THis portiō of Scripture (wel­beloved in the Lorde) consi­steth of two partes: of a pro­position and a confirmation. The proposition in effect im­porteth thus much, that the knowledge and faith of Christ, if it bee of the right stampe indeede, is never solitary, but al­waies accompanied with the keeping of Gods cōmādements, whereby, as a tree by the fruit it is discerned: being conteined in these words: Hereby wee are sure that wee knowe him, if wee keepe his commaundementes. He that saith, I knowe him, and keepeth not [Page 2]his commandements, is a lier, and the trueth is not in him. The confirmation standeth vpō two reasons: the one drawne frō the effectes, wher it is said, But he that keepeth his word, in him is the loue of God perfect indeede: Hereby we knowe that we are in him; The other derived frō the example of Christ in the clause following: He that faith her remaineth in him, ought even so to walke as hee hath walked. The scope and drift of all, is to beare downe the vanitie of those men, which profes­sing the name of Christ, lived not with stāding vnchristianly, to the manifest flaunder and de­rogation of the same. Wherein as in a glasse or mirrour, by waie of reflection, we may behold the spots of our owne deformity: whose cōver­sation being compared with our profession, is for the most part no more consonāt therevnto, then the harsh iars of discord, to the sweet har­mony of musique, as if they had made a wager, which should varie most either frō other. Tou­thing the vniting of which divisiō, motiō hath bin made, so often, so earnestly, both heere and elsewhere, that it may seeme, but a needeles or booteles office, to solicite the same agame. Howbeit, as the Phisition never ceaseth to mi­nister, till his sicke paciēt be wholy recovered: even so it behoveth vs the Lordes Phisitions, daily to applie the most wholesome medicine [Page 3]of Gods word, till the maladie of sin, wher­with mens soules are sore diseased, be through­ly healed and recured. But before I come to the particular points, let vs praie &c.

This is the proposition (as I saide) & is cōtri­ved (if ye marke) of an excellent Antithesis. A figure of speech, very familiar with S. John, both in his Gospel and Epistles, not so much for perspicuitie, as vehemencie sake. Hereby we are sure that we know him, that is, by this argument, wee may certainely perswade our selues, that we haue the true knowledg & faith of Christ, if we keepe his commandementes. For the Apostle speaketh not heere of a bart historical knowledge,Iam. 2.19. which the Divels them­selues haue, and are never the neerer: but of that saving knowledge, whereby we are iusti­fied, as the Prophet Esay witnesseth.Esa. 53.11. But this be amplyfieth, by setting against it, another proposition of the contrarie: Hee that saith I knowe him, and keepeth not his comman­dements, is a lier, & the trueth is not in him: as if hee had said, the keeping of Gods cōman­dements is an evident token of the true know­ledge [Page 4]and faith of Christ, to boast therefore of the one, without having apparent testimony of the other, is but a Thrasonicall brag, a lowde lie voide of trueth. Which accordeth with the premisses on this maner, whereas I saide be­fore, that Christ was given vs of God the fa­ther, to be the reconciliation for the sins of the whole world, 1. Ioh. 2.2. and that we must vse him for our mediatour and advocate with the fa­ther, let no man gather therevpon,vers. 1. that it is sufficient to be called a Christian, to learne the stories of the Bible by rote, neither yet to bee partaker of the holy Sacraments instituted by Christ. For besides all this there is an other matter of far greater moment and importance required at our handes, namely, a liuely know­ledge of Iesus Christ, which is a worke & in­fluence of the holy Ghost. It graffeth vs who­ly into Christ: ravisheth vs with admiration & loue of him, so as we hunger and thirst after nothing more, then to testifie the same to the worlde, by our obedience towards him in kee­ping his commandements. This carefulnesse to walke in the waie of Gods commandemēts, who so feeleth effectualy wrought in him, may well ascertaine his conscience, to the vnspeak­able ioy and iubily of his soule, that he is indu­ed with the true knowledge and faith of Christ indeede. But otherwise, if he find no inclinatiō, [Page 5]no disposition at all, but rather a backewarde­nes and repugnancie in himselfe that waie, let him leaue glorying in any such vaine paradise: for he doth but he, & plaie the Hypocrite. And this, as neere a I can vtter, is the true pur­port and meaning of the Apostles wordes. Wherein are wrapped many very good points of doctrine worth the vnfolding, as well for comfort as instrucion.

And first it is not lightly to be passed over, that S. Iohn saith not barely, we think, or we suppose, but [...], by this wee are sure, that wee knowe him. A cleare evidence, and strōg proofe, that we may haue certain know­ledge of our salvation. For salvation being ap­prehended by faith, as the whole tenor of scrip­ture every where defineth, in that the Apostle heere plainely confesseth, wee may bee sure of our faith, nay setteth downe an infallible note of the certaintie thereof, it cannot be, the faith­full should be vncertaine or doubtfull of their salvation. This doth flatly repeale that dan­gerous and wicked Cannon of the counsaile of Trent,Sess. 6. c. 9. whereby men are taught alwaies to stagger, and stand in doubt of their salvation, as being impossible for any in this life, to know of a surety that he in particular shall be saved, without by some special priviledge frō God, he be made privie therevnto. A faithles doctrine [...] [Page 8]like a shippe in a storme without helme or cō ­passe betwixt the billowes & surges of the sea? but no marvaile, though the Papistes do thus lesson their schollers alwaies to doubt of their salvation, the ground, the matter and forme as it were, of whose doctrine, is their owne lucre and gaine. For once let this trueth be admitted off, that Christians be by the worde and spirite of Christ assured of their salvation by him: then may they streight, poore men, bid adue, & singe a perpetuall requiē for the soule of their priest­hood, their pardōs, their trentals, their dirgies their chauntries, their censing, their singing, their ringinge, their masses and praiers for the dead, with whatsoever mercenary trumperie els of like stampe. For bar them of their profit (the onely butte, the onely white they aime at) and all these, I warrant you, will quickly lie in the dust (if that common proverb be not wrōgly fathered on them: no pennie no pater noster.) A­gaine in that they looke to bee saved by their owne workes, which (alas) they cannot but see in their giltie cōsciēces (howsoever they hood­winke & blindfold their eys against y^e light of y^e truth) to be spotted & vnpetfect, & such as ar not able to abide y^e touch of Gods iustice: how cā they stād resolute mē, but needs must remaine scrupulous and suspicious of salvation, as not knowing, whether they haue desartes enough [Page 9]to serue their turne or no? Thus doth the spirit of giddines, wherewith the malignant Church is intoxicate and governed,Like the Rat: prodi [...] seipse S [...]rez bewraie it selfe evē by his owne doctrine.

