A SERMON preached at Paul's Cross the 〈◊〉 February. Anno Dom. 1583.  
By I. Hudson, Master of Art, of Oxon.  Through thy commandments I get understanding: therefore I hate all wicked 〈◊〉. Psal. 119. 
Imprinted at London by Thomas Purfoote, and are to be sold at his Shop over against Saint Sepulchers Church. 1584.   
Heb. cap. 10. ver. 19 
SEeing therefore brethren that by the blood of jesus we may be bold to enter into the holy place.  
By the new and living way which he hath prepared for us through the vail that is his flesh.  
And seeing we have an high Priest which is ruler over the house of God.  
Let us draw near with a true heart in assurance of faith, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water.  
Let us keep or let us hold fast the profession of our hope without wavering (for he is faithful that promised).  
And let us consider one an other to provoke unto love and to good works.  
Not forsaking the fellowship that we have among ourselves as the manner of some is, but let us exhort one another and that so much the more because ye see that the day draweth near.  
WHen Moses would exhort and stir up the people of Israel to all diligent regard and accomplishment of their 
Deu. 4.  duty described in the law, after brief rehearsal of the great wonders and manifold benefices, wherewith the lord God had both strengthened their wavering faith, and sustained their mortal lives in that their long and wandering pilgrimage in the desert: he speaketh as a most effectual collection to excite them thereunto, putteth down the continual presence of God, still ready to hear & defend them: with the excellency and equity of those there enjoined ordinances and laws, which should be their understanding, their wisdom, and glory among all people. For what nation (saith he) is so great unto whom gods come so near as the Lord our God is near unto us in all that we call unto him for? 
Ver. 7.8.  And what Nation is so great that hath ordinances and laws so righteous as is all this law which I set before you this day. The same argument and reason inferred then as most forcible, to work obedience in the hearts of those old & stubborn people under the law, which had but a shadow of good things to come, and was only a Schoolmaster unto Christ: ought much more to be effectual among us in these days and times of grace, seeing the Lord cometh nearer unto us, than he di● unto them, seeing we enjoy the truth, & body, & substance of those their figurative shadows; and have precepts of doctrine ordinances and laws, by so much both more honourable and more profitable and higher than theirs; as they have received a far more excellent name, and are seals and confirmations of better promises than they had. For to them God cam● near in fire and lightning in storms and thunders, and most terrible manner on the mountain, to declare his wrath against sin; But unto us in favour and goodness, in reconciled love & bowels of mercy, freely pardoning and remitting our sins: unto them he spoke by Angels, and prophets, and appeared by the ministry of his servant, by whom he gave a law. But unto us by his dearly beloved and only begotten son, by whom he hath given grace, & truth: Unto them 〈◊〉 gave the covenant of bondage, of fear, & 〈◊〉 for a time; Unto us the law of libert● 〈◊〉 adoption, & eternal life for ever. So thatch declaration of sin, & commination of p●●●●hmēt to be inflicted by the law, were 〈◊〉 such price, & reverence among them: much more should the promulgation of grace, and free remission of sins, be now acceptable unto us; And if the ministration of condemnation as S. Paul saith, figured in stone were glorious, much more shall the ministration of righteousness, by faith in jesus Christ exceed in glory. And therefore seeing it is more directly said and applied unto us Christians now, than it was ever to the jews, that the Lord cometh so near unto no people as unto us; Neither is there any Nation that hath ordinances, and laws so righteous, so excellent and profitable, as are all those wherein our Christian duty is limited and described unto us; It is also requisite that we duly consider and regard the prerogative of this our calling, unto whom God in mercy stooping as it were so low, doth descend and come near: and carefully observe those his righteous laws and precepts▪ whereby we may approach and draw▪ ●eere in all obedience unto him again. Both which we have here accordingly set down unto us, in the scope of this present Scripture, containing a short abridgement and recapitulation, not only of this present Epistle to the hebrews, but even of all the whole Gospel itself, and of all our Christian life and duty, as wherein the effect and sum of all is contrived and knit up. Which although it contain matter more copious and plentiful, then can exactly be discussed at one time; Yet for our better and more orderly proceeding in so large a field and compass, may well be divided into two general parts and branches. First a theoretical position or doctrine of knowledge, respecting our belief and faith, as how near the Lord in mercy by the reconciliation of his son cometh down unto us; And secondly an application of this doctrine or hortatory illation to the performance of all such duties as are answerable thereunto, and requisite to the direction of our conversation and life. The first again containeth chiefly two things. First the abrogation of the jewish Priesthood, of their daily sacrifices and legal observations and rights: and secondly a confirmation of our final atonement wrought with God, and redemption by the blood of jesus once offered for all upon the Altar of the Cross, whereby he hath made perfect for ever those that shall be saved; Both which because by way of allution or collation, they are here set down and delivered in one. I will also so proceed jointly to handle them in one, and not divide them in discourse of my speech. In the second part again to be performed in our behalf, whereby we shall approach and come near in obedience unto God, are required specially three things, faith to enter and conduct us in the way, hope to strengthen and uphold us to the end, and thirdly love and charity to the comfort and encouragement both of ourselves and other. Our faith must not be naked or solitary, but clothed and accompanied with attendance of these properties, a true heart and a good conscience, so as both ●ur bodies and minds may be sprinkled and washed from all contagion of sin; our hope must not be wavering and unconstant fitting and turning like our earthly affections, after the variable nature of the object whereon they are placed, but steadfast and unmovable grounded on the faithful, and unchangeable promises of almighty God. And our love must not be famed, idle or unfruitful in pretence and outward show, but in all points such as is described to quench all bitterness and discord, and to fructify and spring forth into all practice and exercise of godliness and good works, whereunto for conclusion is annexed a forcible motive the rather to induce us thereunto, for that the end itself approacheth, and the day draweth near.  
Touching the first part the Apostle after divers infallible demonstrations and proofs alleged to his purpose, throughout his whole Epistle and discourse going before, after many objections answered, the adversaries refuted, and the truth on each side clearly discussed; For an Epilogue or summary conclusion of all his former disputation and doctrine, inferreth this sure collection pitched fast down for ever as an unmovable rock of truth: That the blood of jesus abolishing all figures rites and ceremonies all shadows and sacrifices of the Mosaical Law; hath taken away the partition, the covering, and veil wherein all Nations were wrapped and hath made free passage & entrance with boldness unto the throne and mercy seat of God, even unto us and unto all as many as were far of separated by our sins and sitting in darkness and in the shadow of death. Which high and heavenly mystery that he might the better and more significantly express, as also that we should not think those rites and ceremonies of the law to have been utterly vain and fruitless, but lawful and profitable in their appointed time and use, and that yet now by the blood of jesus shed upon the Cross, they have attained their full & purposed perfection and scope, and lastly that there should seem nothing to want in the body and fullness of the Gospel, which was so greatly in price and honour in their shadows of the law; he fitly here applieth them, as figurative predictions to our Christian Religion, and furnisheth out a most lively description of our faith, with the spoils, with the titles and prerogatives wherein they so greatly gloried, and wherewith their holies were adorned. So that though their excellency were great and their preferment singular above all Nations of the world, as unto whom the Adoption and the covenance and the law, 
Rom. 9.4.  and the glory and the promises then only appertained: of whom were the fathers, and of whom as concerning the fl●sh Christ came, who is God over all blessed for ever more: Yet if it be compared whatsoever was then so glorious under the yoke of Moses law, to this incomparable perfection of liberty and prerogative of grace in the freedom of the Gospel: it must needs give place and yield, as darkness to light, as shadows to the body, as figures to truth, as weakness to perfection, and as disposing preparative means to their final and prefixed consummation and end. They had a holy place made with hands separated by partition and shut up from the rest of the Temple; but we have the highest heavens and celestial throne of grace, a tabernacle not made with hands, which God and not man pight: into their sanctuary none might enter but the priests alone, 
1. Pet. 2.9.  but we all without exception have free liberty and access and are made a holy Priesthood to offer up spiritual sacrifice acceptable unto God by jesus Christ. They were permitted to enter but once every year, we every day and at all times without restraint or limitation. Their passage and way was made with the blood of many slain offerings of beasts; but ours by the undeficient and eternal blood of him that liveth for ever the immaculate Lamb of God: Their high Priest was mortal, compassed with infirmities and sins; but ours is holy, harmless, undefiled, separated from sinners, and made higher than the heavens. Their Priests were many still changing in succession because they were men; Ours one and everlasting abiding for ever because he is the son of God. Their entrance was by a bodily vail which made the separation; but ours by the revived body of Christ which maketh the atonement and reconciliation. And is therefore most aptly called a vail or covering, because as that their material vail hanging down, did shut up and cover the secret place of the Sanctuary, from the sight of those that were without; so the humane body of Christ did hide his divine nature from the obstinate carnal jews, and all those that believed not in him; And as the veil again being lifted up made entrance and passage into the holy place which before was shut and closed; So Christ ascending up on high and lifting up the vail of his flesh to the right hand of GOD, hath opened the hidden treasures of his mercy, grace, and favour which before through our sins, as a carnal vail hanging down, were fast sealed up and closed from us. For as the children of Israel could not behold the shining face of Moses when he had talked with God on the Mount for the exceeding brightness thereof, but covered with a vail where through they did behold him; So no man hath seen GOD at any time or can behold the face and presence of the deytye: 
joh. 1.18.  but so far as it is both veiled and revealed by the body and human flesh of our saviour Christ: jacob prophesing of Christ which should come of the Tribe of juda saith. 
Gen. 49.18.  Lavabit in vin● stolam suam. He shall wash his garment in Wine, and his mantle in the blood of the grape; Which Prophecy saith Theodoret was truly then fulfilled when our saviour did shed for us his most precious blood upon the Cross, which issuing abundantly out of his pierced hands and side, did even wash his body, which was as it were the Mantle (saith he) and vesture, the vail and covering of his deity and godhead. By which & other like applications we may plainly see it verified which is spoken by S. Augustine, That of all those holy men and Fathers which in time were before the nativity of Christ, not only their words and speeches but even their whole lives, their marriages, their children, their deeds and actions, were a prophecy of these our times wherein the Church by faith in Christ is gathered of all Nations. And as jacob (saith he) when he should be borne first put forth his hand out of the womb, after followed the head, and then necessarily the rest of the members and body, but so as the head excelled still both the hand that went before and the body that came after, as from whom they both had their life sense and vital powers, and which though not in time of appearing, yet in order and dignity of nature and being, was first and before them both: So our Lord jesus Christ, before he appeared in the flesh, and came forth from the womb of his secret and eternal Counsel, into the sight of the world a mediator between God and man: reached out in the holy patriarchs and Prophets, and other his peculiar people appointed for that purpose, a certain part of his body or hand as a sign and manifest token of his birth approaching. And so both they as the hand that appeared before, and we as the body that follow after, do all cleave and are fastened unto one head, which is Christ believing in him whom they so prefigured: And whatsoever was then darkly hid and shadowed under the vail and covering unto them, is now fully accomplished, made open and manifest unto us: And whatsoever special privilege or prerogative, their Temple, their Priesthood, their vail and sanctuary, with all their sacrifices and ceremonies brought to them by tipical signs and shadows for a season; the same with all addition and supply of incomparable perfection and truth, is jesus the son of GOD unchangeable unto us for ever. He is that second Adam which slept as it were in the Sepulchre for a time, until his spouse the Church were fashioned out of his side; he is Abraham the Father of all faithful whose seed is as the stars of heaven, & as the dust of the earth in number. He is that eternal Priest for ever after the order of Melchisedech the King of righteousness and peace, without Father without Mother or kindred, having neither beginning of days nor end of life. He is that patiented Isaac which being borne against the course of nature was content at the will of his father to be bound and sacrified on the Altar of the Cross, and yet remaineth safe and sound. He is that pitiful joseph who was cruelly sold of his brethren, and yet after manifold afflictions being advanced to the rule of the kingdom, was not ashamed to confess them, to feed them in time of dearth, and in stead of revenging the injuries done unto him, to advance them to honour & great riches in his kingdom. He is that valiant josua leading us into the land of promise which Moses could not do. He is that strong and puissant Samson who by his death overthroweth all his enemies. He is that chosen David who in his strength subdued fierce Goliath, that defied and oppressed the people of God, and yet in his baseness and humility unjustly persecuted of his Enemies, became A worm & no man, A very scorn of men and contempt of the people, whose heart was as melting wax within his bowels, and his strength dried up as a potsherd, whose hands and feet they pierced, gave him vinegar and gall to drink, and cast lots upon his garment, who became as a dead man out of mind, and like a broken vessel; And yet after all these grievances is settled in his kingdom, and his throne established as the son for ever. He is that wise and glorious Solomon, who ruleth his people with all tranquility and peace, who only was ordained to build an house and acceptable Temple unto God, and unto whom they shall come from all parts of the earth to hear his wisdom. He is that miraculous Rod of Aaron devouring the rods or Serpents of the Sorcerers of Egypt, which by smiting the waters gave passage for his people, through the Sea, and is always green & flourishing bearing leaves, blossoms, and ripe fruits. He is that healthful brazen Serpent lift up upon the Cross, to heal the stings and wounds of the fiery Serpents. He is that spreading Cherubins overshadowing the Ark and mercy seat of God with his wings. He is that stone which Daniel saw hewn out of the mountain without hands of man, and filled the whole earth with the compass thereof. He is that Ladder that jacob saw reaching between heaven & earth, with Angels ascending and descending, as by whom God in mercy cometh down unto us on earth, and we by faith ascend and draw near unto him in heaven. He is the way, the truth, and the life. He is Alpha and Omega the first and the last, the beginning and end of all, of whom, through whom, and for whom, are all things, and besides him there is no Saviour, who was, and is, and is to come, the almighty for ever, the holy and true, who is made unto us of God, our wisdom, our sanctification, our justification & redemption, who alone hath trodden the winepress of God's wrath, & washed our souls in the blood of his Cross, who alone hath broken the yoke of our burden and the staff of our shoulder, and the rod of our oppressor as in the day of Madian. Who alone hath borne our rebukes in his bosom, & our infirmities in his body, & hath healed our wounds with his own stripes, who made himself an offering for sin & gave his soul a redemption for many, that by the grace of god he might taste of death for a●, & so reconcile both in one body unto God by his cross slaying hatred thereby, & making peace both in heaven & in earth that he might abolish the hand writing that was against us in the law of commandments; that he might take away the vail & partition wall whereby we were separated & shut of: and so gather together in one that dispersed sons of God, unto whom he hath prepared, a new & living way into the holy place of grace & forgiveness of sins, by offering up himself, and shedding of his own most innocent and precious blood. And thus is Christ become, the truth of all figures and the body of all shadows, and the scope and substance of all the Law and the Prophets: who ending at john Baptist seemed visibly to acknowledge the same in the persons of Moses & Elias, when talking with Christ at his transfiguration in the hearing of the Apostles Peter and john God the father gave testimony thereto from heaven saying This is my dear son in whom I am well pleased, hear him. Teaching thereby that both the legal rites and oracles of the Prophets, had now accomplished their purpose and prefixed end in Christ, whom only they as witnesses and messengers of truth, were thence forth to preach and publish to the world. And therefore both praise and glory and honour and majesty and power and might, 
R●uel. 5.9.10.12.13.  be ascribed unto him that sitteth upon the throne, and unto the Lamb for ever more because he was killed and hath redeemed us unto God by his blood, out of every Nation and kindred and tongue and people of the earth: because he hath loved us and washed us from our sins in his blood, and hath made us kings and priests unto our God, and we shall reign with him for ever, and here in have we liberty and boldness to enter in the holy place.  
