A Sermon PreaCHED AT PAUL'S Cross by john Walsal, one of the Preachers of Christ his Church in Canter●urie. 5. October. 1578.  
And published at the earnest request of certain godly Londoners and others.  Neither is he that planteth, any thing, neither he that watereth, but God that giveth increase. 1. Cor. 3. 7. 
AT LONDON. Printed for G. Bishop.   

TO THE RIGHT worshipful, virtuous, and his very good Lady, the Lady ANNE BACON, john Walsall heartily wisheth mercy and peace from God our father, and from our Lord jesus Christ.  
THIS my present attempt and enterprise, will, perhaps minister unto the reader double cause of admiration, the one, by reason of the publishing, the other in the respect of the dedication of this simple and plain discourse. Touching the first, albeit I may justly depose, and call God to witness that this sermon is thus imprinted and made common, not by any vain desire of mine, or terrene purpose in me, but at the importune suit of divers godly men both of the City where it was preached, and of the Country where I inhabit: yet I am enforced openly to acknowledge that it is my bounden duty of myself, without request, every way to seek the glory of my God, by exhorting privately, by preaching publicly, by writing generally, to the very uttermost of my power and ability. Howbeit, I am here constrained humbly to bewray mine own infirmities, with hearty prayer for greater strength. For mine own simplicity and want of profound knowledge, the abundance of most learned volumes daily set out, together with consideration of many curious heads and carping tongues, these so prevailed with my flesh, as neither I could, of myself, be moved, nor by the importunity of others, for a good space, induced, to publish this treatise. But at length my weakness was somewhat strengthened, and I persuaded, not only by the reasons of men, whom I have good cause greatly to reverence: but also by the holy spirit of GOD, to collect this Sermon out of my notes, & sand it abroad, to the end, that, as by uttering thereof it pleased the LORD GOD mercifully to touch the hearts of some: so, by writing and imprinting thereof, it may like the same Lord as graciously to touch the hearts of many. So that my only drift and purpose herein, is to seek the glory of our good God, by attempting, as he hath inhabled me, to reclaim the wicked, to confirm the godly, to convert the deceived, to encourage the converted, that, as God hath created all, offered salvation to all, and nourished us all, so through his son our Saviour CHRIST, he may be glorified by us al.  
This glory of our God aught to be of so precious and dear account with us, that we should direct whatsoever good thing we have to the advancement of his glory. This is not the doctrine of carnal man, but of that most excellent doctor. JESUS CHRIST, and of his holy Apostle S. Paul. Christ the master saith, First seek the kingdom 
Mar. 6. 33.  of God and his righteousness, etc.: And Paul the servant, speaking of the Lord God, telleth us, that, Of him, through him, and for him, are all things, and therefore 
Rom. 11. ●6.  addeth, to him be glory for ever: Amen. These and many the like scriptures teach us that we are created, redeemed, sanctified, and preserved, yea, that all the Lords blessings so without measure daily powered upon us, tend to this end that his most glorious name may be continually extolled by us. B Moses 
Exo. 32. 32. Rom. 9 3.  and Paul were so zealous for this glory, as they preferred the same to their own salvation. But alas, such is the miserable condition of the world, that few are found willing to take any little pain, or to sustain the short displeasure even of the vilest men, thereby to show their longing desire of God his glory. Men, of all sorts, are made so drunken with their own vain glory, and in such manner bend themselves to maintain that ignominious and shameful glory, as in the mean time, the glory of God is cared for, accounted of, and longed for, but of very few, and as it were, of an handful, in respect of the huge multitude of so innumerable people. From this most impure and deadly empoisoned fountain of vain glory issueth the Papists glorious opinion of their meritorious works, their proud conceit of man's righteousness, their bloody arguments against justification by faith, their obstinate defences of most gross impieties, their daily coining of new sergeant miracles for the underpropping of their now falling kingdom. From this filthy puddle of vain glory springeth the contemptuous disdaining of overmany to submit their stiff necks to the sweet and easy yoke of Christ. Hence it is that the very Angels of GOD his Church, and true ministers of his word are sternly frowned upon, injuriously thrust to the walls, and handled unreverently, unless with Popish dirige, they will sing, Placebo: and as the jews willed Esay, speak Placentia: and with the Terentian Gnato. 