Secondly commeth to be marked the cer­taine marke, wherby to discerne the true Chri­stian, from the counterfeit & Hypocrite. True it is that faith maketh a Christiā: howbeit, be­cause it doth many times lie hid, and we cānot readily iudge of other mens mindes, wherein faith hath her seat and mansion: therefore the Apostle sheweth, how the faithfull may be de­scried by an outward marke: & that is the kee­ping of Gods commandements. Whereby is meant, not that perfect and continuall abiding in all thinges commended and commanded in the lawe, to which condition,Levit. 18.5. doe this and liue is annexed, (a burthen to heavie for any wordly wight to beare so long as we are invironed on every side with the infirmities of the flesh:)Gal. 3.12. but only that careful studie & indevour, wherewith the faithfull soule is inflamed and set one fire towardes the commandements of God to ful­fill them in some good measure, as God shall enable him, whereunto nevertheles, by reason of the corruptiō of our nature, much imperfec­tion will cleaue, will he, nill hee, when hee hath done the best he cā. Neither did S. Iohn faine this marke of his owne head, but learned it of [Page 10]his master Christ.Ioh. 14.23. For he saith: hee that hath my wordes, and keepeth them, is he that lo­veth me: vers. 24. And againe as it were doubling his blowe; he that loveth me not, keepeth not my word: & in another where: ye are my friēds if ye doe whatsoever I cōmand you. So whē God the father had made solemne proclamatiō from heaven:Mat. 17.5. this is my beloved sonne in whome I am well pleased: to admonish vs of our dutie withall, hee adioyneth: heare him: signifying thereby, not the hearing of those thinges, which Christ should giue in charge in his word with our outward eares only, but the expressing & practising of the same in our liues and conversation: for they onely are pronoun­ced blessed of him,Luc. 11.28 which heare the worde of God and keepe it. As therefore that son doth degenerate & is not worthy to beare the name of his father, which studieth not by all meanes possible to obey & please his father: even so no more is he to be esteemed a true Christian, and child of God, which endevoureth not, as much as in him lieth, to approoue himselfe to God y^e father, by keeping of Christs commandemēts, wherin only he delighteth. But aboue all, this one thing I would haue escecially noted, as it were w^t a hand in the margēt: that S. Iohn reckoneth for true & faithful Christiās, only such, as obserue & keepe the commaundements [Page 11]of Christ. This toucheth to the quicke al those that imagine Christianity to be placed in the observing of humane traditiōs: nay stifly cōtēd with tooth & naile not some peece, but the very perfeciō, & as it were quintessence therof to cō ­sist therin. As for example; the Frāciscā Friet must no remedy be reputed holier thē the rest, because he followes the rule of S. Francis. The Dominican, he preferreth himselfe be­fore the Franciscan, and all other Christians: for that he professeth the rule of S. Domi­nike: & so of the rest of those irregular orders. But it is the rule of Christ, that maketh a Christian: and therefore we must either hold our selues satisfied with it; or els shewe that S. S. Francis, Dominicke and other such like patrons of theirs, haue found out somwhat that is more holy & perfect, thē that which was delivered and established by Christ: which once to thinke or speake were horrible blasphemie. Verely as no mā will take him to be a right English-mā borne, who refuseth to liue after the lawes, statutes & cōstitutiōs of Englād: so is not he to be deemed a true Christian, who to choose embraceth the hests of men before the cōmādemēts of Christ. Our savior himselfe is plaine & perētory in this behalfe:Mat. 15.9 in vain do mē worship me, teaching doctrins that ar but the traditiōs of mē: vers. 13. & eury plāt which my hevē ­ly father [Page 12] hath not planted, 1. Cor. 1.12. shal be rooted vp. S. Paul sharpely rebuketh those which said I hold of Paul, 3.3. I of Apollos, I of Cephas: and condem­neth the Corinthians as carnall: for that by those names they were severed & sundred as it were into so many sortes & sects of professions. But we (alas) at this daie are growne to such madnes, that we magnifie & extoll thē for holy­ones: we applaud & admire, yea and adore thē, as the onely perfect men of the world, who dis­daining and despising the name of Christians, made vnto vs expresly lawfull and honourable by the worde of God, doe call themselues Frā ­ciscans, Dominicans, Bernardines, Benedi­ctines, Augustines and I cannot tell what, ra­ther then Christians. But howsoever they vaunt themselues of their perfection,Miles glo­viosus. like the glorious souldier in the comedye of his i­maginarie valour, and swell like Esops toade, till they burst againe with the proude titles of Angelical, Seraphicall, and Cherubinical: yet by the verdit of S. Iohn, or rather of the holy Ghost, in despight of all Monkish Friers and Frierly Monkes, they onely are indeede, and are to be accounted true Christians, which ap­plie themselues wholy to the observing & kee­ping of Christs commandements.

But some man may aske what those cōman­demēts which import vs so greatly to be kept, [Page 13]are? for if he harken to the prelates of the Ro­mish Church and popish religion they will tel him, they are none other, but the same which they both practise themselues, & prescribe vnto others to be done. But to be resolved aright of this doubt, he must in no wise be carried away with ours or theirs, yea or nay: but holde him selfe sure to the word of Christ, sounding in the scriptures. For Christ Iesus, as S. Paul bea­reth record, being yester day, and to day, Heb. 13. [...]. and the same for ever: it is a cleare case, that all such thinges, as Christ hath appointed hereto­fore to be kept, doe & shall remaine in ful force, even to the worlds end. And seeing he is the wisedome of God the father: 1. Cor. 1.24. and the father gaue the spirite vnto him not by measure, Ioh. 3.34. but in such abundance, as we all partake grace of his fulnesse: can the perfection of Christs com­mandemēts be doubted-off, but the perfection of God himselfe, & of the holy ghost, must needs bee called into question therwithall? further­more in that God, in the old Testament, gaue such a law, as might neither be added-to, Deut. 4. [...]. nor taken-from, without attaint of high treason a­gainst the Highest, as the holy Ghost in sundry places affirmeth: is it likely, I appeale and re­port me to your own cōsciences, that our estate vnder the Gospell, in the time of reformation, should be in worse case then theirs, & so vncer­taine [Page 14]that it should neede every day, new addi­tions to be supplied, new peeces of traditions to be patched, to be cobled & clowted thervnto Besides it is apparent, that Christ gaue not so much liberty, no not to his Apostles, to obtrude and thrust vpō the Church, whatsoever seemed good vnto them: but he restrained their com­mission with this limitation: goe gather me disciples out of all nations, Math. 28.19. teching them to obserue whatsoever I cōmand you. 20. Wher vpon S. Paul grew so precise, that he doubted not, to denounce anathema against him whom­soever,Gal. [...].8. though in degree of an Angell, that should presume, to ānounce any other Gospel, then what himselfe, & his fellow Apostles had preached and published before. But it shall bee needefull. I speake something of these cō ­mandements, which be they. For though they bee almost infinite, being severallye consyde­red in themselues: yet for plainenesse and shortenesse sake, they may be all raunged, and as it were marshalled into three generall rankes.

