A sermon preached at Paules crosse the firste Sunday after Newyeeres day, beeing the thirde day of Ianuary. 1580. By William Fisher student of diuinitie

MATH. 9. verſ. 11.

When the Phariſees ſaw that, they ſaid vnto his diſciples: why eateth your Maiſter with Publicans & ſinners?

12 When Ieſus heard that, he ſaid vnto them: The whole neede not a Phiſition, but they that are ſicke.

13 But go ye and learne what this is: I will haue Mercie and not Sacrifice: for I am not come to call the righteous, but ſinners to repentance.

IT may appeare by theſe woordes which I haue read vnto you (Right Honorable & men & brethren right dearely beloued in the▪ Lorde) that Chriſt Ieſus the true Meſſias and redeemer of mankinde no ſoner preſented him ſelfe in the faithfulneſſe of his office among the loſt ſheepe of the houſe of Iſrael, but by and by he became as a ſanctuarie to ſome of them, and as a ſtumbling ſtone and rocke to fall vppon, to other ſome. He was the only ſanctuary and refuge of miſerable Publicanes and ſinners, which had no righteouſneſſe to accompt of, no good workes to truſt vnto, but being condemned by the lawe, and oppreſſed with the heauy waight of their ſinnes were in a maner confounded with the horror of their owne conſciences, and terror of Gods moſt dreadful iudgemēts, in ſo much that if they had not takē ſanctuary and founde reſcue at his handes, which was wont to ſay, Come vnto me al Matth. 11. ye that be heauy loaden, &c, Their deadly enemies the Lawe, Sinne, Death, and hell had deuoured their ſoules like ſo many raging Lyons. No marueile then if they folowed him into the wilderneſſe, if they made him glad to take a boate & to preach vnto them on the ſhoare, if they vntiled houſes to haue acceſſe vnto him, if they left all and came after him, if it did them good to eate and drinke in his companie (as the text here witneſſeth) for he was their bleſſed ſanctuarie. And as he was to them, ſo aſſuredly he will be vnto you (dearely beloued) if you flee vnto him with like meaſure of Faith: of what outrage ſo euer the enemies bee that chaſe you. For Eſay ca. 8. Speakes generally to all the faithfull: Sanctifie the Eſay. 8. Lorde of hoſtes: let him be your feare: let him bee your dread, and hee ſhall bee as a ſanctuarie. But howe ſhould we ſanctifie the Lorde, that hee might bee our ſanctuarie: Firſt with Faith, truſting onely and aſſuredly in him: Secondly with prayer, calling vpon him in all perplexitie and extremitie: Thirdly with Pacience, wayting meckely for his helpe: Fourthly with Feare and Trembling, leaſt you ſhould diſpleaſe him. Thus ſanctifie the Lord of hoſtes, and he neuer ſhewed him ſelfe ſo ready or ſo ſafe a ſanctuary to any Publicane as hee will bee to you.

Nowe as the Meſſias was a Sanctuarie to ſaue, ſo contrariwiſe, he was a ſtumbling ſtone and a rocke to fall vpon vnto other ſome, as namely to the proude Phariſees and ſtately Iuſticiaries: for God knowes they tooke many exceptions againſt him and were marueylouſly offended at him. Firſt they tooke offence at his Parentage, bicauſe hee was but a Carpenters ſonne. Then they miſliked with his ſtate, which was ſo beggerly that hee had not a houſe wherein to put his head. Thirdly they ſnuft, and ſnarlde at his doctrine, and letted not to call it ſeditious. Fourthly, they found fault with his miracles. As when he caſte out Deuils, they auouche that it was through Belzebub the chiefe of the Deuils, and when hee cured the man of the Palſey by forgiuing his ſinne, theyMatth. 9. made a muttering, as if it had beene blaſphemy. But that which did moſt of all nettle and ſting their malicious hearts, was his eating and drinking, and keeping companie with Publicanes and ſinners. This was a marueilous heartburning vnto them, and made them out of meaſure repine againſt him: for in deede there can not bee a greater eyeſore to the deuill him ſelfe (whoſe inſtrumentes they were) then too ſee Ieſus Chriſte in the company of wretched Publicanes and ſinners: for then hee knowes there is no roume for him, and hee ſees that all his former temptations are too no purpoſe. And this made him to egge on the Phariſees in this place againſt our Sauiour Ieſus, the quarell being nothing els, but bicauſe hee did eate and drinke &c. and their drifte, too diſcredite our Sauiour Chriſt in the worlde, and ſo conſequently too worke the decaye of his kingdome. Wherein you may ſee the fetching pollicie of Satan. He knew that the Phariſees had it giuen in charge by Moyſes lawe, to auoyde the company of the wicked aboue all things: therefore none ſo meete too ſette the matter abroche as they: and hee was not deceiued therein, for they did it ful cūningly, God knowes. Marke their ſubtiltie, to bring the Meſſias and ſauiour of the world, in contempe with all the worlde, and ſo too ſupplant him for euer: they beginne with his owne Diſciples, thinking that if they coulde poſſibly bring it about, that they might miſlike with him once, it were no maſterie to preuaile with the reſt.

And herevpon (dearely beloued) like ſuttle foxes they came (as the bleſſed Euangeliſt recordeth) vnto his Diſciples, and moued the matter, ſaying, Why eateth your Maiſter, &c? But the diſciples being but rawe in their maiſters doings, for that they had not beene long with him: and not well knowing howe to anſwere, ſo odde a queſtion, our Sauiour Chriſt therefore framed them ſuch an anſwere as may very well be called the confuſion of all malignant hypocrites, and the ſweete comfort of all miſerable ſinners, and the very pith and marowe of the glorious Goſpel of Ieſus Chriſte. The whole neede not the Phiſition &c.

And thus you ſee howe orderly theſe wordes deuide them ſelues into a queſtiō, and an anſwere too the ſame: Nowe in what maner I am too ſpeake of them, may it pleaſe you to vnderſtande.

Firſt in the queſtion I wil note vnto you the qualities and properties of the ſtumbling aduerſaries of Chriſt and his Goſpel. Secondly in the anſwere I will doe the beſt I can by the aſſiſtance of Gods holy ſpirite too ſhewe the benefites and bleſſed treaſures which we enioy through Chriſt and his Goſpell. And this that I may the better perfourme, there are two thinges which I moſt humbly deſire you to graunt me. The one is your fauourable and Chriſtian patience: for in trueth I haue not any wanton Eloquence too make you too wonder at: neither come I in any brauery of wordes to amaſe you withall: But only my drifte and deſire is, becauſe it hath pleaſed God to call me hether this firſt Sunday of the newe yeere, to giue you ſome ſpirituall gift, in ſuch wiſe that you may be comforted, and God the Father of our Lorde Ieſus Chriſte glorifyed. And therefore it is that I craue an other thinge at your handes which is your aſſiſtaunce by heartie and humble Prayer in this my weightie purpoſe, that I beeing enabled and imboldened through God the Father of our Lorde Ieſus Chriſte, may haue vtteraunce giuen mee from him to open my mouth truely while I publiſhe vnto you the ſecrets of his Goſpell. And pray I beſeech you not onely for mee, but alſo for the whole Church which Ieſus Chriſt hath bought and purchaſed to him ſelfe with his owne blood. That as &c.

The firſt part of the properties of the aduerſaries. When the Phariſes ſawe that, they ſaid to his Diſciples: Why eate, &c.

In this queſtion how ſhort or how ſimple ſo euer it ſeemes, there is more miſchief compriſed and pact together, then any man woulde take it at the firſt hearing: therefore let vs examin & throughly ſifte it to the bottome. Why eateth, &c. Heere I finde foure thinges woorth the conſideration. Firſt that they doe backbite our ſauiour Chriſt. Secondly, that they diſcourage his Diſciples. Thirdly, that they iuſtifie them ſelues, and laſtly, that they condemne their poore brethren the Publicanes. Into ſo many notorious offences they fell while they ſtumbled & tooke offence at Chriſte, as may bee gathered very aparantly by this their queſtion, Why eateth your maiſter, &c.

The firſt propertie of the aduerſaries.

Touching the firſt, that they did backbite our ſauiour Chriſte, it is plaine in that they came priuily to his Diſciples and aſked them in ſecret, Why their maiſter, &c. They came not before his face, but crept behinde his backe, and there ſpake their pleaſures of him. And here you may note one of the qualities and properties of the aduerſaries of Chriſt, which is, a great delight that they haue to feede their malitious humours in deprauing Chriſt and his worde. The ſwine delyte not more to wallowe in the myre, neither the dogge too returne too his vomite, neither the lyon to teare in pieces his pray, then theſe brute beaſtes, led with ſenſualitie, doe in backebiting Chriſt and his members. But what delite or pleaſure ſo euer the aduerſarie takes in it, it is one of the bittereſt croſſes that followes the profeſſion of the Goſpel: euen a malitious deprauing tongue. For why? Doth it not moſt violently teare in pieces the fame and good name of the godly. An olde writer vppon the Pſalme, ſaieth that the tongues ofCaſſiodorus. backbiters may rather bee called teeth then tongues? Quia ſicut dentes ciborum partes demunt, ita detractores famam hominum corrodunt.

Doth it not vexe and tormente the minde euen as the flames of hell fyre. S. Iames in the 3. chapter ſaith painly.Iames 3. The tongue is fire and a world of wickednes, ſo is the tounge ſette among our members, that it defileth the whole body, and ſets on fire the courſe of nature, and is ſet on fire of hel. To be ſhort, doth not a ſpitefull tounge cut & wound the ſoule of the Godly as it were a ſwoord. Dauid, Pſalme. 57. complayning Pſal. 57. of the inhabitants of the Deſert of Zeph ſayth. Their tounge is a ſharpe ſword: and in the 62. pſalme bewaylethPſal. 62. the deſtruction of Abimelech and the reſt of the Prieſtes, which was wrought by the priuie ſlaunder of Achitophel and others, ſayth, They haue whet their tongues like a ſwoord, whereby it may appeere y• the perſecution of an il toung is a ſore perſecution, euen becauſe it woundeth the godly like a ſword.

