WHen Moses would exhort and stir vp the people of Israel to all dili­gent regard and accomplishment of theirDeu. 4. [Page] duetie described in the lawe, after breefe rehersall of the great woonders and ma­nifold benefices, wherewith the lord God had both strengthned their wauering faith, and susteyned their mortall liues in that their longe and wandring pilgri­mage in the desart: he speaketh as a most effectuall collection to excite them there­vnto, putteth downe the cōtinual presence of God, still ready to heare & defend them: with the excellencie and equitie of those there enioyned ordinaunces and lawes, which should be their vnderstāding, their wisedome, and glory among al people. For what nation (saith he) is so great vnto whō gods come so neere as the Lorde our God is neere vnto vs in al that we call vnto him for? Ver. 7.8. And what Nation is so great that hath ordinances and lawes so righteous as is all this lawe which I set before you this daye. The same argument and reason inferred then as most forcible, to worke obedience in the harts of those olde & stubborne peo­ple vnder the lawe, whiche had but a sha­dow of good things to come, and was one­ly a Schoolemaister vnto Christ: ought much more to be effectuall among vs in these daies and times of grace, seeing the [Page] Lord commeth nearer vnto vs, then he di [...] vnto them, seeing we enioy the trueth, & body, & substance of those their figuratiue shadowes; and haue precepts of doctrine ordinaunces and lawes, by so much both more honorable and more profitable and higher then theires; as they haue re­ceaued a farre more excellent name, and are seales and cōfirmations of better pro­mises then they had. For to thē God cam [...] neare in fire and lightning in stormes and thunders, and most terrrible manner on y^e mountaine, to declare his wrath against sin; But vnto vs in fauor and goodnes, in reconciled loue & bowels of mercie, freely pardoning and remitting our sinnes: vnto them he spake by Angels, and prophets, and appeared by the ministrie of his ser­uant, by whom he gaue a lawe. But vnto vs by his dearely beloued and onely be­gottē sonne, by whom he hath giuē grace, & truth: Unto them [...] gaue the couenant of bōdage, of feare, & [...] for a time; Un­to vs y^e law of libert [...] [...] [...]doptiō, & eternal life for euer. So tha [...] [...]he declaration of sin, & cōminatiō of p [...]hmēt to be inflic­ted by y^e law, were [...] such price, & re­uerence among thē: much more should the [Page] promulgation of grace, and free remissi­on of sinnes, be now acceptable vnto vs; And if the ministration of condemnation as S. Paule saith, figured in stone were glorious, much more shall the ministra­tion of righteousnesse, by fayth in Iesus Christ exceede in glory. And therfore see­ing it is more directly saide and applyed vnto vs Christians now, then it was euer to the Iewes, that the Lord commeth so neere vnto no people as vnto vs; Neither is there any Nation that hath ordinaun­ces, and lawes so righteous, so excellent and profitable, as are all those wherein our Christian duetie is limited and de­scribed vnto vs; It is also requisite that we duely consider and regarde the prero­gatiue of this our calling, vnto whome God in mercie stooping as it were so lowe, doth discend and come neere: and carefully obserue those his righteous lawes and precepts▪ whereby wee maie approche and draw▪ [...]eere in all obedience vnto him againe. Both which wee haue heere accordingl [...] set downe vnto vs, in the scope of this present Scripture, con­teining a short abridgement and recapi­tulation, not onely of this present Epistle [Page] to the Hebrues, but euen of all the whole Gospell it selfe, and of all our Christian life and duetie, as wherein the effect and summe of all is contriued and knit vp. Which although it contain matter more copious and plentifull, then can exactly be discussed at one time; Yet for our better and more orderly proceeding in so large a fielde and compasse, may well be deuided into two generall partes and braunches. First a theoretical position or doctrine of knowledge, respecting our beleefe and faith, as how neere the Lorde in mercie by the reconciliation of his sonne com­meth downe vnto vs; And secondly an application of this doctrine or hortatorie illation to the performaunce of all suche dueties as are answerable thereunto, and requisite to the direction of our conuersa­tion and life. The first againe conteineth chiefely two thinges. First the abroga­tion of the Iewish Priesthoode, of their dayly sacrifices and legall obseruations and rights: and secondly a confirmation of our finall attonement wrought with God, and redemption by the bloud of Ie­sus once offered for all vpon the Alter of the Crosse, wherby he hath made perfect [Page] for euer those that shall bee saued; Both which bicause by way of allution or colla­tion, they are here set downe and deliue­red in one. I will also so proceede ioyntly to handle them in one, and not deuide them in discourse of my speache. In the second part again to be performed in our behalf, whereby wee shall approche and come neare in obedience vnto God, are requi­red specially three thinges, faith to enter and conduct vs in the way, hope to streng­then and vphold vs to the end, and thirdly loue and charitie to the comfort and en­couragement both of our selues and o­ther. Our faith must not be naked or so­litarie, but clothed and accompanied with attendaunce of these properties, a true harte and a good conscience, so as both [...]ur bodies and mindes maye be sprinck­led and washed from all contagion of sin; our hope must not bee wauering and vn­constant fitting and turning like our earthly affections, after the variable na­ture of the obiect wheron they are placed, but stedfast and vnmoueable grounded on the faithfull, and vnchaungeable pro­mises of almightie God. And our loue must not be famed, ydle or vnfruitfull in [Page] pretence and outwarde showe, but in all points such as is described to quenche all bitternes and discord, and to fructi­fie and spring forth into all practise and exercise of godlinesse and good woorkes, whereuntoo for conclusion is annexed a forcible motiue the ra­ther to induce vs thereunto, for that the ende it selfe approcheth, and the day draweth neare.

Touching the first parte the Apostle after diuers infallible demonstrations and proofes alleaged to his purpose, throughout his whole Epistle and dis­course goeing before, after manie ob­iections answered, the aduersaries re­futed, and the trueth on eache side clear­ly discussed; For an Epilogue or sum­marie conclusion of all his former dis­putation and doctrine, inferreth this sure collection pitched faste downe for euer as an vnmoueable rocke of trueth: That the bloode of Iesus abolishing all figures rites and cere­monies all shadowes and sacrifices of the Mosaicall Lawe; hath taken awaie the pertition, the couering, and vayle [Page] wherein all Nations were wrapped and hath made free passage & entraunce with boldnes vnto the throne and mercie seate of God, euen vnto vs and vnto al as many as were farre of seperated by our sinnes and sitting in darkenesse and in the shad­dowe of death. Which high and heauen­ly mistery that he might the better and more significantly expresse, as also that we should not thinke those rites and cere­monies of the lawe to haue beene vtterlie vaine and fruitles, but lawfull and profi­table in their appointed time and vse, and y^t yet now by the blood of Iesus shed vpon the Crosse, they haue attained their ful & purposed perfection and scope, and lastly that there should seeme nothing to want in the bodye and fulnesse of the Gospell, which was so greatly in price and honor in their shadows of the law; he fitly here applyeth them, as figuratiue predictions to our Christian Religion, and furnisheth out a most liuely description of our fayth, with the spoiles, with the titles and pre­rogatiues wherein they so greatly glori­ed, and wherewith their holies were a­dorned. So that though their excellen­cie were great and their preferment sin­guler [Page] aboue all Nations of the world, as vnto whome the Adoption and the coue­nance and the law, Rom. 9.4. and the glorie and the promises then onely apperteined: of whō were the fathers, and of whom as concer­ning the fl [...]sh Christ came, who is God o­uer all blessed for euer more: Yet if it bee compared whatsoeuer was then so glori­ous vnder the yoke of Moses lawe, to this incomperable perfection of libertie and prerogatiue of grace in the freedom of the Gospell: it must needes giue place and yeild, as darkenesse to light, as shadowes to the body, as figures to trueth, as weak­nes to perfection, and as disposing prepa­ratiue meanes to their finall and prefixed consummation and end. They had a holy place made with handes seperated by per­tition and shutte vppe from the rest of the Temple; but wee haue the highest hea­uens and celestiall throne of grace, a ta­bernacle not made with handes, whiche God and not man pight: into their sanctu­arie none might enter but the Priestes a­lone,1. Pet. 2.9. but wee all without exception haue free libertie and accesse and are made a holy Priesthoode to offer vp spiritual sacri­fice acceptable vnto God by Iesus Christ. [Page] They were permitted to enter but once euery yeare, wee euery daye and at all times without restraint or limitation. Their passage and way was made with the blood of manie slayne offeringes of beastes; but ours by the vndeficient and eternall blood of him that liueth for euer the immaculate Lambe of God: Their high Priest was mortall, compassed with infirmities and sinnes; but ours is holy, harmelesse, vndefiled, seperated from sin­ners, and made higher then the heauens. Their Priestes were many still chaun­ging in succession because they were men; Ours one and euerlasting abiding for euer because hee is the sonne of God. Their entraunce was by a bodily vaile which made the seperation; but ours by the reuiued body of Christ which maketh the attonemente and reconciliation. And is therefore moste aptlye called a vaile or couering, beecause as that their materiall vaile hanging downe, did shut vp and couer the secrete place of the Sanctuarie, frō the sight of those that were without; so the humaine body of Christ did hide his diuine nature from the obstinate carnall Iewes, and all [Page] those that beleeued not in him; And as the vayle againe beeing lifted vp made entrance and passage into the holy place which before was shutte and closed; So Christ ascending vp on high and lifting vp the vaile of his flesh to the right hande of GOD, hath opened the hidden treasures of his mercie, grace, and fauour which before through our sinnes, as a carnall vaile hanging downe, were fast sealed vppe and closed from vs. For as the children of Israell coulde not beholde the shining face of Moses when hee had talked with God on the Mount for the exceeding bright­nesse thereof, but couered with a vaile where through they did beholde him; So no man hath seene GOD at anye tyme or canne beeholde the face and presence of the deytye:Ioh. 1.18. but so farre as it is both vailed and reuealed by the bodye and humayne fleshe of our Sauioure Christ: Iacob prophesing of Christ which shoulde come of the Tribe of Iuda sayth.Gen. 49.18. Lauabit in vin [...] stolam suam. Hee shall washe his garmente in Wine, and his [Page] mantle in the bloud of the grape; Which Prophecie saith Theodoret was truly thē fulfilled when our sauiour did shed for vs his most precious blood vpon the Crosse, which issuing aboundantly out of his per­ced handes and side, did euen washe his body, which was as it were the Mantle (sayth hee) and vesture, the vaile and co­uering of his deitie and godhed. By which & other like applications wee may plainely see it verified which is spoken by S. Augustine, That of all those holy men and Fathers which in time were before the natiuitie of Christe, not onelye their words and speeches but euen their whole liues, their mariages, their children, their deedes and actions, were a prophecie of these our times wherein the Churche by faythe in Christ is gathered of all Nati­ons. And as Iacob (sayth hee) when hee shoulde be borne first put forth his hande out of the wombe, after followed the head, and then necessarily the rest of the mem­bers and body, but so as the head excelled still both the hande that went before and the body that came after, as from whom they both had their life sence and vitall powers, and which though not in time of [Page] appearing, yet in order and dignity of na­ture and being, was first and before them both: So our Lorde Iesus Christ, before he appeared in the flesh, and came foorth from the wombe of his secrete and eter­nall Counsell, into the sight of the world a mediatour betweene God and man: rea­ched out in the holy Patriarkes and Pro­phets, and other his peculier people ap­pointed for that purpose, a certaine parte of his body or hand as a signe and mani­fest token of his byrth approching. And so both they as the hande that appeared before, and wee as the body that followe after, doe all cleaue and are fastned vnto one heade, whiche is Christe beleeuing in him whome they so prefigured: And whatsoeuer was then darkely hid and sha­dowed vnder the vaile and couering vnto them, is now fully accomplished, made open and manifest vnto vs: And whatsoe­uer speciall priuiledge or prerogatiue, their Temple, their Priesthoode, their vaile and sanctuarie, with all their sacri­fices and ceremonies brought to them by tipicall signes and shadowes for a season; the same with all addition and supplie of incomperable perfection and trueth, is [Page] Iesus the sonne of GOD vnchangeable vnto vs for euer. Hee is that seconde Adam which slept as it were in the Se­pulcre for a time, vntill his spouse the Church were fashioned out of his side; he is Abraham the Father of all faithfull whose seede is as the starres of heauen, & as the dust of the earth in number. Hee is that eternall Priest for euer after y^e order of Melchisedech the King of righteous­nesse and peace, without Father without Mother or kindred, hauing neither be­ginning of dayes nor ende of life. He is that patient Isaac which being borne a­gainst the course of nature was content at the will of his father to bee bound and sacrified on the Alter of the Crosse, and yet remaineth safe and sounde. Hee is that pitifull Ioseph who was cruellye solde of his brethren, and yet after manifold af­flictions beeing aduaunced to the rule of the kingdome, was not ashamed to con­fesse them, to feed them in time of dearth, and in stead of reuenging y^e iniuries done vnto him, to aduaunce them to honour & great riches in his kingdome. He is that valiant Iosua leading vs into the lande of promise which Moses could not doe. He [Page] is that strong and puissant Sampson who by his death ouerthroweth al his enemies. He is y^t chosen Dauid who in his strength subdued fearce Goliah, that defied and op­pressed the people of God, and yet in his basenesse and humilitie vniustly persecu­ted of his Enemies, became A worme & no man, A verie skorne of men and con­tempt of the people, whose hart was as melting waxe within his bowels, and his strength dryed vp as a potsherd, whose handes and feete they pearsed, gaue him viniger and gall to drinke, and cast lottes vpon his garment, who became as a dead man out of minde, and like a broken ves­sell; And yet after all these greeuaunces is setled in his kingdome, and his throne established as the sonne for euer. Hee is that wise and glorious Salomon, who ru­leth his people with all tranquilitie and peace, who onely was ordeined to builde an house and acceptable Temple vnto God, and vnto whom they shal come from all partes of the earth to heare his wise­dome. He is that miraculous Rod of Aa­ron deuouring the rods or Serpents of the Sorcerers of Egipt, which by smiting the waters gaue passage for his people, [Page] through the Sea, and is alwaies greene & flourishing bearing leaues, blossoms, and ripe fruites. He is that healthfull bra­sen Serpent lift vp vpon the Crosse, to heale the stinges and woundes of the fie­ry Serpents. He is that spreading Che­rubines ouershadowing the Arke and mercie seate of God with his winges. He is that stone which Daniell sawe he­wen out of the mountaine without handes of man, and filled the whole earth with the compasse thereof. He is that Ladder that Iacob sawe reaching betweene heauen & earth, with Angels ascending and descen­ding, as by whom God in mercy commeth downe vnto vs on earth, and we by fayth ascende and drawe neare vnto him in hea­uen. He is the waie, the truth, and the life. He is Alpha and Omega the first and the last, the beginning and end of al, of whom, through whome, and for whome, are all thinges, and besides him there is no Saui­our, who was, and is, and is to come, the al­mightie for euer, the holye and true, who is made vnto vs of God, our wisedome, our sanctification, our iustificatiō & redempti­on, who alone hath troden the winepresse of Gods wrath, & washed our soules in the [Page] blood of his Crosse, who alone hath bro­ken the yoke of our burden and the staffe of our shoulder, and the rod of our oppres­sor as in the day of Madian. Who alone hath borne our rebukes in his bosome, & our infirmities in his bodie, & hath healed our woundes with his owne stripes, who made himselfe an offering for sin & gaue his soule a redemtion for many, that by y^e grace of god he might taste of death for a [...], & so reconcile both in one bodye vnto God by his crosse slaying hatred therby, & ma­king peace both in heauen & in earth y^t he might abolish the hand writing y^t was a­gainst vs in y^e law of cōmandements; that he might take away the vaile & pertition wall wherby we were separated & shut of: and so gather together in one y^t dispersed sonnes of God, vnto whom he hath prepa­red, a new & lyuing way into y^e holy place of grace & forgiuenes of sinnes, by offring vp himself, and shedding of his owne most innocent and precious blood. And thus is Christe become, the trueth of all figures and the bodye of all shaddowes, and the scoape and substaunce of all the Lawe and the Prophetes: who ending at Iohn Baptist seemed visiblye to [Page] acknowledge the same in the persons of Moses & Elias, when talking with Christ at his transfiguration in the hearing of the Apostles Peter and Iohn God the fa­ther gaue testimonie thereto from heauen saying This is my deare sonne in whom I am well pleased, heare him. Teaching thereby that both the legall rites and o­racles of the Prophets, had now accom­plished their purpose and prefixed ende in Christ, whome onely they as witnesses and messengers of trueth, were thence forth to preache and publish to the world. And therefore both praise and glorie and honor and maiesty and powre and might, R [...]uel. 5.9.10.12.13. be ascribed vnto him that sitteth vpon the throne, and vnto the Lambe for euer more because he was killed and hath redeemed vs vnto God by his blood, out of euerie Nation and kindred and tongue and peo­ple of the earth: because he hath loued vs and washed vs from our sinnes in his blood, and hath made vs kings and priests vnto our God, and wee shall raigne with him for euer, and here in haue we libertie and boldnes to enter in the holy place.