This is here called not simply a passage a mean or way into the holy place, but a new way and a living way, a new way, not in respect of the time of making, but for the most absolute perfection and unchangeable continuance thereof; not as though there were a time when it was not, but because there never shall be time wherein it shall not be. For although it were published and revealed in the latter times, yet was it ordained before all times. It is called new, not as lately ordained and prepared of God, but because it was new and strange and scarcely known unto men; not as though there were another way, into the holy place before it, but because there never shall be any succeeding after it. So likewise it is called a living way, because it is opposed to the old and dead way of the law: which by reason of the weakness and imperfection thereof, is worn out and vanished; Because it surely leadeth us to immortality & life, Because it is dedicated and prepared by the living body of Christ, and not by the dead carcases and offerings in the law; and because it admitteth none, that lie dead and senseless in their sins, but such as are quickened in Christ and are alive unto righteousness by the spirit of God. Now then if the blood of jesus (as here the holy Ghost taught us,) be the new way, be the living way, be the only way into the holy place, into the kingdom of heaven, which not we can prepare for ourselves, but Christ hath prepared for us, through the vail of his own flesh: And therefore, such a way, as admitteth neither succession, nor perfection, nor supply, nor mixture, nor fellowship of any other, what shall we think of those men, that yet seek them by wandering paths of error and would rather return into Egypt by the old Traditions of men, 
〈…〉  and deserts of their inventions, then enter into the Sanctuary into the holy place of rest, by this new and living way here taught us, the blood of jesus? Or what other can we judge of those their Monastical vows and orders, of their new found out fraternities, distinctions and degrees; of their wilful and voluntary services, not required at their hands; of their daily and propitiatory sacrifices, available both for quick and dead; of their preparative meritorious, satisfactory, redemptory, and supererogatory works; of their merits of congruity, equality and condignity; of their proper and inherent justifying righteousness; of their ignorant prayers, and superstitious invocations, mediations intercessions of Saints, shrines, and Images, with other like erroneous supplements of man's devising, set forth and still with confident asseuerance avouched, as the best and only way into the holy place with out the which there is no entrance there is no passage? What I say can we judge of them even by the direct rule and doctrine of this place, without digression, but that they are merely derogatory and injurious to the blood of our Saviour jesus: And so consequently the way of sinners (wherein he is blessed that hath not walked) and that dark and slippery way wherein they stumble and fall backward and are broken, 
isaiah, 28.13.  and are snared, and are taken as isaiah saith. For if an other way may be found out after it into the holy place, then is not the blood of jesus the new way: it is not a living way if it fade or be decayed in his former strength and nature, and now needeth further supply and aid, neither yet the way into the holy place, if it do but help and enter us at the first, & leave us to our own free will, to our own direction, or any other means, before we attain the end. But they accuse our doctrine, because say they it is new, and glory in their own devices as though they were very old, wherein to answer briefly both cavils, they craftily deal with us in deed, according to that old practice of the subtle Gib●onites: who to make a league with josua, took old s●ckes & old bottles for their journey, 
josua. 9.4.5.  and old torn raiment on their backs, and all their provision of bread and victuals very old and dry, so feigning themselves Ambassadors from far Countries: In like sort, but to a contrary end, the Papists still hold out and show unto us like Gorgon's head to fray men with the sight, a pretext or painted Image of hoar and uncontrollable antiquity, they will prescribe against josua by possession of the land before him, they would seem to come from far, they would be of the Aboregines without any beginning, or from the beginning itself. And all things that they use and maintain amongst them, are old they bear us in hand and very ancient. But as the deceitful Gibeonits being tried out were not the men they seemed, but were neighbours and borderers unto josua; So these have nothing less than the age and antiquity they would challenge to themselves, as doth plainly appear by relation of their own histories, in the institution and ordinance of every several thing. And therefore as jeroboams wife though she muffled and disguised her face and countenance, yet the Prophet could discern her so soon as she began to speak. 
1. Reg, 14.6.  So though they muffle & disguise and new attire both themselves and their errors with strange and unwonted garments, yet so soon as they come near to speak and declare their message, they are found but the wife or darling of an Idolatrous husband, seeking unrecoverable health, for their dying and uncurable child: they are found but false and subttile Gibeonits pretending that they are not; and apples of Gomorrha which as S. Augustine saith seem fair and beautiful to the eye, 
Aug. de Civit. dei l●b. 21 cap. 5.  but if you touch them with the finger they fall to dust and cinders. True it is that Saint Basil sayeth to Amphiloctius. Persuasiva sunt quodamodo vetera dogmata velut an antiquitate canitie quadam reverendum quiddam habentia. 
Cap. 29.  Old Religion & opinions are very apt to persuade men, as having in antiquity somewhat to be reverenced for the grey hears thereof; But herein again is required wisdom and as much wisdom in these our evil days as had Solomon in finding out the doubted mother of the child. For truth many times is accused of novelty, and error lieth hid under the title of age: For so the Gentiles, saith Lactant. assaulted the Christians faith with this rampire. And Symachus the sworn Enemy to Christ as saith Prudentius stood much upon this reason. 
Pru. lib. 2.  And Cresconius against Saint Augustine was armed with this buckler. This (saith he) is ancient, our fathers received it of their fathers; True saith Saint Augustine Sed errantes ab errantibus. As the jews receive by tradition of their fathers, that the body of Christ was stolen out of the sepulchre, which being false at the beginning, continuance of time cannot make it true. Our way our religion and doctrine (say they) is very old and ancient and therefore to be preferred, this cloak and colour, & this their usurped reason, had likewise the Gebeonites, the jews, the Gentiles. Cresconius, Symachus, Demetrius the Silver smith, the town ●larke of Ephesus, and generally all infidels against the Christian faith: but most untruly avouched. But yours say they is strange lately sprung up, and new; So said the Athenians to saint Paul calling him a bringer of new Devils, 
Act. 17.18.  and may we not know what this new doctrine is whereof thou speakest, yea it is new say they, and therefore to be rejected: Their illation is false, and their premesses either erroneously collected or maliciously perverted or both: as doth plainly appear even by this place; For first the entrance and passage into the holy place by the blood of jesus, which we only hold and profess is here called a new way, but this way or doctrine is not to be rejected. And therefore the new way even our way is not to be rejected. Then our doctrine & religion we grant is new not after their scoffing & blasphemous meaning: But according to sense of this present Scripture: Because it is the cleansing of our souls, by the unwasted blood of jesus, which never waxeth old but is always fresh and flourishing; because thereby we are renewed into a new man; and do become new creatures in Christ jesus; And as a man in traveling calleth it a new way which he never went before, though the way itself be of long continuance and known of old: Even so may this our way and doctrine be well called new, not as though it were not before theirs which they count so old and is not. But because that men through the misty clouds of their errors and abuses, neither so generally nor so perfectly did know, or traced it before; And so it is new not by institution as lately devised and found out, but by restoration, by publishing and promulgation Quo ad nos, as now more fully preached, better known and more commonly used and frequented then before. So that all then is not to be believed which cometh in the name of old, nor all to be refused which is called and accounted new: And neither is their antiquity or rather intrusion of error such as can prescribe against the right, though intermitted title of truth; neither our objected novelty such as justly aught to hinder or prejudice the same. For it is known and it is true that is ●aide by Tertull. Quodcunque adversus ●eritatem sapit haeresis est, 
Pr●scripe adverse haeret.  etiam vetus con●uetudo. Whatsoever favoureth against truth is heresy though it be an old custom. And as Cyprian saith, 
Ad Pom. pei: contra Epi. Steph.  Consuetudo sine veritate vetustas erroris est, Ideoque re●icto errore sequamur veritatem; Custom without truth is but ancientness of error, and therefore leaving error let us follow the truth. That so and by a new living way we may enter with boldness into the holy place. Many are the abuses they cover with this cloak of age, to beguile unstable souls even in flat and express terms defacing the blood of Christ. They say in their ceremonial describing the properties of their Agnus Dei, Peccatum quodque malignum diluit ut sanguis Christi. It washeth away all evil sin as the blood of Christ. Of their daily and unbloody sacrifice (as they term it) Peccatum frangit ut Christi sauguis et angit. It breaketh and grieveth sin as the blood of Christ: In their invocations and prayers they say: 
Tu per Thomae sanguinem, quem pro te impendit,  
Fac nos christ scandere quo Thomas ascendit.   
And again, Tu per Thomae merita nostra nobis dimit debita. By the blood of Thomas, by the merits of Thomas, forgive us our debts, make us to ascend where Thomas is. Nicholae pontifex salutis nostrae opifex, O Bishop Nicolas the worker of our salvation, Ablue cuncta rea mentis, mala, sanste Matheae, O S. Matthew wash away the evils of a guilty mind. If here and in such like, too many, too odious to be repeated, the blood of jesus be not utterly cast aside and other means brought in, as the new and living way to the holy place; If this be not to build an Altar to an unknown God, to bestow their Corn and their wine their silver and Gold upon Baalim, to carry oil into Ashur and to trust in the shadow of Egypt: If this be not to leave the Fountain of the waters of life, and to seek them puddles and broken Cisterns of their own inventions: If this be not like Mu● Ponticus in deed to knibble and gnaw at Christ his peculiar glory, to extenuate the fruits of his blessed passion. To dry up and evacuate the streams of his sacred blood, and to set up Dagon with the Ark of God I refer me to all indifferent censure, and to their own books and Missals which affirm these things. And as for that way or by path they so labour to establish by their own deserts and meritorious deeds, they stiffly and with such boldness maintain until this day, that in their late Rhem. notes, they blush not to use these words, Good works done in grace after the first justification, 
Rhem. not. 2. Tim. 4. ver. 8.  be properly and truly meritorious, fully worthy of everlasting life, & Heaven is the due stipend which GOD oweth to the persons so working, and this they call elsewhere merit of condignity. Then have they again an other way to get and purchase this grace from God, by their Opera disponencia, their preparative and disposing works, which they call merit of congruity: whereby first in reason and congruity God must give them grace for their so working, and then their works wrought in grace deserve eternal life, and do enter into the holy place of worthiness or condignity. For as saith M. Stapleton the controversy reader of Douai Adoptati semelinfilios tunc de nostro maeramur 
De justif. lib. 10. c. 2.  Being once adopted into sons, we merit and deserve of our own. And so perhaps the blood of our Saviour jesus, shall be admitted to help or enter us at the first, or scarcely that, if you found the bottom of this their doctrine. But the whole process and perfection of this most weighty matter of our salvation is reserved for ourselves, and resteth in our own running, in our own well doing, contrary to all sense and meaning of this particular place, and infallible doctrine of the scripture in general. Such traps and snares have they laid in our way, and spread abroad their nets with cords, whereby they would destroy the paths of our feet, and are utterly purposed to overthrow our goings, But the word of the Lord is true, and standeth fast for ever, we may be bold to enter into the holy place, not by any worthiness in our selves, not by mediation, means or merits of any other, but only by this new and living way, 
Act. 4.12.  the blood of Jesus, There is no name given us under Heaven wherein we may be saved, but only in the name of jesus. 