The Catholike Phariſees of Rome ſaye, that their holy Father hath and ought to haue two ſwoordes, by reaſon that the diſciples ſayd to Chriſt, Behold Lord heere are two ſwords. Luke, 22. Luke 22. In deede I am of that opinion, that the Pope hath now, and long hath had twoo ſwoords: The ſword of Tyranny and the ſword of Infamy. His ſword of Tiranny wherwith he diuides the • ead from the ſhoulders was bequeathed vntoo him by his anceſters Caine Eſau, Pharao, Herod, Nero, Iulian. &c. with this ſworde he hath had hi • full ſtroke at the Saintes of God heere in England, and would euen now l • t driue at vs again, if by Gods good prouidence we were not to farr out of his reach. The Lorde ſo keepe vs: The lord for his name ſake ſo keepe vs. His other ſword of Infamy, wherewith he wounds the godly by deprauing their good names, came to him by the like diſcent: For after that Semei, Doeg, Achitophel & others had played their partes with it againſt Dauid, the Scribes and Phariſees had it in their vſe, & what depe wounds they gaue with it to Chriſt & his Diſciples you can not be ignorant. Now out of their hands Antichriſt at his comming ſnatch it, and euer ſince hath holden it faſt as the ſcepter of his kingdom. With this ſword euen now hee layes about him in England & ſtrikes more deſperately at all eſtates then euer hee did: for al our hold Recuſants, al our quondā prieſts, al our harpers vpon a change, all our lookers for a golden daye, all our priuie whiſperers, and ſubtile ſurmiſers which we haue in Englande, what els are they but the Popes ſouldiers, and their tongs his ſwordes wherewith hee ſtrikes moſt fierſly, though priuily, at her Maieſtie, at her moſt honourable Counſaile, at her faithfull people, yea and at Chriſte him ſelfe as theſe Phariſees did. Chriſt him ſelfe I ſay, they backbite and blaſpheme in two reſpectes, in his worde, and in the meſſengers of the ſame woorde. In his worde, when they tell the people in their eares vnder the colour of friendly counſayle, that the worde of God is hard and obſcure, that it is a dumb ſchoolmaiſter, and a dead letter, that it is a noſe of waxe and a ſhipmans hoſe, ſeruing too euery purpoſe, and therefore aduiſe them in no caſe to reade it. Doe they not moſt diſpitefully diſcredit and ſlaunder Chriſt him ſelfe? doe they not matche theſe in blaſphemy thoſe proude Iewes which called the Goſpell in contempt Ouangilion. that is, Reueled ſinne, or Ougelion, that is, The reuelation of vanity.

Nowe in the meſſengers of the ſame worde they backebite Chriſt whiles they reuile vs in their ſleues, and call vs Heretikes, Hypocrites, Apoſtataes, Blaſphemers, Vowebreakers, Peacebreakers, Filthy lecherers, accurſed helhoundes, &c. which bitter reproches and reuilinges, when they come too our eares, woulde wounde vs as it were a ſworde, were it not for the ſame bleſſed ſhield which Ieſus Chriſt him ſelfe hath giuen vs: Mat. 5. Bleſſed are you, &c. Matt. 5. Therefore let them ſpue out their reproches vntill their heartes burſt in pieces, and ſtrike at vs with their cankred ſworde of ſlaunder vntill their tongues cleaue to the roofe of their mouthes, they ſhall not diſcourage, but rather make vs the more dutifull. For euē as the enemy of Iaſon Phileus thought to wounde him with his ſworde, but in deede healed him by opening his impoſtume, ſo they ſhall finde that when they haue ſaide the worſt they can, they doe but lanche our impoſtumes of negligence and ſecuritie, and ſo make vs the more diligent in our calling, which God graunt. And thus much of the firſt note.

The ſecond propertie of the aduerſaries.

Once againe let vs looke into this queſtion of theirs, and wee ſhall ſee that which ſecondly I noted. I meane howe ſubtely they began to diſcourage the diſciples. Why eateth, &c. As if they had ſaid in flat and plaine ſpeeches: you ſilly Diſciples, doe you not perceiue and ſee what a one your Maiſter is, for whoſe ſake you haue left all that you had: he forbeares not too eate and drinke with the wicked, euen Publicans and ſinners: An honeſt man I warrant you, and you haue made a faire hand too betake your ſelues to ſuch a Maiſter. Marke well I beſeech you their profound ſubtletie. They would faine diſcourage the Diſciples. And why? To make them forſake their maiſter. And what then? Thē would the people leaue him, & ſo he ſhould be as an abiect & as one forlorne, you haue no likelihoode of a more cunning deuiſe at any time, then to vſe the Diſciple as an inſtrument to confounde the maiſter, and yet you may note it for an other of the accuſtomary qualities of the aduerſaries of the Goſpell. For how had theſe Phariſees knowne which had bin Chriſte, if they had not made Iudas for money too giue them a ſigne? And if you reade the 14. of Actes, you ſhall finde the very ſelfeAct. 14. ſame practiſe put in vre by the Iewes, which to ſupplant the Diſciples in their laboures, corrupted the minds of certain Gentiles, which had bin their auditors, & ſo did much harme. Againe ſince Chriſt An. 178. in that ſame famous perſecution which was then in Fraunce, as appeereth in the Eccleſiaſticall hiſtory, theEuſebius. perſecutors vſed the like tretchery towards Atalus & Alexander, twoo noble profeſſors of the Goſpel, for their owne ſeruants which had bin Ethnikes were ſubuerted to auouch opēly that their maiſters liued by mans fleſh: that they offred infants to the deuil: that they committed inceſt, with other ſuch like blaſphemies, more bitter then death it ſelf. And Iulian Ruffinus. lib. 1. cap. 32. the Apoſtata to pluck vp by the rootes al that euer Athanaſius that good old father of Alexandria, had planted in the Lords vinyard, called the Chriſtiās, which were his hearers, & heaped kindnes vpō them, & gaue them libertie at wil, becauſe they ſhould ſhrink frō their paſtor & profeſſiō.

And what thinke you ot Antichriſte that Archenemie of the Goſpel: hath the Deuil him ſelfe a caſt beyond him to vndermine Ieſus Chriſte: One while hee thundreth and lightneth againſt vs, with Bell, Booke, and Candle: and an other while he ſmiles & fawnes vppon vs with his Bulles, Pardons, and Indulgences, and all to withdrawe vs from our Lorde and maiſter Ieſus Chriſt. So that thus you ſee that this ſubtile deuiſe of theſe Phariſees is an ordinary practiſe of the Aduerſaryes, and dooth no ſmall harme in the Church of God, and therefore I thought good too make you acquainted with it, becauſe you may the ſooner eſchewe it, if at any time it ſhall be practiſed towards you.

The third propertie of the aduerſaries.

But returne to the Phariſees, Chirdly in their queſtion they iuſtifie thēſelues: that is, they doe beare the Diſciples in hand that they are men of ſuch ſingular honeſtie and perfecte holines, that they abhorre al Publicanes and ſinners, yea and cannot abide thoſe which kepe them company, and all to bring their purpoſe the ſooner about. A notable point of hypocriſie, vnder the viſard of honeſtie and holineſſe to worke miſchiefe and villany. and a familiar practiſe of the aduerſaries of the Goſpel, which hath made vs great Shepheards of the word of God, no one thing the like: for whilſt they couer their inwarde villany with the faire Cloke of honeſtie and good meaning, who can eſcape their ſnares? ſurely very fewe at al. For albeit that experience hath giuen forth theſe rules: That all is not Golde that gliſters: That a ruſty blade may haue a painted ſheath: That none talkes more of honeſt dealing, then a common Couſoner: That none offers fayrer play, then a falſe Iugler: that many a one too haue his purpoſe, will light a candle before the Deuil. And albeit that the ſcripture hath giuen forth theſe notes, that hypocrites are like painted Sepulchres, full of deade mens bones: that they are Wolues in Sheepes clothing: Welles without water: and Cloudes without raine, & that the greateſt grace and glory of an Hypocrite is, too ſeeme that hee is not, and that Satan can chaunge, &c. yet ſuch is their cunning in coūterfaitting, and ſuch are their conueiaunces in canueiſing, that they are neuer almoſte forſeene til it be to late and paſt remedy. Wherfore hypocrites may be compared to the trickſie minion mentioned in the Pro. 5. Her lips (ſaith the wiſe man) drop as an hony combe, and her mouth is more ſoft then oyle, but the end of her is as bitter as wormewood, and ſharpe as a two edged ſworde. And ſurely ſo it fareth with an hypocrite moſt cōmonly: his golden pretence is neuer lightly with out a bloody end. Potolome had a golden pretence, when hee inuited olde Simon & his two ſonnes to a feaſte but his drift was too diſpatch them, and ſo hee did.

Herod had a golden pretence when hee willed the wyſe men too bring him woorde where the Childe was, that hee might come and worſhippe, but his ende was to kil him.

Iudas had a golden pretence when he came to his Maiſter Ieſus Chriſt & ſaluted him, and embraced him, and kiſſed him, but his ende was to betray him.

Theſe Phariſees had a golden pretence when they curried fauour with the Diſciples, and aſked them by way of friendſhip, why eateth, &c. but their end and purpoſe was to ſeduce them.

Let al Symons bee aduiſed how they come too Ptolomaeus feaſt: Let all wyſe men foreſee Herods deuotion: Let allMachab. maiſters reuoke Iudas kiſſe: Let all diſciples take heede of the Phariſees driftes: and let all good and godly men haue an eye too hypocriſie, the beautye and continuance of the aduerſaries of the Goſpel, which can ſeeme a ſainct, and be a Diuel, and in toungue profeſſe a good woord, but in harte hatch and harboure a miſchiefe, and ſo much of the thirde note.

The fourth property of the aduerſaries.