The first cōprehendeth all such, as concerne our faith. Amongst which, that leades the ring, whereby wee are bounde, to beleeue in God alone, according as is put downe for­most in the Decalogge,Iet. 17.5. or ten cōmandemēts: For cursed be the man that trusteth in man, [Page 15]and maketh flesh his arme. Next this mar­cheth that which pointeth-out Christ: in affi­ance of whose merites and intercession, wee may boldely repose our trust and confidence in GOD. For except a man bringe Christ with him, to bee his spoakes-man, in vaine is hee sent vnto GOD, to treate for mercye: whilst the testimonye of his owne conscience will accuse and convict him, to be both a sin­ner & the child of wrath. And that we must be­leeue in Christ, he himself doth vs to wit, wher he saith: this is the wil of God that sēt me, Ioh. 7.4 [...]. that evere one which seeth the son & beleveth in him should haue life everlasting. Also where he inviteth those that be weary & loaden to come vnto him to be disburdned & refreshed:Math. 11.28. & the thirsty, to repaire vnto him, & drinko. Ioh. 7.37. But because faith is no vaine opinion, conceaved by the perswasion of man, but a solid & sounde apprehension of the things, which are exhibited in Christ: it shall not be amisse, if wee consider a little, what the scripture doth report as con­cerning Christ. For vnlesse we doe acknow­ledge him, to be such a one, as hee is there pur­trayed and depainted to be, wee can never ful­fill the commandementes of faith, but shall runne headlonge, against the perilous rockes of mis-beleefe, to the everlastinge hazard and [Page 16]shipwracke of our souls. For to forge any thing of Christ that he is not, is as horrible, as to saie there is no Christ.

Whatsoeuer therefore is registred in scrip­ture of Christ, either it toucheth his person or his office.

The person of Christ is one: & therfore in no wise to be devided. Wherein are ioiued two di­stinct natures: the one of the selfe-same eterni­ty, maiestie & substance with God the Father; the other in the time prefixed, taken of the Vir­gin Marie. Both these I say, be cōioyned in one person, but not confounded. For the Deity re­maineth whole, & is not stained with any spot of humane infirmity: neither is the humanitie swallowed-vp with the glory of the divine ma­iesty. But as he is perfect God: so is he like­wise perfect man, consisting of a true humane body & reasonable soule. This may be avoued by many manifest testimonies of holy writte. For the olde Prophets in regarde of the divine nature of Christ,Esai. 7.6. call him wonderfull, Zach. 13.9. the e­verlasting Father, Ier. 23.6. coequall with God, eter­nal, yea and which more is, the Lord and God himselfe: Esai. 11.1.53.2. but having respect to his manhoode, they name him a branch, a graffe of the roote of Iesse, David, the sonne of David, the last and least amongst men.Ioh. 1.1. In the gospel likewise, there is expresse mention made of the Godhead [Page 17]of Christ; in the beginning was the worde, Vers. 14. and the worde was with God, and that word was God: but the same Changelist in the same place intimating his humane nature saith further;10 30. and that woorde was made flesh: not by making exchaunge of his di­vinity, but by taking our humanitye into him: For by way of exposition hee addeth; and dwelt amonge vs. So CHRIST himselfe,8.58. speaking in the person of the sonne of GOD, sayeth; I and the father are one: 14.28. and before Abraham was, I am: but in the person of man hee sayeth; the Father is grea­ter then I. Much might heere bee alleadged for further proofe of this pointe, if neede re­quired. But let it suffice vs, that it is a spe­ciall commaundemente of CHRIST, necessary to bee beleeued of every true Christi­an man, that Jesus Christ, in one person, is very GOD, and very man:This fi­gure of speech, is called of some, [...]: of Da­mascene, [...]: but commonly, communica­tio idioma­tum: a cō ­munica­ting or mu­tuall enter­course of properties: whēas that is vouched of one, which is proper to another. both those na­tures being in such sorte vnited and knit togi­ther, that the properties of either, doe abide sound, though by reasō of y^e Hypostaticall con­iunction and vnion betwixte them, it commeth oft to passe, that that is attributed vnto whole Christ, which properly belongeth but to one of the natures only. Which caution, if we giue not good heede vnto, in reading holy scripture, we may soone run contrarie, ere we be aware, [Page 18]with Arrius, Evion, Marcion, Valentinus, Nestorius and others, who, through ouersight in that point, intangled themselues with many grosse heresies, to the great annoyance of the Church, and their owne vtter destruction. The informattō of this doctrine is very behoofeful, for the corroborating and strengthning of our weake faith. For so much as otherwise, Christ could not haue atchieued that wōderful exploit of our redemption, had he not bin, both God & man. Man; to make satisfaction for man, that had offended: God; to ouercome death, the due stipend of sin, whom no meere man, of him selfe▪ was able to surprise.