Heb. 13.8.  Christ jesus yesterday and to day, and the same continueth for ever. And therefore let them call this our way and profession new, which leadeth us unto life eternal and vaunt of theirs as old in a se●t orepugnant and contrary hereunto; that so both our glory may appear in the sound of their reproach, and their madness be made manifest in the crown of their own pride.  
Here to look back a little unto ourselves, among many other our abuses, wherein we are justly to be reproved, our great oversight in this point also, is not unworthy to be taxed: who being so hardly kept and continued in this new and living way that leadeth to the holy place are yet in all itching curiosity so carried away and inclined to news and new things, and so running and starting out, into every new devise that is pleasing to our fences, that nothing can content us, except it be very new, nor the self same delight us long after while when it waxeth old or common. How strange and unwontedly new is our apparel both in matter and form, both in substance and fashion, so that garments are not stored to the proportion of men's bodies, 〈◊〉 ●y the strange variety and newness of their apparel, they tranceforme themselves like Proteus to appear in what form they lift? How unsatiable are our eyes to behold vanities, and gaze after new devices? New buildings, new manners, new diet, new sports, new fashions, which are chiefly sought out and looked for in every science and trade, and are only now in price and estimation among us: And yet our ears more precise and curious so as scarce any thing may content us, but that which we heard not or we knew not either in matter or in form before; It must be new or else it is tedious, it must be hot from the forge or else it is unsavoury: If you bring not new and unwonted matter, which is commonly looked for, at least you must dip it in a new dye, and deliver it in a different manner, or else men's ears are hedged with thorns it will not enter, it is no other than the passage of a ship through the waves, or of a bird in the air which vanish in their course & afterwards are not once remembered or seen. But if we so delight in new things at least let us reform our judgement herein. The thing that is hath been (saith Solomon,) and there is no new thing under the sun. 
Eccl. 1.9. isaiah. 41.9.  But behold saith isaiah speaking of this new way, of our redemption by the blood of jesus, Old things are come to pass and new things do I declare, and or ever they come I tell you of them: If we so delight in new things let us serve God saith Saint Paul in newness of the spirit, not in the oldness of the letter: Let us put of the old man with all the deceivable lusts thereof, and put on the new man which according to God is shapen in righteousness and true holiness let us put on Christ in whom neither circumcision availeth any thing neither uncircumcision but a new creature: And so as those that look for a new heaven and a new earth, let us walk worthy of that vocation, whereunto we are called in all newness of life, by this new & living way into that holy place, which is the new Jerusalem & heavenly City of God. This is the new & living way & blessed are they that do walk in the same, this is the way of righteousness and truth, which hath neither end nor error, let us walk therein with an upright heart and turn neither to the right hand nor to that left, this is the way of peace which the wicked cannot find, and the strait and narrow way wherein the multitude delight not, this way is high for such as contemn the world, and yet both low and easy and the humble shall walk therein, this is the way of the commandment wherein it is required that we run, now the Lord hath set our hearts at liberty. And therefore let us purge & cleanse it from all filthiness of the flesh and of the spirit, let us deck and adorn it, with flowers of good life and conversation, and with the spoils and garlands (as I may say) of our conquered affections and lusts, and so hold up our goings steadfastly in this path that our footsteps slip not.  
And although there be many causes in ourselves to discourage and withhold us from entrance thereinto being every way so let and pressed down with the burden of our sins, although there are and will be many impediments in the world to stay and hinder us in our course; yet many more are our comforts again, and more forcible are the causes that should embolden and excite us thereunto seeing we have not only the things mentioned before, concerning the sacrifice and offering of the blood of jesus, for the expiation of our sins and reconciliation made with God: But moreover (according to the figures and former shadows of the law, both a temple even the house and Church of God, wherein our prayers shallbe heard, our petitions granted, and we remain as safe from the rage of the Enemy as was Noah in the ark from drowning in the waters: And also an high Priest and mediator even the man jesus Christ, which ruleth and governeth the same: And then if he be on our side, who can be against us? If he have justified us, who shall condemn us? if he have chosen us, who shall lay any thing to our charge? If he be our shepherd how can we lack any thing? If he be our high Priest, how shall we not be accepted? For the sweet smelling sacrifice that he hath offered unto God the father for us? And if he have given us liberty with boldness to enter, who shall abridge the same to hold us back from the grace that is offered? Seeing he is the high Priest and ruler over the house of God? Who for this cause having offered up himself without spot to purge our conscience from dead works to serve the living God, is set down at the right hand of Majesty in heavenly places, far above all principalities and powers and might and domination and every name that is named, both in this world and in the world to come: who is appointed over all things the head of the Church which is his body and the fullness of him that filleth all in all things, in whom dwelleth all the fullness of the godhead bodily, and the hidden treasures of the wisdom and knowledge of God, and to whom all power is given both in heaven and earth. That in all things he might have the pre-eminence to be crowned with majesty and honour, as an eternal high priest for ever, having sole and supreme authority and rule over the house and Church of God, both in heaven triumphant and militant here in earth. Which Church, which house, which family, and peculiar people of God, thus purchased with the blood of Christ, nourished with his word, and sacraments, preserved sustained & directed by his grace and holy spirit, wherein he hath promised to abide and dwell as in his holy resting place for ever whilst it is here militant (which concerneth more pertinently our present instruction,) and whilst we are here wandering and sojourning on the earth: is not now to be sought for in the Region or land of jewry as the jews would have it; nor driven only into Africa as the Donatists imagined, nor fastened unto Rome as the Papists maintain and hold it: But GOD having taken down the partition wall, in the reconciled blood of his son, hath chosen for the seed of Abraham, all which have the faith of Abraham, and for the family of jacob, all that worship the Lord in spirit and truth, and for the material Temple the hearts of faithful Christians. 
revel. 21.12.  The Church and house of God is called a City having twelve gates opening unto every corner of the world accepting all: refusing none, so that all the world is now indifferently without exception or partition, the Church and Temple of the Lord. All Countries are judea, all Cities are Jerusalem, all houses all places all persons are the family and house of God, wherein Christ governeth and ruleth by faith in their hearts. This place would yield if time did permit to speak thereof at lage; very large and ample matter both touching the argument handled before, for the new Priesthood of Christ succeeding and abolishing the old order of Aaron (whereby as in manner of Applcation, the whole doctrine of this place is shadowed out unto us) most plainly prefigured as S. Augustine saith in the rejected priesthood of Ely & the established priesthood of Samuel; 
Aug. lib. 7. de civit. dei cap. 1.  as also touching the whole rule and government of the church of God for ever, to the composing of the greatest matters in controversy at these days. For if there can be but one head of the body, and one husband of the spouse, and one high priest a ruler over the house of God which is Christ: I see not what title the Bishop of Rome can have herein, but as an usurper by intrusion upon the prerogative of Christ, as had Absalon sometimes in David's kingdom, which although it hath been more than sufficiently, and even ad nausem discussed refuted and rejected, by invincible demonstrations & proofs: by disputing, writing, preaching in this place and in all places and every where and every way, to the tedious weariness of all indifferent ears: Yet want there not we see new rescues and supplies to defend it: and such as would heal up if it might be that deadly wound of the beast as S. john before hath told us. Among many other Doctor Stapleton of whom I spoke before in the preface to his book of Controversies called Principiorum fidei Doctrinalium demonstratio, dedicated to Gregory 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 work and foundation the pillar and strength of all true Religion. Generalem et oecumenicum Patriarcham nostrum & Principem, Our general and ecumenical Patriarch and Prince. Omnium Ecclesiarum caput, The head of all Churches. Verticem et Coripheum Apostolicae Ecclesiae. The top or crown and ringleader of the Apostolic Church, Nay. Coripheotatum et totius orbis magistrum, The supereminent and incomparable ringleader, and master of the whole world. Piscatorem maximum. The greatest fiisher. Confirmatorem fratrum. The strengthener of his brethren Patrem familias et primo genitum pastorem gregis dominici. The father of the house and the first borne shepherd of the lords flock, and at last according to the highest name and title given here to our Saviour Christ himself Rectorem Domus Dei. The ruler over the house of God. And, Supremum in terris numen. The highest Godhead in earth. And all these with many more the like unsavoury and unchristian speeches, he counteth not injurious or derogatory unto Christ, if they be smoothed over with a little untempered mortar, & shadowed with a few fig leaves of their own distinctions between 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 sound Divinity are most repugnant. And yet for all these so great and glorious titles, most pervercely collected out of the holy Scriptures, and more blasphemouslly applied contrary to all sense and meaning of the Scriptures: Melchior Canus a famous schoolman of theirs after he had laboured to prove the primacy of Peter above the rest of the Apostles, 
Lib. 6. de Eccl. Rom autorit.  wherein he washeth an Aethiopian, and plougheth in the sands: confesseth, though not with a mind to confess the truth, but urged by the invincible force of truth, that Romanum pontificem Petro succedere, non esse quidem in sacris litteris revelatum, sed aliunde constare. That the Bishop of Rome is Peter's successor (whereupon dependeth the whole state and substance of their supremacy) is not at all declared in holy Scripture but is proved by other means, wherein, besides the irrecoverable foil he giveth to that, their ruinous and declining cause, he is flatly against Stapleton who in the sixth book and fifteenth Chapter of his forenamed Controversies, of purpose (though indeed to little purpose) there undertaketh to prove the same by Scripture. But Canus would help it out again with a general rule and Maxim which must help them at all assays Lib. 7. De Aucto. Sanctorum where inveighing against Caieton who preferred reason & proof before authority, hath these words. Although perhaps of Philosophers you may well require a reason of their philosophical 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 understanding of the Scriptures you must believe our forefathers, even without all reason, and whatsoever opinions of the law, of faith and religion, you have received from them to defend. Now the Minor must be added, but you have received from your forefathers as a matter of faith and religion, the Pope's supremacy and rule over the house of God, and therefore even without all reason as here, and besides all scripture, as before, you must maintain and defend the same, wherein he pleadeth as well and deserveth as much see of the jews and Turks for patronage and protection of their Talmied and Alcoran: as he doth of the Papists for defending the Pope's supremacy and rule over the house of God. To which and other their like absurdities (whereof I may truly say as Saint Augustine did sometimes of the Manichees, Obsaena illorum misteria in lucem protraxisse hoc erat vicisse. To bring their filthy secrets and mysteries into light, was sufficient to refute and overthrow them) I cannot more fitly and briefly return them answer then by their own speech and place abused out of Saint Augustine by their own Gregory Martin in the preface to his discovery Dulcissime vanos esse non peritos, sed perituros, nec tam disertos in errore, quam desertos a veritate. That they are very plausibly vain not abounding in knowledge; but near unto destruction, neither yet so eloquent in defence of their errors as utterly forsaken and given up of truth. To conclude this first part. Seeing then our sacrifice & offering is stain, the vail is taken up, the way is prepared and the holy place is made open for us, & for us all without exception or restraint by the blood of jesus; and seeing we have him not any other our high Priest over 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 give grace and to help us in the time of need: we have liberty and boldness to enter thereinto, and therefore to proceed to the second part, the duties and things required on our behalf let us approach and draw near in all obedience unto him unto his house and holy place again. For although Christ be the bread of life yet he nourisheth none but those that feed upon him: although he be the sun of brightness spreading his beams of mercy over all, yet none enjoy the light thereof but those that have clear and opened eyes to behold him. And although he have prepared for us a way into the holy place, yet can we not come thither if we walk not in the same according to his will. The Manna we know was Angel's food, and nourished many in the desert: but to them that did not use it after the commandment of God, it became corrupt & putrefied. The Angel at Bethesda certain times came down, and by stirring the water made it healthful: yet many that dipped not in it went away cripples; great companies touched the hem of Christ's garment, only the faithful woman drew virtue out of him to heal her bloody flux. So God loved the world saith, S. john that he gave his only begotten son, that all in general, & yet not all particularly, but all they that believe in him should not perish but have everlasting life, as many as received him as many as drew near unto him, to them he gave power to become the sons of God, to them he hath given entrance, with boldness into the holy place. And therefore Accedamus, appropinquemus, let us come, let us draw near, the way is prepared, let us walk in the same, the vail & separation is now taken away, let us boldly enter, even let us that were far of separated by our sins, the children of wrath and wrapped in unbelief, being all become as an unclean thing, and all our righteousness as a stained and polluted cloth, so that we all did fade as a leaf, and our iniquities like the wind have taken us away, yet because we are washed, because we are cleansed, because we are sanctified by the sprinckeling of the blood of jesus, by whom we have atonement and forgiveness of sins: let us I say be bold to enter and come near, it is we the sinners of the Gentiles that are here called, let us hearken unto his voice, it is we that dwell in the uttermost parts of the earth and in the Isles of the sea that are here exhorted, let us gird up our loins & strengthen our feeble knees let us cast away everything that presseth down, and the sin that hangeth so fast on, and let us run with patience the race that is set before us looking always unto jesus the Author and finisher of our faith.  