The fourth thing which I haue noted in this queſtion is, that they did raſhely condemne their poore brethren, calling them Publicanes and ſinners, pronouncing ſentence vppon them, as it they had beene then as they were before. That is, ſuch catchpoules and cutthrotes as none could be worſe: where as they poore ſoules were at vtter defiance with their former wayes, and ſought by all meanes to become regenerate in Chriſte Ieſus. Heere I am to put you in minde of a fourth qualitie of the aduerſaries of the Goſpel which is, Raſhe iudgement, forbidden by our Sauiour Ieſus. Mat. 7. Iudge not and ye ſhall not be iudged, condemne not, &c.

This raſh iudgement goeth hedlong to work and condemnes a man without regarde of circumſtaunce or perfect vnderſtanding of the matter, whereof there is a notable example, Actes 28. When Paule hadde gathered a number of ſtickes, &c.

Backbiting and priuy ſlaunder is a greeuous croſſe, heare it who ſhall. The ſubtile ſupplanting of the head by the foote is a Diuiliſh pollicie, who euer doth practice it. The counterfaite compaſſes of Hypocriſie are alwayes miſchieuous, how beautifull ſoeuer they appeere: but yet raſh iudgement is worſt of all. And therefore bylike the charitable Phariſees of Rome wil ſeeme to bee far from this queſtion, and euen for S. Charities ſake not to iudge the worſt one ofDecret. an other. Pope Leo the fourth, made a decree, that if the Pope him ſelfe were ſeene committing murther, it ſhould bee excuſed as the murthers of Sampſon: and if hee were ſeene playing the adulterer, it ſhall be cloked as the Adultery of Iacob: and if hee were ſeene dooing a robbery, it ſhould be couloured as the robbing of the Egiptians, and all to auoyde raſh iudgement. The ſame holy father made an other decree to the ſame ende in the behalfe of his clergie: that if one of the Cleargie were ſeene imbracing a woman, it ſhould be ſaide that hee did it to bleſſe her. And beſides the charitable decrees, their Legends ſetting forth the wonderfull charitie of S. Frauncis: recorde that when hee ſawe twoo wantons dallying and kiſſing togither, hee fell down vpō his knees & held vp his hands and prayſed God that there was ſome charitie to be ſeene in the worlde. Haue you heard of the lyke charitie? woulde you wiſhe more aduiſed iudgement, and yet none liuing more headleſſe or headlong in iudgement: For if you marke this geare wel, you ſhal perceiue that all was becauſe they woulde not haue the worlde too iudge of them, as they were indeede: For let them ſee a mote in our eyes, and they will not let too condemne vs for very firebrandes of Hell.

Our diſcorde about Cappe and Surpleſſe is but a mote, in compariſon of their great beames about the principall articles of Chriſtian fayth: and yet they condemne vs for Schiſmatickes.

Our Chriſtian liberty too take ſuche meate in woorth as comes before vs, with thankes too GOD and without grudge of conſcience: what is it to their beaſtly licentiouſneſſe, too doo what they liſt without remorſe of conſcience? and yet they condemne vs for Libertines.

Our godly loue too prouide honeſtly for Wife and Children, is nothing in comparyſon of their vnſatiable greedineſſe too ſcrape togither for their Strumpetes and Baſtardes, and yet they doe condemne vs for couetous Goſpellers.

Our brotherly compaſſion to pardon ſometimes ſmall offences, is but a very Mite in regarde of their monſtrous Camell of Blaſphemie to pardon alwayes whatſoeuer offences, and yet they condemne vs for Anabaptiſts.

Good GOD then where is their Charitie become, whereof they makeſo greate boaſte? belike they keepe it all to thēſelues: for to vs they ſhew nothing elſe but Buchery crueltie, and tyranny, behauing them ſelues like the Souldiers of that Captaine whoſe badge they beare.

Our infirmities they lay open to the worlde, as damnable enormityes: their owne Blaſphemyes and deteſtable hereſies, they cloke and couer with the backeſlydinges of the godly Patriarks. My concluſion is therefore, howe daintily and howe nice ſo euer they ſeeme too make it to iudge one another, be the matter neuer ſo euident: yet they are moſte deſpytefull in condemning vs, bee the cryme neuer ſo vnlikely. And thus in the Phariſees you haue heere the qualities and conditions of the aduerſaries of Chriſt his Goſpel.

But nowe it may bee that ſome one or other will beginne too doubte becauſe of this the Phariſees queſtion, whither it be lawful to keepe company or too enter into familiarity with the wicked, yea or no. For the reſolution wherof this I ſay: It is not onely lawful, but alſo behouefull for the good miniſter of Chriſt too keepe company and too haue familiarity with thoſe wicked ones in whom ther is good hope of amendement. For theſe are too bee brought home as ſtray ſheepe vppon their ſhoulders, and the worſte that can come of it is but the repining of a malitious Phariſee ſaying, Lo hee is a friend too Publicans and ſinners.

But for any man that feares God and profeſſeth the Goſpel, to ioyne in entire amitie with the aduerſaryes of the ſame, that is impoſſible, it is vngodly, it is dangerous. It is impoſſible, becauſe twoo contraryes can not agree togither, yee cannot drinke of the Cup of the Lorde, and of the cup of Diuels: yee cannot be partakers of the table of the Lorde, and of the table of Diuels. Bee not vnequally yoaked with Infidels. And why? For what fellowſhip hath righteouſnes with1. Cor. 10. vnrighteouſnes? Or what cōmunion hath light with darkneſſe? what concord hath Chriſt wt Belial? Or what part hath the beleeuer with the infidell? Or what agreement2. Cor. 6. hath the Temple of God with Idols? Once for all. It cannot be that the aduerſaryes of the goſpel, ſhoulde be freendes vnfaigned with the true profeſſors of the ſame: For ſo longe as their hearts reſt on this pinne, that a ſolemne vowe is not to be performed vnto a Goſpelle • , let vs neuer looke but for patched and botched amitie at their hands. And as it is impoſſible to finde freendſhip at their hands, ſo it is vngodly too ſeeke it: for Gods word doth forbid it. Take hede Exod. 33. 3 • too thy ſelfe that thou make no compact with the aduerſaryes of the land whither thou goeſt, leſt they bee the cauſe of ruine among you.

And heere is the danger to be noted to, leaſt they be the cauſe &c. Heereby wee may ſee that ruine and deſtruction hang ouer their heads which are in amitie with Gods profeſſed enemyes. Ioſaphat did but goe with Achab for company, It had almoſte beene his ouerthrowe. And that the Prophet told him at his comming back. The ſame account let euery one of vs make, whenſoeuer wee ſhake handes with Gods enemyes. So that thus the caſe ſtands: If there be hope of amendment, then keepe company with the wicked: But if their harts be indurate, and their necks ſtiffened, then beware leſt they becauſe of ruine. So farre of the firſt parte.

The ſecond parte of the benefite of Chriſt and his Goſpel. When Ieſus heard that, &c.

Now I come to ſpeake of the anſwere, and ſo of the benefites which wee inioy through Chriſt and his word. Had our Sauiour Ieſus framed his anſwere according to their vaines & affectiōs which moued the Queſtion, neither had their mouths bin ſo ſoone ſtopt, nor our ſoules ſo happely furniſht with the bleſſed riches of ſaluation: For in this his aunſwere hee dooth confounde all proude mindes, and comfortal ſorowful heartes, euen as it were with one breath. For hee anſwereth that one queſtion three maner of wayes. Firſt according to their known prouerbe: The whole neede not &c. Secondly, according to the Scripture: Go learne what &c. Thirdly, according to his owne office and dewly: I am not to call. &c.

Good God howe doltiſhe and howe ſottiſhe is mans wyſedome when it will ſeeme too contende with Gods. The firſt aunſweare ſhewes that they were ignorant of common ſenſe and reaſon. The ſeconde that they were ignorant of the Scriptures. The thirde that they were ignorant of the Meſſias his office and dewty: and euery one of them doeth fully ſatiſfie the queſtion and ſhew vs beſides what benefites we haue through Chriſte our Sauiour as you ſhall vnderſtand.

The firſt Aunſwere. The whole neede not &c:

Firſt he ſaith, The whole neede not &c. As if hee had ſayd, I am like vnto a Phiſitiō, you are like vnto whole men: Theſe Publicans are like vnto ſick men. Nowe you knowe by common ſenſe and reaſon, that the whole neede not the Phiſition, but the ſick, therefore I eate with them and not with you. In which ſaying we haue to note the compariſon, and to conſider how fitly they are made. Firſte he compareth him ſelfe vnto a Phiſition: ſecondly, the Phariſees vnto whole and ſound men: Thirdly the Publicanes vnto ſick perſons.

The firſt Compariſon. Chriſte is like a Phiſition.

Two thinges are eſpecially requiſite in euery good Phiſition: Firſt that hee be able to cure his patient: next that hee be willing: otherwiſe he is no perfecte Phiſition.

That Chriſt Ieſus can heale our deſperate diſeaſes of ſin: What better proofe is there then the notable cures which he hath already doone. Reade no more but the Chapter wherehence theſe woordes are taken, and you ſhall finde that hee cured Matthew a ſinfull Publicane: He cured the Rulers daughter: Hee cured the woman of her bloody iſſue of twelue yeeres continuance: He cured two blinde men: Hee cured the dumbe man which was poſſeſt with a Deuill: In ſo much that the bleſſed Euangeliſt concluds the chapter with this teſtimonie: Ieſus went about all Cities and townes, teaching in their Sinagogues and preaching the Goſpel of the kingdome, and healing euery ſickneſſe and euery diſeaſe among the people. Yea, and his comming is ſo greate that it ſurpaſſeth the ſkill of all other Phiſitions what ſo euer. For whome (hee onely excepted) can take away the principall cauſe of all diſeaſes, I meane Sinne? Did not he heale the Palſey man by forgiuing his ſinne. It is a common rule among Phiſitions: Ceſſante cauſa ceſſet & effectus. Sinne is the originall and fountaine of all diſeaſes in man: therfore he that was able to remoue that, cannot chuſe but haue power ouer all the effectes thereof.