This is here called not simply a pas­sage a meane or way into the holy place, [Page] but a new way and a liuing way, a newe way, not in respect of the time of making, but for the most absolute perfection and vnchaungeable continuance thereof; not as though there were a time when it was not, but because there neuer shall be time wherin it shal not be. For although it were published and reuealed in the lat­ter times, yet was it ordeined before all times. It is called new, not as lately or­deined and prepared of God, but because it was new and straunge and scarcely knowne vnto men; not as though there were another way, into the holy place be­fore it, but because there neuer shall bee any succeeding after it. So likewise it is called a liuing way, because it is oppo­sed to the olde and dead waie of the lawe: which by reason of the weakenes and im­perfection thereof, is worne out and va­nished; Because it surelye leadeth vs to immortalitie & life, Because it is dedica­ted and prepared by the liuing body of Christ, and not by the dead carkasses and offeringes in the lawe; and because it ad­mitteth none, that lye dead and sencel [...]sse in their sinnes, but such as are quickened in Christ and are aliue vnto righteousnes [Page] by the spirite of God. Nowe then if the blood of Iesus (as here the holye Ghoste taught vs,) be the new way, be the liuing way, be the onely way into the holy place, into the kingdome of heauen, which not we can prepare for our selues, but Christ hath prepared for vs, through the vaile of his owne fleshe: And therefore, suche a waye, as admitteth neither succession, nor perfection, nor supplye, nor myx­ture, nor fellowship of any other, what shall wee thinke of those men, that yet seeke them by wandring pathes of error and would rather returne into Egypt by the olde Traditions of men, [...] and deserts of their inuentions, then enter into the Sanctuarie into the holy place of rest, by this new and liuing way here taught vs, the blood of Iesus? Or what other can we iudge of those their Monasticall vowes and orders, of their new found out frater­nities, distinctions and degrees; of their wilfull and voluntarie seruices, not re­quired at their handes; of their dayly and propiciatorie sacrifices, auaileable both for quicke and dead; of their preparatiue meritorious, satisfactory, redemptory, and supererogatory works; of their merits of [Page] congruity, equalitie and condignitie; of their proper and inherent iustifiing righ­teousnes; of their ignorant prayers, and superstitious inuocations, mediations in­tercessions of Saints, shrines, and Ima­ges, with other like erroneous supple­ments of mans deuising, set forth and still with confidente asseuerance auouched, as the best and onely way into the holy place with out the which there is no entraunce there is no passage? What I say can we iudge of them euen by the directe rule and doctrine of this place, without di­gression, but that they are meerely de­rogatorie and iniurious to the bloode of our Sauiour Iesus: And so consequent­ly the way of sinners (wherein he is bles­sed that hath not walked) and that darke and slipperie waye wherein they stumble and fall backwarde and are broken, Esai, 28.13. and are snared, and are taken as Esai saythe. For if an other waye maye bee founde out after it into the holye place, then is not the bloode of Iesus the newe way: it is not a liuing waye if it fade or bee decayed in his former strength and nature, and nowe needeth further sup­plye and ayde, neyther yet the waye [Page] into the holy place, if it doe but helpe and enter vs at the first, & leaue vs to our own free will, to our own directiō, or any other meanes, before wee attaine the end. But they accuse our doctrine, because say they it is new, and glory in their owne deuises as though they were very olde, wherein to aunswere breefely both [...]auils, they craftily deale with vs in deede, according to that olde practise of the subtle Gib [...]o­nites: who to make a league with Iosua, tooke olde s [...]ckes & olde bottles for their iourney, Iosua. 9.4.5. and olde torne raiment on their backes, and al their prouision of bread and victuals very old and drie, so faining them­selues Ambassadours from far Countreis: In like sorte, but to a contrarie ende, the Papistes still hold out and shew vnto vs like Gorgons head to fray men with the sight, a pretext or painted Image of hoare and vncontrollable antiquitie, they will prescribe against Iosua by possession of the lande before him, they would seeme to come from farre, they would be of the A­boregines without any beginning, or from the beginning it self. And al things that they vse and maintaine amongest them, are olde they beare vs in hande and [Page] very auntient. But as the deceitfull Gi­beonits being tried out were not the men they seemed, but were neighbours and borderers vnto Iosua; So these haue no­thing lesse then the age and antiquitie they would challenge to themselues, as doth plainly appeare by relation of their owne histories, in the institution and or­dinaunce of euery seuerall thing. And therefore as Ieroboams wife though shee muffled and disguised her face and coun­tenaunce, yet the Prophet could descerne her so soone as she began to speake.1. Reg, 14.6. So though they muffle & disguise and new at­tire both themselues and their errours with straunge and vnwonted garmentes, yet so soone as they come neare to speake and declare their message, they are found but the wife or darling of an Idolatrous husbande, seeking vnrecouerable health, for their dying and vncurable childe: they are found but false and subttile Gibeonits pretending that they are not; and apples of Gomorha which as S. Augustine saith seeme faire and beautifull to the eye,Aug. de Ciuit. dei l [...]b. 21 cap. 5. but if you touche them with the finger they fall to dust and cinders. True it is that Sainte Basil sayeth to Amphiloctius. [Page] Persuasiua sunt quodamodo vetera dogmata velut an antiquitate canitie quadam reueren­dum quiddam habentia. Cap. 29. Olde Religion & opinions are verie apt to perswade men, as hauing in antiquitie somewhat to be re­uerenced for the graie heares thereof; But herein againe is required wisedome and as much wisedome in these our euill daies as had Salomon in finding out the doubted mother of the childe. For truth many times is accused of noueltie, and er­rour lyeth hid vnder the tytle of age: For so the Gentiles, saith Lactant. assaulted y^e Christians faith with this rampire. And Symachus the sworne Enimie to Christ as saith Prudentius stoode much vpon this reason.Pru. lib. 2. And Cresconius against Sainct Augustine was armed with this buckler. This (sayth he) is auntient, our fathers receaued it of their fathers; True saith Sainct Augustine Sed errantes ab erran­tibus. As the Iewes receaue by tradition of their fathers, that the body of Christ was stolen out of the sepulcre, which bee­ing false at the beginning, continuaunce of time cannot make it true. Our waye our religion and doctrine (say they) is ve­ry old and auntient and therefore to bee preferred, this cloake and coulour, & this [Page] their vsurped reason, had likewise the Gebeonites, the Iewes, the Gentiles. Cresconius, Symachus, Demetrius the Sil­uer smith, the town [...]larke of Ephesus, and generally all infidels against the Christi­an faith: but most vntruly auouched. But yours say they is strange lately sprunge vp, and newe; So sayde the Athenians to Sainte Paule calling him a bringer of newe Diuels,Act. 17.18. and may we not knowe what this newe doctrine is whereof thou speakest, yea it is newe saye they, and therefore to bee reiected: Their illation is false, and their premesses eyther erroniously collected or maliciouslie per­uerted or both: as doth plainely appeare euen by this place; For first the entraunce and passage into the holy place by the blood of Iesus, which we onely hold and professe is here called a new way, but this way or doctrine is not to be reiected. And therefore y^e new way euen our way is not to be reiected. Thē our doctrine & religiō we graūt is new not after their scoffing & blasphemous meaning: But according to sence of this presente Scripture: Be­cause it is the clensing of our soules, by the vnwasted bloode of Iesus, which ne­uer waxeth old but is alwaies fresh and [Page] flourishing; because thereby wee are re­newed into a new man; and doe become new creatures in Christ Iesus; And as a man in traueling calleth it a newe waye which he neuer went before, though the way it selfe be of long continuaunce and knowne of olde: Euen so maye this our waie and doctrine be well called newe, not as though it were not before theirs which they count so olde and is not. But because that men through the mistie cloudes of their errours and abuses, nei­ther so generallie nor so perfectly did know, or traced it before; And so it is new not by institution as latelie deuised and found out, but by restauration, by publishing and promulgation Quo ad nos, as nowe more fullye preached, better knowne and more commonlye vsed and frequented then before. So that all then is not to bee beleeued which commeth in the name of olde, nor all to bee refused which is called and accounted newe: And neither is their antiquity or rather intru­sion of error such as can prescribe against the right, though intermitted title of truth; neither our obiected nouelty such as iust­ly ought to hinder or preiudice the same. [Page] For it is knowne and it is true that is [...]aide by Tertull. Quodcunque aduersus [...]eritatem sapit haeresis est, Pr [...]scripe aduers hae­ret. etiam vetus con­ [...]uetudo. Whatsoeuer fauoureth against [...]ruthe is heresie though it bee an olde cu­ [...]tome. And as Ciprian saith,Ad Pom. pei: contra Epi. Steph. Consuetudo sine veritate vetustas erroris est, Ideoque re­ [...]icto errore sequamur veritatem; Custome without trueth is but auncientnes of error, and therefore leauing error let vs followe the truth. That so and by a newe liuing way we may enter with boldenesse into y^e holye place. Manie are the abuses they couer with this cloake of age, to beguile vnstable soules euen in flatte and expresse tearmes defacing the bloode of Christe. They say in their ceremonial describing the properties of their Agnus Dei, Pecca­tum quodque malignum diluit vt sanguis Christi. It washeth awaie al euill sinne as the blood of Christ. Of their dayly and vnbloody sacrifice (as they tearme it) Pec­catum frangit vt Christi sauguis et angit. It breaketh and greeueth sinne as the blood of Christ: In their inuocations and pray­ers they say:

[Page]And againe, ‘Tu per Thomae merita nostra nobis dimitte debita.’ By the blood of Thomas, by the merites of Thomas, forgiue vs our debtes, make vs to ascend wher Thomas is. Nicholae pon­tifex salutis nostrae opifex, O Bishop Nico­las the worker of our saluation, Ablue cuncta rea mentis, mala, sanste Matheae, O S. Mathew wash away the euils of a guil­tie mind. If here and in such like, too ma­ny, too odious to be repeated, the blood of Iesus be not vtterly cast aside and other meanes brought in, as the new and li­uing way to the holy place; If this bee not to build an Alter to an vnknowne God, to bestowe their Corne and their wine their siluer and Golde vpon Baalim, to carrye oyle into Ashur and to truste in the shadowe of Egypt: If this bee not to leaue the Fountaine of the wa­ters of lyfe, and to seeke them puddles and broken Cesternes of their owne in­uentions: If this bee not lyke Mu [...] Ponticus in deede to knibble and gnawe at Christe his peculier glorye, to ex­tenuate the fruictes of his blessed passi­on. To drie vp and euacuate the streames [Page] of his sacred bloode, and to set vp Da­gon with the Arke of God I refer mee to al indifferent censure, and to their own bookes and Missals which affirme these thinges. And as for that waye or by path they so labour to establishe by their owne desertes and meritorious deeds, they stif­lye and with suche boldnesse mainetaine vntill this day, that in their late Rhem. notes, they blushe not to vse these words, Good workes done in grace after the first iustification, Rhem. not. 2. Tim. 4. ver. 8. be properly and truely meri­torious, fully worthie of euerlasting life, & Heauen is the due stipende which GOD oweth to the persons so working, and this they call elsewhere merite of condignity. Then haue they agayne an other waye to get and purchase this grace from God, by their Opera disponencia, their prepara­tiue and disposing workes, which they cal merite of congruitie: wherby first in rea­son and congruitie God must giue them grace for their so working, and then their workes wrought in grace deserue eternal life, and doe enter into the holy place of worthinesse or cōdignitie. For as saith M. Stapleton the cōtrouersy reader of Doway Adoptati semelīfilios tūc de nostro maeramur De Iustif. lib. 10. c. 2. [Page] Beeing once adopted into sonnes, we me­rite and deserue of our owne. And so perhaps the blood of our Sauiour Iesus, shall be admitted to helpe or enter vs at the first, or scarcely that, if you found the bottome of this their doctrine. But the whole processe and perfection of this most waightie matter of oure saluation is re­serued for our selues, and resteth in our owne running, in our owne well doing, contrary to all sence and meaning of this perticuler place, and infallible doctrine of the scripture in generall. Such trappes and snares haue they laide in our waye, and spread abroade their nets with coar­des, whereby they would destroy y^e paths of our feete, and are vtterly purposed to o­uerthrow our goinges, But the worde of the Lorde is true, and standeth fast for e­uer, we may be bold to enter into the holy place, not by any worthinesse in our sel­ues, not by mediation, meanes or merits of any other, but only by this newe and liuing way,Act. 4.12. the blood of Jesus, There is no name giuen vs vnder Heauen wherein we may be saued, but only in the name of Iesus. Heb. 13.8. Christ Iesus yesterdaye and to daye, and the same continueth for euer. And [Page] therefore let them call this our way and profession new, which leadeth vs vnto life eternall and vaunt of theirs as olde in a se [...]t orepugnant and contrarie hereunto; that so both our glory may appea [...]e in the sounde of their reproche, and their mad­nesse bee made manifest in the crowne of their owne pride.