The office of Christ, is implied in his names. For if that saying of the Poet be found daily verified in a number: conveniunt fatis no­mina saepe suis: mens names oft proue sutable & correspondent to their fortune and destinie: the same ought especially to take place, in the son of God, so long longed & looked-for. The name (Jesus) is an Hebrew word, [...] and expresseth his office, in a more general signification, for it soū ­deth as much,Mat. 1.21. as a Saviour, according to the true etymologie thereof, giuen by the Angell. Christ, is a Greeke word, and doth more speci­ally notifie his maner of sauing vs. For whom the Grecians terme Christ, [...] the Hebrewes call Messias, and is as much in Latine, as vuctus, in [Page 19]English, annointed. Now of old, by the ordināce and appointment of God,1. King 1.3 [...] Kings and Priestes were wont to be annointed, Exod. 30.30. whom to haue bin types and shadowes of Christ, then to come, cā ­not be gainesayed: and so answerably vnto that figure, was our sauiour called Christ, that is, annointed. Not that he was annointed with materiall oile, but as it is in the Psalme,Psal. 45.7. with the oile of gladnes: that is, with the giftes and graces of Gods holy spirit, aboue all other his brethren, the sonnes of men: being consecrate thereby, to take vpon him the office, both of the chiefe and eternal priest-hood, and prince-hood of Gods people. In witnes and token whereof, John Baptist saw the holy Ghost, Math. 3.1. in a visible forme descending and lighting on him. In beleeuing then, and professing the son of God, to be Christ, we acknowledge and confesse him, to be both king and priest of Gods people, that is to say, of the whole Church. And therefore ex­cept wee will make of him an image without life, we must agnise in him accordingly the du­ties, aswell of the one, as of the other. The priests office in time past, was to teach the peo­ple, and to instruct them in the lawe of God, as also to pray, and offer sacrifice for thē. These things, are al fully performed by Christ in eve­ry part, for hee did not only teach the people, when he was conversant vpon earth; but still [Page 20]doth to this day, whilst hee revealeth and ma­keth his wil known to the Church by his mini­sters, and by his spirite quickeneth the same in the heartes of men. Nay Christ is to bee hol­den, for the only and singular doctour and schoole-master of the Church.1. Cor. 1.7. For ministers doe but execute the externall function onlye, which though it be done, neuer so exquisitely, neuer so in printe, as they say: yet if Gods spirite, doe not inwardely concurre therewith­all, it availeth no more, then if a candle bee set before a blinde man, though neuer so bright, or a tale tolde to a deafe man, though neuer so lowde and shrill.J [...]epist. Jo­ [...]. tract. 3. As Saint Austine saieth very well: thinke not that one man learneth any thing of another: wee may warne by the sounde of our voyce, but if hee, who teacheth the hearte, bee not within, vaine is the noise made without. Neither did hee onlie pray for his, whilst hee liued in the flesh, but euen now appeareth before the face of the Father, to play the advocate and intercessour for vs: hauing offered a sacrifice, not such a one, as was accustomed in the old law, but euē himselfe, his owne body and bloode, which be­ing slaughtered on the altar of the crosse, hath not only taken away the guilte of sinne, and pe­naltie due vnto the same, but also purchased the fauour of his Father towardes vs. How­beit [Page 21]the manner of CHRISTS priest­hoode, and theirs in the olde Testamente, is somewhat different. For the Leviticall priests, being but mortall men, subiect to death, they needed newe successours, to bee substituted in their roomes, euer as they deceased: but CHRIST, in that hee is immortall, and death hath nowe no more stroake over him, hee wanteth no successour, as no Vicar neither, as who is both able and willing enough of him­selfe, to discharge that function, which was assigned and allotted vnto him of the Father; For vnto him it was saide:Psal. 110.4 thou art a priest for euer, after the order of Melchisedec. Heb. 7.17.10.4. A­gaine in that the bloode of Oxen and Goates, was not of value sufficient, to ransome the sins of the whole world: & al those swarmes of sacri­fices, vsed in ancient time, were nothing but fi­gures of that graund-sacrifice, to be offered on y^e crosse; they were oft to be renued:9.25. But Christ once offered, entred not into y^t holy places made with hāds, but into very heauē, there to appear in the sight of God for vs: not y^t he should offer himselfe often, but by y^e one oblation once offe­red, hath obtained for our sins, plenary deliue­rance, full and compleate redemption. Who so then wil keepe the commandements of Christ, appertaining vnto faith, he must constantly be­leeue, that Iesus Christ, is y^e only true, chiefe & [Page 22]euerlasting priest of Gods Church: who onlie hath the wordes of eternall life: who only ma­keth intercession for vs to the father: who by the only sacrifice of his body & blood, once offe­red, & neuer to be reiterated or repeated again, hath pur ged the sins of the whole world. Now a word or two of his kingdome.

The duty of a king standeth chiefely, in pre­seruing the people committed to his charge, in safety & publique peace. For better performāce whereof, hee must make good Lawes, & cause them to be put in execution: he must be vigilant and watchfull for their well-fare: cherish the good: chastise malefactours: minister true iustice: see euerie man haue his owne: yea and if neede bee, shielde and defende his subiectes by force of Armes against all vniust violence and tyrannicall vsurpation. But in Christ not one of all those qualities, is wan­ting, if wee consider what the Scripture gi­ueth-out of him. For he sought the good and tranquillitie of his people so earnestly, that hee thoughte not his owne precious hearte-bloode too deare, to spende it, for the fur­theraunce and procuremente thereof. Hee made lawes not onelie availeable for this life, but for the life to come: the same hee vphol­deth maugre all aduersarie power, heaping benefites and blessinges vppon such as obey, [Page 23]but plagues and punishmentes vppon trans­gressours diuerse and sundry waies. Neither lacketh hee weapons, where with to establish his owne kingdome, and to subdue his ene­mies. Heretofore hee discomfited Sathan, the captaine general of al impiety and wickednes: puld-out the sting of sinne, that it can no more mortallie wounde vs: vanquished the graue: daunted the power of death: queld and crusht in pieces the gates of hell. And still hee in­counters daily by his woorde, against Anti-Christ and all his imps and adherentes, the tyrauntes and wicked ones of this worlde: them hee killeth with the breath of his mouth; yea and many times bringeth most horrible iudgementes vppon them: whilest stripping them naked out of all their authority, pompe, riches, honoures and possessions; hee cl [...] ­theth them with miserie, contempt and shame: whilest scattering their counselles; defeating their purposes; frustrating and disappoin­ting all their plottes and practises; hee tan­gleth them in the snares they had layed to entrappe others with all: and like an arrowe shotte against a brasen wall, reboundeth their mischieuous imaginations backe againe vpon their owne heades. Examples heereof are rife, & every where to be seene. For what one king­dome can there instance be giuē-off, what one, [Page 24]in al the world, whose laws, priviledges, swaie, maiestie & domintō haue indured so many ages, as wee see the kingdome and Church of Christ hath stood & florished inviolably? The famous Monarchie of Assiria, which was founded by the first tyrantes of the worlde, the Em­pier of the Grecians and Persians, (at whose beck whilome the whole world stowped, at whose frowne they trembled and quaked) what trowe yee nowe, is become of them? are they not cleane subverted? are not the very foundations of them vtterly razed, tur­ned topsie turvie, vp-side downe? & what an ecclips, hath befalled vnto Rome for all the insolent crackes, which haue bin made of her, halfe an eye may see. To say nothing of other puissant kingdomes, which