It is a worlde to ſee, howe faire the Pope would be thought to be a cunnyng Phiſition, and of abilitie to cure the diſeaſe of ſinne: He made our Churches his Apoticary ſhoppes, wherein he ſolde all maner of Drugges, Salt, Creame, and Oyle for one purpoſe: Maſſe & Dirige for an other: Tapers and Torches for an other: Bulles and Pardons for an other: Reliques and Shrines for an other: and yet all would not ſerue to purge the leaſt ſinne that is: Therefore more Antichriſt he to pretende it. No, no, it is the blood of Chriſt which purgeth all ſinne, and cureth all maner of wickednes. Who was euer ſo diſeaſed through miſchieuous thoughtes as Paule, which breathed out threatninges and ſlaughters againſt the Diſciples of Chriſt, and yet the blood of Ieſus Chriſt healed him? Who was euer ſo diſeaſed in word, as Peter which denied his Maiſter with an othe, & yet Chriſt healed him? Who was euer ſo diſeaſed in villainous deedes, as the thiefe vppon the Croſſe, which was hanged for his robberyes, and yet Chriſt healed him? And all this is too teach vs that whether we be ſick in thought, word or deede, hee is a Phiſition able to heale vs. And what a ſhielde is this againſt the terrible aſſaultes of Deſperation. Shall the murther of Caine force men to ſay, My ſinne is greater then that it can be forgiuen: Or ſhall the trechery of Iudas, ſwallowe vp all hope of ſaluation in me: Or ſhall my ſinne ſeeme ſo incurable to mee, that Chriſte cannot heale it, no I am bolde: I cannot be ſo ſicke, but he can make mee whole.

The other propertie of a good Phiſition is, that he be willing to heale his patient: For vnleſſe he be willing to doe good, it ſkilleth not what his abilitie is. But that Chriſt Ieſus was at any time vnwilling too ſaue ſinners it can by no meanes appeare. For did he not moſte louingly call vs vnto him, Come vntoo me, and promiſe vs ſaying, I will refreſh you? And did hee not weepe ouer Ieruſalem, and all becauſe he came willingly to viſite her, & ſhe would not know the time of her viſitation. But ſee and beholde a plaine teſtimony of his goodwill to heale ſinners. He was well aſſured that the ſalue wherewith he was too cure the moſt deadly diſeaſes of ſinne, coulde not be made to any purpoſe without the ſhedding of his moſte pretious blood, and the loſſe of his life: and yet hee neuer grudged at the matter, but was well content it ſhould be ſo.

Oh Compaſſion without Compariſon! What Phariſee woulde euer haue doone that for his patient, which Chriſte Ieſus hath moſt willingly doone for vs. They are willing too finger our money, and they can make vs beleeue well: But they will not launce their leaſt finger if one drop of blood woulde ſaue our liues. But Chriſt Ieſus taketh nothing of vs, and yet he hath ſuffred his owne hearte bloode too bee launched, that it might guſhe out to heale vs. Canne you tell mee of a Phariſee that was ſo willing too cure his Patient, that he refuſed not too bee beaten and buffeted whileſt hee made the medicine. And the Prophet Eſay in the 53. Chapter telsEſay. 53. you that Chriſte Ieſus was wounded for our tranſgreſſions, and broken for our iniquities.

They tell you that the thinges which they miniſter vnto you, are deere and coſtely: Noe, Noe, deerely beloued, that is a deere Salue too the Phiſition which coſtes him his life, with many a heauy grone, with many a deepe ſigh▪ with many a bloody teare, and many a bitter pangue beſides.

And heere you haue a mightie Bulwarke againſte the roaring ſtormes of your ghoſtely enemyes, The Lawe, Sinne, Death, and Hell. For what if they draw togither and conſpyre againſte thy ſoule, and proue vntoo thee by recorde of thine owne Conſcience, that thy ſinnes are in coulour as red as Scarlet, or in number as the ſandes of the Sea, or in waight as the maſſe of the whole Earth, and therefore beare thee in hand that thy diſeaſe is ſo rotten and feſtered in thy bones, that Chriſte Ieſus thy Phiſition will not once ſeeme too meddle or haue any thing to do with thee, nor ſeeke any meanes too cure thy malady or ſende remedy to any ſuch as thou art? What hope, what comfort haſt thou thē? Euen this, that he that was willing too purchaſe a medicine to heale ſinne with the loſſe of his life, will at all times bee willing to miniſter the ſame to the glory of his name. Therefore, oh my ſoule, be of good comfort, and cheere thy ſelfe in the Lord, for if thou maiſt but touch the hemme of his veſture by faith, thou ſhalt be whole. And this deerely beloued, is one of the benefites and bleſſed Tryumphes which we inioy through Chriſte and his Goſpel. That he is our Phiſition, which is bothe willing and able too heale all our diſeaſes of ſinne, be they neuer ſo greeuous, which indeede is a benefite without compariſon: The Lorde make vs thankfull for it, and open our eyes that wee may ſee it cleerely in the cloudy dayes of deſperation.

The ſeconde compariſon. The whole neede not, &c.

The ſeconde compariſon heere to bee noted, is that the Phariſees be lykened to whole men: which kinde of compariſon we muſt ſo much the more diligently marke how much the more ſtraungely it is made. For he calles them whole, not becauſe they were ſo indeede, but in deriſion, becauſe they were ſo perſwaded of them ſelues: ſmoothing vp their foule faultes with ſelfe loue and ſelfe lyking.

In the like ſenſe Elias called the abhominable Idol Baal God, not that hee was ſo, but becauſe his Prieſtes did ſo account of him. Likewiſe Paule calleth Satan the God of this worlde, not that he either made, or redeemed, or ruled the worlde, but becauſe worldlings ſerue him more duely then the liuing God.

After the ſame manner our Sauiour in the third anſwere calles the Phariſees righteous, euen becauſe they were ſo bewitched with the workes of their owne hands, that they made no accounte of the righteouſneſſe of God. There cannot be a more eſpeciall token of reprobation, then when the Lorde falles to laughing and ſcorning his enemyes, as you ſhall finde in peruſing the 2. Pſalme.

A man that had ſeene theſe Phariſees outwardly, woulde haue thought that our Sauiour had beene in good earneſt when he cōpareth them to whole or ſound men. For none had more regarde of Moyſes law then they, they would not abrogate one ceremony there commaunded. None faſted more then they, twiſe in the weeke was the leaſt. None prayed more then they: in euery ſtreet they went babling & mumbling their prayers. None gaue almes more then they: they ſoūded trumpets to haue the greater reſort of ye pore. None payd tithes better then they: they left nether Mint ne Cūmin vntiched: yea if you looked in their handes you ſhoulde ſee ſcrowles wherein the lawe was written. If you looked in their forheads you might ſee the law written. If you looked vpon their doore poſtes, ye might ſee the Lawe written. If you looked in their garments, you might finde thornes and needles, too make them remember the the Lawe written, They had alwayes in their mouthes, Templum Domini, Templum Domini. You coulde no ſooner aſke them of their Proginie, but they would be ready to anſwere Pater noſter Abraham. And when any inquired of their inheritance, they would tel him. Nos haeredes terrae promisſionis. What a wonderfull matter was this? were not theſe men whole and ſounde? Indeede to the outward appeerāce they were: but what they were inwardly thoſe manifold woes which our ſauiour Chriſte pronounced againſt thē. Mat. 22. may at large teſtifie. And now you may ſee that it is one thing for a man to be whole in the ſight of God, & an other thing in the ſight of the world. He is whole in the ſight of god which beleeueth that Ieſus Chriſt is able & willing to heale his diſeaſe of ſin: But he is whole in the ſight of the worlde, which thinks that the works of his owne hands do make him ſound. And this is ſuch a kind of health, as I pray God neuer any good chriſtian haue: ſet the Pope neuer ſo greate ſtore by it, aſſuredly it is farre worſe then any ſickneſſe in the worlde: If the rules of Phiſicke be true: That there is no diſeaſe like too that, when a man thinkes him ſelfe whole, and yet is hearte ſicke.

I might heere ſtande in compariſon betweene the Pope and the Phariſees, and ſhewe you that they bothe are alike whole ſound, but it is no matter of ſuch importaunce as I haue to ſpeake: therefore to the thirde compariſon.