Here to looke backe a little vnto our selues, among many other our abuses, wherin we are iustly to be reprooued, our great ouersight in this point also, is not vnworthy to be taxed: who being so hard­ly kept and continued in this newe and li­uing way that leadeth to the holye place are yet in all itching curiositie so carryed awaye and inclined to newes and newe things, and so running and starting out, into euerie new deuise that is pleasing to our fences, that nothing can content vs, except it bee very newe, nor the selfe same delight vs long after while when it wax­eth olde or common. How straunge and vnwontedly new is our apparrell both in matter and forme, both in substaunce and fashion, so that garments are not stored to the proportion of mens bodies, [...] [...]y the straunge varietie and newnesse of their [Page] apparrell, they tranceforme themselues like Proteus to appeare in what forme they lift? How vnsatiable are our eyes to beholde vanities, and gaze after newe de­uises? New buildings, newe manners, newe dyet, newe sportes, newe fashions, which are chiefelye sought out and loo­ked for in euerye science and trade, and are onely nowe in price and estimation a­mong vs: And yet our eares more pre­cise and curious so as scarse anye thing maie content vs, but that which we heard not or we knew not either in matter or in forme before; It must be new or else it is tedious, it must bee hotte from the forge or else it is vnsauery: If you bringe not newe and vnwoonted matter, which is commonly looked for, at least you must dyppe it in a newe dye, and deliuer it in a different manner, or else mens eares are hedged with thornes it will not enter, it is no other then the passage of a ship through the waues, or of a birde in the ayre which vanish in their course & afterwards are not once remem­bred or seene. But if we so delight in new thinges at least let vs reforme our iudge­mēt herein. The thing y^t is hath bin (saith [Page] Salomon,) and there is no new thing vnder the sun. Eccl. 1.9. Esai. 41.9. But behold saith Esai speaking of this new way, of our redemption by the blood of Iesus, Olde thinges are come to passe and newe thinges doe I declare, and or euer they come I tell you of them: If wee so delight in newe thinges let vs serue God saith Saint Paule in newnesse of the spirite, not in the oldenesse of the letter: Let vs put of the olde man with al the deceaueable lustes therof, and put on the newe man which according to God is shapen in righteousnesse and true holines let vs put on Christ in whom neither cir­cumcision auaileth any thing neither vn­circumcision but a new creature: And so as those that looke for a new heauen and a new earth, let vs walke worthy of y^t voca­tion, wherunto we are called in all new­nes of life, by this new & liuing way into y^t holy place, which is the new Hierusalem & heauenly Citie of God. This is y^• new & liuing way & blessed are they y^t doe walke in the same, this is the waye of righte­ousnes and truth, which hath neither end nor error, let vs walke therin with an vp­right hart and turne neither to the right hand nor to y^t left, this is the way of peace [Page] which the wicked cannot finde, and the straight and narrowe waye wherein the multitude delight not, this waie is high for suche as contemne the world, and yet both lowe and easie and the humble shall walke therein, this is the way of the com­maundement wherin it is required that we run, now the Lord hath set our harts at libertie. And therefore let vs purge & clense it from all filthines of the flesh and of the spirite, let vs decke and adorne it, with flowers of good life and conuersati­on, and with the spoiles and garlands (as I may say) of our conquered affections and lustes, and so holde vp our goeings stedfastly in this path that our footesteps slip not.

And although there be many causes in our selues to discourage and withhold vs from entraunce thereinto beeing euerye waye so let and pressed downe with the burden of our sinnes, although there are and wil be many impediments in y^e worlde to staye and hinder vs in our course; yet many more are our comforts againe, and more forcible are the causes that shoulde embolden and excite vs thereunto seeing we haue not onely the things mencioned [Page] before, concerning the sacrifice and offe­ring of the blood of Iesus, for the expia­tion of our sinnes and reconcilliation made with God: But moreouer (accor­ding to the figures and former shadowes of the lawe, both a temple euen the house and Church of God, wherein our prayers shalbe heard, our petitions graunted, and wee remaine as safe from the rage of the Enemie as was Noe in the arke from drowning in the waters: And also an high Priest and mediator euen the man Iesus Christ, which ruleth and gouer­neth the same: And then if hee bee on our side, who can be against vs? If hee haue iustified vs, who shall condemne vs? if he haue chosen vs, who shall lay any thing to our charge? If he be our shepherd how can wee lacke any thing? If hee bee our high Priest, how shall wee not bee accep­ted? For the sweete smelling sacrifice that hee hath offered vnto God the father for vs? And if he haue giuen vs libertie with boldnesse to enter, who shall abridge the same to hold vs backe from the grace that is offered? Seeing hee is the highe Prieste and ruler ouer the house of God? Who for this cause hauing offered vp [Page] himself without spot to purge our consci­ence from dead works to serue the liuing God, is set downe at the right hand of Maiestie in heauenly places, far aboue al principalities and powers and might and domination and euery name that is na­med, both in this world and in the worlde to come: who is appointed ouer all things the head of the Church which is his body and the fulnesse of him that filleth all in all thinges, in whome dwelleth all the fulnesse of the godhead bodyly, and the hidden treasures of the wisedome and knowledge of God, and to whom al power is giuen both in heauen and earth. That in all things he might haue the prehemi­nence to bee crowned with maiestie and honor, as an eternall high priest for euer, hauing sole and supreme authoritie and rule ouer the house and Church of God, both in heauen triumphant and militant here in earth. Which Church, which house, which familie, and peculier people of God, thus purchased with the blood of Christ, nourished with his worde, and sa­craments, preserued susteyned & directed by hys grace and holy spirite, wherin he hath promised to abyde and dwell as in [Page] his holy resting place for euer whilst it is here militant (whiche concerneth more pertinently our present instruction,) and whilst we are here wandring and soiour­ning on the earth: is not now to be sought for in the Region or land of Iewry as the Iewes would haue it; nor driuen onelye into Affrica as the Donatistes imagined, nor fastned vnto Rome as the Papistes maintaine and holde it: But GOD ha­uing taken downe the partition wall, in the reconciled bloode of his sonne, hath chosen for the seede of Abraham, all which haue the faith of Abraham, and for the fa­milie of Iacob, all that worship the Lord in spirite and truth, and for the materiall Temple the heartes of faythfull Chri­stians.Reuel. 21.12. The Church and house of God is called a Cittie hauing twelue gates opening vnto euerye corner of the worlde accepting all: refusing none, so that all the worlde is nowe indiffe­rentlye without exception or perticion, the Churche and Temple of the Lorde. All Countries are Iudea, all Citties are Hierusalem, all houses all places all persons are the familie and house of God, wherein Christe gouerneth and ruleth [Page] by faith in their harts. This place would yeild if time did permit to speake thereof at lage; very large and ample matter both touching the argument handled before, for the new Priesthoode of Christ succee­ding and abolishing the olde order of Aa­ron (whereby as in manner of Applcati­on, the whole doctrine of this place is sha­dowed out vnto vs) most plainly prefigu­red as S. Augustine saith in the reiected priesthood of Ely & the established priest­hoode of Samuell; Aug. lib. 7. de ciuit. dei cap. 1. as also touching the whole rule and gouernment of the church of God for euer, to the composing of the greatest matters in controuersie at these daies. For if there can bee but one head of the body, and one husband of the spouse, and one high priest a ruler ouer the house of God which is Christ: I see not what title the Bishop of Rome can haue herein, but as an vsurper by intrusion vppon the prerogatiue of Christ, as had Absolon sometimes in Dauids kingdome, which al­though it hath bin more then sufficiently, and euen ad nausem discussed refuted and reiected, by inuincible demonstrations & proofes: by disputing, writing, preaching in this place and in all places and euerie [Page] where and euery way, to the tedious wea­rines of all indifferent eares: Yet wante there not we see new rescues and supplies to defend it: and such as would heale vp if it might bee that deadly wounde of the beast as S. Iohn before hath tolde vs. A­mong many other Doctor Stapleton of whom I spake before in the preface to his booke of Cōtrouersies called Principiorū fidei Doctrinalium demonstratio, dedicated to Gregorie the .13. Bishop of Rome, blu­sheth not to entitle him most flatteringly and falsely Basim et fundamentum, Colum­nam et firmamentum totius Orthodoxae Re­ligionis. The ground woorke and founda­tion the piller and strength of all true Reli­gion. Generalem et oecumenicum Patriar­cham nostrum & Principem, Our generall and oecumenicall Patriarch and Prince. Omnium Ecclesiarum caput, The head of all Churches. Verticem et Coripheum A­postolicae Ecclesiae. The top or crowne and ringleader of the Apostolique Churche, Nay. Coripheotatum et totius orbis magi­strum, The supereminent and incompa­rable ringleader, and maister of the whole world. Piscatorem maximum. The grea­test fiisher. Confirmatorem fratrum. The [Page] strengthner of his brethren Patrem famili­as et primo genitum pastorem gregis dominici. The father of the house and the first borne shepherd of the Lordes flocke, and at last according to the highest name and title giuen here to our Sauiour Christ him­selfe Rectorem Domus Dei. The ruler ouer the house of God. And, Supremum in terris numen. The highest Godhead in earth. And all these with manye more the lyke vnsauery and vnchristian speaches, hee counteth not iniurious or derogatorie vn­to Christ, if they be smothed ouer with a little vntempered morter, & shadowed w^t a few fig leaues of their own distinctions betwene Caput vitale & Ministeriale as he saith or fundamentum principale and mini­strans as Turrianus imagineth, which both to reason, to nature, to the manner of spea­king, and all sounde Diuinitie are most repugnant. And yet for all these so great and glorious tytles, most peruercely col­lected out of the holy Scriptures, and more blasphemouslly applyed contrarye to all sence and meaning of the Scrip­tures: Melchior Canus a famous schoole­mā of theirs after he had labored to proue the primacie of Peter aboue the rest of the [Page] Apostles,Lib. 6. de Eccl. Rom autorit. wherein hee washeth an Ae­thiopian, and plougheth in the sandes: confesseth, though not with a minde to confesse the truth, but vrged by the in­uincible force of truth, that Romanum pontificem Petro succedere, non esse quidem in sacris litteris reuelatum, sed aliunde con­stare. That the Bishop of Rome is Peters successor (whereuppon dependeth the whole state and substance of their supre­masie) is not at all declared in holye Scripture but is prooued by other meanes, wherein, besides the irrecouerable foyle hee geueth to that, their rui­nous and declining cause, hee is flatlye agaynst Stapleton who in the sixt booke and fifteenth Chapiter of his forenamed Controuersies, of purpose (though in­deede to little purpose) there vnder­taketh to prooue the same by Scrip­ture. But Canus woulde helpe it out againe with a generall rule and Maxime which must helpe them at all assaies Lib. 7. De Aucto. Sanctorum where inueying against Caieton who preferred reason & proofe before authority, hath these words. Although perhaps of Philosophers you may well require a reason of their philoso­phicall [Page] positions or conclutions: in sacra­rum tamen litterarum intelligentia maiori­bus nostris debes etiam nulla ratione habita credere, et quas sententias de lege de fide de­que religione ab illis accepisti defendere: Yet for the vnderstāding of the Scriptures you must beleeue our forefathers, euen with­out all reason, and whatsoeuer opinions of the law, of faith and religion, you haue re­ceaued from them to defende. Nowe the Minor must be added, but you haue recea­ued from your forefathers as a matter of faith and religion, the Popes suprema­cie and rule ouer the house of God, and therfore euen without all reason as here, and besides all scripture, as before, you must maintaine and defende the same, wherin he pleadeth as wel and deserueth as much see of the Iewes and Turks for patronage and protectiō of their Talmied and Alcoran: as hee doth of the Papistes for defending the Popes supremacie and rule ouer the house of God. To which and other their lyke absurdities (whereof I may truely say as Sainte Augustine dyd sometimes of the Manichees, Obsaena illo­rum misteria in lucem protraxisse hoc erat vicisse. To bring their filthie secretes and [Page] misteries into light, was sufficiente to re­fute and ouerthrowe them) I cannot more fitly and breefely returne them answere then by their owne speach and place abu­sed out of Saint Augustine by their owne Gregory Martin in the preface to his dis­couery Dulcissime vanos esse non peritos, sed perituros, nec tam disertos in errore, quam desertos a veritate. That they are ve­rie plausiblie vaine not abounding in knowledge; but neare vnto destruction, neither yet so elloquent in defēce of their errors as vtterlie forsaken and giuen vp of truth. To conclude this first parte. See­ing then our sacrifice & offering is staine, the vaile is taken vp, the way is prepared and the holy place is made open for vs, & for vs all without exception or restraint by the bloode of Iesus; and seeing wee haue him not any other our high Priest ouer the house of God, who ruling all things by the word of his power, and fee­ling all infirmities wherewith all our nature is touched, is both able and wil­ling to giue grace and to helpe vs in the time of neede: we haue libertie and bold­nesse to enter thereinto, and therefore to proceed to the second part, the duties and [Page] things required on our behalfe let vs ap­proche and drawe neare in all obedience vnto him vnto his house and holy place a­gaine. For although Christ be the bread of life yet hee nourisheth none but those that feede vpon him: although he bee the sunne of brightnes spreading his beames of mercy ouer all, yet none enioy the light therof but those that haue cleare and ope­ned eyes to behold him. And although he haue prepared for vs a waye into the holy place, yet can we not come thither if wee walke not in the same according to his will. The Manna we know was Angels foode, and nourished many in the desert: but to them that did not vse it after the cōmaundement of God, it became corrupt & putrified. The Angel at Bethesda cer­tain times came downe, and by stirring y^e water made it healthfull: yet many that dipped not in it went away criples; great companies touched the hemme of Christs garment, onely the faithful woman drew vertue out of him to heale her bloody flux. So God loued the world saith, S. Iohn that he gaue his onely begotten sonne, that al in general, & yet not al perticulerly, but al they that beleue in him should not perrish [Page] but haue euerlasting life, as many as re­ceaued him as many as drewe neare vnto him, to them he gaue power to become the sonnes of God, to them he hath giuen en­traunce, w^t boldnes into y^e holy place. And therfore Accedamus, appropinquemus, let vs come, let vs draw nere, y^e way is prepared, let vs walke in y^e same, the vaile & separa­tion is nowe taken awaye, let vs boldlie enter, euen let vs that were farre of sepa­rated by our sinnes, the children of wrath and wrapped in vnbeleefe, being all be­come as an vncleane thing, and all our righteousnes as a stayned and poluted cloth, so that we all did fade as a leafe, and our iniquities like the winde haue taken vs away, yet because we are washed, be­cause we are clensed, because we are sanc­tified by the sprinckeling of the blood of Iesus, by whome wee haue attonement and forgiuenesse of sinnes: let vs I saye be bolde to enter and come neare, it is we the sinners of the Gentiles that are here called, let vs harken vnto his voyce, it is wee that dwell in the vttermost partes of the earth and in the Iles of the sea y^t are here exhorted, let vs gird vp our loines & strēgthē our feeble knees let vs cast away [Page] euerything that presseth downe, and the sinne that hangeth so fast on, and let vs run with patience the race that is set be­fore vs looking alwayes vnto Iesus the Authour and finisher of our faith.