Esay. 30. 10.  ait, aio: negat, nego: that is to say: unless they will with judas betray their master Christ, and frame themselves to feed the sinful humours of carnal men, by wilful neglecting the severe commandments of Almighty God. Hence it is, that, if contempt of true religion, loathing of Christ's holy Gospel, countenancing of the wicked, cormeranting of earthly things, carnal talk, vain delectations, horrible blasphemy, pride in apparel, epicurism in diet, deceit in bargaining, unchristian conversation, if these, and the like enormities be reproved, and the terrible judgements of God denounced against them, vain glory will then be inflamed and set on fire with revenging anger, and at daggers drawing with such preachers. Thus I might proceed to prove that vain glory doth every way so abound, as the advancement of God his glory is lamentably neglected.  
O, that man had regenerate eyes to look thoroughly upon, and deeply into himself, he should then well perceive that no glory, but all shame is due to him: he should then be compelled to confess, that whatsoever good thing he hath of the body or mind, the Lord God hath there with adorned him, that he the author thereof might be glorified with and for the same. Saint Paul to extinguish and quench out man's greedy thirst of vain glory demandeth of man this question, What hast thou that 
1. Cor 4. 7.  thou hast not received? To the same end that universal speech of Saint james 
james. 1. 17  may be fitly applied. Every good giving and every perfect gift is from above etc.  
Wherein the holy ghost teacheth that all the good things we enjoy, either temporal, or spiritual, they have streamed from the everlasting fountain of God his unspeakable liberality, that for and with the same we should magnify and praise his most glorious name. The Lord therefore in mercy grant, that every man, in his several vocation, may so heartily bend all his affections, gifts, wealth, wisdom, worship, honour, or what soever the Lord hath blessed him withal, to the magnifying of him our most gracious and loving father, that every one of us may with a good conscience and truly say with holy David, Not unto us, o Lord, not unto us, but unto thy name 
Psal. 155. 1.  give the glory, etc. And with Saint Paul, God forbidden that I should glory or rejoice, but in the cross of our Lord jesus Christ, whereby the world is crucified unto me, and I unto 
Galat. 6. 14.  the world.  
Think not (right Christian Lady) that these words are uttered so much to instruct you, as to inform the reader of this letter unto you. For by good experience I have comfortably found both in the right honourable my very good Lord your wise and loving house band, and in your good Ladyship, his Godly and obedient espouse, such care of God's glory in advancing true religion, in demeaning yourselves in the education of your children, in governing your family, in countenancing of virtue and learning, in cherishing the poor and needy, as I might deservedly be deemed unwise, if I had not observed it: careless, if I did not remember it: unthankful, if upon offered occasion, I would not testify it. But thanked be the king of eternal glory, this your care of GOD his glory is so universally known to the whole realm, & so joyfully acknowledge of the Godly therein, that I need not produce myself for an experienced witness of the same. Wherefore to conclude this branch, I will hearty offer up mine incessant prayers to the Lord God, in the name of his son our saviour CHRIST, that both you, and all Christians, may daily and continually grow not only into such contempt of vain glory, and all vain things: but also into such love and longing of his true glory, and all heavenly things, as, in these evil days, ye may have the sure testimony of your own consciences, that you have zealously sought GOD his glory, and in the end, through Christ, be made partakers of his eternal glory.  
As this care of God's glory hath drawn others to desire, and me to publish this sermon, which I trust, will prevent the uncharitable suspicions of some, and stay the rash tongues of others: so, me thinketh, I am to be blamed neither by you, nor of any other for dedicating the same to your Ladyship. For, notwithstanding nothing be therein taught, which you have not long ago learned, and nothing in such manner delivered by me, but hath been and may be much bettered by others: yet your Ladyship, by perusing things already learned, shall not be altogether unprofitably occupied, and at the lest this my fact shall make some outward show of mine inward hearty thanksgiving for the benefits bestowed upon, and the trust reposed in me your humble and faithful servant.  
And when I considered, that by my Lord and your La. I was first called from the university to teach your two sons, (and those such children, as for the true fear of God, zealous affection to his word, obedience to their parents, reverence to their superiors, humility to their inferiors, love to their instructor, I never knew any excel them) & also that by the same means I was likewise first called from teaching of children, to instruct men, verily I could not but dedicated the first fruits of these my so general labours to some of that house, whence I was first sent out to be a poor labourer in the Lords great harvest. You shall here found no profound learning, no exquisite art, no curious eloquence, to delight your learned ears: but find you shall the simple truth now imprinted as it was then uttered, to comfort your Christian heart. And I am thoroughly persuaded, that as I have the sure warrant of God's express word for confirmation of the truth herein contained: so the holy spirit of God will in such wise affect you with a like and love thereof, that he will compel your heart to think, and your tongue to say, Amen: Yea, and to confess, that, albeit a sinful man was the homely utterer, yet the holy Ghost is the undoubted author of the same.  