sometime shone in exceeding glory, but now quite extinct & scarce remembred. Only the kingdome, and Church of Christ continueth safe and sounde, & though it hath bene maligned & assaulted sore from time to time, by mighty & malicious ad­uersaries, yet hath it ever bene so protected & garded by Christ at al assaies, that it never miscarried: but the more fierce and fierye, the more furious and outragious the enemye was bent against it, the more it still abounded in strength and glorye. In which respect the state thereof was verye significantlye re­presented [Page 25]vnto Abraham in Genesis,Gen. 15.17 by a fire-brande flaming in the middest of a smoking furnace: Exod. 3.2. and in Exodus by the bush which Moses sawe burninge but con­sumed not away. And for the same resem­blance hath bene likened, sometimes to Cam­momile, which the more it is pressed-downe and trampled-on, the faster it groweth, and spreadeth farther, and smelleth sweeter: some­times to the palme tree, which the more it is loaden, the more it mounteth vnder the bur­then: sometime to a vine,Just. M [...] de verit. Christ religi^• onis tom. 2^• pag. 224. lin^• 14. which the more it is cutte, drest and pruned, the more fruit­full it waxeth: sometimes to roses and lilies which sprout and florish even amonge sharpe thornes. So true an oracle is that, not of A­pollo of Delphos, but of the holye Ghost: that the gates of Hell canne never prevaile against the Kingdome and Church of Christ. And this accounte must wee make of Christ, if wee will beleeue in him, accordinge to his commaundementes. Wherevnto must bee referred whatsoever the scripture delivereth of him, and teacheth him to be the whole and sole saviour of the worlde. So that they doe violate and breake the chiefe commandement of Christ, who beleeue otherwise either of his person, or of his office, then he hath disclosed [Page 26]and taught in his worde. They likewise of­fend, that professe they carry such an opinion of Christ in those respects, as the trueth requi­reth: but not contenting themselues with him alone, doe ascribe part of their salvation to their owne workes, or other creatures, as if he without them, were insufficient to worke the feate. For as there is but one God, who will be worshiped by him selfe alone▪ so is there but one mediatour betweene God and man, 1. Tim. 2.5. evē Iesus Christ, our true Immanuel, who is so ie­lous of his glory, Esai. 42.8. that he cannot brooke, that any other person, or thing whatsoever, should be ioyned patent with him in the same. And thus much of the first ranke, or band of Christs commandements.

The second ranke is of those, which belong to the service of God, or externall religion. For albeit the true service of God be spirituall and standeth principally in the Canons & rules of faith before specified: yet God like a merci­ful father, tendring the infirmity of vs his chil­dren, aloweth certaine outward rites, for the better exercising of our inward religiō & faith. And therein he hath set vs boundes & limites, which wee may not passe; least following the current, the tide & streame of our owne wisedome, we should devise any kinde of worshippe in the serving of him, which though it seeme [Page 27]never so devout and holy in our owne eies (as we are givē over-much to be enamoured with our owne inventions and good intentions,Est qui (que) sibi Suffenus [...] Catul Cacus amor sui: Horat. Ovid. Met. lib. 3 fab. 6. [...]: Naz. as Narcissus fel in loue with his owne shadowe:) yet can it not stand with the nature & glory of God. The Iewes, they had many many cere­monies prescribed them, & well: for the more diversely the promised Messias, was decyfered and figured out vnto them, the better it was for them, both to kindle their devotion, and to confirme their faith. But nowe since the bo­dy it selfe, is come in place, which was the end of the lawe, all those heapes of ceremonies are vanished, and of right abrogated & abolished: and all thinges, whereby, either our faith is to be holpen, or our devotion to be furthered, doe consist in a fewe chiefe pointes. Amongst which we may afforde Church assemblies, the first roome, vy vertue of Christs promise:Mat. 18.2 [...]. where two or three be gathered togither in my nāe there am I in the midst of them. But it skil­leth not, howe oft we flocke & flowe togither, except the thinges be donne, when we meete, for which we ought to assemble togither in the name of Christ (for otherwise goates vse to hearde togither as well as sheepe.) Here then commeth, in the ministerie of the worde, which Christ would haue, both sincerely preached, & attentiuely heard with faith: insomuch that he [Page 28]maketh the hearinge of the woorde, aspeciall badge and cognisance,Joh. 8.47. to knowe his servants by,Luc. 10.42. and highly commendeth Marye for that whiles Martha cumbred her selfe aboute much serving: she sate at Iesus feete & hard him preach. To this study of the worde, wee must ioyne fervent and heartye prayer: For the heavenly wisedome is given to none but such,Jac. 1.5. as seeke & sue for the same at the hāds of the father of lights by faithful praier. We must make our petitions then vnto God, & not vnto creatures, and that in a liuely faith, which ba­nisheth all misdoubte of Gods good will to­wards vs, & assureth vs of his presence. These praiers, whether they be private or publique, how sweete a savour, howe fragrant a smell they yeelde in the nose-thrilles of the Lord, wee may esteeme by his vehemente and often callinge on vs,Psal. 50.14. to vse them: protesting, hee setteth more by the invocation of his name, then by all other externall service what soever. And for our better direction in pray­ing, wee must learne, as to subiect & submit our selues in all things, to the wil & pleasure of God: so to craue to be heard in all that we aske only in y^e nāe, & by y^e mediatiō of Jesus Christ. For being of our selues by nature corrupt and sinners, wee are not in case, to prescribe vnto God, what he should do for vs; no nor without [Page 29]our mediator Christ Jesus, so much as to dare to present or prostrate our selues before the throne of his divine maiesty: as Christ himself giveth to vnderstād, informing vs,Ioh. 16.23. both to pray in his name, Math. 6.10. & in our praiers to say thy will be don in earth, as it is in heavē, These things at attēded and waited-on, with the right vse & ad­ministratiō of the sacramēts, to wit, Baptisme & the Lords supper, where we must be wōder­full circusispecte, that they be neither profaned through irreverence or contempt, nor polluted with superstition: remembringe, howe care­full Saint Paul was to reforme such abuses,1. Cor. 11.23 as had crept into them amonge the Corin­thians, according to the precise patterne of Christes originall institution, not daring for his life to swarue one heares breadth from it. These, these bee the pointes, wherein the outwarde service of God, doth in a manner consist: viz. holye and Christian assemblies, the preaching of the woord, prayers and sa­cramentes. All which as they were at first simply ordayned by CHRIST: so were they duetifully receaved, and faithfullye ob­served of the primatiue Church, without alteration or depravation. They that diligēt­ly addict & giue themselues vnto these things, bee they, that followe the commandementes of Christ, and by their so dooinge evidentlye [Page 30]declare, that they haue the true knoweledge and faith of Christ in them. But such as set­ting them aside, broach newe ceremonies of their owne brueing; abandon the Church; 01 contemne the worde of God; embrace the in­ventions of men; direct their prayers vnto creatures, or in them vse the mediation of others to the father besides Christ: pervert the right vse of the Sacraments; and to all these adde images, aulters, newe consecra­tions; yea and coyne newe Sacraments too: these cannot iustly be saide, to keepe the com­mandementes of Christe, in asmuch as the thinges which they vse, were never authori­sed by Christ: being indeede but birdes, as the saying is, of their owne hatching, fancies of their owne devising, without ground and warrant of the worde, the onely authenticall rule of our religion, and infallible pole-starre for our direcion, in the service of God.