The greatest distance and separation that may be, is betweene good and euill light and darkenesse, faith and infidelity, betweene God and the worlde: and there­fore the more we plucke, not the feete of our bodies, but the loue of our hartes, from the loue of the world, which is mere hatred against God, the more wee auoide the lust of the flesh, the lust of the eyes & the pride of lyfe, which are as Saint Iohn sayth, the predominant quallities of the world, the more we eschew euill and doe good, the more we cast away the workes of darkenesse and put vpon vs the Armor of light, the more wee shake of distrust­fullnesse and laye holde on the sheilde of faith, the more we are made partakers of the heauenlie promisses: the nearer wee approche and come to the holy place. For not simplie to come neare, but to come by the right way, and for a right ende, is re­quired at our hands, otherwise y^e Stribes and Pharisies, and people of the Iewes [Page] came many waies, and many times to our Sauiour Christ himselfe, and yet had no entrance by his blood into the holie place for some came then as many doe nowe of curiositie to heare his newe (as they thought) and vnwonted doctrine; some of hatefull malice, to catche and entangle him in his wordes: some with carnall mindes to be fedde with his lawes and miracles: The whole multitude of the Gorgesens drew nere vnto him but it was to entreate him to departe out of their coastes; the Herodians came neare vnto him, and called him maister, but their purpose was thereby, as it is of many now a daies when they speake faire [...] and bowe lowest to enshare and entrap him▪ yea the Diuell himselfe would come nere vnto Christ but it was to tempt him, and Iudas came vnto him, but to deliuer and betraie him; the riche young Lawyer came running in great haste and woulde needes drawe neare to eternall life vnto the holy place; but as soone as he heard the waye and meanes contrary to his co­uetous minde, and carnall expectation he went away heauie and euill appaide, hee thought to haue gotten more goods by [Page] Christ, he would lose or leaue nothing for Christ. The dissembling people in the 6 of Micheas, seemed very hote and earnest to drawe nere also, but they woulde doe it not by exercising mercie and iudgemente, & such other vertues enioyned thē by the Prophet: But by a voluntarie seruice & new deuised way of their own, By offring vp the children of their bodies, & the fruite of their wombe, by thousands of Ramme [...], and riuers of oile. And therefore these all with other like because they drew neare vnto God with their mouthes, & honored him with their lippes, their hartes being far frō him: because they had but a forme and shew of Godlinesse, but in deede de­nied the power thereof, they wandred in deserts of error to their destruction and found not the new & liuing waye into the holy place of rest. But seeing it remaineth that some must enter thereinto, & they to whome it was first preached, entred not through their vnbeleefe. Let vs arise and drawe nere with boldnesse, not in place or by any bodily accesse, for God is euerye where, we cannot go frō his presence wee cannot flie from his spirite, not as they who worshipped they knew not what and [Page] whom they would, which they heard, pro­fited nothing because it was not coupled with faith: but euen in assuraunce of faith accompanied on each side with a true hart and an vnspotted conscience. That so be­ing cleansed frō all filthinesse of the flesh & of the spirite, we may be vessels sanctifi­ed to honour, and meete for the vse of the Lord.

For without faith it is vnpossible to please God. And, Whatsoeuer is not of fayth, Heb. 11.6. is sinne, by faith our hartes are purified. Rom. 14.23. Gal. 3, 11. Rom. 10.10. By faith the iust man liueth: by faith in Iesus Christ, we are all the sonnes of GOD. By fayth with the hart we beleeue vnto righ­teousnesse. By faith were all those bene­fits obtained, reckoned vp in the 16 chap­ter of this Epistle. This is the strength whereby we stand, euen our faith, 2. Cor. 1.24. Rom. 5.2. and the feete (as it were) whereby we walke, and are brought in into the holy place. This is the eye where with Abraham sawe the daye of Christe and reioyced: this is the hande wherewithall we lay hold on eter­nall life. This is that indissoluble bonde that ioyneth vs vnto Christ, as the Pro­phet sayth, Desponsabo te mihi fide, I will marrie thee vnto me by faith.

[Page]This is the medicine that healeth all the diseased euen faith in his name, [...]. Ioh. 5.4. and this is the victorie that ouercommeth the worlde euē our faith: [...]sai. 7.9. Marke. 9. [...]3. Math. 15.8. Luk. 7.30. if you beleeue not saith Esai, you shall not be established, if thou coul­dest beleeue saith Christ, all thinges are possible to him that beleeueth, Hee that beleeueth in the sonne hath euerlasting life: be it vnto thee according to thy faith, goe thy waies thy faith hath made thee safe; briefly if we will enter into the holy place prepared by the blood of Iesus wee must hasten and drawe nere [...] In assurance of faith. Uerye copi­ous and fruitfull is the doctrine that ri­seth from this place, and manie also are the practises of the aduersary, to impugne and beate downe the same: the controuer­sie of faith is the matter of all hee misli­keth moste: But that a man should per­swade himselfe of saluation and drawe nere in assurance of faith according to the doctrine of this present place: The car­nall man perceauing not the things that are of God, accounteth of all other ex­treame presumption, the reason may ap­peare for that being vtterly voide of true faith himselfe, with al the fruite and com­fort [Page] therof, and making his dore and en­trance into life, by the merite of his own workes which he seeth in his guiltie con­science to be spotted and vnperfect, and such as cannot stande vpright in iudge­ment to deliuer him from wrath; hee ga­thereth a certaine conclusion of this his owne vncertaintie: that no man can bee certaine whether he be iustified freely by the mercie of God in Christ or no; onely wee may comfort our selues with this colde and generall beleefe that some shal be saued, but whether wee our selues be of that number or no we can haue no assu­rance. And so that which our Sauiour Christ reprooueth.Mat. 8.26. O ye of little faith in respect that they doubted, that they wa­vered, that they were not assured, that same doe they allow for good and whole­some doctrine, and that which made Peter to sinke and crye for helpe because he did not come vnto Christ in assurance of faith but doubted, by the worlde they swimme safely, and beare them selues vp from drowning. But the spirite of GOD in contrary sorte hath taught vs, that who­soeuer will enter into the holye place, must drawe neare in assurance of faith: [Page] Nowe hee that doubteth, and is vncer­taine of his saluation, hath no assuraunce of faith: and therefore hee that doubteth and is vncertaine, cannot enter into the holy place. So then the true and iustify­ing fayth, whereby we draw neare to the Kingdome of Heauen, is not tossed, as S. Iames sayeth, with the winde, and carried like a waue of the Sea, is not a watrishe or slipperie matter, as sayeth Gregorie Nazianzene, Orat. de Pasch. is not a wauering graunt or general opinion acknowledging the new and liuing way to life to be prepared for some through the blood of Iesus, which we see to haue bene in the Diuels, belee­uing, trembling and confessing the same, but a stedfast assuraunce and confidence application thereof vnto our selues, that it is prepared euen for vs, and that we are of those that are here exorted to drawe neare in assuraunce of faith, whereby we may boldly saye euery one of vs with the Apostle Thomas vnto Christ, My Lorde and my God, and with Dauid, The Lorde is my sheapheard, therefore shall I lacke nothing. The Lorde is my light and salua­tion, whom then should I feare, And with Iob, Though he should kill me, yet woulde [Page] I put my trust in him, This is no presump­tion or pride, as maister Stapleton calleth it, but a right & godly boldnesse to assure our selues of that which was purchased with so great a raunsome for vs,De verb. Dom. Se [...] 28. Praesume­re de gracia Christi, sayth S. Augustine, non est Arrogantia sed Fides, To presume of the mercie and grace of Christ, is not pride but faith, Ego quod ex me mihi deest, In cant. Ser. 61. sayth Barnard, fidenter vsurpo ex visceribus domini quoniā misericordia affluunt nec de­sunt foramina per quae ef fluunt, That whiche is wanting in my selfe I doe boldly vsurpe of the bowels of the Lorde, because they abound in mercie, neyther wante they issues whereby they distill and flowe oute vnto me. This is our sure foundation that is layde vpon a Rocke that standing like Mounte Sion, shall neuer bee remooued, and the Gates of Hell shall not preuayle agaynst it, GOD is one and the same, with him is no variablenesse, neither sha­dowe of chaunge, he is faithfull that hath promised, his giftes are without repen­tance, whom he loueth, he loueth to y^e end, & touching our selues, He that beleueth in the sonne, saith S. Iohn; hath the witnesse in himselfe: when you beleeued, saith S. [Page] Paule, you were sealed with the holy spi­rite of promise, Eph. 1.13. which is the earnest of our inheritance being iustified by faith, Rom. 5.1. wee haue peace saith he with God, and there­fore hauing boldnes and entraunce with confidence which is by faith in him, let vs not doubt but drawe nere in assurance of faith.

What then? doe we therfore giue men libertie to sinne because of this assurance of faith? doe we therby open a windowe to securitie and losenesse of life? Doe we destroy the doctrine of godly conuersa­tion and good works as they falsly accuse vs? No, in no case, but wee much more establish and confirme the same; not in­deede to merit therby saluatiō or to enter into the holy place of worthinesse, as doe they, from which they are farthest off, when they so thinke to approche and draw nere; but to shewe by our obedience the vertues of him that called vs out of dark­nesse, into his meruelous light, and to testifie vnto men, the soundnesse of this our faith which like a tree that is plan­ted by the water side will bring foorth fruite in due season, The sure foundation of God (saith S. Paule) standeth fast, [...]. Tim. 2.9. ha­uing [Page] this seale, the Lord knoweth who are his, and for a testimony vnto vs that wee may also knowe and be assured thereof he addeth, Lette euerye one that calleth on the name of Christ, depart from iniquity, In which sence hee here spreadeth out on eche side two armes or braunches of this fruitefull tree of faith, which if it bee quicke and florishing, doe necessarilie spring out and shadowe againe the roote from whence they proceede and growe, euen a true harte and a good Conscience, whose effectes are so to sanctifie and sea­son both our soules and bodies in all ex­ercises and duties answerable to our pro­fession: that if they abide in vs, they shal make vs neither ydle nor vnfruitefull in the worde of the Lorde. But if these doe not direct vs, if our hartes be not sound in his light, if our hartes be not setled and inwardly affected to walke in his lawes, if our hearts be not sprinckled from an e­uill conscience howsoeuer wee pretende Religion and holines in the sight of men, yet are we but sounding brasse and tinck­ling simbals, but cloudes without raine, but trees without fruite, twise dead and plucked vp by y^e rootes, we cānot so drawe [Page] nere vnto God, who searcheth the hartes & raines, who lighteneth things that are hid in darkenesse, who is a spirite, and will be worshipped in spirite and truth, for the birth is aunswerable to firste con­ception, if the roote be corrupt, how canne the fruite be wholesome? If the Spring be defiled, how can the waters be cleane? If the hart whiche is as it were the seate of the soule, the fountaine and first instru­ment of life, from whome all our actions and affections doe proceede, bee stayned with sinne and wickednesse, how can wee thinke our bare pretence of naked & idle faith is pleasing vnto God? And therfore sayth S. Iames, Clense your harts you sin­ners, and purge your hands you wauering minded men. Jam. 4.8. Jer. 4.14. Pro. 23.26 Pro. 4.23. Luk. 6.45. O Hierusalem washe thine hart from wickednesse, sayth Ieremie, that thou mayst be saued. My sonne (sayth Sa­lomon) giue me thy hart, let thine eyes de­light in my wayes, and keepe thine hearte with all safetie, for from it proceedeth thy life. A good man, sayth Christ, out of the good treasure of his hart bringeth foorth good thinges, but an euill man of the euill treasure of his heart bringeth foorth euill thinges. Ose. 10.2. Their hart (sayth Ose) is deuided, [Page] therefore shall they be founde faultie. I will walke, sayeth Dauid, in my house not with an outward shew but with a true and perfect hart, which is necessarilye re­quired here in him that will draw nere to the holy place. Many are the sortes and differences of harts from whence agayne proceedeth that greate diuersitie of man­ners amongst men, there is a wise harte that considereth all thinges soberly with iudgement, and there is a foolishe harte whiche knoweth nothing but to commit iniquitie: there is a stonie stubborn harte not mooued to repentaunce, there is also a softe and fleshly harte, soone pearsed and wounded with euery checke for sin, there is a lose and faint hart, vnstable in all his wayes, and there is a firme and constant, a true, an vpright, a faithfull hart, com­mended here vnto vs, whose praise is not of men, but of God.