Now lest the portal should be as great as the house, and the preface as long as the treatise, I will conclude and cease from further troubling you. But, I trust, not to surcease from hearty praying the Lord God so to devor the hearts of your good La. of your children and whole family with the holy fire of his heavenly spirit, that ye may devil in his court, and be satisfied with the pleasure of 
Psal. 65. 4.  his house, even of his holy temple: that the 
Psal. 69. 9  zeal of the lords house may eat ye up: that with good consciences and joyful spirits, ye may truly say, o Lord, I have loved the habitation of thy house, and the 
Psal. 26. 8.  place where thine honour dwelleth: Finally, that ye may be of that bright heavenly wheat, which shall be gathered into the celestial garner by the Lord jesus, who, for ever, mightily protect, and mercifully preserve you.  
At Easeling by Feversham in the County of Kent.  
Your Lad. hearty Orator, and humble servant. john walsall.   

❧ A SERMON preached at Paul's Cross by John Walsall, one of the preachers of Christ's Church in CANTERBURY, the fift of October. 1578.  Acts. 3. 22 For Moses said unto the Fathers, the Lord your God shall raise up unto you a Prophet, of your brethren, like unto me: ye shall hear him in all things, whatsoever he shall say unto you. 23 For it shall be that every person which shall not hear that Prophet, shall be destroyed out of the people. 

IF (right honourable, worshipful, and well-beloved in 
Three things commend this scripture.  our saviour jesus Christ) either the principal cause & author of this scripture, or the instruments and second causes uttering the same, or the matters therein comprehended, if all, or any of these be duly considered of us, we shall find this present text to be of very great authority, and fully replenished with heavenly profit and comfort. Our custom and manner is carefully to respect the author both of words spoken, and deeds done: and as he is learned or ignorant, wise or foolish, well affected or evil disposed, so we commonly receive or reject what soever proceedeth from him: for the most part still measuring, in temporal things, the matter by the man. I say in temporal things, because in matters spiritual, not so much the men that speak, as the matters spoken, are to be regarded: according to that of our Saviour. The 
Matth. 23. 2. 3  Scribes and pharisees sit in Moses ch●●●. Albina therefore whatsoever they bid you observe, that observe and do: but after their works do not: for they say and do not. But the author of this scripture is of such learning, wisdom, holiness, as we may safely, and are commanded straightly, not alone to credit and believe his words, but also to conform and fashion ourselves after his works. For as of all the sacred Canonical Scriptures, so, of this now in hand, the holy Ghost, that spirit of truth, that comforter 
john. 15. 26. Rom. 8 14. The holy ghost author of the Canonical Scriptures. Act. 28. 25. 2. Tim. 3. 16.  of the elect, that director of the faithful i● the cause and author. To this ●nd Paul in the last of the Acts, saith Well spoke the holy ghost by Esaias the Prophet, unto our Fathers etc. Again, the whole scripture is given by inspiration of God. etc. Peter also in his second epistle & first cha. uttereth these words. prophesy came not in old time by the will of man: but holy men of God spoke 
2. Pet. 1. 21.  as they were moved by the holy Ghost. In like manner the words spoken at the giving out of the law, may truly be understanded of the whole body of all the holy scripture: to wit, God spoke all 
Exod. 20. 1.  these words. Thus it is apparent and manifest of what reverend and holy account both this, and all the sacred scripture aught to be, and with what hearty obedience we are to yield ourselves and stoop down unto it, sith the holy ghost is author of the same.  
If we likewise respect the instruments, whereby this scripture, as by certain second causes and means, hath been delivered to us, the excellency thereof will 
The present scripture uttered by Moses, Stephan, and Peter.  also comfortably and plainly appear. For it is uttered by three excellent ministers and servants of the Lord, by Moses the governor of Israel, by Stephan the martyr, & by the Apostle S. Peter.  