The thirde ranke of Christes commande­mentes compriseth all those, which serue for managing of our behaviour & manners. These may be extended as farre, as our whole life, and every action thereof doth streach: but Saint John in the thirde chapter follow­ing, reduceth them all vnto three gene­rall heades, where hee attributeth to the children of God, purification, righteousnes, [Page 31]and brotherly loue or charity. Wee are purged indeede, by the bloode of Christ, yet so, that wee neede daiely, to wash our feete, that is,Ioh. 13.10. to shake-of the vncleane affections of the flesh which carrie vs captiue into the triumph of sinne. For as dirt and balme cannot well bee tempered together: so no more can wee haue fellowshippe and communion with God,Lev. 19. [...] who is holinesse it selfe,Esai.33.19. so long as wee lye drowned in the dregges of our owne naturall corrupti­ons, never once waving so much as a hande or a foote to get out. Righteousnes includeth both tables: when as wee yeelde both to God, and our neighbour, whatsoever is due vnto ei­ther of them frō vs, by the lawe. Charitie doth not only prohibit iniuries & wrongs: but also inioyneth the doing of good. But these points, because they be daiely beaten-on in your hea­ring: let it suffice at this time, that I haue on­ly pointed-at them. Holding for most certaine, as a case overruled vnto vs by the holy ghost, that they are but hers, dissemblers, and Hy­pocrites, as many as doe not imploie them­selues, to the observing and keeping of Gods commādemēts: how glorious a shewe soever otherwise they make of y^e knowledg of Christ & his profession. But I see, I haue staied over­long in handling this former part: I wil ther­fore as it were vpon the spurre posse over the [Page 32]other so much the more speedily.

This is the first reason, whereby our E­vangelist and Apostle goeth about to iustifie the foresaide Proposition, being taken (as I tolde you) of the effects, towit, the loue of God, which the knowledg of Christ ingendreth in vs, and may be framed in forme of argument, on this fashion:

Which consequence to be soundly inferred, not only scripture, but even common sence in­forceth. For is it possible a man shoulde loue God, whome he knoweth not? the Poet could sing,Ovid. ignoti nulla cupido: vncooth; vnkist: that which is vnknowne, is commonly vnregarded and out of request, be it of never so great excel­lency in it selfe. [...]: loue doth breede of the sight and knowledge of a thing. If Esops cocke had knowne the worth of the precious stone, he woulde not haue set so light [Page 33]by it: but because hee knewe not the value, therefore he esteemed more of a barely corne. Nowe hee that is ignoraunt of Christ, can ne­uer knowe God.Heb. 1.3. For hee is the brightnesse of his glorie, Ioh. 1.18. and the ingraued forme of his person: and no man hath seene GOD at anytime, but the sonne, which is in the bo­some of the father hee hath declared him. So that a full knowledge of Iesus Christ must of necessity goe before, especially seeing a colde profession of the loue of GOD is not enough, but wee stande bounde to loue him aboue all thinges, to relie wholy vppon him, and for his sake, to relinquish father,Math. 10 3.7.16.24. mother, wife, children, yea and our selues and all.Marc. 8.34. But againe this so greate loue of GOD, cannot bee without the keeping of Christes commaundementes: it being the na­ture and propertie of loue, to fashion and con­forme it selfe, as neare as possible may bee, vnto the will and disposition of the party, whome it affecteth. So the sonne is carefull to obey his fathers commaundementes not driuen of anie seruile or slauish feare: but moo­ued of a filiall and childe-like loue hee bea­reth towarde him. And God, for none other cause, requireth vs to loue him, with all our heartes, with all our strength, and with all out soules: but that that loue [Page 34]shoulde frame vs, to a dutifull obedience to­wardes him; insomuch that wee shall thinke; nothing too much wee doe, to bee ioyned with him, who is our only felicitie and soueraigne good, so tenderly and intirely beloued of vs. And therefore, sith neither the loue of God, canne bee separated from the knowledge of CHRIST, nor it, from an holy life or­dred according to the prescript of his comman­dementes: the Apostle, yee see, hath suffici­ently auerred his purpose, that they which keepe Christes commaundementes, knowe Christ indeede, and are true Christians. As for the perfect loue hee speaketh-of, it is not to bee construed in that sence, as though wee could in this life, arriue vnto the perfection of loue, or of any other vertue: for (God knowes) as wee knowe but in parte, so wee loue but in in parte. But either to recommende vnto vs the continuall indeuour of perfection, which e­uery true Christian, according to the proporti­on and strength of grace receiued, ought to as­pire vnto, and striue towardes, though it be be­yōd his reach to attaine vnto it, vntil the world to come,1. Cor. 15.28. when God shall bee all in all, and per­fectly consummate the good worke, which he hath here graciously begunne: or els, the worde perfect must be taken, as opposite to feined, af­ter an Hebraisme, very vsuall in diuine scrip­ture [Page 35]so that perfect loue betokeneth true, [...] perfect, for which Targhúm hath com­monly [...] but Hier. simplex: and Lxx. [...], idest, [...], Gel. non fictus nō fu­catus: which is, not with out fault, but with­out double nes or dis­sembling. See for all Gen. 25.27. hear­ty, sincere and vnfeined loue, which God of his mercy will accept and crowne, though it come many aces shorte, of that absolute degree of perfection, which the rigour of the lawe pre­cisely exacteth, measuring his giftes in vs (such is the profounde riches of his goodnesse to­wardes vs,) not by the effect, but affect of our doings. And the better to excite and stir vs vppe heereunto our Apostle proceedeth further, and sheweth, what singular fruite, profite and com­modity wee shall reape thereby, which beeing duely weighed, is able to set an edge on the blū ­test apperite, if it haue any mettall of the holy Ghost in it. For he saith: Hereby wee knowe that we are in him. The loue of God thē, which begetteth in vs, the keeping of Christs cōman­dements, is a sure signe & vndoubted certificate that wee are ingraffed into Christ, the grea­test dignity, preeminence and prerogatiue in the