The thirde compariſon. The ſicke neede. &c,

The third compariſon is, of the Publicanes and ſinners vnto ſick men, which haue neede of the Phiſition. Theſe Publicanes had beene as very cut • hrotes and Catchpoules as euer lyued: But as he goes farre that neuer returnes, ſo they at the length, hearing our ſauiour preach repentance and remiſſion of remiſſion of ſin, had remorſe of conſcience, in ſo much that their diſeaſe had cleaued faſte vnto their bones, had they not hearde of a Phiſition, which was bothe willing and ready to helpe them. The panges of ſinne pricking the conſcience, are euen as the fittes of ſickneſſe gryping the heart: cauſing many a deepe ſigh and many a pitious grone. Dauid beeing in the agonie of ſinne, bemones him ſelfe after this manner: Haue mercie vppon mee, O Lorde for I am weake: O Lorde heale Pſal. 6. me for my bones are vexed. My ſoule is alſo ſoretroubled, but Lorde howe long wilt thou delay? And Paule was no ſooner griped at the hart with the remembraunce of his ſinne: but hee cryed mainly out ſaying, O miſerable mā. &c Yea and all the godly, conſidering howe many wayes God hath bleſſed them, and howe vnthankfully they haue behaued themſelues: conſidering againe their dayly treſpaſſes and offences, and howe long the Lorde hath looked for their amendment, and how often he called them to repentance: by and by they fall ſicke, & grone ſo rufully that you would lament too heare them. O my tender Father whome I haue diſpleaſed: O my ſweete redeemer Chriſte Ieſus whome I haue crucified againe: O my ſoueraigne comforte, the holy Ghoſte whome I haue greeued: O the time that I haue miſpent: O the grace that I haue diſpiſed: O the creatures of God that I haue abuſed: Wo worth my vncleaue thoughts: Woe worth my idle wordes: Wo worth my damnable workes: O howe bitter is the curſſe of the lawe? Howe heauy is the burthen of my ſinne? Howe horrible is y• ſight of death. How intollerable are the paines of hel. Ah my ſoule begins to faint, therfore help me to a phiſitiō, or els I periſh, I dye. Do you not think deerly beloued, that a Phiſitiō ſhould not be welcome, & well intreated among ſuch ſicke ſoules as theſe? yes, neuer hart ſo thriſted after the Riuers of waters, as they long after Ieſus Chriſt. Such men haue nede of the Phiſition, and therefore they will ſeeke vnto him, as theſe Publicanes did, yea and becauſe of their neceſſitie, they will honor him likewiſe in calling him to their houſes, & biding him to their feaſts: they are ſo deſirous of health & ſaluation. In whome wee haue a notable preſident how to behaue our ſelues in our ſickneſſe of ſin. Firſt that we muſt ſeeke our Phiſition. Secondly, we muſt honor him the beſt we can. This preſident is but meanly followed in moſt places in England, God knowes? For ſo far foorth as Chriſt will feede their bellyes, they will followe him through thicke and thinne: And they are ſo farre from honouring him, at their feaſtes, that they will not ſtick too ſay, they cannot be mery at their meate, when a Preacher is at their Table. But there is good cauſe, the Citie of London ſhould become an other Theſſalonica, in ſeeking and honouring our Phiſition Chriſt Ieſus. There is ſo much Preaching, and ſo diligent hearing, that needs there muſt be ſome following. If London haue ſtopped her eares, and ſhutte her doores againſt Chriſte and his meſſengers, there were iuſt cauſe why ſhee ſhould tremble and quake in the guiltineſſe of her owne conſcience: But if ſhee haue played the ſicke Publicane in ſeeking and honouring Chriſte her Phiſition, let her not faint, but in the teſtimony of a good conſcience pluck vp her harte, in theſe dreadfull times and dayes of perill: For the Lorde will be founde of thoſe that ſeeke him, & he wil not forſake thoſe that feare him. If Sodom, or Gomorrha, or Samaria, or Ieruſalem, or Antwerpe could haue pleaded for themſelues no more but that they ſought the Lord, & honored his Chriſt, euen as ſicke men do their Phiſition, I am ſure their confuſion had beene farther from them, then the Eaſte is from the weſt.

Therfore, London, ſeek thou thy Phiſition Chriſt Ieſus, beleeue in him, pray to him, ſerue him in ſingleneſſe of heart, as thou oughteſt to do, and he wil not deliuer his power into captiuitie, nor his beautie, I meane his Goſpell, into the enemyes hand.

The ſecond part of the Anſwere. Goe learne what that is, I will haue mercie. &c.

A good Lawyar perceiuing the ſubtletie of his aduerſary, will ſpeake to the caſe, and bee earneſt in the matter: And commonly a ſkilfull Chirurgian, ſeeing the rotten fleſh begin to feſter and corrupt the ſound, will launch it too the quick. Much after the ſame manner doth our Sauiour Chriſte ſhewe him ſelfe in his ſecond anſwere, Go learne what &c. As if he ſhould ſay in ſharpe and rounde ſpeech. Doe you make your ſelues ſo perfect in the Scripture, and yet doe you finde faulte with him which ſheweth mercie to the miſerable and comfortles, Goe learne, goe learne of the Prophet who in the perſon of God him ſelfe ſaith, I will haue mercie. &c. Then ſhall you ſee that I doe nothing againſt the will of God I warrant you. I will haue mercie and not ſacrifice, &c. When the Lord maketh choiſe of mercie rather then ſacrifice, we haue to vnderſtand that his will is, that we ſhoulde bee pittifull one tending an others diſtreſſe, and not bleare his eyes with an outward ſhew of godlineſſe. Now for your better inſtruction in the will of God, it ſhall be expedient that I ſpeak ſeuerally. Firſte of Mercie, then of Sacrifice.

I will haue mercie, &c. It ſhould bee of no ſmall force to make vs ſhewe mercie and compaſſion one towardes another, When the Lorde ſayeth, I will haue mercie. &c. For if wee bee ſeruaunts, we muſt doe the will of our maiſter. And if we be children, we muſt obay the will of our father. But alas it fareth with vs as often times with young Children: the more the father doth cocker and dandle them, the leſſe they care for him: and if he ſay vnto them, I will haue this or that doone, none ſo ready too bid him commaunde and doe it him ſelfe, as his owne Children. So it falleth out with vs: God our heauenly Father hath bleſſed vs, and bleſſed vs again, and yet when he ſayth: I wil haue you to be mercifull and pittiful to your needy brethren, like ſtubburne children, we ſit ſtil & ſtop our eares as if we heard not. There is no one thing ſo much called vpon and commended vnto vs in Scripture as mercy, & yet on our partes there is no one thing ſo little regarded. He that is merciful (ſaith theProu. 11. wiſeman) rewardeth his own ſoule. And Micheas ſheweth Iſrael what it was thatMich. 6. the Lord required at their hands indeed, bidde them firſt doe iuſtly, and next loue mercie, &c. In the fifte of Matt. Bleſſed Matth. 5. are the merciful for they ſhall &c. In the 6 of Luke. Be ye therfore mercifull Luke. 6. as your heauenly father is merciful. S. Iames alſo in his 2. Chapter ſaieth inIames. 2. plaine words, that there ſhall be iudgement without Mercie too him that will ſhewe no mercie. And all this is to ſtirre vs vppe and to pluck vs forewarde too ſhewe mercie and compaſſion one towardes an other. And ſurely happy is that Chriſtian whoſe faith is exerciſed in mercie: For as the wiſeman ſayth.Prou. 20. Mercie & truth preſerue the king, &c. His throne ſhalbe eſtabliſhed with mercie. So al eſtates may be ſure that mercy is one of the ſtrongeſt Pillers of their health & ſafetie. And therefore I beſeech you right honourable & deerely beloued, haue due regard of your health & welfare, which partly cōſiſteth in mercy. For this your noble citie of Lond is builded & ſcituate vpon foure Golden pillers, Iuſtice, Concorde, Sobrietie, and Mercie: the Foundation beeing Ieſus Chriſte. And ſo long as theſe ſtand and floriſh in London, ſhee is ſafe and ſure, by the grace of God: But if they ſhoulde by any meanes decay, then great and woefull ſhould bee your downefall. Therefore it ſtands you vpon ſo much the more heedefully to looke about you, and to preuent the worſt: For you haue not ſo many pillers to vpholde your welfare and ſafetie, but there be as many wayes too vndermine them, if that they be not the better forſeene.

Firſt Ieſus, which vpholdeth right and ſuppreſſeth wrōg wtout reſpect of perſons may bee vndermyned and ouerthrowne through bribery: For hold you the ſword, right honorable, neuer ſo vpright in your hands, yet if your ſubſtitutes, whōe you put in truſt, haue their handes ful of brybes, they muſt needes wincke at ſcant meaſures, and iuſtifie the bagge of deceitful waigh • es, and alowe of the wyne which is mixed with water and ſo bleare your eyes with omnia ben • : and ſo ſhall Iuſtice bee vndermyned and fall too the ground. Therefore it behoueth your Honor to be the more circumſpect in appointing your Subſtitutes, and too haue an eye too their dealing vnder you, for feare of the worſt.

Secondly, Concorde which is the bond and ſinewes of euery well ordered Citie may be vndermined by the roote of bitter diſcentiō, which maketh the members of the ſelfe ſame body too iarre an • ſnarle one with an other, & is commonly found by Pickthanks and talebearers, which carry ſpeeches and reportes from partie to party, of whatſoeuer they heare or ſee, and all to feede the humors of ſuch cancred natures as delight in debate. Therefore ſuch Merchants are woorthy of ſeuere puniſhment, and to be thruſt out of the Citie as priuy conſpiratours againſt the health and welfare of the ſame. As for them which delight in diſcorde, ruptures, breaches, and ſallinges out for euery trifle, they are euil woorthy to inioy the freedome of Citizens, yea, the name of a Citizen doth not become any ſuch: And if I may call them Citizens, they are the worſtmembers of the Cittie. For as ſhe which would haue the Childe whom ſhe falſely claimed, to bee diuided, was therby known to be an vnnatural mother: And as they who wold haue the vnſe • nied C • ate of Ieſus Chriſt deuided, were counted beryer theeues, then they that ca •• lottes for it: euen ſo if you cut out all the w • ſte members of the citie and ſet them togither, t • oſe which delight in de •• ſions and diſſention, rather then in vnitie and Concorde will eaſely appeare in your ſight, to bee the worſt of all. Try whom you will.

Thirdly Sobri • t • e which is the beautie and comelineſſe of you all, may be vndermined and ouerthrowne many waies: But eſpecially through exceſſe of dye • , and exceſſe of apparel. For • uen theſe Epicures and Bellygods which eate them ſelues a ſleepe, and ſleepe them ſelues an hung • ed: And thoſe aleknights which drinke out all the wit out of their heades, and all the money out of their purſes, haue vowed themſelues conſpirators to baniſh all Sobrietie. Againe thoſe proude puppies, which think all too little they tal •• ap and rende to hang vpon them: which make no accounte what their behauiour he, ſo their attire be freſh and gallant which haue no other way to purchaſe credit, but only by weating outragi • us apparell: which ſtrec • h their Armes farther then their ſlee • es will reach, and all to ru •• le it out: which are in their chaunge for to day, and to morrow, and the nexte day: which are in their faſhions, The Ga • kdine, the U • n •• can, the French, the Spaniſh▪ the Dutch, &c. Theſe I ſay haue likewiſe ſworne too confounde the beautifull Pilles of S • brietie.