The greatest distance and separation that may be, is between good and evil light and darkness, faith and infidelity, between God and the world: and therefore the more we pluck, not the feet of our bodies, but the love of our hearts, from the love of the world, which is mere hatred against God, the more we avoid the lust of the flesh, the lust of the eyes & the pride of life, which are as Saint john saith, the predominant qualities of the world, the more we eschew evil and do good, the more we cast away the works of darkness and put upon us the Armour of light, the more we shake of distrustfullnesse and lay hold on the shield of faith, the more we are made partakers of the heavenly promises: the nearer we approach and come to the holy place. For not simply to come near, but to come by the right way, and for a right end, is required at our hands, otherwise the Stribes and pharisees, and people of the jews came many ways, and many times to our Saviour Christ himself, and yet had no entrance by his blood into the holy place for some came then as many do now of curiosity to hear his new (as they thought) and unwonted doctrine; some of hateful malice, to catch and entangle him in his words: some with carnal minds to be fed with his laws and miracles: The whole multitude of the Gorgesens drew near unto him but it was to entreat him to depart out of their coasts; the Herodians came near unto him, and called him master, but their purpose was thereby, as it is of many now a days when they speak fairest and bow lowest to enshare and entrap him▪ yea the Devil himself would come near unto Christ but it was to tempt him, and judas came unto him, but to deliver and betray him; the rich young Lawyer came running in great haste and would needs draw near to eternal life unto the holy place; but as soon as he heard the way and means contrary to his covetous mind, and carnal expectation he went away heavy and evil appaide, he thought to have gotten more goods by Christ, he would lose or leave nothing for Christ. The dissembling people in the 6 of Micheas, seemed very hot and earnest to draw near also, but they would do it not by exercising mercy and judgement, & such other virtues enjoined than by the Prophet: But by a voluntary service & new devised way of their own, By offering up the children of their bodies, & the fruit of their womb, by thousands of Ramme●, and rivers of oil. And therefore these all with other like because they drew near unto God with their mouths, & honoured him with their lips, their hearts being far from him: because they had but a form and show of Godliness, but in deed denied the power thereof, they wandered in deserts of error to their destruction and found not the new & living way into the holy place of rest. But seeing it remaineth that some must enter thereinto, & they to whom it was first preached, entered not through their unbelief. Let us arise and draw near with boldness, not in place or by any bodily access, for God is every where, we cannot go from his presence we cannot fly from his spirit, not as they who worshipped they knew not what and whom they would, which they heard, profited nothing because it was not coupled with faith: but even in assurance of faith accompanied on each side with a true heart and an unspotted conscience. That so being cleansed from all filthiness of the flesh & of the spirit, we may be vessels sanctified to honour, and meet for the use of the Lord.  
For without faith it is unpossible to please God. And, Whatsoever is not of faith, 
Heb. 11.6.  is sin, by faith our hearts are purified. 

Rom. 14.23.  
Gal. 3, 11.  
Rom. 10.10.   By faith the just man liveth: by faith in jesus Christ, we are all the sons of GOD. By faith with the heart we believe unto righteousness. By faith were all those benefits obtained, reckoned up in the 16 chapter of this Epistle. This is the strength whereby we stand, even our faith, 

2. Cor. 1.24.  
Rom. 5.2.   and the feet (as it were) whereby we walk, and are brought in into the holy place. This is the eye where with Abraham saw the day of Christ and rejoiced: this is the hand wherewithal we lay hold on eternal life. This is that indissoluble bond that joineth us unto Christ, as the Prophet saith, Desponsabo te mihi fide, I will marry thee unto me by faith.  
This is the medicine that healeth all the diseased even faith in his name, 
●. joh. 5.4.  and this is the victory that overcometh the world even our faith: 

●sai. 7.9.  
Mark. 9 ●●3.  
Math. 15.8.  
Luk. 7.30.   if you believe not saith isaiah, you shall not be established, if thou couldst believe saith Christ, all things are possible to him that believeth, He that believeth in the son hath everlasting life: be it unto thee according to thy faith, go thy ways thy faith hath made thee safe; briefly if we will enter into the holy place prepared by the blood of jesus we must hasten and draw near 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In assurance of faith. very copious and fruitful is the doctrine that riseth from this place, and many also are the practices of the adversary, to impugn and beat down the same: the controversy of faith is the matter of all he misliketh most: But that a man should persuade himself of salvation and draw near in assurance of faith according to the doctrine of this present place: The carnal man perceiving not the things that are of God, accounteth of all other extreme presumption, the reason may appear for that being utterly void of true faith himself, with all the fruit and comfort thereof, and making his door and entrance into life, by the merit of his own works which he seethe in his guilty conscience to be spotted and unperfect, and such as cannot stand upright in judgement to deliver him from wrath; he gathereth a certain conclusion of this his own uncertainty: that no man can be certain whether he be justified freely by the mercy of God in Christ or no; only we may comfort ourselves with this cold and general belief that some shall be saved, but whether we ourselves be of that number or no we can have no assurance. And so that which our Saviour Christ reproveth. 
Mat. 8.26.  O ye of little faith in respect that they doubted, that they wavered, that they were not assured, that same do they allow for good and wholesome doctrine, and that which made Peter to sink and cry for help because he did not come unto Christ in assurance of faith but doubted, by the world they swim safely, and bear themselves up from drowning. But the spirit of GOD in contrary sort hath taught us, that whosoever will enter into the holy place, must draw near in assurance of faith: Now he that doubteth, and is uncertain of his salvation, hath no assurance of faith: and therefore he that doubteth and is uncertain, cannot enter into the holy place. So then the true and justifying faith, whereby we draw near to the Kingdom of Heaven, is not tossed, as S. james sayeth, with the wind, and carried like a wave of the Sea, is not a watrishe or slippery matter, as sayeth Gregory Nazianzene, 
Orat. de Pasch.  is not a wavering grant or general opinion acknowledging the new and living way to life to be prepared for some through the blood of jesus, which we see to have been in the Devils, believing, trembling and confessing the same, but a steadfast assurance and confidence application thereof unto ourselves, that it is prepared even for us, and that we are of those that are here exhorted to draw near in assurance of faith, whereby we may boldly say every one of us with the Apostle Thomas unto Christ, My Lord and my God, and with David, The Lord is my shepherd, therefore shall I lack nothing. The Lord is my light and salvation, whom then should I fear, And with job, Though he should kill me, yet would I put my trust in him, This is no presumption or pride, as master Stapleton calleth it, but a right & godly boldness to assure ourselves of that which was purchased with so great a ransom for us, 
De verb. Dom. Se●● 28.  Praesumere de gracia Christi, saith S. Augustine, non est Arrogantia sed Fides, To presume of the mercy and grace of Christ, is not pride but faith, Ego quod ex me mihi deest, 
In cant. Ser. 61.  saith Barnard, fidenter usurpo ex visceribus domini quoniam misericordia affluunt nec desunt foramina per quae effluunt, That which is wanting in myself I do boldly usurp of the bowels of the Lord, because they abound in mercy, neither want they issues whereby they distil and flow out unto me. This is our sure foundation that is laid upon a Rock that standing like Mount Zion, shall never be removed, and the Gates of Hell shall not prevail against it, GOD is one and the same, with him is no variableness, neither shadow of change, he is faithful that hath promised, his gifts are without repentance, whom he loveth, he loveth to the end, & touching ourselves, He that believeth in the son, saith S. john; hath the witness in himself: when you believed, saith S. Paul, you were sealed with the holy spirit of promise, 
Eph. 1.13.  which is the earnest of our inheritance being justified by faith, 
Rom. 5.1.  we have peace saith he with God, and therefore having boldness and entrance with confidence which is by faith in him, let us not doubt but draw near in assurance of faith.  
What then? do we therefore give men liberty to sin because of this assurance of faith? do we thereby open a window to security and looseness of life? Do we destroy the doctrine of godly conversation and good works as they falsely accuse us? No, in no case, but we much more establish and confirm the same; not indeed to merit thereby salvation or to enter into the holy place of worthiness, as do they, from which they are farthest off, when they so think to approach and draw near; but to show by our obedience the virtues of him that called us out of darkness, into his marvelous light, and to testify unto men, the soundness of this our faith which like a tree that is planted by the water side will bring forth fruit in due season, The sure foundation of God (saith S. Paul) standeth fast, 
●. Tim. 2.9.  having this seal, the Lord knoweth who are his, and for a testimony unto us that we may also know and be assured thereof he addeth, Let every one that calleth on the name of Christ, depart from iniquity, In which sense he here spreadeth out on each side two arms or branches of this fruitful tree of faith, which if it be quick and flourishing, do necessarily spring out and shadow again the root from whence they proceed and grow, even a true heart and a good Conscience, whose effects are so to sanctify and season both our souls and bodies in all exercises and duties answerable to our profession: that if they abide in us, they shall make us neither idle nor unfruitful in the word of the Lord. But if these do not direct us, if our hearts be not sound in his light, if our hearts be not settled and inwardly affected to walk in his laws, if our hearts be not sprinkled from an evil conscience howsoever we pretend Religion and holiness in the sight of men, yet are we but sounding brass and tinkling simbals, but clouds without rain, but trees without fruit, twice dead and plucked up by the roots, we cannot so draw near unto God, who searcheth the hearts & rains, who lighteneth things that are hid in darkness, who is a spirit, and will be worshipped in spirit and truth, for the birth is answerable to first conception, if the root be corrupt, how can the fruit be wholesome? If the Spring be defiled, how can the waters be clean? If the heart which is as it were the seat of the soul, the fountain and first instrument of life, from whom all our actions and affections do proceed, be stained with sin and wickedness, how can we think our bare pretence of naked & idle faith is pleasing unto God? And therefore saith S. james, Cleanse your hearts you sinners, and purge your hands you wavering minded men. 
Jam. 4.8. Jer. 4.14. Pro. 23.26 Pro. 4.23. Luk. 6.45.  O Jerusalem wash thine heart from wickedness, saith jeremy, that thou mayst be saved. My son (saith Solomon) give me thy heart, let thine eyes delight in my ways, and keep thine heart with all safety, for from it proceedeth thy life. A good man, saith Christ, out of the good treasure of his heart bringeth forth good things, but an evil man of the evil treasure of his heart bringeth forth evil things. 
Ose. 10.2.  Their heart (saith Ose) is divided, therefore shall they be found faulty. I will walk, sayeth David, in my house not with an outward show but with a true and perfect heart, which is necessarily required here in him that will draw near to the holy place. Many are the sorts and differences of hearts from whence again proceedeth that great diversity of manners amongst men, there is a wise heart that considereth all things soberly with judgement, and there is a foolish heart which knoweth nothing but to commit iniquity: there is a stony stubborn heart not moved to repentance, there is also a soft and fleshly heart, soon pierced and wounded with every check for sin, there is a lose and faint heart, unstable in all his ways, and there is a firm and constant, a true, an upright, a faithful heart, commended here unto us, whose praise is not of men, but of God.  