worlde, and alone is of efficacy sufficient to vnderset and stablish our weake faith, against all the doubtings of fraile flesh, if there were no other piller, as there be infinite, to supporte and proppe it with beside. For if wee bee in him, hee must needes bee in vs, according to that comfortable saying of his:Ioh. 14.23. if any man loue mee, hee will keepe my worde, and my Father will loue him, and wee will come [Page 36]vnto him and will dwell with him. So that hee that knoweth God truely, loveth him truely, & keepeth his commandements, hath not only Christ, but also the father restaunt and dwelling in him: which is the assured salvation of man, and procureth that glo­rie, bringeth that blisse with it, which al y^e glo­rie and blisse of this worlde, is not able to mach or counter-vaile, how notable soever. Thus the Apostle, after the example of Christ, considering how dull and lumpish we are vn­to every thing that good is, vseth most forcible motiues, as sharpe spurres, to pricke vs fore­warde, and as strong ropes to drawe vs on, to the performance of those thinges, which hee would induce vs vnto. And because it is the cast of every body, be they never so destitute of grace, never so bereft of Gods holy spirite, & vnto every good worke reprobate, to pretend themselues never the lesse, to bee of the num­ber of those, which are incorporate into Christ, and have CHRIST abiding in them: therefore to discover their maske, and plucke the visard of hypocrisie cleane awaie from their faces, hee taketh occasion thereby to inculcate, to vrge and grate vpon their duety againe, saying:

This is the other reason, and is like that which he made before in the 1. chapter, of the light. He that will be ioyned & coupled togi­ther with God, must indevour to resemble him in conditions: but God is light and in him is no darkenesse at all: therefore hee that will bee one with God, must walke in the lighte of vertue and trueth, and not in the darckenesse of ignorance and sin. By a like reason he teacheth here, that such as will be Christians, must imi­tate the example of Christ & tread in his steps. But the argument carries the more force with it, by reason of the streight coniunction, wherin we are cōbined with Christ. For it is the work of faith, that we are grassed into Christ, and re­ceiue againe from him of his spirite: by meane whereof, it commeth to passe, that in all our be­hauiour, there appeareth a liuely picture of the life of Christ. Which vnion Sainte Paule hauing an eie vnto, saith: thus I liue, Gal. 2.20. yet not I now, but Christ liueth in mee. But how can they walke otherwise then Christ hath wal­ked in whome Christ by his spirite liveth? For the spirite of Christ is neuer idle: but where it is, there it doeth regenerate, mor­tifie the lustes of the flesh, and resist sinne. Nowe the manner of CHRISTS wal­king, and what kinde of life he lead on earth, is faithfully described by the Evangelistes in the [Page 38]Gospell, whatsoever therfore wee finde inrow led there of him, it behooveth vs, if we will not glory of his name in vaine, to transporte the same by imitation into our liues and conversa­tion. Surely synce Christians borrow their name of Christ, it is meete, requisite and our bounden duty, that wee shoulde be, as diligent in learning his doctrine, that wee may knowe what to professe: so carefull in observing his dooings, that wee may adorne and bewtyfie our profession with Godly demeanour. It is a shame for any man, to professe himselfe, to be a scrivener, if he cannot vse his penne; or a soul­dier, & cānot handle his weapon: none can wel claime the title without the effects. None can well take the name of a preacher, except he bee able by the word of God to teach, cōvince, cor­rect, instruct; nor of a Carpenter except he can hewe, and square, and plaine, and frame and foyne the timber together: so cannot yee bee Christians, except yee bring-forth the workes of Christians. A Christian, is no mathemati­call fantasie, but an essentiall thinge. It is a name of equity, of iustice, of trueth, mercy, in­tegrity, chastity, wisedome, patience, humble­nes, devotion: neither can ye of right chalenge the name, if yee bee voide of the workes. He is a Christian, that suteth himselfe in all pointes vnto the fashiō of Christ. We read in Mathew [Page 39]of S. Peter, that as hee sate in the Hall, Mat. 27.69 a maide came to him sayinge, thou also wast with Iesus of Galile. vers. 71. And when hee went out into the porch, another maide sawe him and saide vnto them that were there, This man was with Iesus of Nazareth. vers. 73. After a while came vnto him, they that stoode-by. and saide vnto Peter, surelye thou art also one of them: for even thy speech bewraieth thee. Even so, my brethren, in like sort should bee our manners and carriage, our words and our deedes and all our actions of life, in loue in ioy, in peace, long-suffring, gentlenesse, goodnesse, meekenesse, temperance, and all o­ther good-works and fruites of the holy ghost, that all that see vs, may bee inforced streight to say of vs, that wee bee Christians, havinge our whole life in all partes, and every linea­ment thereof, so far forth as the frailty of our humane estate and condition will permit, squa red by the patterne of Christs example. Such in olde time was the life of all, that marched vnder Christs banner. Iohn Baptist was a burning and a shininge candle: Ioh. 5.35. S. Paul an example of integrity:Act. 9.36. Dorcas full of good workes and almes deedes. Phil. 3.15. The Philippi­ans shone as lightes in the worlde, their liues did testifie what they were. Iustine Martyr witnesseth of himselfe, that hee was first con­verted [Page 40]to the faith of Christ, for the liking that bee had of the innocente and godly life of Chri­stian men. But if all that this day professe the name of CHRIST, were weyed in this ballance, were examined and tryed by this touch-stone, alas, alas, howe many of vs woulde bee founde too light? How few would prooue currant Christians? What one is there amongest an hundreth, that setteth himselfe, to followe the president of Christs example, to walke in his steppes, to liue his life? nay whome hath not Sathā that old Ser­pent, brought to his bent, trained to his lure, wryed to his crooked by as? It is recorded of a running Musition that setting his schollers to a rude minstrill to learne musique of him,Bishoppe Iuell. bee­fore