Moses as we read in the book called 
Moses. Deut. 18. 18.  Deuteronomie, and, as these two, Stephan and Peter do witness, was the first speaker of this divine sentice, & that by the inspiration and direction of the holy Ghost: the occasion whereof is also put down in that place of Deuteronomie, and consisteth in these two branches. First, Moses forbiddeth the Israelites 
Against our Popish witches.  to follow the impious manners of the heathen people, in using witchcraft, sorceries, charming, soothsaying, in observing times and the fleeing of birds: in making recourse unto, and ask counsel of spirits and the dead: pronouncing all these abominable unto the Lord, & the cause why the Lord hath rooted out those nations, which were infected and defiled with these superstitious and damnable vanities. In the other branch Moses chargeth the Israelites to demean themselves with all dutiful and true hearted obedience towards the Lord their God, saying, Thou 
Deut. 18. 13.  shalt be upright therefore with the lord thy God: thereby signifying, that, if we will have the lord to be our God, his mercies continued, his vengeance detained, we must then not play the lame ●réeples, and hypocritical halters by 
Hypocrisy & halting condemned.  making a mingle mangle & hodgepoge of true religion, & vile superstition: but we must go uprightly, & become unfeigned detestoures of all impiety & superstition, and hearty zealous worshippers of the Lord, according to that religion & worship, which the Lord himself hath prescribed and commanded in his word. So that the drift of Moses by this scripture, is to induce and persuade the children of Israel, and all true Christians, not to depend upon the vile and vain illusions either of sathan, or of his wicked 
We must depend upon, & yield our selves wholly unto the word of God.  instruments, but to yield themselves to the word of God, & that with true, ha●●ie, & through obodience. If the israelites had objected to Moses, that the word of God was intricat and hard, Prophets to interpret the same were few, and 
An objection.  that Moses and all the prophets should be taken from them by death, and so the word of God could be no such sure staff for them to trust and lean unto, Moses, in this my text, doth skilfully, and to their and our great comfort, answer this objection, saying: The lord 
An answer of the same.  your God shall raise up unto you a Prophet, etc., meaning that the Lord will never suffer his Church to be utterly destitute of true Prophets and faithful interpreters of his word.  
The second instrument, whereby the holy Ghost hath uttered this scripture, the second by mine order, is Stephan 
Stephan.  the Martyr. For Stephan in his notable Sermon sealed with his blood & death, labouring to win the jews unto Christ, and to pull them from their 
Act. 7. 2. etc.  superstitious observation of Moses law, he maketh rehearsal of Moses whole history, as, of his birth, of his casting out, of his taking up, and nourishing by Pharaoh his daughter, of his care over afflicted Israel, his kill of the Egyptian, his fleeing into the land of Madian, of the Angels appearing unto him in a flame of fire, of the Lords sending him into Egypt, of the wonders done by his hand in the land of Egypt. Jest the jews should be too superstitiously wedded to Moses, and thereby hindered from embracing Christ, Stephan proceedeth, and substantially proveth, that, even this their Moses, whom they so love, obey, maintain and cleave to, even 
Moses and the law, teach and point unto Christ.  that he in the law, and by his office endeavoured to conduct and guide them unto Christ. This, saith Stephan, is that Moses, which said, unto the children 
Acts. 7. 3  of Israel, A prophet shall the Lord your God raise up unto you, etc. By which words it is evident that Moses would not have the jews obstinately tied to him for ever, but did prophesy and foretell of jesus Christ the Prince and head of all the prophets, the very mark whereunto Moses, the law, and all the Prophets were directed: by whom a new ministery, to wit, the Preaching of the Gospel, should be published for the free remission of sins.  