Therefore right Honourable and you all good Citizens of London, ha • e an eye to them, and what ly •• im •• ſt, preuent them, either by reformation, correction, or expulſion out of the Citie.

Fourthly and laſtly Mercie: the golden Piller of Mercie, which is the exerciſe of the rich, the lyfe of the poore, and the preſeruation of you all: may bee vndermined and ouerthrowen ſo many wayes, that I feare me it is downe alreadie, and that I ſhall warne you too late i • foreſee that that is paſt.

For euery harde hearte, euery Churliſhe Nigarde, euery pinchyng Myſer, euery greedy Vſurer, is a mortall enemy to the goodly Piller of mercy: but eſpecially and principally the Vſurer, for he hath ſuch long Nayles, and ſo ſharpe teeth, that he wil ſcratch & gnaw it downe, rather then it ſhould ſtand. And if a man controule him for it, and byd leaue for ſhame, and tell him that in the ende it ſhall be too the ruine and deſtruction of the Ci • tie, he ſhall finde that he hath an Iron ſinewe in his necke, and a browe of Braſſe.

For wil he not reply and ſay that ſuch as he is doe good ſeruice in the Citie, are very profitable members, and might ill be ſpared. And yet if you take him and looke in his mouth, you ſhall ſee his teeth all gore blood with eating and deuouring his needy debtors. Then let a man take one of them aſide, & ſhew himLuke. 6. the words of our Sauiour Chriſt. Luke. 6 If you lende to them of whome you hope too receiue againe, what thanke haue you? For euen ſinners lende too ſinners in hope too receiue the like: Wherefore loue your enemyes, doe good, and lende, looking for nothing againe, and your rewarde ſhalbe great, &c. And what ſhalbe his anſwere: Tuſh, Tuſh, Scripture is ſcripture; but for all the Scripture, a man muſte liue by his owne, and I tell you my money is my Plough. Is it not a worlde too ſee that Uſurers would be like Plowmen: & yet nothing ſo vnlike: for the paineful Plowman gets his liuing by the ſweate of his owne browes: but the Uſurer liues by the ſweate and ſweete of other mens laboures. Therefore they are ſuch Plowemen as the Prophet Dauid ſpeaketh of, Pſal. 129. and their needie brethren mayPſal. 129. complaine of them, as hee did of their predeceſſors ſaying: The Plowers plowed vpon my back, and made long furrowes: And if they bee ſuch Plowmen, they ſhall bee as withered graſſe on the houſe toppes, as appeareth in the ende of the Pſalme.

But be it ſo, thy money is thy plough, and thou thy ſelfe dooſt holde thy plough, & couetouſneſſe doth drawe thy Plough, and the Diuel dooth driue thy Plough, and ſo thou ploweſt the furrowes of thine owne confuſion, and dooſt ſo we the ſeedes of thine owne deſtruction, and without ſpeedy repentance, ſhal reape the fruites of thine owne damnation. And all becauſe S ••• pture is Scripture, and thy money is thy Plough. For Whoſoſoeuer Prou. 22. ploweth Iniquitie ſhall reape miſchiefe. Prou. 22. And thus much of Mercie which the Lord willeth.

And not Sacrifice.

The ſeconde point to be noted. This generall inhibition of Sacrifice, is not ſo to be vnderſtoode, as if the Lord woulde haue all manner of Sacrifice vtterly aboliſhed: but it is ſpoken by way of correction, becauſe he coulde not abide this Sacrifice which ſmelt of Hypocriſie. It is expedient, therfore that there be a diſſtinctiō made, what ſacrifice the lord wil haue and what ſacrifice he wil not haue.

Sacrifices mentioned in Scripture are of three ſundry ſortes. The Sacrifice of the Iewes: The Sacrifice of Chriſte: The Sacrifice of Chriſtians. Now theſe woords are to be vnderſtoode of the Sacrifice of the Iewes, which at the firſt were appointed by God him ſelfe to very good purpoſe: for after that man through diſobedience had defaced the liuely Image of God in him, he could not approch the ſight of GOD by any meanes, but needes hee muſt appeare more fulſome then vile ſ • inck •• g Carion. Wherefore it pleaſed the Lorde in his mercie to woorke the meanes of his reconciliation, which was by Sacrifice. And this Sacrifice thus ordayned was to be offred vppe as a witneſſe of mans ſinne, and as a figure of the pretious ſacrifice of Ieſus Chriſte, which one day ſhould be offred vppon the Aultar of the Croſſe, for the full ſatiſfaction of all ſinne.

Nowe if any Sacrifice were offred otherwiſe then thus: That is, to acknowledge ſinne, and to foreſhewe an other Sacrifice to come, which was the Lambe of God Ieſus Chriſte, it was abhominable to the Lorde and he would not haue any ſuch too come in his preſence.

And verely this it was which made him abhorre their Sacrifice: for many times they offred ſacrifice vpon cuſtome and for faſhions ſake, neither reſpecting the true ſacrifice Chriſte, nor reſpecting their ſinne, but rather committing the more ſinne, and vſing Sacrifice as a Cloke to couer the ſame: Therefore the Lorde tolde them he woulde haue Mercie, and not ſuch Hypocriſie vnder the colour of Sacrifice.

Hee might vſe the like inhibition at this day againſt a number of goſpellers. For many falſe Brethren abuſe the goſpell and make it a common Cloake for their Uſurie, Adulterie, and Crueltie. To them the Lord might ſay, I wil haue Mercie and not the Goſpell: Noe not the Goſpell ſo profeſſed as they profeſſe it.

The ſeconde kinde of Sacrifice mentioned in Scripture, is the Sacrifice of Chriſt, which the Lorde wil haue: For howſoeuer hee tollerated the bloode of Gotes, and the bloode of Calues, for the time, yet hee coul • e not bee pleaſed with any other, but with this onely. As for al other Sacrifices • , they were but Shadowes, this was the body: They were but huſkes, this was the Kernel: They were but Chaffe, this was the Wheate: They were but Leaues, this was the fruite: They were but ſignes, this was the thing ſignified, and the trueth it ſelfe.

For Chriſte Ieſus beeing the brightneſſe of the fathers glory, and the ingraued forme of his perſon, humbled himſelfe vpon the Croſſe, and offred his body to affliction, & his ſoule to anguiſh, & all too purge our ſinnes, whereby hee hath wrought our atonement with God, and taken away the curſſe of the Lawe, and deſtroyed the woorkes of the Deuill, and tryumphed ouer hell it ſelfe.

O bleſſed Sacrifice, No ſauour but this could perfume our ſtincking ſoules. No ſacrifice but this coulde pacifie the wrath of God. And heere deerely beloued we may ſee an other benefite, which we haue and inioy in Chriſte, who hath giuen him ſelfe a Sacrifice of a ſweet ſmelling ſauour to God, that hee might purge our ſinnes. The Lorde make vs thankfull for this benefite, and faithfully to take holde of it in all the aſſaultes of Satan.

The thirde kinde of Sacrifice, is the Sacrifice of Chriſtians which S. Peter calleth an eſpeciall ſacrifice, acceptable to God for Chriſtes ſake, and this kinde of Sacrifice is manifolde as may be gathered in Scripture. The Sacrifice of a ſorrowful heart. The Sacrifice of God, Pſal. 51. is a troubled ſpirite: and a broken and contrite heart O God, ſhalt thou not deſpiſe. This ſacrifice Chriſtians ought to offer vp as often as they call to minde their wicked and ſinfull wayes. Secondly we haue the Sacrifice of Righteouſneſſe, which is newneſſe of life, & true godlines. This ſacrifice Chriſtians are willed to offer by the prophet Dauid: Pſal. 4. Offer to god the ſacrifice of righteouſnes, & put your truſt in the Lord, that is, walke in the light as Children of the light, haue no felowſhip with the vnfaithfull workes of darkeneſſe: Reſiſt the fleſh & liue in the ſpirit: this is to offer ſacrifice of Righteouſneſſe. Thirdly we find in Scripture the ſacrifice of Praiſe and thankſgiuing, which is called the Calues of Chriſtian lips: Offer to God praiſe Pſal. 50. & pay thy vowes vnto the moſt highe. That is, ſhew thy ſelf mindfull of Gods benefits by thankſgiuing. Fourthly, we haue the ſacrifice of almes, whereof the Apoſtle ſpeaketh, To doe good and to Heb. 13. diſtribute forget not: for with ſuch ſacrifice God is pleaſed. And this ſacrifiſe is to be offered of much plente • uſly, and of little diligently, and it ſhall be accepted according too that a man hath and not according to that he hath not. Laſtly we haue the Sacrifice of obedience, or reaſonable ſeruice of God, which Saint Paule commendeth. I beſeech you therfore Rom. 12. brethren by the mercies of God, that you giue your bodyes a liuing Sacrifice, holy and acceptable too God, which is your reaſonable ſeruice of God. This Sacrifice we are to offer as often as wee celebrate the Lordes Supper. For as the carnall Sacrifices of the Iewes, were too foreſhewe the bleſſed Sacrifice of Chriſt to come: So muſte this liuely Sacrifice of our ſoules and bodyes bee offred vp too teſtifie that it is already come: that his body is already broken, and his blood already ſhed for the remiſſion of ſinnes.

Heerevppon it is that the Schoolemen ſay, that the Lordes Supper is a Sacramente and a Sacrifice. It is a Sacrament in that we receiue the bread and Wine in remembraunce that Chriſt his body was giuen, and his blood ſhedd for the remiſſion of ſinne. It is a Sacrifice, in that wee doe offer vpp our ſelues, that is, our ſoules and bodyes, too ſhewe our thankfulneſſe for ſo greate a benefite.

Theſe are the Sacrifices which chriſtians are of dutie to offer vnto God, who will haue them, and accept them for Ieſus Chriſtes ſake. And in reſpect of theſe Sacrifices, Chriſtianitie is a Royall prieſthoode, and Chriſtians are Royall Prieſtes: Their heartes are royall Aultars: Their faith is Royall Incence: And their feruent loue towards God and man, is a Royall fire to make them haue a ſweete ſauour before God.