they went, he gaue them this caveat by the way, whatsoever ye see your master doe before you, see that yee avoide it, and doe the con­trary; hee is but a bungler and his lessons and manner of fingring naught. To vse a like comparison betweene vnlike persons: wee come to schoole to Christ, to learne of him, how wee ought to liue; but wheras we should followe him in all thinges, hee being the onely expresse samplar and rule of all Godlinesse, it seemeth by the whole trade and course of our life, that wee deale by him, as the Musiti­on hade his schollers doe by the bad minstrell [Page 41]For looke whatsoever wee see Christ hath done before vs, wee goe as nere as wee can, to doe the cleane contrary, as by laying his doings and ours together, will most manifestly ap­peare. Hee was holy; we sinfull: he heavenly; we earthly he spirituall; we carnall: he obedi­ent to Gods will in all things; we rebellious: he humble; we puft-vp with pride: hee chaste; we incontinent: he sober; we intemperant: hee zelous of Gods glory; we keye-cold: he patient; we murmurors: he quiet; wee quarelous: hee meeke; we surly: he a peace-maker; we sowers of debate: he compassionate; we strait-lated in one bowels: hee loyall; we trecherous: hee libe­rall; wee covetous: hee mercifull; we cru­el. Finally, his life was a mirrour of all true holinesse and righteousnesse: but ours, a sincke of all carnality, dissolutenes & Epicurisme, go­verning our selues for the most part, more like brute beasts, by the motion of our passions, thē like good Christians, by the line and levell of Christs most blessed exāple. But be not decea­bed: this lip-profession is no armour of proofe against the deadlye shotte of GODS wrath full indignation. If wee continue thus to de­nie CHRIST in our liues; whome in tongue and other outwarde appearance, wee seeme to professe: to drawe neare vnto GOD with our lippes; our heartes being all [Page 42]togither alienated and estraunged from him: to make a face of amity with the Lorde; and practise enemitie: to pretende truce in words; and in deedes proclaime open warre and ha­stility against him. If wee bee only hearers of the worde; and not doers of the same: talkers of the Gospell: not walkers after the Gospell: knowers of Christ, not keepers of his com­maundementes: Let vs hope for no better, but to haue our portion with hypocrites, in the lake that burneth with fire and brimstone: for the mouth of the Lord,Mat. 21.19. hath sealed it. Certes we may read our doome in the fig-tree, which for all it was garnished with goodly greene leaues: yet because it was vnfruitfull, it was accursed. The Iewes cried-out the temple of the Lorde, Ier. 7.4. [...]. the temple of the Lorde, we haue the temple of the Lorde amongst vs: yet be­cause their life was not conformable to their profession, their sacrifices became abominati­on vnto the Lord, & thēselus, though the peculiar people of God, were at lēgth vtterly discar­ded for bastards & cast-awaies.Revel 2.5. vers. 4. The cādlestick was remoued out of Ephesus, for leauing their first works. Let vs like wise mē by other folks harmes learne to beware.Foelix quem faciunt alie­na pericula [...]tum. Let botemen looke one way, and rowe another: let the crab-fishse forward, and swim backward; let stage-play­ers, put-on other persons, then they are: let that [Page 43]profane proverbe, saying & doing is two mens offices: be verified among the heathen and in­fidels; let it haue no place among vs, that pro­fesse Christ. Let our conversation and our pro­fession, our wordes and our workes, our lipps & our liues, our handes & our hartes, our say­ings and our doings, agree in one tune, drawe in one line together, as beseemeth & becōmeth good Christians: els,Forewar­ned, fore­armed they say. if we bee guilty of the same hypocrisie the Iewes were, let vs bee sure to smart for it, as the Iewes did. In a worde, let vs bee the same men indeede wee would so faine seeme to be in shew. We would bee called Christians, let vs then walke wor­thy of Christ: otherwise it will not advantage vs, as Origen saith, to confesse that Christ is come in the flesh, which hee tooke of the vir­gin Mary; if in this our flesh, we disclaime the ende wherefore he came, which was that wee being deliuered out of the handes of our ene­mies, mighte serue the Lorde in holinesse and righteousnesse, all the daies of our liues. We woulde bee called the children of light; if then in place of the workes of the light, we delight & wallow in the workes of darkenes: what other may wee expecte, but to bee cast out into vtter darknes, with the Devill and his Angels? We would be taken for the Lordes harvest; if then, for the good corne of vertue and godlines, wee [Page 44]yeelde nothing but chaffe of vanity, and cares of wickednes and sin: what other may bee loo­ked-for, but to be gathered by reapers into bun­dles, and to be throwen into everlasting fire? Wee would be counted for good ground, if thē drinking-in the raine and dewe of Gods bles­sings, which shower downe so oft, & so plēteous­ly vppon vs, we bring not forth good hearbes, but weedes & brambles & briers: we are neare vnto cursing, whose end is to be burned. Wee would be esteemed for a choyce vinyard, which the Lord hath planted in a fertill soyle, which he hath fenced, dressed & manured, which hee hath watered & cherished with al the streames of his goodnes, if now in steed of sweete grapes of sāctity & good works, we bring-forth bitter clusters & grapes of gall, of lewdnes & vngod­ly life: then is our iudgment most severely, but most deservedly awarded alredy: he shal break downe the hedge of our vineyears, and laye it wast, so that they that go-by, shal make havock of the grapes, & the wild-bore out of the for­rest shall roote it vp. God be mercifull vnto vs and blesse vs, & shewe vs the light of his coun­tenance, & grant vs grace, so to professe his on­ly begotten, & well belooved sonne, Christ Ie­sus: that knowing him, we may loue him, and loving him, in such sort keepe his commande­ments, & followe his example, that in the end, [Page 45]we may liue & raigne with him everlastingly, in his heavenly kingdome; whervnto he bring vs, who hath so dearly purchased the same for vs, even Iesus Christ, our onely King and high-priest to whome with the father and the holy Ghost, three persons and one God, be ren­dred all honour, power, glorye and dominion now and evermore. Amen.