Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	call_v	name_n	son_n	5,947	4	5.1300	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07450	The Christian mans assuring house. And a sinners conuersion Two sermons; the former, preached, before the Prince his Highnesse at St. Iames: the other to his Maiesties houshold at White-hall, on Sunday the 6. of February by George Meriton Doctor of Diuinitie, and Deane of Peterborough.	Meriton, George, d. 1624.	1614 (1614)	STC 17837; ESTC S112663	30,464	58

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-Nicke-names of disgrace As a contentious fellow may in time be called a towne-wrangler a couetous man a citie miser a flattering Preacher a court clawbacke Such perhaps was Maries cafe Shee was so wretched and shamelesse a sinner as in stead of Marie she was called the city-sinner Or was her name suppressed to teach others a lesson that when wee are about to publish the defects of men we should conceale their names so doth Saint Luke in his 16. chapter where describing a rich Glutton he tels of his cruelty he spareth not his particular sinnes yet doth he not publish or proclaime his name Our hatred must be against the sinnes of men and not the men themselues Or is she namelesse to teach all 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

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