But among all other differences, wherof I cannot now particulerlye increate, to come neare vnto our selues, what shal we say of the contrary hereof of falshood and flatterie, of fained, double, hollowe, and dissembling harts, both toward God and men, whiche doe so swarme amongste vs, [Page] and haue so possessed and inlarged the inner partes of Christians at these daies, that nothing is more common then to dis­semble and deceaue, and nothing more rare and daintie than a true and faithfull harte, whereby both Epicure, Atheus, and Machiauill, as it seemeth, haue founde them secrete harbour to worke by fraude and policie, where Christ should be inter­teyned in sinceritie and truth, & although Dissimulation be nowe spunne of so cun­ning and fine a threade that it is harde to discerne men asunder, yet let vs vse the tried and infallible meane sette downe by our sauiour Christ, Looke into mens ac­tions, which as a mirroure represent the image of their harts. Esteeme the tree by his fruite, confer their workes with their speeches, and their liues with their pro­fession, and it is easilye espied. For how doe wee bring foorth thistles in steade of figges, and thorns in steed of grapes, and the workes of darknesse, and yet would be called the children of light, and the fruits of lies, of falshoode & deceit, & yet will be counted the louers of religion, and pro­fessors of truth: And though we can saye the Lorde liueth, yet will wee sweare to [Page] deceaue, and though we bende our faces and profession to wardes the new and li­uing waye of Christ, yet will wee looke backe againe with Lots wife to Sodome, & followe the steps euen the lustes and ima­ginations of olde Adam; and though as the Ephesians boasted of Diana and the Iewes of their Temple, crying out the Temple of the Lorde, the Temple of the Lorde, this is the Temple of the Lord, so we likewise can triumphe, the Gospell of Christ, the preaching of the worde, the glad tidings of saluation, and wee haue now the light and preaching of the worde of God: yet all this notwithstanding so dissonant are the liues, and the procee­dings in a great many of vs so repugnant to our outwarde wordes and profession; that it seemeth we are nothing lesse then those we should be, and would so faine be counted, and are so farre from drawing nere in a true and vpright hart. That we doe but flatter with our lips and dissem­ble in our double hartes. For was there euer more priuie canckred and malitious hatred in harte, and yet more cloaking flatterie in tongue then nowe a daies? was there euer more close and craftie [Page] shifting and shuffling and preuēting and circumuenting, and vndermining one of another? was there euer more deceite or fraude in bargaining & contracts, where­in as euery one exceedeth in subtiltie, so he is counted the wise and most sufficient man: was there euer more lying, swea­ring & forswearing for aduātage, for gain and lucre? or hath there bene at any time more truth and holinesse professed, & lesse honestie and truth performed, wherat the very aduersaries not a litle reioice & take occasion of blaspheming the truth, or shal we finde among men more hipocrisie and double dealing, with two faces vnder one hood, such as can blow hote and cold with one breath, whiche haue Iacobs slender voice, but Esaus rough handes: which can hide a woluish hart vnder a simple sheeps clothing, as graue and as sage as Cato in their countinaunce, but as tirannous as Nero in their deeds and actions: as neat­ly pullished & cleansed on the outside, as the Pharises pot & platter, but inwardly most ougly and loathsome to beholde then nowe a dayes? It is not euerye where now put in practise which was sometime sayde by one, Fr [...]ns, occuli, vultus per sepe [Page] mentiuntur, oratio vero sepissime, The lookes, Cicer. ad Quintum fratrem. the face and countinaunce of men do often dissemble and deceaue: but their wordes and speeches more often: Is it not playnlye come to passe that Lactanti­us citeth out of Seneca, lib. 5. ca. 9.7.

Euery one followeth one and the same trade and arte to deceiue by faire wordes, that he may closely and secretely supplant and ouerthrowe, subtlelye to striue with fawning speeche and flatterie, to make resemblaunce and shewe of great integri­tie and holinesse, and thereby to lay snares and trappes, as Ieremie saith, to catche men, as if euery one had professed to be e­nemie to other? And is it not a true com­plaint amongste vs also that S. Ierome hath to Rusticus: Nunc sub cristianae re­ligionis titulo iniusta excercent compendia, & honor christiani nominis iniuniam ma­gis facit quam patitur, quod pudet dicere. Nowe vnder the coloure of Christian [Page] holinesse and Religion, they vse vniust gaines and dealings, and the honor of the Christian name doth more offer, then suf­fer iniury which shameth me to speake. Sonne of man, saith God, to the Prophet Ezechiell, discribing most liuely the ma­ners of these our times,Ezechi. ca. 33. ver. 30.31.32. the children of my people talke of thee by the wales and in the dores of their houses and speake one to another come I praie you and here what is the worde that commeth from the Lorde, they come vnto thee as the people vseth to come, they sit before thee and they heare thy wordes but they will not doe them, for with their mouthes they make iestes, and their harte goeth after their couetousnes, and loe thou arte vnto them as a iesting songe, of one that hath a pleasant voice and can sing well, for they here thy woordes but they doe them not, you men of London and inhabitantes of this Cittie, iudge I pray you vprightlie whether this bee truely spoken of your selues or noe? they come vnto thee and sit before thee but their harte goeth after their couetousnes, they here thy woordes but they doe them not, and is this to draw neare with a true harts: Simon Magus [Page] would haue bought the [...]iftes of the holy ghost of Peter for mouie, and therefore was accursed and perished with his mony But what shall we thinke of them in con­trarie sorte, that being sealed by the spi­rite of God (as they pretende) vnto the day of redemption, yet feare not by lying periurie or any euill practise by corrupt proceedinges, by fraudulent deuises, and vnlawfull contracts, to set to sale, them­selues, their soules, and consciences, their faith, their troth and honestie, and all o­ther good graces and vertues of the holy ghost, for mony for gaine and lucre where is any hope of aduauntage offered? The hipocri [...]e and dissembling: Iudas said the oy [...]tment powered vpon Christes heade; might well haue bene solde and giuen to the poore, and yet he loued n [...]ther Christ nor the poore, but his bagges and silue [...] plates more then them both, and shall you not heare diuers vse like speaches nowe, there are many poore and needle people amongest vs, it were well [...] to succour them: they would bee [...]uided for, ma [...]e things are supers [...]uously bestowed which might be well imployed to their vse, and yet like hipocrites will [...]hey not bestowe [Page] no not of their sup [...]rfluity two mit [...]s in respect to relieue and succour the poore; and is this to draw nere with a true hart? Let Saint Iames tell you; [...]am. 2.15.16. If a brother or a sister be destitu [...]e of daylie foode or ray­ment, and one of you saie vnto them de­parte in peace God send you warmth and foode to fill you, and giue them not those thinges that are needefull to the bodie, what helpeth it, pure Religion and vnde­filed before God is this; To visite the fa­therles and widdowes in their aduersitie and to keepe your selues vnspotted of the worlde. It is not then an outwarde showe or estimation amongst men; It is not a vaine semblance or feyned pretence of holynesse swimming in the lippes and countenaunce, not fixed and setled in the harte that shall bee accepted with the Lorde, that shall enter into the holye place: It is not to call him Lorde. Lorde, and doe not as hee biddeth, but in that a good conscience as Sainte Peter saithe maketh request vnto GOD by the re­surrection of Iesus Christ, and in that wee purge our conscience from deade workes, to serue the liuing God, that wee cast from vs the cloakes of hipocrisie [Page] and deceipt, and wa [...]king not like the Gentiles in craftinesse and vanitie of minde, but approuing our selues to euery mans conscience in the sight of God, and so drawe nere as our Sauiour saith of Nathaniel like right Israelites in whō is no guile, euen with a true hart sprinckled from an euill conscience. For this saith Saint Paule is our reioycing, this is our glorie, not the credite of the worlde but the testimonie of our owne good consci­ence, which is as Salomon saith Juge con­vivium a continuall feaste. And there­fore hee saith to Timothie and to vs all in Timothie. 1. Timo. 1· 18.19. Fight a good fight hauing faith and a good conscience, which some haue put awaye, and as concerning faith haue made shipwracke. As if hee had saide their harts are not sprinckeled from an euill conscience, and therefore whatso­euer they pretende, they haue loft and made shipwracke of faith also which can no more continue out of a true hart and a good conscience: then trees can growe without earth, or fishes liue without the water. And as y^e righteous is thus hollie & cōfident as a lyon, so y^t wicked flieth when no man pursueth him. By the accusing [Page] or excusing of a [...] or [...]rubled consci­ence, which neither in life nor death can be auoided, for a corrupt conscience is a continuall torment, it is the sinne lying at the dore of our harts. [...]a [...]ten. 4.7. [...]6 It is called of the Prophet Esaie a worme that neuer di­eth, a sea that alwaies rageth without rest. Of Saint Paule, a fearing with a hotte y­ron, and in this present chapiter, a feare­full looking for Iudgement, and violent fire, and besides daylie experience to bee seene in many, was manifest in Caine for the murther of his mother, in Antiochu [...] for his wickednes done to Hierusalem, in Iudas and like traytors for his treason a­gainst his maister, and in Nero with ma­ny other, crying out in the insufferable torments of his euill conscience Turpiter vixi turpius iam perio, filthilie haue I liued, and now more filthilie doe I die, there is no peace to the wicked, the Lorde hath saide it. But they shall carrie in their brestes from which they shall not flie both feare and terrour and tormenting furies, continually citing them before the tribu­nall feate of Christ; All wickednes saith Salomon is full of feare giuing testimonie [...]fi [...]l [...]mnation against it selfe. Wis. 17.10. So that a [Page] troubeled conscience alwaies presume [...]h cruell thinges; And although that some with vaine pastimes of pleasure and de­lights of this world, can lenifie and driue away, the sting of sinne, the remembrance of Gods iudgements, and remorse of con­science for a time: not at all to the quen­ching but increasing of their flames: Yet euen their laughing as saith Salomon is mingled with sorrow, Pro. 14.13. & their mirth doth end in heauines: Be glad (saith he) oh thou yong man in thy youth, Eccl. 11.9 10. and let thy hart be merrie in thy yong daies, follow thou the waies of thine owne hart and the lust of thine owne eyes: but be thou sure that god will bring thee into iudgement for al these thinges, although the bread of deceate be sweete for a white, and thou wax f [...]tte and shining (as saith Ieremy) with the fruites of oppression and wrong: Yet euen this night when they haue taken awaie thy soule, thy mouth shalbe filled with grauel, thou shalt carrie nothing with thee, ney­ther shall thy pompe followe thee, thou shalt vomite vp againe (as Iob saith) the riches that thou hast deuoured, and God shall drawe them out of thy bellie. Al­though the strong man for a season seeme [Page] to keepe all thinges in rest and quiet yet shall the goodman of the house come at an houre when thou thinkest not, and giue thee thy portion, if thou watch not with hipocrits; And although as saith the Prophet Amos discribing y^e maners of the careles wordlings,Amos. 6.3.4.5.6. they put away the euil day far from them, and approch without feare to the seate of iniquitie: though they lye vppon beddes of Iuerie and eate the lambes out of the flocke, and the calues out of the stall, though they sing to the sounde of the violl and inuent in­struments of musicke like Dauid, though they drinke wine in bottles and annoint themselues with the sweetest oynte­mentes, though their excellencie as Iob saithe, mounte vppe to the heauens, and their heades reache vnto the cloudes, though all the sheaues of the fielde must bowe vnto them, and the Sunne and the Moone stoope downe at their presence, yet shall they flye awaie as a dreame and passe as a vision of the night, yet shall they bee as dunge for euer, and the sinne of their youth shall lye downe with them in the dust, yet shall they [Page] flye from the yron weapon and the bowe of steele shall strike them through, the Heauens shall declare their wre­kednes, and the earth shall take parte against them. Loe this is the porti­on that the wicked manne maye looke for and the heritage that hee shalt haue at the handes of GOD. Heere is then a looking glasse and mirrour for vs all to knowe and discerne our selues euen the testimonye of our con­science, to trye whether wee bee in the fayth and so in the righte waye to the holye place or noe; Here is a mea­sure that reacheth euen vnto you and to you all of what degree condition or calling soeuer you bee, there is no im­munity: there is no exemption, and it is not lyke Lesbiae regula to bee made longe or shorte to bee wrested or ap­plyed according to the quantitye or quallitye of the person, but euerye thing vprightly to be squared by the leuel and due proportion theroff. Aboue all you Magistrates and iudges you men of higher place of authority and myght vpon whose direction y^e gouernment, the [Page] rest of the inferior sort dependeth, looke not, way not, measure not your liues and happie estate by this outward pompe and glory of the worlde which is but a flying shaddow, and shall not follow you to helpe in the day of wrath: But looke into your selues and into your own consciences en­ter into your chamber, common with your harts without flatterie: and knowe for c [...]rtaintie, that who so runneth on the race of sinne without remorse of consci­ence, shall bee seuerely punished without compassion and there is no respect of per­sons with God, his eyes behold the poore and his eyelids trieth the children of men, he hath made the small, as w [...]l the great and careth for both a like, hee standeth in the congregation of Princes he is a iudge among Gods and a God among Iudges, He hath saith Iustine Martir both [...] A iust eye and reuenging eye. It is truely saide of Seneca Quicquid a vobis minor expaues­cit maior hoc vobis dominus minatur, what­soeuer the inferior doth feare at your handes, a greater Lord doth threaten the same to you againe, and therefore it is good and wholesome counsell giuen by [Page] Agatho a Ruler, a Prince, a Maiestrate must remember three thinges first [...] that hee ruleth and go­uerneth men, of the same nature and con­dition with himselfe, secondly that hee [...]ule [...] according to equity [...]o iustice and lawe euen with a good con­ [...]ience, and thirdlie [...] that [...]ee shall not alwaies beare rule and go­ [...]erne but in the end giue account of his [...]ewardship and stande or fall vp the wit­ [...]esse of his owne conscience. A notable [...]xample of whiche good conscience re­ [...]uired in a magistrate we haue described [...]n the person of Iob. Iob. 29.12.13.14.15.16.17. I deliuered saith hee [...]e poore that cryed and the fatherlesse [...]nd him that had no helper, the blessing [...]f him that was readie to perrish came vp­on me and I caused the widdowes harte [...] reioyce: I put on iustice and it coue [...]ed [...], my iudgement was as a roabe and a [...]owne I was the eies to the blinde, and [...]ete to the lame, I was a father to the [...]ore, and when I knew not the cause I [...]ught it out diligentlie, I brake also the [...] of the vnrighteous man and plucke [...] praye out of his teeth. The lyke [...] wee haue sette downe in the person of [Page] Samuell. I haue walked saith hee before you from my childehoode, 1. Sam. 12.2.3. vnto thi [...] daie, beholde here I am, heare record o [...] me, before the Lord and before his annointed, whose oxe haue I taken or whos [...] Asse haue I taken, whom haue I hurte t [...] whom haue I done wrong, or of whos [...] hande haue I receaued any bribe to blin [...] mine eyes therewith. God graunt tha [...] they that sit in Samuels place may in thei [...] liues keepe the like good conscience an [...] at their death make the lyke confessio [...] with this of Samuell, Esai. 33.14.15.16.17. and the [...] as Esai saith, Who shal dwel with the deuourin [...] fire, who among vs shall dwell with the [...] uerlasting burninges, that is with th [...] glorious Maiestie of GOD? Hee tha [...] walketh in iustice and speaketh righteo [...] thinges, refusing gaine of oppressio [...] shaking his handes from taking of gifte stopping his eares from hearing of bloo [...] and shutting his eies from seeing euill, an [...] so drawing nere with a true hartes princ [...] led from an euill conscience. Hee, sai [...] the Prophet, shall dwell an high, his d [...] fence shalbe the munition of rockes, brea [...] shall be giuen him, his waters shalbe [...] and his eies shall behoide the King in [...] [Page] glory; And therefore saith Dauid keepe innocencie and doe the thing that is right, for that shall bring a man peace at the last. Here I might make in iust and necessary complaint for the decay of vpright dealing and corruption of mens consciences in euerie degree and [...]rade, looke into mens actions, turne ouer and sifte their proceedings, con [...] what is done in euerie place as you passe, in halls, in shops, in streates, in markets, in secret cōferences, in open meetings, in pleading places, in Iudgement seates, in townes, [...]n countrie, euen in this Citie, what shif­ [...]ing pollices and deceates, what subtle [...]euises and euasions to ouerreache good [...]awes, what briberie, and abhominable [...]ains and vsurie is vsuall to be seene; and [...]ou shall find that of all things in price & [...]stimatiō amōg men, there is nothing so [...]ittle esteemed, so carelesly regarded, & so [...]arely to be found, as a true hart sprinck­ [...]ed from an euill conscience. You shall see [...] verified that S. Ierom saith to Chroma­ [...]us: In mea patria plerisque deus venter est et [...] die in diem viuit [...]r et sāctior ille qui ditior [...], in my coūtrie to the most mē their God [...] their belly, and they liue secure and [Page] carelesse from daie to daie and hee is the holiest which is the richest man; you shal [...] here many men complaine of their losses and mishaps by sea by lande by death by falshood and deceipt, by buying and set­ting and many other waies, but no man almost for the losse of a good conscience, and yet if I might speake my conscience, there is greater losse and shipwrack day­ly made that waye then all the teares of our eyes can sufficiently bewayle, or the riches of this world recompence agayne: you shall see suche running and posting, such care and trauell, and trouble nighte and day sustained, such earely rising, and late lying downe, and eating breade of carefulnesse, to heape vp riches to p [...]r­chase landes, to builde fayre houses, to procure dignities and offices which were woont so haue a charge of conscience. im­posed with their reasonable fee, but nowe most vnreasonable fees still growing and enhaun [...]ed, haue put out and discharged all charge of conscience annexed to the same, and euery way shall you see men so to prouide for the pleasure, ease and wel­fare of this body, nothing touched or re­claimed with remorse of a guilty consci­ [...]nce, [Page] as though you turned away his face­ [...]ud would not see it, as though there were here an abiding Citie for euer. As [...]eath were not approching, or the bur­ning flames of hel were but an old wiues [...]able; So that either we say with Medea Video meliora, probo, deteriora sequor, I see better thinges and I allow well of them, but I follow according to my sensuall ap­petite that which is worse or with y^e wic­ked described by Iob Recede a nobis, Job. 21.14 15. goe from vs we desire not the knowledge of thy waies, who is the almightie, that wee should serue him, or what profite shall we haue to pray vnto him? or with Sardana­palus, eat drink and be merrie after death there is no pleasure, or with the fleshlie Epicure discribed by Gregorie Nazian. [...] 'Giue me that is presēt & let god alon with that that is to come, we vtter thus much I say, but how? not in our wordes and speaches, no, our hipocrisy is the greater, in our double harts, in our corrupt consciences, in our wicked liues in our deedes and actions, which is a greate deale worse, and soun­deth like the blood of Abell more loude in the eares of God for vengaunce, then can [Page] our tongues expresse, by words and [...]ilta­bles vnto men. But let vs not be decea­ued, God is not mocked, whatsoeuer a man soweth, that shall he reape, if ye sowe in the flesh ye shall reape corruption, if ye sowe winde, ye shall reape a storme, if ye sow but wordes and weedes and chaffe of hipocrisie and dissimulation, your haruest wil be therafter of bitternes and worme-wood colours and shadowes, and emptie apparitions cannot long continue, their blossom is but froth, & their fruite as rot­tennes, they shall vanish with the wind & fal away as the smoke: The Lord wil not iudge according to the outward appea­raunce, he seeth not as a man seeth, but he trieth the harts & reines, & all thinges are bare and naked in his sight. The hipocrits hope saith Iob shall soone come to naught and the ioy of the wicked continueth but a moment, his light shall soone be put out and the sparke of his fire shall not shine, the snare is laide for him in the grounde and a pitfall in the waie the grinne shall take him by the heeles and the steppes of his strength shall bee restrained, Iob. 18.5.7.9.10.16. his roote shall be dried vp beneath, and aboue shall his braunche bee cutte downe and [Page] wither, And therfore if we meane to en­ter into the holy place with boldnesse in assurance of faith, we must cost away all hipocrisie and dissimulation, [...] falshoode and fained muffling of our faces, wherby we semble to be that which we are not: and dissemble to be that which wee are: and so drawe nere with a true and single hart sprinckled from an euill conscience, and washed in our bodies with pure wa­ter, so as no vncleanes of sinne remaine either in body or soule, wherby we should offende the maiestie of God. We are for the most part very precise and ouercuri­ously nice, in this point of washing, pur­ging clensing and adorning our houses, our bodies, our furniture and apparel, and all things belonging to them both that is subiect to our senses: And yet is this no­thing lesse, then to washe them with pure water which is onely the effect [...] of the blood of Christ, that washeth and restrai­neth vs from sinne that doth defile vs: yet heereby at least let vs learne thus much, that if the purging and clensing of sensible things be so much esteemed of vs, which are yet our selues defiled and vn­cleane, how acceptable shall the washing [Page] of our bodies and soules wi [...]h pure wa­ter of repentaunce, and holinesse of life be vnto the [...] of gods spirite, whiche will behold n [...] vncleane thing, nor rest in the soule that is subiect to sinne: and if to entertain our friend or superiour we take such care and paines to haue all thinges cleane, sweet [...], and pleasant, that nothing be offensiue, how much more shoulde wee do this in our selues in this Tabernacle, this house and temple of our bodies, to en­tertain so noble a guest, so deere a friend, as the sonne of God is,Reu. 3.20. who as S. Iohn sayth, standeth at the dore of our hartes and knocketh, if any man heare his voyce and open vnto him, hee will enter in and suppe with him. But I praye God it fall not out with vs as it did sometimes with Diogenes hosse whether he was inuited, who being himselfe a verye vnhandsome and vnciuill man, & yet hauing his house and all ornamentes thereto belonging very fine and curiously adorned, Dioge­nes seeking where to spit, and finding al [...] corners so neate and cleane, and the ma [...] so homely and vnhandsome, he spit on th [...] good man himselfe, saying that hee was the fowlest, and therfore the meetest plac [...] [Page] in the house to receaue such excrements. Let vs not in like sort be curious in other things, and negligent in our selues, let vs not so decke and keepe cleane our houses, and apparrell, and all thinges belonging to the bodie: and abuse the bodie it selfe to all vncleanes and filthines of sinne, which not onely to our shame but to our smart and punishment, wee shall one daie heare and feele. For seeing that God hath created and made, and our sauiour Christ hath redeemed, not with siluer or golde, but with his owne precious bloode, not onely our soules but our bodies also, and hast vouchsafed to call our partes and members his members, and both bodie and soule shall liue for euer and be parta­kers of his glory, and seeing that our bo­dies are the Temples of the holy ghost which dwelleth in vs, 1. Cor. 6. so that wee are not now our owne, but are dearely bought with price, it is requisite that wee also serue and glorifie God both in soule and bodie which are Gods: Yeilding neither the cogitations of our mindes nor the ac­tions of our bodies to Idolatrie and su­perstition, to iniquitie and vncleanes: but that we offer them vp a liuing sacrifice [Page] holy and acceptable vnto GOD: which is our reasonable seruing of GOD and the washing here required with pure wa­ter.