But among all other differences, whereof I cannot now particularly increate, to come near unto ourselves, what shall we say of the contrary hereof of falsehood and flattery, of feigned, double, hollow, and dissembling hearts, both toward God and men, which do so swarm amongst us, and have so possessed and enlarged the inner parts of Christians at these days, that nothing is more common then to dissemble and deceive, and nothing more rare and dainty than a true and faithful heart, whereby both Epicure, Atheus, and Machiavelli, as it seemeth, have found them secret harbour to work by fraud and policy, where Christ should be entertained in sincerity and truth, & although Dissimulation be now spun of so cunning and fine a thread that it is hard to discern men asunder, yet let us use the tried and infallible mean set down by our saviour Christ, Look into men's actions, which as a mirror represent the image of their hearts. Esteem the tree by his fruit, confer their works with their speeches, and their lives with their profession, and it is easily espied. For how do we bring forth thistles in stead of figs, and thorns in steed of grapes, and the works of darkness, and yet would be called the children of light, and the fruits of lies, of falsehood & deceit, & yet will be counted the lovers of religion, and professors of truth: And though we can say the Lord liveth, yet will we swear to deceive, and though we bend our faces and profession to wards the new and living way of Christ, yet will we look back again with Lot's wife to Sodom, & follow the steps even the lusts and imaginations of old Adam; and though as the Ephesians boasted of Diana and the jews of their Temple, crying out the Temple of the Lord, the Temple of the Lord, this is the Temple of the Lord, so we likewise can triumph, the Gospel of Christ, the preaching of the word, the glad tidings of salvation, and we have now the light and preaching of the word of God: yet all this notwithstanding so dissonant are the lives, and the proceed in a great many of us so repugnant to our outward words and profession; that it seemeth we are nothing less than those we should be, and would so feign be counted, and are so far from drawing near in a true and upright heart. That we do but flatter with our lips and dissemble in our double hearts. For was there ever more privy cankered and malicious hatred in heart, and yet more cloaking flattery in tongue then now a days? was there ever more close and crafty shifting and shuffling and preventing and circumventing, and undermining one of another? was there ever more deceit or fraud in bargaining & contracts, wherein as every one exceedeth in subtlety, so he is counted the wise and most sufficient man: was there ever more lying, swearing & forswearing for advantage, for gain and lucre? or hath there been at any time more truth and holiness professed, & less honesty and truth performed, whereat the very adversaries not a little rejoice & take occasion of blaspheming the truth, or shall we find among men more hypocrisy and double dealing, with two faces under one hood, such as can blow hot and cold with one breath, which have jacobs' slender voice, but Esau's rough hands: which can hide a wolvish heart under a simple sheep's clothing, as grave and as sage as Cato in their countenance, but as tyrannous as Nero in their deeds and actions: as neatly polished & cleansed on the outside, as the Pharises pot & platter, but inwardly most ugly and loathsome to behold then now a days? It is not every where now put in practice which was sometime said by one, Fr●ns, occuli, vultus per sepe mentiuntur, oratio vero sepissime, The looks, 
Cicer. ad Quintum fratrem.  the face and countenance of men do often dissemble and deceive: but their words and speeches more often: Is it not plainly come to pass that Lactantius citeth out of Seneca, lib. 5. ca 9.7. 
uni se atque eidem studio omnes dedere & arti  
Verba dare, ut caute possint pugnare, dolose  
Blanditia certarè, bonum simulare, verum sic  
Insidias facere, ut si hostes sint omnibus onnes.   
Every one followeth one and the same trade and art to deceive by fair words, that he may closely and secretly supplant and overthrow, subtlelye to strive with fawning speech and flattery, to make resemblance and show of great integrity and holiness, and thereby to lay snares and traps, as jeremy saith, to catch men, as if every one had professed to be enemy to other? And is it not a true complaint amongst us also that S. Jerome hath to Rusticus: Nunc sub cristianae religionis titulo iniusta excercent compendia, & honour christiani nominis iniuniam magis facit quam patitur, quod pudet dicere. Now under the colour of Christian holiness and Religion, they use unjust gains and dealings, and the honour of the Christian name doth more offer, then suffer injury which shameth me to speak. Son of man, saith God, to the Prophet ezechiel, describing most lively the manners of these our times, 
Ezechi. ca 33. ver. 30.31.32.  the children of my people talk of thee by the wales and in the doors of their houses and speak one to another come I pray you and here what is the word that cometh from the Lord, they come unto thee as the people useth to come, they sit before thee and they hear thy words but they will not do them, for with their mouths they make jests, and their heart goeth after their covetousness, and lo thou art unto them as a jesting song, of one that hath a pleasant voice and can sing well, for they here thy words but they do them not, you men of London and inhabitants of this City, judge I pray you uprightly whether this be truly spoken of yourselves or no? they come unto thee and sit before thee but their heart goeth after their covetousness, they here thy words but they do them not, and is this to draw near with a true hearts: Simon Magus would have bought the ●iftes of the holy ghost of Peter for money, and therefore was accursed and perished with his money But what shall we think of them in contrary sort, that being sealed by the spirit of God (as they pretend) unto the day of redemption, yet fear not by lying perjury or any evil practice by corrupt proceedings, by fraudulent devices, and unlawful contracts, to set to sale, themselves, their souls, and consciences, their faith, their troth and honesty, and all other good graces and virtues of the holy ghost, for money for gain and lucre where is any hope of advantage offered? The hypocrite and dissembling: judas said the ointment powered upon Christ's head; might well have been sold and given to the poor, and yet he loved n●●ther Christ nor the poor, but his bags and silver plates more than them both, and shall you not hear divers use like speeches now, there are many poor and needle people amongst us, it were well 〈◊〉 to secure them: they would be ●●uided for, ma●●e things are supers●uously bestowed which might be well employed to their use, and yet like hypocrites will ●hey not bestow no not of their superfluity two mit●s in respect to relieve and secure the poor; and is this to draw near with a true heart? Let Saint james tell you; 
●am. 2.15.16.  If a brother or a sister be destitute of daily food or raiment, and one of you say unto them depart in peace God send you warmth and food to fill you, and give them not those things that are needful to the body, what helpeth it, pure Religion and undefiled before God is this; To visit the fatherless and widows in their adversity and to keep yourselves unspotted of the world. It is not then an outward show or estimation amongst men; It is not a vain semblance or feigned pretence of holiness swimming in the lips and countenance, not fixed and settled in the heart that shall be accepted with the Lord, that shall enter into the holy place: It is not to call him Lord. Lord, and do not as he biddeth, but in that a good conscience as Saint Peter saith maketh request unto GOD by the resurrection of jesus Christ, and in that we purge our conscience from dead works, to serve the living God, that we cast from us the cloaks of hypocrisy and deceit, and walking not like the Gentiles in craftiness and vanity of mind, but approving ourselves to every man's conscience in the sight of God, and so draw near as our Saviour saith of Nathaniel like right Israelites in whom is no guile, even with a true heart sprinkled from an evil conscience. For this saith Saint Paul is our rejoicing, this is our glory, not the credit of the world but the testimony of our own good conscience, which is as Solomon saith Juge convivium a continual feast. And therefore he saith to Timothy and to us all in Timothy. 
1. Timo. 1· 18.19.  Fight a good fight having faith and a good conscience, which some have put away, and as concerning faith have made shipwreck. As if he had said their hearts are not sprinkled from an evil conscience, and therefore whatsoever they pretend, they have fit and made shipwreck of faith also which can no more continue out of a true heart and a good conscience: then trees can grow without earth, or fishes live without the water. And as the righteous is thus holly & confident as a lion, so that wicked flieth when no man pursueth him. By the accusing or excusing of a 〈◊〉 or ●rubled conscience, which neither in life nor death can be avoided, for a corrupt conscience is a continual torment, it is the sin lying at the door of our hearts. 
●a●ten. 4.7. ●6  It is called of the Prophet isaiah a worm that never dieth, a sea that always rageth without rest. Of Saint Paul, a fearing with a hot iron, and in this present chapter, a fearful looking for judgement, and violent fire, and beside daily experience to be seen in many, was manifest in Cain for the murder of his mother, in Antiochu● for his wickedness done to Jerusalem, in judas and like traitors for his treason against his master, and in Nero with many other, crying out in the insufferable torments of his evil conscience Turpiter vixi turpius iam perio, filthily have I lived, and now more filthily do I die, there is no peace to the wicked, the Lord hath said it. But they shall carry in their breasts from which they shall not fly both fear and terror and tormenting furies, continually citing them before the tribunal feat of Christ; All wickedness saith Solomon is full of fear giving testimony ●fi●l●mnation against itself. 
Wis. 17.10.  So that a troubeled conscience always presume●h cruel things; And although that some with vain pastimes of pleasure and delights of this world, can lenify and drive away, the sting of sin, the remembrance of God's judgements, and remorse of conscience for a time: not at all to the quenching but increasing of their flames: Yet even their laughing as saith Solomon is mingled with sorrow, 
Pro. 14.13.  & their mirth doth end in heaviness: Be glad (saith he) oh thou young man in thy youth, 
Eccl. 11.9 10.  and let thy heart be merry in thy young days, follow thou the ways of thine own heart and the lust of thine own eyes: but be thou sure that god will bring thee into judgement for all these things, although the bread of deceit be sweet for a white, and thou wax f●tte and shining (as saith jeremy) with the fruits of oppression and wrong: Yet even this night when they have taken away thy soul, thy mouth shallbe filled with gravel, thou shalt carry nothing with thee, neither shall thy pomp follow thee, thou shalt vomit up again (as job saith) the riches that thou hast devoured, and God shall draw them out of thy belly. Although the strong man for a season seem to keep all things in rest and quiet yet shall the goodman of the house come at an hour when thou thinkest not, and give thee thy portion, if thou watch not with hypocrites; And although as saith the Prophet Amos describing the manners of the careless worldlings, 
Amos. 6.3.4.5.6.  they put away the evil day far from them, and approach without fear to the seat of iniquity: though they lie upon beds of ivory and eat the lambs out of the flock, and the calves out of the stall, though they sing to the sound of the viol and invent instruments of music like David, though they drink wine in bottles and anoint themselves with the sweetest ointments, though their excellency as job saith, mount up to the heavens, and their heads reach unto the clouds, though all the sheaves of the field must bow unto them, and the Sun and the Moon stoop down at their presence, yet shall they fly away as a dream and pass as a vision of the night, yet shall they be as dung for ever, and the sin of their youth shall lie down with them in the dust, yet shall they fly from the iron weapon and the bow of steel shall strike them through, the Heavens shall declare their wrekednes, and the earth shall take part against them. Lo this is the portion that the wicked man may look for and the heritage that he shalt have at the hands of GOD. Hear is then a looking glass and mirror for us all to know and discern ourselves even the testimony of our conscience, to try whether we be in the faith and so in the right way to the holy place or Noah; Here is a measure that reacheth even unto you and to you all of what degree condition or calling soever you be, there is no immunity: there is no exemption, and it is not like Lesbiae regula to be made long or short to be wrested or applied according to the quantity or quallitye of the person, but every thing uprightly to be squared by the level and due proportion thereof. Above all you Magistrates and judges you men of higher place of authority and might upon whose direction the government, the rest of the inferior sort dependeth, look not, way not, measure not your lives and happy estate by this outward pomp and glory of the world which is but a flying shadow, and shall not follow you to help in the day of wrath: But look into yourselves and into your own consciences enter into your chamber, common with your hearts without flattery: and know for certainty, that who so runneth on the race of sin without remorse of conscience, shall be severely punished without compassion and there is no respect of persons with God, his eyes behold the poor and his eyelids trieth the children of men, he hath made the small, as w●l the great and careth for both a like, he standeth in the congregation of Princes he is a judge among Gods and a God among judges, He hath saith justine Martyr both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A just eye and revenging eye. It is truly said of Seneca Quicquid a vobis minor expavescit maior hoc vobis dominus minatur, whatsoever the inferior doth fear at your hands, a greater Lord doth threaten the same to you again, and therefore it is good and wholesome counsel given by Agatho a Ruler, a Prince, a Magistrate must remember three things first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he ruleth and governeth men, of the same nature and condition with himself, secondly that he ●ule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to equity ●o justice and law even with a good con●ience, and thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ●ee shall not always bear rule and go●erne but in the end give account of his stewardship and stand or fall up the wit●esse of his own conscience. A notable example of which good conscience required in a magistrate we have described ●n the person of job. 