Last of all this scripture is used by the Apostle S. Peter in this third of the 
Peter. Acts. 3. 22. 23  Acts: Peter & john having in the name of Christ, that is say, by the virtue and 
Christ's name.  power of Christ, restored him that was borne lame, unto his limbs: the people in wondering wise, ran unto Peter and john, accounting them the workers of this miraculous eure. hereupon, Peter took direct occasion to make an excellent sermon, wherein he openly 
Peter's sincere humility.  and with all humility acknowledgeth that this lame créeple was healed, not by their cunning, power, and holiness, but by the virtue of jesus Christ: he also upbraideth them with the villainies done to Christ, setting before their eyes their betraying him, their denying of him the holy one and the Just, and desire of a murderer to be given unto 
Peter's sharp reproving & sweet comforting the jews.  them: their killing of the Lord of life. After he had thus pierced their hearts with recital of this barbarous cruelty, the rather to reclaim & bring them to some deep & sweet feeling both of their own sins, and of God his mercies in Christ, he showeth that he is not persuaded they did these things wittingly, willingly, and of a set malicious purpose: but telleth them, that, after this manner, the Lord God performed that, which was long before spoken by the Prophets. And therefore Peter exhorteth them unto repentance, 
True repentance fleeth unto Christ.  and to turn unto the Lord, which cannot be done unless they apprehended and catch hold upon jesus Christ the promised and performed saviour, & that with the strong hand of a lively faith. This doctrine was strange and odious to the jews, who thought Moses and Christ so repugnant, and the law and the Gospel so contrary, as, if they had embraced Christ and his Gospel, 
An objection.  they would by and by have reputed and taken themselves for horrible schismatics and backsliders from Moses and the law. Peter wisely preventeth this 
An answer of the same.  objection, by citing this my present text out of Deuteronomie, from the very mouth and law of Moses. By which testimony so produced, Peter doth not only declare his reverend opinion conceived of Moses, but also firmly proveth that his doctrine 
The embracing of Christ is no transgression of the law.  doth not descent from Moses & the law, sith both Moses and the law do, in these words prophesy of Christ which was then to come, and command obedience to be yielded unto him at his coming, and that upon pain of eternal ruin and destruction. As hitherto ye have briefly heard of this scriptures excellency, in respect, first of the holy Ghost being author, and then of Moses, Peter, & Stephan utterers of the same: so now (Christ willing) I will, in more ample manner discover the dignity and worthiness thereof, by reason of the matters therein comprehended.  
The whole matter doth generally concern the raising up of a Prophet: 
The matter of this text.  out of which general head there plainly grow these four particular and especial branches.  
1 First, By whom, and for whom, this Prophet shall be raised up.  
2 Secondly, what manner of Prophet this shall be.  
3 Thirdly, The attentive ear and hearty obedience which must be yielded to this prophet.  
4 Fourthly, The Punishment allotted to such as will not so hear and obey this Prophet.  
The Lord your God shall raise up unto you a prophet.  
It is not unknown (right Christian 
The raiser up of this Prophet.  audience and dearly beloved in our Saviour Christ) but universally known, received and believed of all true Christians, that, as the Lord 
Ephe. 1. 4.  GOD, before the foundations of the world were laid, did, in his exceeding rich mercy, elect and choose 
The members of the church foreappointed.  unto salvation a certain number of mankind, whereof his Church should consist and stand, so the same our heavenly father determined in his good time, and at his good pleasure, to call those his elect and chosen people unto the true knowledge and comfortable feeling of his son jesus Christ, that so they might be justified by faith in him, and afterward glorified with him. Thus much Saint Paul teacheth us in this short sentence, Whom he predestinate, 
Rom. 8. 30.  them also he called, and whom he 
The preaching of the word the mean to call the elect.  called, them also he justified, and whom he justified, them also he glorified. For a mean, whereby these so elected might be called into the body and bosom of the Church: the Lord hath mercifully given, and mightily preserved his holy word, wherein his will is revealed, 
God's will is the perfect rule of righteousness.  which his will, is the very perfect rule of righteousness, whereby the children of God are to frame and square out the whole course of all their life, aswell for true religion & the right worshipping of him: as also for their conversation & dealing in the world. To the end this will of God thus contained in his word, might be manifested and made known both to the elect, for their calling unto Christ: and also to the reprobate for their juster condemnation, to this end the Lord hath in his Church ordained a ministery of his word and will, and that by the means of men, to whom severe commandment is given to show the people their transgressions, to admonish 
The office of Christ's ministers.  the wicked of his way, to teach and baptize all nations, to preach the word instantly, in season and out of 
Esa. 58. 1. Ezech. 33. 8. Math. 28 19 2. Tim. 4. 2. Tit. 1. 9  season: to exhort with wholesome doctrine, to improve them that say against it. And Moses, in this place cited by Peter, assureth us, that, as God, hath of his mercy, once set an instructing ministery in his Church: so with the same he will ever bless his Church, so long as it shall be militant and warfaring upon the earth, and therefore stand in need of ministers. For 
A comfortable assurance of true ministers of the word.  whereas Moses saith, The Lord your God shall raise up unto you a Prophet, He doth us to understand that God will continually stir up such as shall diligently instruct his people in the true knowledge of his holy word. So that this first entrance into our present text, teacheth that the ministery is no man's ordinance, but the lords institution. To confirm this, many strong & 
The ministery ordained by God.  substantial testimonies may be produced out of the sacred scriptures. For that Commission Marc. 16. Go ye into 
Mark 26. 15.  all the world, and preach the gospel to every creature. Those words of Christ to the disciples, As my father sent me, so 
john. 20. 21.  send I you, that speech of Paul, how shall they preach, except they be sent? that rehearsal of ecclesiastical functions 
Rom. 10. 15.  which Paul maketh, that charge 
Eph. 4. 11.  given by our saviour, Wherefore pray the Lord of the harvest, that he would 
Math. 9 83.  thrust out labourers into his harvest: those seven stars in the right hand of Christ: 
Apo. 1. 16. 20  do not all and every one of these places strongly prove that the ministery of the word and sacraments is no fancy of man, no invention of flesh and blood, no alone politic order for the government of the common wealth, but the very holy ordinance of the Lord our God? Hence therefore spring these considerations touching the ministry, to wit.  