Now hauing thus layde hold on eter­nall life, by assuraunce of fayth in a true harte sprinckled from an euill conscience: The second steppe of christian perfection, wherby we are strengthened & confirmed, to continue that good race we haue begun vnto the ende, is firme and constant hope. Let vs hold fast the profession of our hope without wauering, for he is faithfull that promised, whiche faith as it hath his ori­ginall, and springeth from faith, so doth it nourish agayne and sustaine the same to stand and go through, what opposition or contradiction soeuer bee founde in the worlde, eyther of alluring flatterie or subtletie whiche mighte entise and be­guile vs: or of persecuting crueltye to terrifie and dismay vs: for being builte, not on the sandes, but on the Rocke, and hauing for foundation no other then the promise vnchaungeable, of almightie GOD, who as hee is of all power, so hee is all truth, he is faythfull and cannot de­nie himselfe. There is no stormes nor [Page] tempests that should remoue vs from the stedfastnesse thereof so stablished on the truth and faythfull promises of GOD: but that wee may boldlye perswade our selues that neyther life nor death, nor an­gels nor principalities nor powers nor thinges present nor thinges to come nor height nor deapth, nor any other creature shall be able to seperate vs from this an­kerholde of hope which is fixed and repo­sed on Christe Jesus our Lorde. For o­therwise if we faint in our race, if wee fi­nish not our tower, if we fighte not man­fully till the victorie bee obtayned, if wee wauer in our hope, or running after by pathes doe not holde on the straighte course wee haue well entered: our for­warde attemptes and good beginninges are frustrate and vnprofitable, our har­uest is withered in the grasse, and we are founde like Ephrymites, and shrincking children, that turne their backes in the daye of battell, for not hee that be­ginneth a course, but hee that conti­nueth the race obteyneth the Crowne, the beginning of well doing cannot make a man safe, but constante perseue­raunce vnto the ende without wauering: [Page] Yee did run well saith S. Paule, [...]l. 3.1. Who did let you that you should not obey the t [...]uth. Ye did run well, so did the Israe­lits when they came hastilie out of Egypt: but they were soone let, and turned backe, they wauered in their hope; when they grudged and murmured against Moses in the desert. Chore, Dathan, and Abi­ram, did run well till through pride and disdaine of the ordinaunce of God, they fel vnder cullour of Religion to open scis­me and rebellion, the worldling Demas, and the traitor Iudas, seemed to run well a while, so did Iulian, so did Arrius, so did Nestorius Nouatus, Pelagius, Paulus Sa­mosatenus, with many the like, but hol­ding not fast the profession of their hope, they were turned from truth to lyes, and fell againe to their owne place: let vs come neare vnto our selues, and learne to beware by other mens harmes, this doc­trine apperteyneth greatly vnto vs, God graunt we be not faultie in the obseruati­on of it. Why do some of vs with the Isra­lites thus grudge and murmure against Moses, the Lordes beloued Magistrate, that hath brought vs out of Egypt, and so desire and practise to returne againe into [Page] bondage? Why doe some with Chore & his confederates presumptuously rise vp, against the decreede ordinaunce, telling Moses and Aaron to their faces, that they take to much vpon them, and that y^e whole multitude of the congregation, is as holy as they? Why doe some with Demas be­ginne in the spirite and ende in the fleshe, forsaking the word of life and louing and cleauing to this present world? Why do some frame and imagine so many para­dores and opinions, as new and as strange as themselues, neuer known in the world before? Is it not for that hauing run wel, they are nawe let and turned from the truth? Is it not for that they doe not hold fast the profession of their hope without wauering? Tell mee you Athenians you so desirous of innouations and alterati­ons, you that wag with euery blast, and pursue euery fether that flieth in the ayre doe you not here of inconstancie, that it is a great fault in all proceedings, but of al most hatefull in religion and faith? For it is written, a wauering minded man is vnstable in all his waies,Jam. 1.6.7. Hee is like a waue of the Sea tossed to and fro with the winde, and shall receaue nothing of the [Page] Lord. Do ye not know that to come vnto the holy place we must draw nere in assu­rance of faith, we must hold fast the pro­fession of our hope without wauering? God be mercifull vnto vs and forgiue vs our sinnes: for as in many other, so in this poynt also I feare me we prouoke his he­uie hand to be stretched out vpō vs, what wandring and vnsetled motions, what di­stempered and discontented humours doe trouble most mens heads now adays? our braynes are busied about Pithagoras nū ­bers, and Platos Idea, and Aristotles com­mon wealth, we build castles and towers in the ayre whose toppe shall reach to hea­uen. We fall like Narcissus euerye one in loue with his owne shadow: we send with Salomon greate iourneies for Apes and Peacockes: we gaze with Thalis so long vpon the starres till we fall into the ditch that we saw not before our feete, We see not at Damascus a straunge Alter with A­haz, 2. Reg. 16.10.11. but we straight way get the patterne, and Vrias the Priest must make vs the like at home: and so as wee haue bene long time in manners, in diet, and apparell: and as wee are by nature in bodye com­pounded of varietie of humours, and in [Page] soule inclined to diuers passions: so are we almost become in matters of faith and conscience: fleeting, wauering, and vn­constant, little at all regarding what ey­ther godly antiquitie or lawfull authori­tie hath approoued and commended vnto vs, for eyther wee will haue our Onyons and Leekes agayne of Egypt, or else wee must haue fresh cates, straunge fleshe of Quailes, we cannot brooke one diet long the heauenly Manna now waxeth loath­some, it can no more content vs. But let vs take heede we bee not deceaued specie recti, that in steede of wholesome hearbes wee shredde not bitter Coloquintida into the Potte, that out of these Rose plantes, as sayeth Vinc. Lyr. there spring not Thornes and Thistles, and when we haue long serued for fayre Rachell: wee bee not deceaued with bleare eyed Lea.