job. 29.12.13.14.15.16.17.  I delivered saith he ●●e poor that cried and the fatherless ●nd him that had no helper, the blessing ●f him that was ready to perish came upon me and I caused the widows heart 〈◊〉 rejoice: I put on justice and it covered 〈◊〉, my judgement was as a robe and a ●owne I was the eyes to the blind, and ●●ete to the lame, I was a father to the ●●ore, and when I knew not the cause I ●●ught it out diligently, I broke also the 〈◊〉 of the unrighteous man and pluck 〈◊〉 pray out of his teeth. The like 〈◊〉 we have set down in the person of Samuel. I have walked saith he before you from my childhood, 
1. Sam. 12.2.3.  unto thi● day, behold here I am, hear record o● me, before the Lord and before his anointed, whose ox have I taken or whos● Ass have I taken, whom have I hurt t● whom have I done wrong, or of whos● hand have I received any bribe to blin● mine eyes therewith. God grant tha● they that sit in samuel's place may in thei● lives keep the like good conscience an● at their death make the like confession with this of Samuel, 
isaiah. 33.14.15.16.17.  and the● as isaiah saith, Who shall dwell with the devouring fire, who among us shall dwell with the ●uerlasting burnings, that is with th● glorious Majesty of GOD? He tha● walketh in justice and speaketh righteous things, refusing gain of oppression shaking his hands from taking of gift stopping his ears from hearing of bloo● and shutting his eyes from seeing evil, an● so drawing near with a true hearts prince led from an evil conscience. He, sai● the Prophet, shall dwell an high, his defence shallbe the munition of rocks, brea● shall be given him, his waters shallbe 〈◊〉 and his eyes shall behoide the King in 〈◊〉 glory; And therefore saith David keep innocency and do the thing that is right, for that shall bring a man peace at the last. Here I might make in just and necessary complaint for the decay of upright dealing and corruption of men's consciences in every degree and ●rade, look into men's actions, turn over and sift their proceed, con●●●● what is done in every place as you pass, in halls, in shops, in streets, in markets, in secret conferences, in open meetings, in pleading places, in judgement seats, in towns, ●n country, even in this City, what shifting policies and deceits, what subtle devices and evasions to overreach good ●awes, what bribery, and abominable ●ains and usury is usual to be seen; and ●ou shall find that of all things in price & estimation among men, there is nothing so ●ittle esteemed, so carelessly regarded, & so ●arely to be found, as a true heart sprinkled from an evil conscience. You shall see 〈◊〉 verified that S. jerom saith to Chroma●us: In mea patria plerisque deus venter est et 〈◊〉 die in diem viuit●r et sanctior ille qui ditior 〈◊〉, in my country to the most men their God 〈◊〉 their belly, and they live secure and careless from day to day and he is the holiest which is the richest man; you shal● here many men complain of their losses and mishaps by sea by land by death by falsehood and deceit, by buying and setting and many other ways, but no man almost for the loss of a good conscience, and yet if I might speak my conscience, there is greater loss and shipwreck daily made that way than all the tears of our eyes can sufficiently bewail, or the riches of this world recompense again: you shall see such running and posting, such care and travel, and trouble night and day sustained, such early rising, and late lying down, and eating bread of carefulness, to heap up riches to purchase lands, to build fair houses, to procure dignities and offices which were wont so have a charge of conscience. imposed with their reasonable fee, but now most unreasonable fees still growing and enhaun●ed, have put out and discharged all charge of conscience annexed to the same, and every way shall you see men so to provide for the pleasure, ease and welfare of this body, nothing touched or reclaimed with remorse of a guilty conscience, as though you turned away his face●ud would not see it, as though there were here an abiding City for ever. As ●eath were not approaching, or the burning flames of hell were but an old wives ●able; So that either we say with Medea Video meliora, probo, deteriora sequor, I see better things and I allow well of them, but I follow according to my sensual appetite that which is worse or with the wicked described by job Recede a nobis, 
Job. 21.14 15.  go from us we desire not the knowledge of thy ways, who is the almighty, that we should serve him, or what profit shall we have to pray unto him? or with Sardanapalus, eat drink and be merry after death there is no pleasure, or with the fleshly Epicure described by Gregory Nazian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Give me that is present & let god alone with that that is to come, we utter thus much I say, but how? not in our words and speeches, no, our hypocrisy is the greater, in our double hearts, in our corrupt consciences, in our wicked lives in our deeds and actions, which is a great deal worse, and soundeth like the blood of Abel more loud in the ears of God for vengeance, then can our tongues express, by words and ●iltables unto men. But let us not be deceived, God is not mocked, whatsoever a man soweth, that shall he reap, if ye sow in the flesh ye shall reap corruption, if ye sow wind, ye shall reap a storm, if ye sow but words and weeds and chaff of hypocrisy and dissimulation, your harvest will be thereafter of bitterness and wormwood colours and shadows, and empty apparitions cannot long continue, their blossom is but froth, & their fruit as rottenness, they shall vanish with the wind & fall away as the smoke: The Lord will not judge according to the outward appearance, he seethe not as a man seethe, but he trieth the hearts & reins, & all things are bare and naked in his sight. The hypocrites hope saith job shall soon come to nought and the joy of the wicked continueth but a moment, his light shall soon be put out and the spark of his fire shall not shine, the snare is laid for him in the ground and a pitfall in the way the grin shall take him by the heels and the steps of his strength shall be restrained, 
job. 18.5.7.9.10.16.  his root shall be dried up beneath, and above shall his branch be cut down and whither, And therefore if we mean to enter into the holy place with boldness in assurance of faith, we must cost away all hypocrisy and dissimulation, 〈◊〉 falsehood and feigned muffling of our faces, whereby we semble to be that which we are not: and dissemble to be that which we are: and so draw near with a true and single heart sprinkled from an evil conscience, and washed in our bodies with pure water, so as no uncleanness of sin remain either in body or soul, whereby we should offend the majesty of God. We are for the most part very precise and overcuriously nice, in this point of washing, purging cleansing and adorning our houses, our bodies, our furniture and apparel, and all things belonging to them both that is subject to our senses: And yet is this nothing less, then to wash them with pure water which is only the effects of the blood of Christ, that washeth and restraineth us from sin that doth defile us: yet hereby at least let us learn thus much, that if the purging and cleansing of sensible things be so much esteemed of us, which are yet ourselves defiled and unclean, how acceptable shall the washing of our bodies and souls wi●h pure water of repentance, and holiness of life be unto the 〈◊〉 of god's spirit, which will behold n● unclean thing, nor rest in the soul that is subject to sin: and if to entertain our friend or superior we take such care and pains to have all things clean, sweet●, and pleasant, that nothing be offensive, how much more should we do this in ourselves in this Tabernacle, this house and temple of our bodies, to entertain so noble a guest, so dear a friend, as the son of God is, 
Reu. 3.20.  who as S. john saith, standeth at the door of our hearts and knocketh, if any man hear his voice and open unto him, he will enter in and sup with him. But I pray God it fall not out with us as it did sometimes with Diogenes hosse whether he was invited, who being himself a very unhandsome and uncivil man, & yet having his house and all ornaments thereto belonging very fine and curiously adorned, Diogenes seeking where to spit, and finding al● corners so neat and clean, and the ma● so homely and unhandsome, he spit on th● good man himself, saying that he was the foulest, and therefore the meetest plac● in the house to receive such excrements. Let us not in like sort be curious in other things, and negligent in ourselves, let us not so deck and keep clean our houses, and apparel, and all things belonging to the body: and abuse the body itself to all uncleanness and filthiness of sin, which not only to our shame but to our smart and punishment, we shall one day hear and feel. For seeing that God hath created and made, and our saviour Christ hath redeemed, not with silver or gold, but with his own precious blood, not only our souls but our bodies also, and hast vouchsafed to call our parts and members his members, and both body and soul shall live for ever and be partakers of his glory, and seeing that our bodies are the Temples of the holy ghost which dwelleth in us, 
1. Cor. 6.  so that we are not now our own, but are dearly bought with price, it is requisite that we also serve and glorify God both in soul and body which are Gods: Yielding neither the cogitations of our minds nor the actions of our bodies to Idolatry and superstition, to iniquity and uncleanness: but that we offer them up a living sacrifice holy and acceptable unto GOD: which is our reasonable serving of GOD and the washing here required with pure water.  
Now having thus laid hold on eternal life, by assurance of faith in a true heart sprinkled from an evil conscience: The second step of christian perfection, whereby we are strengthened & confirmed, to continue that good race we have begun unto the end, is firm and constant hope. Let us hold fast the profession of our hope without wavering, for he is faithful that promised, which faith as it hath his original, and springeth from faith, so doth it nourish again and sustain the same to stand and go through, what opposition or contradiction soever be found in the world, either of alluring flattery or subtlety which might entice and beguile us: or of persecuting cruelty to terrify and dismay us: for being built, not on the sands, but on the Rock, and having for foundation no other than the promise unchangeable, of almighty GOD, who as he is of all power, so he is all truth, he is faithful and cannot deny himself. There is no storms nor tempests that should remove us from the steadfastness thereof so established on the truth and faithful promises of GOD: but that we may boldly persuade ourselves that neither life nor death, nor angels nor principalities nor powers nor things present nor things to come nor height nor depth, nor any other creature shall be able to separate us from this anchorhold of hope which is fixed and reposed on Christ Jesus our Lord. For otherwise if we faint in our race, if we finish not our tower, if we fight not manfully till the victory be obtained, if we waver in our hope, or running after by paths do not hold on the straight course we have well entered: our forward attempts and good beginnings are frustrate and unprofitable, our harvest is withered in the grass, and we are found like Ephrymites, and shrincking children, that turn their backs in the day of battle, for not he that beginneth a course, but he that continueth the race obtaineth the Crown, the beginning of well doing cannot make a man safe, but constant perseverance unto the end without wavering: Ye did run well saith S. Paul, 
●l. 3.1.  Who did let you that you should not obey the truth. Ye did run well, so did the Israelits when they came hastily out of Egypt: but they were soon let, and turned back, they wavered in their hope; when they grudged and murmured against Moses in the desert. Chore, Dathan, and Abiram, did run well till through pride and disdain of the ordinance of God, they fell under colour of Religion to open schism and rebellion, the worldling Demas, and the traitor judas, seemed to run well a while, so did julian, so did Arrius, so did Nestorius Novatus, Pelagius, Paulus Samosatenus, with many the like, but holding not fast the profession of their hope, they were turned from truth to lies, and fell again to their own place: let us come near unto ourselves, and learn to beware by other men's harms, this doctrine appertaineth greatly unto us, God grant we be not faulty in the observation of it. Why do some of us with the Isralites thus grudge and murmur against Moses, the lords beloved Magistrate, that hath brought us out of Egypt, and so desire and practise to return again into bondage? Why do some with Chore & his confederates presumptuously rise up, against the decreed ordinance, telling Moses and Aaron to their faces, that they take to much upon them, and that the whole multitude of the congregation, is as holy as they? Why do some with Demas begin in the spirit and end in the flesh, forsaking the word of life and loving and cleaving to this present world? Why do some frame and imagine so many paradores and opinions, as new and as strange as themselves, never known in the world before? Is it not for that having run well, they are nawe let and turned from the truth? Is it not for that they do not hold fast the profession of their hope without wavering? Tell me you Athenians you so desirous of innovations and alterations, you that wag with every blast, and pursue every feather that flieth in the air do you not here of inconstancy, that it is a great fault in all proceed, but of all most hateful in religion and faith? For it is written, a wavering minded man is unstable in all his ways, 
Jam. 1.6.7.  He is like a wave of the Sea tossed to and fro with the wind, and shall receive nothing of the Lord. Do ye not know that to come unto the holy place we must draw near in assurance of faith, we must hold fast the profession of our hope without wavering? God be merciful unto us and forgive us our sins: for as in many other, so in this point also I fear me we provoke his heavy hand to be stretched out upon us, what wandering and unsettled motions, what distempered and discontented humours do trouble most men's heads now adays? our brains are busied about Pythagoras numbers, and Plato's Idea, and Aristotle's common wealth, we build castles and towers in the air whose top shall reach to heaven. We fall like Narcissus every one in love with his own shadow: we send with Solomon great journeys for Apes and Peacocks: we gaze with Thalis so long upon the stars till we fall into the ditch that we saw not before our feet, We see not at Damascus a strange Altar with Ahaz, 
2. Reg. 16.10.11.  but we strait way get the pattern, and Urias the Priest must make us the like at home: and so as we have been long time in manners, in diet, and apparel: and as we are by nature in body compounded of variety of humours, and in soul inclined to divers passions: so are we almost become in matters of faith and conscience: fleeting, wavering, and unconstant, little at all regarding what either godly antiquity or lawful authority hath approved and commended unto us, for either we will have our Onions and Leeks again of Egypt, or else we must have fresh cates, strange flesh of Quails, we cannot brook one diet long the heavenly Manna now waxeth loathsome, it can no more content us. But let us take heed we be not deceived specie recti, that in steed of wholesome herbs we shred not bitter Coloquintida into the Pot, that out of these Rose plants, as sayeth Vinc. Lyr. there spring not Thorns and Thistles, and when we have long served for fair Rachel: we be not deceived with blear eyed Lea.  
It is the counsel of S. Paul: I say through grace that it is given unto me to every man among you, 
Rom. 12.3.  that no man presume to understand above that is meet, but that he understand according to sobriety. S. jer. saith, Venena non dantur nisi melle circumlita: & vitia non irrepunt nisi sub specie umbraque virtutum, 
jerom. ad Athlet.  Poison is not given in cups, but anointed about with honey: and vices do not creep upon us but under the show and shadow of virtues. 