The reverend care to be used in the Election and creation of ministers.  
The conscience and ability of such as desire the ministery.  
The account and estimation of the ministery.  
If the Lord God be the author of the ministry, than what men, of whatsoever 
What care is to be used in the election of ministers.  countenance in the universal world, shall once dare with unwashen hands, that is to say, of corrupt affection, to elect or admit any to the ministery, which the word of God alloweth not to be ministers, and many times not to be so much as Christians? If I hastened not to other matter, I might in this place discover the Romish Clergy, and show both how the holy ordinance and institution of the ministery is by them profaned, and how miserably they have seduced the Lord his people: when as all 
The popish Clergy no true ministers of Christ  their Priests are horrible idolaters, and in most of them is found neither ability, nor will either to instruct and feed their flocks, or to explain and open their own Idolatrous service, or to make any reckoning of a right faith, and therefore I may justly wipe that greased generation out of the number of god his true ministers. For in the ministers of god it is necessarily required, that, as Paul writeth to Titus, they hold fast that faithful word according to 
Tit. 1. 9  doctrine, and be also able to exhort with wholesome doctrine, and to convince them that say against it. Sigh the romish Clergy are so far of from embracing, believing, following, and teaching this faithful word, that they oppose and set themselves against it, with all their might and main, profane it, corrupt it, burn it, take on, and rage with fire and sword against it, how then can they be accounted in the number of true ministers? It may be that some will think to meet with me by and by, and to beat me 
An objection against some of our ministers.  with mine own rod: objecting, that, if none be true and good ministers, but such as are able and willing sound, without halting: sincerely, without corruption: valiantly, without fear to deliver the whole will of God contained in his word, unto his people, than we shall find in these days of ours, and in this our own Church many, that are no good ministers.  
It were a strange and lamentable 
Answer to the same.  case, if in this age of our Church, such gross imperfections should be found: and if such be found, verily, rather tears are to be shed, and prayers powered out for speedy reformation: then any long answer made in this place to that former objection. But this I must needs say, that, as in the beginning when the abolishing of popery was attempted, flesh and blood might have 
Some causes of a maimed ministery in the beginning  pretended some reasons for the placing of unmeet ministers, namely, that the number of Popish sacrificers to be displaced, was great: the number of learned ministers to succeed them, was small: the Universities were infected: as man might have coulorablie pretended these causes of a raw ministery in that beginning: So I know no express word of God, no sound authority of any writer, no good reason which can be now yielded for the continuance 
No cause of the continuance thereof.  and increase of the same: especially in this longing of the people to be taught, in this starving of souls with want of teaching, in this comfortable abundance 
Causes to the contrary.  of able ministers which both the Universities may, and are willing yearly to send out into the Lords great harvest. Let us all therefore, as many as wish for the perfect beauty of Zion, hearty pray the Lord so thoroughly to devour the hearts of all placed in authority with his gracious spirit, that both in making ministers, and in bestowing livings appointed for ministers, the glory of God, the profit of the church, the institution and description of ministers contained in his word, may always be carefully & obediently resoected.  
