THE
TEXT
.
2.
PETER
1.10
.
Wherefore
Brethren
the
rather
giue
diligence
to
make
your
Calling
and
Election
sure
.
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
.
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
:
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
.
St.
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
mis-spent
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
.
Giue
diligence
rather
to
make
your
calling
and
election
sure
.
The
parts
of
the
Text
are
two
:
-
1.
A
motiue
.
-
2.
A
dutie
.
-
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
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
.
(
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
:
First
,
hee
will
vndergoe
any
labour
for
his
loues
good
(
so
did
Hercules
for
the
loue
of
Omphale
.
)
Secondly
,
he
will
susteine
hard
measure
offred
him
for
her
cause
(
so
did
Iacob
for
the
loue
of
Rachel
.
)
Thirdly
,
hee
will
abide
,
whatsoeuer
shee
please
to
impose
vpon
him
(
so
did
Sampson
for
the
loue
of
Dalilah
.
)
And
such
are
the
affections
of
Christians
one
to
another
.
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
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
plerumque
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
.
Giue
diligence
rather
to
make
your
Calling
and
Election
sure
.
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
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
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
.
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
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
,
wherby
it
is
perswaded
vnto
vs
.
They
find
it
in
some
confortable
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
arrogancy
:
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
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
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
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
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
:
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
?
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
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
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
euery
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
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
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
,
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
.
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
a
seruice
vnto
our
God
.
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
that
s
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
.
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
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
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
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
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
.
FINIS
.
THE
SINNERS
CONVERSION
.
And
behold
a
woman
in
the
Citie
which
was
a
sinner
,
when
shee
knew
that
Iesus
sate
at
Table
in
the
Pharisees
house
,
she
brought
a
boxe
of
ointment
:
And
she
stood
at
his
feete
behind
him
weeping
,
and
began
to
wash
his
feete
with
teares
,
and
did
wipe
them
with
the
haires
of
her
head
,
and
kissed
his
feete
,
and
annointed
them
with
the
ointment
.
Luke
7.
vers.
37.38
.
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
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
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
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
.
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
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
case
.
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
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
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
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
:
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
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
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
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
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
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
:
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
.
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
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
,
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
(
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
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
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
,
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
.
FINIS
.