It is the counsel of S. Paul: I say through grace that it is giuē vnto me to euery man among you, Rom. 12.3. that no mā presume to vnder­stād aboue that is meet, but that he vnder­stand according to sobrietie. S. Ier. sayth, Venena nō dātur nisi melle circūlita: & vitia non irrepunt nisi sub specie vmbra (que) virtutū, Ierom. ad Athlet. [Page] Poison is not giuen in cuppes, but annoin­ted about with honie: and vices doe not creepe vppon vs but vnder the showe and shadowe of virtues. Epi. 29. ad leri. S. Augustiné saith, Vni virtuti duo vitia opponi solent & quod aperte contrarium est & quod specie similitu­dinis adumbratur. One vertue hath to op­posite vices, both that which is openlie seene to bee contrarie and that which is shadowed with a showe of likenesse. And therfore he saith againe of the Cirumcel­lions Arbitrantur se pro ecclesia dei facere quicquid inquieta temeritate faciunt. They thinke they doe it in behoufe of Gods Church, whatsoeuer with tumultous rash­ness they goe about; and of the Maniches, Conantur authoritatem stabilissimam fun­datissimae ecclésiae quasirationis nomine & po­licitatione superare. It is a graue and pithy saying of Hillarius, complaining of mens vnconstancie in his time (God graunt it be not verified in these our daies) Postquā scribendae & inouandae fidei vsus inoleuit, 2 Hil. lib. ad 1 Constant. & noua potius cepit cōdere quā accepta recolere nec veterata defendit nec innouata firmauit, & facta est fides temporum potius quam e­vangeliorum, dum & secundum annos scri­bitur & secundum confessionem baptismi non [Page] tenetur. After that vse had preuailed to write and innouate matters of faith, it nei­ther defended the olde nor strengthned the newe, and faith became rather agree­able to the time then to the Gospel, whilst men writ according to the yeares but hold not fast the confession of baptisme, euen the profession of their hope without wauering, for he saith, Periculosum est at­que etiam miserabile, tot nunc fides existere quot voluntates, tot nobis doctrinas esse, quot mores, & tot causas blasphemiarum pullulare, quot vitia sunt: dum aut fides scribuntur vt volumus aut ita vt volumus intelliguntur. It is daungerous and verie miserable that there are so manie faiths as wills, and so manie doctrines, as manners of men, and thereby so manie causes of blasphemie should spring vp, as there are priuate faults and vices in men whilst eyther wee set downe and penne our faith as we will, or else expound and vnderstand it as we lust and like off.

What then say some shall we not pro­ceede and goe forward in Christian exer­cise of Religion, shall wee not growe in knowledge and increase from faith to faith, from strength to strength, from [Page] vertue to vertue as the word of God hath taught vs? yes truly and that with much more care and diligence then hitherto we haue done for this is the only thing with al our trauell and industrie we seeke to be performed: But so as saith Vinc. Lyr. Vt sit profectus fidei non permutatio, That it be a growing and increasing of our faith, not an alteration or change: that we proceed frō fayth to fayth, So as the increase be still in the nature of the same fayth not into the acceptāce of another faith, euen as a child groweth to be a mā, & yet is not changed but kepeth stil the same lineamēts parts & mēbers of his body w^tout adding or dimi­shing y^t he had before. We must proceede, but not frō the assurance of faith wherein we are groūded, to an empty fancie of our own deuising, we may speak naue, but not noua, the principles & doctrines of our pro­fession, Fas est vt excurentur, limētur, poliā ­tur, sed nefas est vt cōmutentur, detrūcentur, mutulentur, It is lawful to haue thē clensed, filed & pullished, 2. Reg. 6.19.20. but not to haue thē chā ­ged mangled or maimed. When the Ara­mites enquired for the Prophet Elisha and of Elisha himselfe they knew him not, but were lead like blind men into the middest [Page] of Samaria before they perceaued where they were become, Luke. 24.18.19. & Cleophas reasoning with Christ and of Christ, yet neyther saw nor vnderstoode him, so sounding in his eares, & not absent as he thought, but pre­sent before his eyes vntill he was readie to depart away from him: In like sort we hauing in our eares and dayly before our eyes the true religion & assured profession of faith (god continue it to his glory & our cōfort) which we ought to hold fast as the Anker of our soule w^tout wauering, yet cā we not rest satisfied, but run about stil seeking somwhat more then truth: & will not acknowledge Christ to be presēt with vs, til eyther he be readie to go frō vs as frō Cleophas, or we like blinded Aramites bee lead we know not whether. The best and wisest way is to beware betimes, & euē today if we heare his voyce, not to harden our harts, not to tēpt god, least he come & remoue our candlestick, & thē we be driuē to confesse w^t Iacob, That God was in this place & we were not ware of it. And ther­fore saith the wise mā be firme & vnmoue­able in the way of the Lorde,Ge. 28.16. trust in him abide in thy place: Stande to your fayth sayth Sainte Paule, and acquire you [Page] like men, be not reedes, be not cloudes, be not children, be not shaken and carried a­bout with euery blast; but as ye haue re­ceiued Christe Iesus the Lorde, as yee haue receaued him, not as you haue con­ceaued and framed him to youre selues, so walke not turning or tossed to and fro: but rooted and built in him and stablished in the faith. And seeing that with a true hart and a good conscience euen in assu­raunce of faith I maie boldly exhort and testifie with S. Peter. 1. Pet. 5.12. That this is the true grace of God wherin we now stand: what soeuer pretext or cullor be obiected to the contrary: yet let vs hold fast the professi­on of our hope without wauering.

And so for the third point. Let vs con­sider one another to prouoke vnto loue, and vnto good workes, not forsaking the fellowship we haue among our selues as the manner of some is, wherein if we shal ioyne to this our fault of wauering in­constancy last spoken of before, that which commeth nearest in affinitie to the nature therof, the breache of concorde and vnitie, it may seeme both conuenient for our in­struction and the scope of the place doth aptly beare it: which being directed to [Page] the aduauncement of loue and charitie commendeth vnto vs, on the one side, the effect thereof good workes, and on the o­ther reproueth those, that puffed vp with a vaine conceited humor, of priuate excel­lencie in themselues, and forestalling their iudgement in preiudice and con­tempt of other, that like not the same dyet they haue seasoned for their owne taste, by deuision and seperation and forsaking the communion of Saints, the societie of Christians, the fellowship and vnitie wee should haue among our selues, doe worke the vtter ruine and ouerthrowe thereof. When God would confound their proude attempt in building the Tower of Babel. Ge. 11.8.9. He deuided their language and so scatte­red them abroade into all places of the earth; which thing the Diuell seeing to the ouerthrowe of his Kingdome practi­seth againe on the contrarye side by like confusion, scisme, and scattering of the workmen to hinder and set back the buil­ding of Gods spiritual house and temple. When king Cirus woulde passe ouer to conquer Scithia as sayth Herodotus, com­ming to a great and broade riuer whiche hindered his iourneys, his policie was [Page] this, to cutte it and deuide it into manye armes and sluces, and so made it passable for all his armie, this pollicie is most rea­dy and common with the Diuel also, who bringing his power of darkenesse, to in­uade & ouerrun vs, & finding his passage stopped by the flowing streames of loue & concorde, hath put in execution his won­ted meane and practise to separate and di­uide vs into many partes & factions. For as truly sayth S. Aug. Concordes nos scit et quod sic possidere non potest, Hee knoweth that being at concord and vnitie together he cannot so possesse vs, Serm. 16. de vti. ieiu. Hee cannot nowe deuide one true God among vs, he can no more inforce false Gods vpon vs, well he hath yet another way, Sentie vitam nostrā esse charitatē mortem dissentionem, He seeth that loue & charitie is our life, that discord & dissentiō, our destruction & death. And therefore Lites immisit inter Christianos, He hath sent strife & debate among Chri­stians, And because he cannot frame vs to many Gods, hee laboureth to multiplie & distract our opinions and soweth tares of sects & errours in the Lords wheat. Here­of cōplaineth Basil also, and we may iust­lye with Basill. Tom. 4. E­pist. vlt. Facti sumus vnus (que) apud se­ipsum [Page] tanquam arena non coniuncti inter nos sed singuli per se diuisi: Charitas relicta est, & pugna inter nos versatur, vniodata est, at odium accensum est, Wee are become like sandes not ioyned together, but euery one deuided by himselfe, Charitie is reiected, and discorde raigneth among vs, peace and vnitie was commended vnto vs, but wee haue kindled the fire of grudge and hatred. But who sayeth that good father will graunt me a solitarie place, a voyce like a trumpet, the fountayne of teares and pitifull complaint of Ieremie, to break my hart with sorrowes, and bewayle the common miserie, Quia defecit charitas ra­dix mandatorum dei, because charitie is de­cayed, the roote of Gods commaunde­mentes, and discorde hath preuayled, the cancker and contagion of all true godli­nesse. For the building cannot stād whose ioyntes and handes are loosed, the bodye cannot continue in health, where the members are rent and torne asunder, the Citie must needes bee desolate that is de­deuided in it selfe, we cannot I say drawe nere vnto the holy place, we cannot build the Lordes Temple, we cannot be ioyned to Christe our heade: if wee bee not tyed [Page] together with handes of loue and chari­tie, if we be not compacted as members of one body, if we once forsake the fellow­ship that we haue among our selues, as the manner of some is. The Prophet Da­uid sayth, Ierusalē (a figure of the church) is built as a citie that is at vnitie in it selfe. When the holy ghost came downe in vi­sible signes vpon the Apostles,Act. 2.44.46. They were all with one accorde in one house. The whole multitude of them that beleeued in the first times, had but one heart and one soule.Jud. 20.1. It is sayd of all Israell, That they came togeather as it had bene one man with the same minde and intent, not with as many opinions as persons: The Iews had but one kinde of worshiping prescri­bed, and that onely in one Temple, but their rebellious preuarications were multiplyed in that they woulde yet run about to sacrifice vpon euery high hill▪ and vnder euery greene tree, and euery one doe that which seemed good in his owne eyes. It is said and set downe fo [...] a speciall and most singuler blessing of al­mightie GOD, That the hande of th [...] Lorde was in Iuda, 2. Chro. 30.12. so that hee gaue them one harte, to doe the commaundement o [...] [Page] the King and of the Rulers, according to the worde of the Lord, woulde God this effecte were accordinglye wrought in vs also, and his hande after this sorte stret­ched out still vpon vs. Wherefore if wee will become a spirituall building vnto God, if we looke for the promise of the ho­ly ghost, if wee will bee of the number of the faythfull, if we will worship in spirite and truth, if we will haue the hand of the Lord vpon vs, and so in deede draw neare to the holy place, we must be at vnitie and concorde within our selues, wee must a­bide with one accord and one minde in a house, wee must haue one hart to doe the commaundemente of the King and of the rulers, we must not leaue the Temple to sacrifice vpon euery high hill, and vnder euery greene tree, to follow euery opini­on that seemeth good to our selues, wee must not breake the bondes of peace, and cast away the cordes of vnitie from vs, and so forsake that fellowship wee should haue among our selues as the manner of some is.