The Sacrifice of the Maſſe.

But what ſhall wee ſay of the Sacrifice of the Maſſe? Is not that holy ſacrifice to be numbred among thoſe which the Lord will haue? When the Church of Roome, and all her Catholike children make ſo great accounte of it, which is of force to releace the tormented ſoules in purgatory: and to chace away Deuils from the poſſeſſed in Earth: which whoſo euer heareth, as long as he heareth, it he ſhall neuer wax olde: which preſerueth yong children in their mothers wombes, & deliuereth both olde and young from al imminent perils and daungers.

No, I auouche and proteſt that the Lord will not haue it, ſtrugle the Catholicks neuer ſo mightely, ſhuffle they neuer ſo cunningly, for the magnifying of their Idol: The Lorde will not haue it. It is a worlde to ſee how euē of late they began to ſet vp their creſts, and to clapp their wings, as if they would crowe the Pope day againe into England: & all becauſe they imagine that their golden day begins to ſpring, wherein the maſſe ſhal ſhine againe. Yea they begin to looke vpon vs, as if the Deuil ſhould look ouer Lincolne: and doe account it halfe hereſie to ſpeake to any man that is a known Goſpeller: They paſſe by vs humming & mumming: and whether they wiſhe out heads in their diſhes, or their ſwords in our bellyes wee cannot tell yea or noe: But let them knowe that their ſacrifice of the Maſſe is too full of Idolatrie, abomination and blaſphemie for the Lord to heare it. And doe they thinke that her maieſtie, the Lords annoynted, wil heare it? God be thanked by the ſpace of one and twentie yeeres, ſhee hath bin a nurſing and a naturall mother to the goſpel, and now will ſhee become a ſtepmother, and fancy the Maſſe? No, it hath cauſed too many conſpiracies and rebellions againſt her moſt noble perſō, for her maieſtie euer to brooke it: euen in pollicie.

And whereunto ſerue the Prayers of Gods children her faithfull ſubiects, but euen to beſeech God to continue her maieſties godly proceedings: that ſhee may be ſo farre from backſliding, as to growe from grace to grace, & from faith to faith that as ſhee hath planted & nouriſhed the Goſpel, ſo ſhe may not be aſhamed of the Goſpel, which is ſaluation to euery one that beleueth. She had neuer more faithful ſubiectes, and I dare vndertake ſhee neuer had more feruent Prayers, for her proſperitie in gouernment & conſtancie in Gods woorde. And as vile ſinners as they note vs to be, we doubt not but God wil heare our Prayers in his good time.

And this I ſay to the confuſion of all bloodthriſtie Maſſemungers, that it was neuer ſene yet, but what rekoning ſo euer the wicked made, the cōtrary followed.

Pharao thought him ſelfe ſure of his pray vpon the Iſraelites, when hee had them at the brinke of the red ſea, but the Sea ſwallowed him vp hoſte and all.

What accounte made Achitophel of promotion and preferment, when he conſpired againſt his maiſter Dauid? but when he ſawe it would not be, did hee not hang him ſelfe?

Thoſe wicked Iudges which falſely accuſed that chaſte matron Suſanna, litle thought that they ſhould haue beene ſtoned to death them ſelues.

Haman made a paire of Gallowes, and there was no way but poore Mardocheus muſt be truſted vppe, but you knowe who had the firſt banſel.

Therefore let our aduerſaries know, that they cannot ſo lay their ſnares for vs, but they may be taken therein them ſelues: They cannot ſo digge their Pittes for vs, but they may fall therein them ſelues: The Roddes they make accounte ſhall beate our tayles, maye ſcourge their owne: And their Golden day, their Dommes day. And this the Lorde can doe for his Church, yea this hee will doe, if wee pray vnto him, and repoſe our ſelues vppon him: Therefore whiles our Aduerſaryes harpe and hope vppon our deſtruction, let them quake and tremble for feare of their owne: For the Lorde is nigh vnto all thoſe that call vppon him. As for the ſacrifice of the wicked, hee will not haue it come in his preſence. And thus farre of Sacrifice.

The thirde aunſwere. I came not to call, &c.

As if hee ſhould ſay, Why ſhoulde you miſtyke becauſe I eate with Publicanes and Sinners? I tell you truely I came not too call ſuch holy men as you are, but miſerable ſinners as they bee to repentaunce. An excellent ſaying▪ and able too renewe and quicken any ſinnefull ſoule, how longe ſoeuer it hath beene deade in the graue of Sinne. All the world is not able to ſhew the like Mithridate and ſouerain preſeruatiue againſt the bitter curſe of the lawe. Hel it ſelfe doth repine at this ſaying, and murmure that euer man ſhould haue ſo great an aduantage againſt her. And I am verely perſwaded that if the deuil had forecaſt that ſuch an anſwer ſhould be giuen to the Phariſes, he would rather haue caried them headlong into the ſea, and haue drowned thē as he did the heard of ſwine, then they ſhoulde once haue mooued the queſtion. For why? doth it not moſt liuely ſhew and ſet forth vnto vs the benefite of al benefits, I meane our calling in chriſt which Paule tearmeth a holy calling, for that it was not for our merits, but of gods2. Tim. 1. tēder loue. There cannot be a greater encouragemēt to a Chriſtiā man to animate him in doing good works, thē to conſider that Chriſt came to cal him: & therfore the Apoſtle telleth thē that they are called in Ieſus Chriſt, that is, adopted in Chriſt.Rom. 1. What a ſingular prerogatiue this benefit hath aboue al other, as S. Paule Ro. 8. We Rom. 8. know (ſaith Paule) that al things work togither for the beſt vnto thē that loue God, euen to them that are called of his purpoſe. And what a mightie proofe doth he bring to aſſure and warrant the faythful, that it is true which he hath ſpoken to their comfort: For thoſe which he fore knewe, he alſo predeſtinate to bee made like to the Image of his ſon, that he might be the firſt borne among many. Moreouer whom he predeſtinate, them alſo he called, and whom he called, them alſo he iuſtified, and whome he iuſtified, them alſo he glorified.

Therfore he that wil become ſtrong & inuincible againſt aduerſitie, let him bee mindful of his calling in Ieſus Chriſt.

This ſoueraine benefit of our calling in Ieſus Chriſt wil appeare in your ſight to be the greater and more worthy benefit, if you marke wel the circumſtance wherwith our ſauiour Chriſt doth ſet it foorth. I come not to cal, &c. In which words we are to note the circumſtances.

Firſt the meanes of our calling, which is Chriſt comming. I come not, &c.

Secondly the parties which are called that is, ſinners: I come not to call the righteous, but ſinners. Thirdly the end and purpoſe wherevnto he calleth: To repantance.

The firſt circumſtance.

The more often I call to mind the miſerable plight of man through ſinne and diſobedience, the leſſe able do I finde my ſelfe to ſhewe and ſee foorth vnto you the infinite goodneſſe of God, our heauenly Father, in appointing ſo worthy a mean to call vs out of the bottomleſſe pit of deſtruction, as his owne onely ſonne: who notwithſtanding he was of the very ſubſtance, and God eternall with him: yet by the power of the holy Ghoſte was made man, to the end that both natures ioyned togither in one, hee might in the fleſhe take away the filthineſſe of the fleſhe, and fulfill Gods lawe, which man had ſo often broken, and beare the wrath and heauie indignation of his Father againſt ſinne, whoſe comming was promiſed at the firſt by God himſelfe: hoped for by all the faithfull Patriarkes: Figured & foreſhewed vnder the ſacrifice of gods law: often foretold and prophecied by all the Prophets: & at the length performed vnto our fathers and vs, vpon whom the ends of the world are come, and all to call vs to repentance and ſo to bring vs to euerlaſting life. And this hath he himſelfe often beaten into our heads, if we had the grace to conſider of it. This is the wil of Iohn. 6. him that ſent me, that euery mā which ſeeth the ſonne, and beleeueth in him, ſhould haue euerlaſting life. Againe, So Iohn. 3. God loued the world. &c. Alſo, I came to ſeeke & to ſaue that which was loſt. Mat. 15. And I am not ſent, &c. Nowe whether Chriſt by his comming doth cal vs to repentaunce, yea or no, ſearche diligently & you ſhall eaſily finde.

His birth in ſuche baſe and vyle maner without harbour, without neceſſarie furniture, without reuerence or regarde, without fourme or ſhape (as Eſay ſayth) and not without hatred and daunger of ſpightfull Herode, doeth it not touche or mooue our haughtie ſtomacks? doeth it not pull downe our Peacockes tayles? doeth it not make vs ſorrie and aſhamed that our ſinnes ſhould make God to thruſt his onely and beloued ſonne out of his boſome to ſuch beggerly ſtate of reproch and miſerie.

Then looke you vpon his life, which as it began in ſuch perfect humility, ſo it cō tinued in true faſting, dayly prayer, often watching, wreping, ſighing, patience righteouſnes, innocēcie, & holines: which becauſe it is a liuely patterne for all chriſtians to follow, doth likewiſe call vs to repentance and amendment of life. Laſtly his death conſpired by his owne diſciple, purſued by his owne nation, purpoſed by his owne father, & purchaſed by our ſins, without any deſert of his own: doth it not ſtrike our hearts, and wound our conſciences with remorſe? Thoſe bloody tears: thoſe piteous grones, thoſe cruell ſcourgings, thoſe reprochfull buffetings, thoſe bitter tauntings and raylings which hee put vp in al patience as the due rewards for our ſins: ſhal they not make vs morne and lament, when they made the vayle of the temple to rent in ſunder: the gates to open the dead bodies to ariſe: the earth to quake and tremble, and the ſunne to waxe darke? If an earthly prince ſhuld puniſh euery rebellion, treaſon, conſpiracy, contempt, offence and default, which his ſubiects make, vpon his beloued ſon: would they not in pitie be aſhamed, & ſory too? Our heauenly father puniſhed the ſinnes of the whole worlde vppon Ieſus Chriſt his only begotten ſonne, hanging him vpon the croſſe. Oh then, where is our ſorrowe? why are we not aſhamed to heape ſinne vpon ſinne? and to nayle him to the croſſe againe? Thus is Chriſtes cōming the meanes of our calling, wherin are included other more ſpecial means, as ye ſhal heare in the next circumſtance.