Epi. 29. ad leri.  S. Augustiné saith, uni virtuti duo vitia opponi solent & quod apart contrarium est & quod specie similitudinis adumbratur. One virtue hath to opposite vices, both that which is openly seen to be contrary and that which is shadowed with a show of likeness. And therefore he saith again of the Cirumcellions Arbitrantur se pro ecclesia dei facere quicquid inquieta temeritate faciunt. They think they do it in behoof of God's Church, whatsoever with tumultous rashness they go about; and of the Manichees, Conantur authoritatem stabilissimam fundatissimae ecclésiae quasirationis nomine & policitatione superare. It is a grave and pithy saying of hilarius, complaining of men's unconstancy in his time (God grant it be not verified in these our days) Postquam scribendae & inovandae fidei usus inolevit, 
2 Hil. lib. ad 1 Constant.  & nova potius cepit condere quam accepta recolere nec veterata defendit nec innovata firmavit, & facta est fides temporum potius quam evangeliorum, dum & secundum annos scribitur & secundum confessionem baptismi non tenetur. After that use had prevailed to write and innovate matters of faith, it neither defended the old nor strengthened the new, and faith became rather agreeable to the time then to the Gospel, whilst men writ according to the years but hold not fast the confession of baptism, even the profession of their hope without wavering, 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 ut volumus aut ita ut volumus intelliguntur. It is dangerous and very miserable that there are so many faiths as wills, and so many doctrines, as manners of men, and thereby so many causes of blasphemy should spring up, as there are private faults and vices in men whilst either we set down and pen our faith as we will, or else expound and understand it as we lust and like off.  
What then say some shall we not proceed and go forward in Christian exercise of Religion, shall we not grow in knowledge and increase from faith to faith, from strength to strength, from virtue to virtue as the word of God hath taught us? yes truly and that with much more care and diligence then hitherto we have done for this is the only thing with all our travel and industry we seek 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 from faith to faith, So as the increase be still in the nature of the same faith not into the acceptance of another faith, even as a child groweth to be a man, & yet is not changed but keepeth still the same lineaments parts & members of his body without adding or dimishing that he had before. We must proceed, but not from the assurance of faith wherein we are grounded, to an empty fancy of our own devising, we may speak nave, but not nova, the principles & doctrines of our profession, Fas est ut excurentur, limentur, poliantur, sed nefas est ut commutentur, detruncentur, mutulentur, It is lawful to have them cleansed, filled & polished, 
2. Reg. 6.19.20.  but not to have them changed mangled or maimed. When the Aramites inquired for the Prophet Elisha and of Elisha himself they knew him not, but were lead like blind men into the midst of Samaria before they perceived where they were become, 
Luke. 24.18.19.  & Cleophas reasoning with Christ and of Christ, yet neither saw nor understood him, so sounding in his ears, & not absent as he thought, but present before his eyes until he was ready to departed away from him: In like sort we having in our ears and daily before our eyes the true religion & assured profession of faith (god continue it to his glory & our comfort) which we ought to hold fast as the Anchor of our soul without wavering, yet can we not rest satisfied, but run about still seeking somewhat more than truth: & will not acknowledge Christ to be present with us, till either he be ready to go from us as from Cleophas, or we like blinded Aramites be lead we know not whether. The best and wisest way is to beware betimes, & even today if we hear his voice, not to harden our hearts, not to tempt god, lest he come & remove our candlestick, & then we be driven to confess with jacob, That God was in this place & we were not ware of it. And therefore saith the wise man be firm & unmovable in the way of the Lord, 
Goe 28.16.  trust in him abide in thy place: Stand to your faith saith Saint Paul, and acquire you like men, be not reeds, be not clouds, be not children, be not shaken and carried about with every blast; but as ye have received Christ jesus the Lord, as ye have received him, not as you have conceived and framed him to yourselves, so walk not turning or tossed to and fro: but rooted and built in him and established in the faith. And seeing that with a true heart and a good conscience even in assurance of faith I may boldly exhort and testify with S. Peter. 
1. Pet. 5.12.  That this is the true grace of God wherein we now stand: what soever pretext or colour be objected to the contrary: yet let us hold fast the profession of our hope without wavering.  
And so for the third point. Let us consider one another to provoke unto love, and unto good works, not forsaking the fellowship we have among ourselves as the manner of some is, wherein if we shall join to this our fault of wavering inconstancy last spoken of before, that which cometh nearest in affinity to the nature thereof, the breach of concord and unity, it may seem both convenient for our instruction and the scope of the place doth aptly bear it: which being directed to the advancement of love and charity commendeth unto us, on the one side, the effect thereof good works, and on the other reproveth those, that puffed up with a vain conceited humour, of private excellency in themselves, and forestalling their judgement in prejudice and contempt of other, that like not the same diet they have seasoned for their own taste, by division and separation and forsaking the communion of Saints, the society of Christians, the fellowship and unity we should have among ourselves, do work the utter ruin and overthrow thereof. When God would confound their proud attempt in building the Tower of Babel. 
Goe 11.8.9.  He divided their language and so scattered them abroad into all places of the earth; which thing the Devil seeing to the overthrow of his Kingdom practiseth again on the contrary side by like confusion, schism, and scattering of the workmen to hinder and set back the building of God's spiritual house and temple. When king Cirus would pass over to conquer Scythia as saith Herodotus, coming to a great and broad river which hindered his journeys, his policy was this, to cut it and divide it into many arms and sluices, and so made it passable for all his army, this policy is most ready and common with the Devil also, who bringing his power of darkness, to invade & overrun us, & finding his passage stopped by the flowing streams of love & concord, hath put in execution his wont mean and practise to separate and divide us into many parts & factions. For as truly saith S. Aug. Concords nos scit et quod sic possidere non potest, He knoweth that being at concord and unity together he cannot so possess us, 
Serm. 16. de uti. ieiu.  He cannot now divide one true God among us, he can no more enforce false Gods upon us, well he hath yet another way, Sentie vitam nostram esse charitatem mortem dissentionem, He seethe that love & charity is our life, that discord & dissension, our destruction & death. And therefore Lites immisit inter Christianos, He hath sent strife & debate among Christians, And because he cannot frame us to many Gods, he laboureth to multiply & distract our opinions and soweth tars of sects & errors in the Lord's wheat. Hereof complaineth Basil also, and we may justly with basil. 
Tom. 4. Epist. vlt.  Facti sumus unusque apud seipsum tanquam arena non coniuncti inter nos sed singuli per se divisi: Charitas relicta est, & pugna inter nos versatur, uniodata est, at odium accensum est, We are become like sands not joined together, but every one divided by himself, Charity is rejected, and discord reigneth among us, peace and unity was commended unto us, but we have kindled the fire of grudge and hatred. But who sayeth that good father will grant me a solitary place, a voice like a trumpet, the fountain of tears and pitiful complaint of jeremy, to break my heart with sorrows, and bewail the common misery, Quia defecit charitas radix mandatorum dei, because charity is decayed, the root of God's commandments, and discord hath prevailed, the canker and contagion of all true godliness. For the building cannot stand whose joints and hands are loosed, the body cannot continue in health, where the members are rend and torn asunder, the City must needs be desolate that is dedevided in itself, we cannot I say draw near unto the holy place, we cannot build the lords Temple, we cannot be joined to Christ our head: if we be not tied together with hands of love and charity, if we be not compacted as members of one body, if we once forsake the fellowship that we have among ourselves, as the manner of some is. The Prophet David saith, jerusalem (a figure of the church) is built as a city that is at unity in itself. When the holy ghost came down in visible signs upon the Apostles, 
Act. 2.44.46.  They were all with one accord in one house. The whole multitude of them that believed in the first times, had but one heart and one soul. 
Jud. 20.1.  It is said of all Israel, That they came together as it had been one man with the same mind and intent, not with as many opinions as persons: The jews had but one kind of worshipping prescribed, and that only in one Temple, but their rebellious prevarications were multiplied in that they would yet run about to sacrifice upon every high hill▪ and under every green tree, and every one do that which seemed good in his own eyes. It is said and set down fo● a special and most singular blessing of almighty GOD, That the hand of th● Lord was in juda, 
2. Chro. 30.12.  so that he gave them one heart, to do the commandment o● the King and of the Rulers, according to the word of the Lord, would God this effect were accordingly wrought in us also, and his hand after this sort stretched out still upon us. Wherefore if we will become a spiritual building unto God, if we look for the promise of the holy ghost, if we will be of the number of the faithful, if we will worship in spirit and truth, if we will have the hand of the Lord upon us, and so in deed draw near to the holy place, we must be at unity and concord within ourselves, we must abide with one accord and one mind in a house, we must have one heart to do the commandment of the King and of the rulers, we must not leave the Temple to sacrifice upon every high hill, and under every green tree, to follow every opinion that seemeth good to ourselves, we must not break the bonds of peace, and cast away the cords of unity from us, and so forsake that fellowship we should have among ourselves as the manner of some is.  
The wind Cecias hath a quality contrary to other winds, to gather together clouds into the air and so procureth violent and vehement storms, and such is also division and discord both in the Church and common wealth. It hath sometimes an usurped face or show of holiness of zeal and conscience, but the sequel is pernicious and draweth after it (whereof Pythagoras rule and precept might warn us to beware) a loathsome black tail of destruction or great disturbance. And therefore may well be resembled to the river Hipanis which about the head and first arising is sweet and wholesome, but afterwards being mingled with the spring Exanthus is so bitter and of so deadly a taste, that no man may abide it: Example among many other may be the Church of Corinth who beginning about matters of Ceremonies and policy proceeded first to division and separation, 
1. Cor. 1.12.  some holding of Paul, 
Rom. 16.17.  some of Apollo, some of Cephas and some of Christ, and so to false doctrine denying the resurrection: And therefore S. Paul forewarneth us. I beseech you brethren mark them diligently which cause division and offences among you, contrary to the doctrine which ye have received, and avoid them. And Dionysius Bishop of Alexandria told Novatus. 