The winde Cecias hath a qualitie con­trary to other windes, to gather together cloudes into the ayre and so procureth vi­olent [Page] and vehement stormes, and suche is also diuision and discorde both in the Church and common wealth. It hath sometimes an vsurped face or show of ho­lines of zeale and conscience, but the se­quel is pernicious and draweth after it (whereof Pithagoras rule and precepte might warne vs to beware) a lothsome blacke taile of destruction or great distur­bance. And therefore may well be resem­bled to the riuer Hipanis which about the head and first arising is sweete and hole­some, but afterwardes being mingled with the spring Exanthus is so bitter and of so deadly a tast, that no man may abide it: Example among manie other may be the Church of Corinth who beginning a­bout matters of Ceremonies and pollicie proceeded first to deuision and separation,1. Cor. 1.12. some holding of Paule, Rom. 16.17. some of Apollo, some of Cephas and some of Christ, and so to false doctrine denying the resurrec­tion: And therefore S. Paule forewar­neth vs. I beseech you brethren marke them diligentlie which cause diuision and offences among you, contrarie to the doc­trine which ye haue receaued, and auoide them. And Dionisius Bishop of Alexan­dria [Page] tolde Nouatus. Eus. de vit. Constant. 2 That it was more grieuous to breake y^e vnity of the Church then to commit idolatry, for this (saith he) was punished but with the sworde, but the other with the opening gulph of the earth swallowing vp the Authours and confederates thereof, Et non dubitatur sce­leratius esse commissum quod grauius erat vindicatum: And there is no doubt but that was more heinosly committed, which was more sharply and seuerely punished. Before the wall fell downe commonlye some riftes appeared, and some of the stones fall out, before Hierusalem was destroyed, the intestine and ciuill conten­tions of the seditious, more grieuously afflicted them within, then the rage of the Enemy assaulting them without: be­fore the Turkes gat the East, the Em­pire was diuided into twaine, and so gaue entrance to y^e enemies of Christ by diuisi­on, which florished in strēgth & glory, whē it was but one. And before this our natiue land & coūtry, was at any time subdued & ouerrū by forrē enimies, ther were first se­cret mutinies, practises, grudgings, misli­kings, iarrs, diuisiōs, & garboils among the domesticals here at home. God turne [Page] his face from our sinnes and blot out our offences in the blood of his sonne, & make vs not a rebuke vnto the foolish, and such as go about with lies, that these rifts and deuisions, these scismes and breaches, of established peace and order: while euery one wil like or mislike, wil censure & con­troll whatsoeuer is not aunswerable to y^e leuell of his owne conceite, while euerye one hath a song, hath a vision, hath a fan­cie, hath a reuelation, hath an interpreta­tion by himselfe, forsaking the fellowship we should haue among our selues, be not causes of stormes, be not bitter in the end, be not sharpely punished, bee not eyther sad presages of imminente & further mis­chiefes, or speedie meanes to hasten gods wrath and heauie hande agaynste vs. It was the earnest and vnfained prayer of Daniell in the like case, and it shall be our parts and dueties so to poure out our fer­uent prayers euery one with Daniell: O Lorde God to thee belongeth righteous­nesse, Dan. 9.7.16.18.19. to vs open shame and confusion, I beseeche thee O Lord let thine anger bee turned away from thy Citie Hierusalem, thine holy mountaine: we doe not present our selues before thee, trusting in our own [Page] righteousnesse, but in thy great and tender mercies: O Lord heare, O Lord forgiue, O Lord consider and doe it, not for our sakes, but for thine owne sake, O Lord my God. It shall be I say both our wisedome and our safetie, y^t our duetie, and the discharge of a good conscience: thus to pray, thus to prepare and build an Arke with Noe, be­fo [...]e the flood come vpon vs, to return and repent in time with Niniuie, To offer vp the Calues and Bullockes of our lippes, With Ose, Ose. 14.3. To sprinckle the postes of our harts with the blood of the pashal lambe, and not to goe out of our dores least the distroying Angell find vs without, Exo. 12.7.22.23. and so smite vs with the Eg [...]ptians, to keepe our selues in the foulde for feare of the woolfe, and not forsake the fellowship that wee haue among our selues as the manner of some is. It is the manner of some to turne with the spiders breath, the sweete ioice of flowers into poison; to seek knots in rushes where all things are plaine and smooth: to stumble at euerie strawe that stoppeth the course of their eger spirite: to breake the bondes of peace, and so to single and seuer themselues by them­selues: wel we are here tolde it is no new [Page] or strange thing, it is the manner of some, it hath beene, it will be, and therefore we are not greatly to be moued therewith, it is the manner of some, and therfore being thus armed, and forewarned thereof, we may the better auoide, and withstand the like proceedings. But howsoeuer, it be y^e maner & ouersight of some: yet according to that earnest obtestation of S. Pau [...] to the Philippians and to vs all in them:Phil. 2.1.2.3. If there be anie consolation in Christ, if anie comfort of loue, if anie fellowship of the spirite if anie compassion and mercie: let vs be like minded, hauing the same loue, being of one accord and of one iudgemēt, that nothing be done through contention or vaine glorie: but that in meekenes of minde, euerie one esteme another better then himselfe. And whatsoeuer things are honest, whatsoeuer a [...]e iust and pure, what­soeuer things are of good report, Phil. 4.8. whatsoe­uer things pertain to loue, if there be anie vertue, or if there be any praise let vs thinke on these things, and so consider one ano­ther to prouoke vnto loue and vnto all good workes,1. Tim. 1.5.6.7. For the end of the comman­demēt is no other but loue, that commeth of a pure hart, of a good conscience, and of [Page] faith vnfained: from which while some haue erred, they haue turned to vaine iangling: they woulde bee doctors of the law, and yet vnderstand not, what they speake nor whereof they affirme. S. Au­gustine said of the Donatists and Cirum­cellions In omnibus sacramentis mecum sola charitate non mecum. Aug. in Psal. 45. In all the doctrine of the sacraments they agree with me, onely in loue and charitie they are not with me: Sed in his paucis in quibus non mecum, non prosunt eis multum in quibus mecum: But in those fewe thinges in which they are not with mee, those manie things doe not profite them, wherein they are with mee. Wherefore aboue all thinges saith Sainte Peeter, Haue feruent loue a­mong your selues, for loue shall couer the multitude of sinnes. Dearelye be­loued sayth Sainte Iohn. Let vs loue one another, for loue commeth of GOD, This is my commaundement sayth our Sauiour, that yee loue to­gether, euen as I haue loued you: for loue doth not euill, therefore is loue the fulfilling of the Law: 1. Cor. 13 1.4.5.6. But on the con­trary though I speake with the tongues of men and of Angels and yet haue not loue, [Page] I am euen as sounding brasse, or as a tinck­ling Cimball, Loue suffereth long and is curteous, loue enuieth not, is not puffed vp, boasteth not her selfe, disdaineth not other, is not prouoked to wrath, thincketh no euill, reioyceth not in iniquitie, but re­ioyceth in the truth. And if loue and cha­ritie did remaine in vs, these good effects and quallities (which may wel be sought and wished for but are rarely to be found) would also abounde among vs. I might here saie much, but I hasten to the ende, the matter is verye large but the time I see is passed, Let vs searche and peruse the whole volume of Gods booke: Howe many examples, howe many preceptes, how manie threatnings, how many para­bles, contraries similitudes, figuratiue and plaine speches, howe many prouoca­tions and motiues in all places and eue­ry where are set downe, to induce vs to loue and charitie to vnity and agreement, to peace and concorde one with an other. And on the other side let vs beholde our owne defects herein, the manifold strifes, the vaine and friuolous contentions and suites, the dispightfull practises, the ex­treame and rigorous dealing, the impla­cable [Page] malice, enuie, hatred, and hartbur­ning that raineth among men, sometimes smothering inwardly in rancour of hart, sometimes foming out, into intemperate heate both of raging wordes and vncha­ritable deedes, euerie man in selfe loue and priuate regarde of his owne wealth and welfare, liuing & looking to himselfe alone, & no man almost considering ano­ther to his benefite and good, And wee shall not choose but confesse, that howso­euer we beate our braines, and spende our time and trauell, about strifes and que­stions, about intricate and hidden miste­ries, about controuersies and complaints, yet that there is no point of Christian doctrine, more needefull or more profita­ble to bee vrged and enforced to bee a­gaine and againe reiterated that it might take effect, then this. That we shoulde be knit together in vnitie of minde, and so consider one another to prouoke vnto loue and to all good workes. I beseeche you brethren saith S. Paule by the name of our Lorde Iesus Christ, 1. Cor. 1.10. That yee all speake one thing, that there be no dissen­tion among you, but be ye knit so together in one minde and in one iudgement. We [Page] see howe Turkes, howe Iewes, howe theeues, will conspire and hold together, how beastes will agree and euerie one loue his like: how Papistes can vaunt of vnitie to our reproche, and Diuels settle themselues together, seuen Diuels in a man, naye a whole legion together in a man, and keepe themselues at concorde for preseruing of their kingdome, and shall not we that professe one Lorde, one faith, one baptisme, one doctrine, and name of Christ the authour and God of peace: be ioined together in one, and so consider one another to the prouoking & winning one another vnto loue and vnto good workes. We see againe the great hurt and ruine that discord hath procured to manie flourishing countries, and king­domes and to the Church of God from time to time: wee see the carping aduer­saries still readie to take occasion to re­proche and vpbraide the truth, wee see the daies of this our lyfe and pilgrimage to bee shorte and euill, the worlde it selfe declining and euen at the vaine, the Diuell fearcely raging because his tyme is shorte, the ende of all thinges approching, the sentence of the Iudge [Page] ineuitable, and hell fire harde at hande prepared for euill doers, and can wee yet sleepe secure and carelesse in our sinnes, shall wee not watche and make vs readie for the comming of the Bridegrome with our loynes girt and our Lampes burning that wee maye enter in with him to the wedding, shall not the due remembrance of these and such like motiues, rouse vs vp from this securitie and sencelesnes of sinne, wherein wee seeme to be drown [...]d, shall it not represse and quenche in vs all vnnaturall and vnkinde affections, which are bent to the hurte of hinderance of our neighbour and stirre vs vp in the bowels of Christian compassion to bee curteous, pitifull, and louing, to be mercifull and good one towardes another, so as wee maie consider and exhort and prouoke one another vnto loue the band of perfection, and vnto good workes the fruites of our Christian fayth. Esse Christianum gran­de est saith Saint Ierome, non videri, Jero. ad pauli, non vocari. To be a Christian and to performe those deedes & dueties, those good works and actions which Christianity requireth, is a waightie matter, but not so to seeme, not so to be called. When the seruantes [Page] of King Ahazia beeing sent to enquire at Belsabub for the recouery of his health, Returned with message from Elias whom they mette in the waie, 2. Reg. 1.5.6.7.8. assuring him that hee shoulde dye and not escape, the King demaunded what manner of man he was that tolde them these thinges, they auns­wered an heyrie man and girte aboute with leather, then saide hee straight, it is Elias the Thesbit. In like sort such should also be our manners and proceedings, our wordes, our workes, and all our actions of life.Gal. 5.22.23. In loue, in ioy, in peace, long suf­fering, gentlenes, goodnesse, meekenes, temperance and all other good works and fruites of the holie Ghost, that when re­porte of vs or any of vs is made vnto the worlde, it may be straight auouched that wee are Christians hauing our fruite in h [...]lines, and the ende eternall life. For [...], saith Iustine Martire, [...]. The matter and businesse of our seruing of God & Religion, standeth not in wordes but in workes, It is a rue­led case of Christ. A good tree cannot bring foorth badde fruite, and the faith of a Christian is most aptlye resembled vn­to [Page] a tree, which beeing rooted in the pas­sion of Christ, and watered with his blood spreadeth out on each side his braunches. A true harte and a good conscience, wax­eth strong against all stormes, groweth vp and flourisheth in hope, and so through the inwarde sappe and norishing iuice of loue, sendeth foorth most sweete and sea­sonable fruites good workes, which are though not precedent causes, yet necessa­ry effectes and signes of the goodnesse of the tree. But as Catterpillers some­times and blasting doe frette and annoye the braunches, that the sappe cannot haue his course, and so the fruite faileth which seemed faire to the eye, so rancour and displeasure, diuision scisme and se­peration amonge men, beeing no lesse then noysome windes and Catterpillers to our Christian faith, eate vp and drye awaye many times the sappe or iuice of loue and charitie, whereby the expected fruite of good woorkes, is withered in the braunches. And therefore it is re­quired that wee consider not euery one himselfe alone, but euery one another al­so to prouoke vnto loue and vnto good woorkes, that so wee maye bring foorth [Page] fruite in Christ and walke worthie of the Lorde, who gaue himselfe to redeeme vs from all inniquitie, Tit. 2.14. and to purge vs a pecu­culier people vnto himselfe, zealous of all good workes, For if yee knowe saith S. Iohn that God is righteous, 1. Ioh. 2.29. Eph. 2.10. knowe yee also that hee that doth righteouslie is borne of him, wee are the workeman­shippe of God created and ordeined to good woorkes which hee hath prepared for vs to walke in. If then we walke on in the stubbornesse of our owne hartes in the lust and concupisence of the flesh, howe farre doe wee degenerate from this perfection and ende of our creati­on? Wee are called the Lordes haruest, if then wee bring not foorth good corne but tares of sinne and wickednesse, what other can bee looked for but to bee gathe­red by the reapers into bundles and cast into the fire? Wee are resembled to the grounde, If drinking in the raine and blessinges of GOD that come so ofte vppon vs, Hebr, 6.8.8. wee bring not foorth good hearbes but thornes and bryers, wee are neare vnto cursing whose ende is to bee burned, wee are likened to a chosen vine­yarde, which the Lorde hath planted in a [Page] verie frurtfull hill, Esai. 5, 1.2.4.5. which he hath hedged dressed and manured, hath watered and cherished with all his blessinges, if nowe in stead of sweete grapes, of holinesse and good workes, wee bring forth fruite vnto our selues, euen bitter clusters and grapes of gall, of wickednes and vngodly lyfe, then is our iudgement most seuearely de­nounced, He will breake downe the wall of our vineyarde and laie it waste, so that they that goe by shal plucke of the grapes, and the wilde bore out of the wood shall roote it vp: and euery tree and euerie braunche that beareth not fruite in him shalbe hewen downe and cast into the fire, for the great day of the Lorde approcheth, and who is able to abide his wrath. Let vs not deceaue our selues in confidence of this life, in hope of long continuance and so seeke our death in the errour of our life. Let vs not sell the promised lande of rest, for the present stubble of Egypt: nor our Birthright of heauenlie glorie with foolishe and prophane Esau, for the pottage of worldelye wealth and pleasure, whiche if it fayle not vs, yet shall wee shortelye fall and bee pluc­ked awaye from it: Oure lyfe is but [Page] a pilgrimage, a shaddowe, a vapour, a buble, a blast so short that Dauid saith it is but a spanne long, so weake and vn­certaine that Homer truely said [...]. The kind and generation of man is like leaues of the tree, which growing greene and flourishing, are euen with a blast of wind throwen downe and withered. Wee haue not here an abiding Cittie for euer, but must seek one to come, we must hence remoue our tents, and passe awaie like the grasshopper, we are but straungers and soiourners on the earth as all our fathers were, wee holde not our selues our bo­dyes our soules in feesimple muche lesse our landes and goodes: euen hee whose tenure is best, but Ad voluntatem domini, To be displaced at his will, our Charter hath an ende and the date therof expireth a pace. And though a man liue long and see not the graue yet is there a tyme of departure, and a conclusion of al things assigned. There is a daie of chaunging, a daie of visitation, a day of account, of iudgement, and retribution and that ap­proching. Let vs take heede that it come not on vs vnawares for as a theefe [Page] shall it come on all them that dwel on the face of the earth, Behold (sayth the Pro­phet Malachy) the day commeth shortlye that shall burne like an ouen, Mal. 4.1 and all the proude and all that doe wickedly shall be as stubble and straw, & the day that com­meth shall burne them vp and leaue them neither roote nor braunch. The day of the Lord of Hostes, sayth Esai, is vppon all the proude and haughtie, Esai. 3.16. and vpon all that is exalted, and it shall be brought low: vpon all the Cedars of Lybanon, and vppon all the Okes of Bashan, vppon euerye high Tower, and vpon euery strong wall, and vpon all pleasaunt pictures, & the haugh­tinesse of men shall be brought low, and the loftinesse of men shall be abased, and the Lord only shall be exalted in that day, O consider this all yee that forget God, least he plucke you awaye, and there bee none to deliuer you, God is a righteous iudge, strong and yet patient, Psal. 7.12.13.14. and God is prouoked euery day, but if a man will not turne, he will whet his sword, he hath bent his bowe and made it readie, he hath pre­pared for him the instrumentes of death, Hee will wounde the head of his enemies, and the hearie scalpe of such a one as go­eth [Page] on stil in his wickednesse, The wicked shall be turned into hell, and all the peo­ple that forget God, Neither siluer nor golde, Soph. 1.18 sayth Sophonie, shall be able to de­liuer them in the day of the Lordes wrath, but they shall bee deuoured by the fire of his iealousie. And therefore gather your selues sayth he, gather you, O nation not worthie to be beloued, before the decree come forth, Sop. 2.1.2. & ye bee as chaffe that passeth in a day, and before the fierce wrath of the Lord come vpon you, and before the daye of the Lords anger come vpon you, which will come, sayth S. Peter, as a theefe in the night,2. Pet. 3. in which the heauens shal passe away with a noyse, and the Elementes shall melt with heate, and the earth with all the workes that are therein, shall bee burnt vp. And then seeing al these things must passe and be dissolued, and that the day draweth nere, what maner persons ought we to bee in godlinesse & holy con­uersation, drawing nere in assured fayth, in firme hope and vnfained charitie to the holy place, exhorting, considering and prouoking one another, vnto loue and to al good works, so looking for and hasting to that comming of the day of God, wher­in [Page] he will giue euerye man according to his workes,Rom. 2. to them which by continu­aunce in well doing seeke glorie and ho­nour and immortalitie, eternall life, but vnto them that are contentious and diso­bay the truth, and obey vnrighteousnesse, shal be indignation and wrath, tribulati­on and anguish vppon the soule of euerye man that doth euill, and there is no re­spect of persons with God.

The GOD of peace that brought a­gayne from the deade our Lorde Iesus Christ the great sheapheard of the sheepe through the blood of the euerlasting Co­uenaunt,Heb. 12. make vs perfecte in all good workes to doe his will, and write in our hartes euen with an yron penne and an a­damant claw, a continuall remembrance and carefull meditation of his ordinaun­ces and lawes to doe them, that as hee stoupeth downe and commeth neare in all mercifull goodnesse, and moste liberall blessinges vnto vs, so maye wee approche and draw neare in all dutifull obedience and obseruatiō of his righteous precepts, vnto him again, that we may be pure and without blame vntill the day of Christe,Phil. 1. [Page] filled with the fruites of righteousnesse, which are in vs by Iesus Christ vnto the glory and praise of God, the Father, the Sonne, and the holy Ghost, three in per­sons, one in substaunce, immortall, inuisi­ble, and only wise, To whome be all honour, glorie, power, domi­nion and praise now and for euer. Amen.