The ſecond circumstance.

Moreouer in theſe wordes we are giuen to vnderſtande: who they are which Chriſt came purpoſely to cal. I come not to cal the righteus, but ſinners, &c Yea and this circumſtance may ſtirre vs vp to magnifie the benefite of our calling as much as any. For here we ſee plainly that he renounceth al thoſe which think better of themſelues then ſinners: as theſe Phariſes who dreamed that their owne righteouſnes was ſufficient to fulfill the lawe without Chriſt. But what is the matter that he doth ſo flatly deny that hee came to cal the righteous? It is wel worth the noting. For whom doth he cal righteous, but thoſe which truſt onely in their owne righteouſnes and make no account of the righteouſneſſe of Chriſt. Nowe theſe he doth renounce. Firſt becauſe it was the determinate wil & purpoſe of his father which ſent him, that whoſoeuer wil make himſelf righteous, & is his owne Chriſt, & his own Ieſus, ſhal lye ſtil in blindnes, & ſleep in his own cōfuſion. An other cauſe may be, that forſomuch as he came purpoſely to ſeeke & to ſaue that which was loſt: & the righteous imagin that they neu • r went aſtray: therefore he lets them be as they are. An other reaſon may yet be taken of the ſetting forth his fathers glory: for that there ſhalbe more ioy in heauen ouer one ſinner that repenteth, then ouer ninety and nine iuſt perſons, which need no repentance. And no doubt if hee had offred to cal them, he had but loſt his labour: For had he ſaid to them, as he did to Matthewe, Come & folow me: they would haue anſwered by and by, We folow Abraham our father: we folow Moſes our Prophete: wee followe the lawe of God: we haue ceremonies: we haue traditions: wee haue preſcriptions: wee haue our inuentions to followe: we looke for another maner of Meſſias to followe then ſuch a beggerly outcaſt as thou art: Therefore go where thou wilt, we will not follow thee.

Wherfore dearely beloued, beware howe you ſtand vpon your owne righteouſnes, becauſe of a few good workes: ſurely you haue no more portion in Chriſt then the verieſt Phariſie that euer was: For if our Sauiour Ieſus will be found faithfull in his Meſſiaſhip, he muſt renoūce you and ſay: I came not to call the righteous: Not the righteous? whom then? ſinners? ſinners. Beholde dearely beloued, if you thinke to reape the benefites of Chriſtes comming, you muſt humble your ſelues, and become ſinners: But how, or in what maner doeth he call ſinners? The callyng of Chriſt is of two ſorts: the one is cōmō wherwith we are in deed ſtirred vp after a ſort, but not effectually boūd & brought to the purpoſe, for that they are not pleaſed with the meanes: as Gods worde, the Sacraments, Sermons, &c: and this is common to the reprobate & righteous, as wel as to ye elect & ſinners. Now the other is a conuenient and a mightie calling, wherby the minds of ſinners are touched and thorowly charged: For in this very manner hee doeth call ſinners to repentance.

Firſt hee ſoundeth in their eares by the voyce of his Lawe the greate daunger of death and dampnation wherein they ſtand becauſe they haue ſo wilfully tranſgreſſed his cōmandements: & this ſtriks them in ſuch horror of their ſinnes & feare of his vengeance, that they would be glad to be reconciled to God the father, leſt he ſhuld poure vpon them their deſerued puniſhment. Then he ſends them the ſweete comfort of the goſpel, which ſhews them, that Ieſus Chriſt is become their mediator & aduocate: & if they beleeue in him, they ſhalbe ſafe & ſure: whervpō he giues thē faith, & plants it ſo faſt in thē, that nothing can drawe them from Chriſt. And leſt this faith ſhuld be Idle & frutleſſe, he ſends them the holy ghoſt: the ſpirit of adoptiō to work in their hearts according to their calling. And thus you ſee how Ieſus Chriſt calleth ſinners to repentance. If you ſhould queſtion farther with me & enquire of the time when hee calleth ſinners: That is counſaile to vs. For there is no time excepted: there is no time to be in this world. Therefore let no man diſpair: For hee cannot bee called ſo late into the Lords vineyard, but he ſhal haue his peny wel & truely paide him. Laſtly if you yet queſtion further with me, and enquire the cauſe why he calleth ſinners and not righteous: I muſt either hold my peace, or els with Paule exclaime, ſaying: O the deepnes of the riches both of the wiſdome Rom. 11. & knowledge of God. How vnſearchable are his Iudgements, and his wayes paſt finding out? Who hath knowen the mind of the lord? or who was his counſailor? &c. For dearly beloued, be it knowen vnto you, & heauen & earth ſhal beare me witnes that the Lord in his doings is neither vniuſt, nor vnmerciful: No, he is moſt iuſt and moſt merciful. Is not hee moſt iuſt which hath puniſhed wt extreme rigor the offences of al thoſe ſinners whom he calleth, vpon his own dear ſon Ieſus Chriſt: yea and wil no: vou • ſafe to receiue them into his glory, vntill hee hath perfectly iuſtified and ſanctified thē in Chriſt? & is he not moſt mercifull, who hath elected and called thoſe which had neither worke nor meat, but onely a liuely faith in the blood of Chriſt which hee himſelf had giuen them? Therefore let al ſinners reioice in the Lord againe and againe, for Chriſt came to cal them, &c.

The third circumſtance.

Laſtly we ſee here to what end & purpoſe we are called in Chriſt to repētance. To call ſinners to repentance, is to work two things in them: that is, to make thē knowe their owne miſerie, and too giue them faith whereby they may ſee their great felicitie in Ieſus Chriſt.

Repentaunce is tearmed Vinum Angelorum, Auguſt ad. Romanos. the wine of Angels, for that the teares of a ſinner more reioyce the Angels in Heauen, then any Wine doth the heart of man. To repent, as ſayth Auguſtine, is to bee ſory for ſinnes committed, & not to commit the like againe. In deede Repentance hath the rod of ſorowe in one hand, wherwith ſhe ſcourgeth her ſelfe when ſhe calles to minde her former ſinnes: But in the other ſhe hath the Ancour of Faith, wherewith ſhe taketh ſure holde faſt in the rock Ieſus Chriſt: otherwiſe her owne teares would drowne her in the Seas of deſperation.

Repentaunce in this place includeth Iuſtification, and is indeede the true and direct meanes to Iuſtification: For when the ſinner is called to an inwarde ſorrow for his ſinnes, once Ieſus Chriſt for his cōfort giues him faith, which faith bringeth to him by a heauenly violence al the merits of Chriſt, & applyeth them to the ſinful ſoule. And this it is deerly beloued, which makes repentance of that prerogatiue, that At what time ſoeuer a ſinner repenteth, the Lord will put al his wickednes out of his remēbrāce, & that there ſhalbe more ioy in heauen, &c. O Lord Ieſus Chriſt make vs partakers of this priuiledge, & cal vs to repentance that we die not in our ſins. It is hie time, it is hie time I ſay, dearely beloued, for England to pray for the priuiledge of repētance & pardon in Ieſus chriſt. For let England make the beſt of her ſelf ſhe can deuiſe, ſhe is but like a ſpeckled leopard, which hath fiue black ſpots, for one whit. And to ſpeake generally and truly, what wickednes is there from which England may waſh her hands & ſay: I am not defiled with any ſuch.

The glorious goſpel of Ieſus Chriſt, which ſhould be our ſhield in al extremities, we tread it vnder our feete, as a vile thing. Prayer which ſhould be our ſword of defence alwayes, lieth ruſting in the ſcaberde of ſecuritie. The olde ſinne of Damaſcus is renued in Englande. She threſhed Gilead with iron flayles: we threſh the poore with the ſiluer flayles of Vſurie, which is al one.

〈1 page duplicate〉〈1 page duplicate〉 The wickednes of Iſrael is now twiſe done and committed in England. Shee ſolde the R. for olde ſhoes, we ſell iuſtice for rewards which is all one.

In Iſrael a man and his father would go in vnto one womā: which is, the father defloureth a maid, & to make her amends marieth her to his owne ſonne, which is all one. Yea euen the abominations of Sodome are multiplied in our dayes. Pride, Fulnes of Breade, Idleneſſe and Contempte of the poore: For the which the plague of Sodome hanges ouer our heades, & would out of hand conſume vs, were it not for thoſe tenne righteous ones, which God be thanked we haue among vs, for whoſe ſakes the mercie of God entreateth his iuſtice to ſpare the whole Realme. Therfore it is high time I ſay once againe for vs to praye for the priuiledge of Repentaunce: That ſo wee may weepe bitterly with Peter: & waſhe our ſauiours feet with the vnfained tears of Repentance with Mary Magdaline.

Wherefore we beſeeche thee, O heauenly father, be merciful vnto vs, & boutſafe vs thy deare ſonne Ieſus Chriſt too cal vs from the danger of thy diſpleaſure, and the vncleanneſſe of our ſinnes, vnto vnfained repentance, that ſo in ſorrow of heart and liuelineſſe of faith, we may receiue the ſpirit of Adoption: wherby we cry Abba Father. And that the ſame ſpirit may certifie our ſpirit, that we are the ſonnes of God, albeit called, iuſtified, and glorified in Ieſus Chriſt our onely Lord and Sauiour in whom grant vs the fruition of thy glorious pleaſure, with Aungels and Archangels in thine euerlaſting kingdom: where thou raign • ſt in al Maieſtie, with Ieſus Chriſt ſitting at thy right hand, and the holy ghoſt the ſpirite of grace. To whom three perſons and one God be all glory and honour, now and for euer, Amen.