Eus. de vit. Constant. 2  That it was more grievous to break the unity of the Church then to commit idolatry, for this (saith he) was punished but with the sword, but the other with the opening gulf of the earth swallowing up the Authors and confederates thereof, Et non dubitatur sceleratius esse commissum quod gravius erat vindicatum: And there is no doubt but that was more heinosly committed, which was more sharply and severely punished. Before the wall fell down commonly some rifts appeared, and some of the stones fall out, before Jerusalem was destroyed, the intestine and civil contentions of the seditious, more grievously afflicted them within, than the rage of the Enemy assaulting them without: before the Turks got the East, the Empire was divided into twain, and so gave entrance to the enemies of Christ by division, which flourished in strength & glory, when it was but one. And before this our native land & country, was at any time subdued & overrun by foreign enemies, there were first secret mutinies, practices, grudgings, mislikings, jars, divisions, & garboils among the domesticals here at home. God turn his face from our sins and blot out our offences in the blood of his son, & make us not a rebuke unto the foolish, and such as go about with lies, that these rifts and divisions, these schisms and breaches, of established peace and order: while every one will like or mislike, will censure & control whatsoever is not answerable to the level of his own conceit, while every one hath a song, hath a vision, hath a fancy, hath a revelation, hath an interpretation by himself, forsaking the fellowship we should have among ourselves, be not causes of storms, be not bitter in the end, be not sharply punished, be not either sad presages of imminente & further mischiefs, or speedy means to hasten gods wrath and heavy hand against us. It was the earnest and unfeigned prayer of Daniel in the like case, and it shall be our parts and duties so to pour out our fervent prayers every one with Daniel: O Lord God to thee belongeth righteousness, 
Dan. 9.7.16.18.19.  to us open shame and confusion, I beseech thee O Lord let thine anger be turned away from thy City Jerusalem, thine holy mountain: we do not present ourselves before thee, trusting in our own righteousness, but in thy great and tender mercies: O Lord hear, O Lord forgive, O Lord consider and do it, not for our sakes, but for thine own sake, O Lord my God. It shall be I say both our wisdom and our safety, that our duty, and the discharge of a good conscience: thus to pray, thus to prepare and build an Ark with Noah, before the flood come upon us, to return and repent in time with Niniveh, To offer up the Calves and Bullocks of our lips, With Ose, 
Ose. 14.3.  To sprinkle the posts of our hearts with the blood of the pashal lamb, and not to go out of our doors lest the destroying Angel find us without, 
Exo. 12.7.22.23.  and so smite us with the Egyptians, to keep ourselves in the fold for fear of the wolf, and not forsake the fellowship that we have among ourselves as the manner of some is. It is the manner of some to turn with the spider's breath, the sweet juice of flowers into poison; to seek knots in rushes where all things are plain and smooth: to stumble at every straw that stoppeth the course of their eager spirit: to break the bonds of peace, and so to single and sever themselves by themselves: well we are here told it is no new or strange thing, it is the manner of some, it hath been, it will be, and therefore we are not greatly to be moved therewith, it is the manner of some, and therefore being thus armed, and forewarned thereof, we may the better avoid, and withstand the like proceed. But howsoever, it be the manner & oversight of some: yet according to that earnest obtestation of S. Pau●● to the Philippians and to us all in them: 
Phil. 2.1.2.3.  If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit if any compassion and mercy: let us be like minded, having the same love, being of one accord and of one judgement, that nothing be done through contention or vain glory: but that in meekness of mind, every one esteem another better than himself. And whatsoever things are honest, whatsoever a●e just and pure, whatsoever things are of good report, 
Phil. 4.8.  whatsoever things pertain to love, if there be any virtue, or if there be any praise let us think on these things, and so consider one another to provoke unto love and unto all good works, 
1. Tim. 1.5.6.7.  For the end of the commandment is no other but love, that cometh of a pure heart, of a good conscience, and of faith unfeigned: from which while some have erred, they have turned to vain jangling: they would be doctors of the law, and yet understand not, what they speak nor whereof they affirm. 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, only in love and charity they are not with me: Sed in his paucis in quibus non mecum, non prosunt eye multum in quibus mecum: But in those few things in which they are not with me, those many things do not profit them, wherein they are with me. Wherefore above all things saith Saint Peter, Have fervent love among yourselves, for love shall cover the multitude of sins. dearly beloved saith saint john. Let us love one another, for love cometh of GOD, This is my commandment saith our Saviour, that ye love together, even as I have loved you: for love doth not evil, therefore is love the fulfilling of the Law: 
1. Cor. 13 1.4.5.6.  But on the contrary though I speak with the tongues of men and of Angels and yet have not love, I am even as sounding brass, or as a tinkling Cymbal, Love suffereth long and is courteous, love envieth not, is not puffed up, boasteth not herself, disdaineth not other, is not provoked to wrath, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth. And if love and charity did remain in us, these good effects and qualities (which may well be sought and wished for but are rarely to be found) would also abound among us. I might here say much, but I hasten to the end, the matter is very large but the time I see is passed, Let us search and peruse the whole volume of God's book: How many examples, how many precepts, how many threatenings, how many parables, contraries similitudes, figurative and plain speeches, how many provocations and motives in all places and every where are set down, to induce us to love and charity to unity and agreement, to peace and concord one with an other. And on the other side let us behold our own defects herein, the manifold strifes, the vain and frivolous contentions and suits, the despiteful practices, the extreme and rigorous dealing, the implacable malice, envy, hatred, and heart-burning that raineth among men, sometimes smothering inwardly in rancour of heart, sometimes foaming out, into intemperate heat both of raging words and uncharitable deeds, every man in self love and private regard of his own wealth and welfare, living & looking to himself alone, & no man almost considering another to his benefit and good, And we shall not choose but confess, that howsoever we beat our brains, and spend our time and travel, about strifes and questions, about intricate and hidden mysteries, about controversies and complaints, yet that there is no point of Christian doctrine, more needful or more profitable to be urged and enforced to be again and again reiterated that it might take effect, than this. That we should be knit together in unity of mind, and so consider one another to provoke unto love and to all good works. I beseech you brethren saith S. Paul by the name of our Lord jesus Christ, 
1. Cor. 1.10.  That ye all speak one thing, that there be no dissension among you, but be ye knit so together in one mind and in one judgement. We see how Turks, how jews, how thieves, will conspire and hold together, how beasts will agree and every one love his like: how Papists can vaunt of unity to our reproach, and Devils settle themselves together, seven Devils in a man, nay a whole legion together in a man, and keep themselves at concord for preserving of their kingdom, and shall not we that profess one Lord, one faith, one baptism, one doctrine, and name of Christ the author and God of peace: be joined together in one, and so consider one another to the provoking & winning one another unto love and unto good works. We see again the great hurt and ruin that discord hath procured to many flourishing countries, and kingdoms and to the Church of God from time to time: we see the carping adversaries still ready to take occasion to reproach and upbraid the truth, we see the days of this our life and pilgrimage to be short and evil, the world itself declining and even at the vain, the Devil fiercely raging because his time is short, the end of all things approaching, the sentence of the judge inevitable, and hell fire hard at hand prepared for evil doers, and can we yet sleep secure and careless in our sins, shall we not watch and make us ready for the coming of the Bridegroom with our loins girt and our Lamps burning that we may enter in with him to the wedding, shall not the due remembrance of these and such like motives, rouse us up from this security and senselessness of sin, wherein we seem to be drown●d, shall it not repress and quench in us all unnatural and unkind affections, which are bend to the hurt of hindrance of our neighbour and stir us up in the bowels of Christian compassion to be courteous, pitiful, and loving, to be merciful and good one towards another, so as we may consider and exhort and provoke one another unto love the band of perfection, and unto good works the fruits of our Christian faith. Esse Christianum grand est saith Saint Jerome, non videri, 
Jero. ad pauli,  non vocari. To be a Christian and to perform those deeds & duties, those good works and actions which Christianity requireth, is a weighty matter, but not so to seem, not so to be called. When the servants of King Ahazia being sent to inquire at Beelzebub for the recovery of his health, Returned with message from Elias whom they met in the way, 
2. Reg. 1.5.6.7.8.  assuring him that he should die and not escape, the King demanded what manner of man he was that told them these things, they answered an heyrie man and girt about with leather, than said he strait, it is Elias the Thesbit. In like sort such should also be our manners and proceed, our words, our works, and all our actions of life. 
Gal. 5.22.23.  In love, in joy, in peace, long suffering, gentleness, goodness, meekness, temperance and all other good works and fruits of the holy Ghost, that when report of us or any of us is made unto the world, it may be strait avouched that we are Christians having our fruit in holiness, and the end eternal life. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith justine Martyr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The matter and business of our serving of God & Religion, standeth not in words but in works, It is a rueled case of Christ. A good tree cannot bring forth bad fruit, and the faith of a Christian is most aptly resembled unto a tree, which being rooted in the passion of Christ, and watered with his blood spreadeth out on each side his branches. A true heart and a good conscience, waxeth strong against all storms, groweth up and flourisheth in hope, and so through the inward sap and nourishing juice of love, sendeth forth most sweet and seasonable fruits good works, which are though not precedent causes, yet necessary effects and signs of the goodness of the tree. But as Caterpillars sometimes and blasting do fret and annoy the branches, that the sap cannot have his course, and so the fruit faileth which seemed fair to the eye, so rancour and displeasure, division schism and separation among men, being no less than noisome winds and Caterpillars to our Christian faith, eat up and dry away many times the sap or juice of love and charity, whereby the expected fruit of good works, is withered in the branches. And therefore it is required that we consider not every one himself alone, but every one another also to provoke unto love and unto good works, that so we may bring forth fruit in Christ and walk worthy of the Lord, who gave himself to redeem us from all inniquitie, 
Tit. 2.14.  and to purge us a pecuculier people unto himself, zealous of all good works, For if ye know saith S. john that God is righteous, 

1. joh. 2.29.  
Eph. 2.10.   know ye also that he that doth righteously is borne of him, we are the workmanship of God created and ordained to good works which he hath prepared for us to walk in. If then we walk on in the stubborness of our own hearts in the lust and concupiscence of the flesh, how far do we degenerate from this perfection and end of our creation? We are called the lords harvest, if then we bring not forth good corn but tars of sin and wickedness, what other can be looked for but to be gathered by the reapers into bundles and cast into the fire? We are resembled to the ground, If drinking in the rain and blessings of GOD that come so oft upon us, 
Hebr, 6.8.8.  we bring not forth good herbs but thorns and briars, we are near unto cursing whose end is to be burned, we are likened to a chosen vinyeard, which the Lord hath planted in a very frurtfull hill, 
isaiah. 5, 1.2.4.5.  which he hath hedged dressed and manured, hath watered and cherished with all his blessings, if now in stead of sweet grapes, of holiness and good works, we bring forth fruit unto ourselves, even bitter clusters and grapes of gall, of wickedness and ungodly life, then is our judgement most severely denounced, He will break down the wall of our vinyeard and lay it waste, so that they that go by shall pluck of the grapes, and the wild bore out of the wood shall root it up: and every tree and every branch that beareth not fruit in him shallbe hewn down and cast into the fire, for the great day of the Lord approacheth, and who is able to abide his wrath. Let us not deceive ourselves in confidence of this life, in hope of long continuance and so seek our death in the error of our life. Let us not sell the promised land of rest, for the present stubble of Egypt: nor our Birthright of heavenly glory with foolish and profane Esau, for the pottage of wordly wealth and pleasure, which if it fail not us, yet shall we shortly fall and be plucked away from it: Our life is but a pilgrimage, a shadow, a vapour, a bubble, a blast so short that David saith it is but a span long, so weak and uncertain that Homer truly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The kind and generation of man is like leaves of the tree, which growing green and flourishing, are even with a blast of wind thrown down and withered. We have not here an abiding City for ever, but must seek one to come, we must hence remove our tents, and pass away like the grasshopper, we are but strangers and sojourners on the earth as all our fathers were, we hold not ourselves our bodies our souls in feesimple much less our lands and goods: even he whose tenure is best, but Ad voluntatem domini, To be displaced at his will, our Charter hath an end and the date thereof expireth a pace. And though a man live long and see not the grave yet is there a time of departure, and a conclusion of all things assigned. There is a day of changing, a day of visitation, a day of account, of judgement, and retribution and that approaching. Let us take heed that it come not on us unawares for as a thief shall it come on all them that dwell on the face of the earth, Behold (saith the Prophet Malachy) the day cometh shortly that shall burn like an oven, 
Mal. 4.1  and all the proud and all that do wickedly shall be as stubble and straw, & the day that cometh shall burn them up and leave them neither root nor branch. The day of the Lord of Hosts, saith isaiah, is upon all the proud and haughty, 
isaiah. 3.16.  and upon all that is exalted, and it shall be brought low: upon all the Cedars of Lybanon, and upon all the Oaks of Bashan, upon every high Tower, and upon every strong wall, and upon all pleasant pictures, & the haughtiness of men shall be brought low, and the loftiness of men shall be abased, and the Lord only shall be exalted in that day, O consider this all ye that forget God, lest he pluck you away, and there be none to deliver you, God is a righteous judge, strong and yet patiented, 
Psal. 7.12.13.14.  and God is provoked every day, but if a man will not turn, he will whet his sword, he hath bend his bow and made it ready, he hath prepared for him the instruments of death, He will wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his wickedness, The wicked shall be turned into hell, and all the people that forget God, Neither silver nor gold, 
Soph. 1.18  saith Sophonie, shall be able to deliver them in the day of the lords wrath, but they shall be devoured by the fire of his jealousy. And therefore gather yourselves saith he, gather you, O nation not worthy to be beloved, before the decree come forth, 
Sop. 2.1.2.  & ye be as chaff that passeth in a day, and before the fierce wrath of the Lord come upon you, and before the day of the Lords anger come upon you, which will come, saith S. Peter, as a thief in the night, 
2. Pet. 3.  in which the heavens shall pass away with a noise, and the Elements shall melt with heat, and the earth with all the works that are therein, shall be burnt up. And then seeing all these things must pass and be dissolved, and that the day draweth near, what manner persons ought we to be in godliness & holy conversation, drawing near in assured faith, in firm hope and unfeigned charity to the holy place, exhorting, considering and provoking one another, unto love and to all good works, so looking for and hasting to that coming of the day of God, wherein he will give every man according to his works, 
Rom. 2.  to them which by continuance in well doing seek glory and honour and immortality, eternal life, but unto them that are contentious and disobey the truth, and obey unrighteousness, shall be indignation and wrath, tribulation and anguish upon the soul of every man that doth evil, and there is no respect of persons with God.  
The GOD of peace that brought again from the dead our Lord jesus Christ the great shepherd of the sheep through the blood of the everlasting covenant, 
Heb. 12.  make us perfect in all good works to do his will, and write in our hearts even with an iron pen and an adamant claw, a continual remembrance and careful meditation of his ordinances and laws to do them, that as he stoopeth down and cometh near in all merciful goodness, and most liberal blessings unto us, so may we approach and draw near in all dutiful obedience and observation of his righteous precepts, unto him again, that we may be pure and without blame until the day of Christ, 
Phil. 1.  filled with the fruits of righteousness, which are in us by jesus Christ unto the glory and praise of God, the Father, the Son, and the holy Ghost, three in persons, one in substance, immortal, invisible, and only wise, To whom be all honour, glory, power, dominion and praise now and for ever. Amen.  
FINIS.