the sea, full of dangers, of rocks, or rempests. Our bodies which are the vessels to carry us in this sea, are weak, crazy, so many senses, so many leaks to let dangers in. Rimarum pleni sumus, we are full of Rifts. In a word 〈…〉 in a vale of miseries, in a valley of tears, and sighs, and tears do best become us in such a place. motive 8 A last motive may be draw●… from the nature of Conversion. Thou art a continual sinner, yet desirous to be saved: thou must then continually renew thy repentance. He that repenteth must turn unto his God, and joel tells us in his second chapter 12. verse, that it must be done with all the heart, with fasting, with weeping and with mourning. Thus did David turn unto his God. Lord (saith he) Psalm 38. I pour 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 go mourning all the day long: will we then turn unto our God: Repent us of our sins and be saved: we must roar with David for very grief of heart: mourn with Magdalen. Christ wept for the sins of others: It were a shame then for us, not to weep for our own transgressions. Have we lived in sin, which caused Christ, not only to shed tears, but to spend his blood for us: and did there never yet fall a tear from our own eyes? Have we lived 20. 40. 80. years, and can we not remember that we ever wept for our sins? A shrewd sign that we never yet repent. Tears for sin (saith S. Bernard) are like the water which Christ turned into wine: they are like Noah's flood which do wash and cleanse as they go: Oratio Deum lenit, sed lachryma cogit, illa ungit haec pungit (saith Saint Hierome). It is a dry sacrifice (saith Gregory) that is not watered with tears. Is it childishness to weep? if it were so we must be like children, before we enter into the Kingdom of Heaven. Wherefore, seeing we are called unto mourning: seeing Christ foretold that we should be weepers, seeing we are so called in the Scriptures: seeing there are great rewards for weepers: great punishment for laughers: seeing there are many causes to mourn, within us, without us, round about us: seeing the world is a place of tears; and that our Conversion must be joined with a sadness of heart: having so many Motives to persuade: Let not Mary's example be slightly regarded: whose heart & eyes were relatives in sorrow: A stag if he be compassed with dogs, will weep and mourn: Hath an unreasonable creature such an impression of grief because of his enemies? much more than ought men and women shed tears: being compassed about with so many Devils, so many evils: set upon with fiends: burdened with sins pestered with a thousand infirmities: wherefore let us drown our sins with the tears of our eyes, as the Egyptians were drowned with the waters of the sea. Let us say with David, my tears, have been my meat day and night, let us say with Christ, my Soul is heavy: let us open the fountains of our eyes with Marie and strangle our sins with the streams of our tears: for she stood at Christ's feet behind him weeping and began to wash his feet with her tears, you may find further in the Text, that she did wipe them with the hairs of her head, that she kissed his feet, and anointed them with her ointment. Quot habuit in se oblectamenta, tot fecit de se holocausta, her eyes, her hairs, her lips, her ointment all the instruments of her death, were turned at her Conversion into the means of life. God give us grace to embrace her example. Amen.  
FINIS.