Me thinks I see by his outward countenance, that some Romanistes heart is inwardly cheered with this my speech of our ministers. But soft a 
No cause why any papist should rejoice at the former speech of some of our ministers.  while, look before ye leap, and be not merry without cause. For, blessed be God, England hath at this time good and great cause spiritually to rejoice, and heartily to bless and praise the Lord for the goodly store of godly, learned, wise, & painful ministers, wherewith 
Our joyful plenty of good ministers.  he, in his rich mercy, thath so blessed us, as our forefathers, albeit, no doubt, they often wished, yet they seldom, or never enjoyed the like. And this I may boldly say, and prove it substantially, that the meanest of all our ministers, though unable to preach, are notwithstanding such, as for their true religion, 
Our simplest ministers better then the best (if any be good) of the popish clergy  right worshipping of God, zealous affection to the Gospel, praying for and with their congregations in a known language, only to the Lord, and their wishing well, and seeking, as they can, to do good in their charges, etc. may justly be preferred to the learnedst, to the wisest, and devoutest of all that Romish rabble of sacrificing priests.  
As ye have heard that the Lord God being author of the ministery, therefore great care must be had in opening 
The conscience and ability of such as desire the ministery.  the doors of the ministery, that none, upon any carnal respect, be thereunto admitted: so this consideration, that the Lord is the raiser up of Prophets, the ordainer of ministers, the sender forth of preachers, aught so to prevail in the heart of every private true Christian man, that he should make choice rather to beg his bread, and abide any hard estate in the world, then, being unfite for that function, to intrude himself into the same, either for a last refuge, or for ease, or for profit, or any other unchristian considerations.  
It is said in the Epistle to the hebrews, 
Heb. 5. 4.  No man taketh honour to himself, but he that is called of GOD, etc. It is then Gods calling that maketh the office & entering into the same, lawful. Whosoever therefore taketh 
No man can assure himself that he is a true minister, unless he be called of God  on him the office of a minister, without this inward calling of god, cannot have the sure testimony of a good conscience that he is a true minister. And how shall any man assure himself that the Lord hath called him, to take the charge of his people to guide his flock, to break unto their souls the bread of life, unless he find that the same Lord hath mercifully adorned and beautified him with such 
How a minister shall know if he be called of God.  graces, as are requisite and necessary for a minister of the word: to wit, sound knowledge of the word, ability sincerely to teach it, strongly to maintain the truth, valiantly to convince error, and to apply this word with profit and discretion?  
This consideration of these notes and marks, whereby the Lords calling of any man to the ministery may be discerned, will, I trust, teach men to hold themselves thankfully contented with their own vocations, and not to leap of from their stalls, and out of their shops and trades into the ministery, to the offence of the godly, the 
What grievous offences ignorant ministers give.  hardening of the wicked, the contempt of the word, and displeasure of the LORD our GOD, which is the author of the ministery.  
Here, according to promiss I would speak of the dignity and excellency of Christ his true ministers, but that the same is so often and so plainly mentioned in the holy word of God, as no diligent reader or hearer of the 
The dignity of true ministers is manifest, by.  word, can be ignorant of the same. The names whereby they are called, the office to them enjoined, the person they represent: all these every one of these, & divers other respects to the same end, do plainly certify us of their high, holy and excellent function.  
They are called the salt of the earth, 
Their names. Mat. 5. 13. 14. 1. Cor 5 1.  the light of the world, the ministers of Christ, disposers of the secrets of God, preachers of the word, stars, 
2. Tim. 4. 2. Apo. 1. 16. 20.  Angels.  
Their office is to season and powder the hearts of the elect with the sweet savour of jesus Christ their saviour, to 
Their office.  be means to illuminate and lighten our dark understanding by a sincere interpretation of the word, to minister the Gospel and sacraments of Christ, to receive light from jesus Christ the Sun of righteousness, and to convey the same to us for the guiding of our steps: to carry, like trusty Ambassadors, and faithful messengers, the Lord his will and pleasure to his servants. They represent the very person of the Lord jesus, as is evident by 
The person they represent Mat. 10. 40. Luc. 10. 16.  his own words, He that receiveth you receiveth me: & again, He that heareth you, heareth me: & he that despiseth you, disspiseth me, etc. These few, but yet great things spoken of the worthiness of Christ his ministers, are, I trust, sufficient to bring them out of that contempt whereunto they are grown 
The contempt of godly ministers.  by the malice of Satan, by the wicked practices of his instruments, and by the horrible unthankfulness of the world.   

THE SECOND PART.  
AS ye have heard in the first part 
What manner of Prophet this is.  that the Lord shall raise up this prophet, whereby hath been declared, that, not carnal man, but the immortal and everliving God is author of the ministery, so in the second place we are to consider what manner of Prophet the Lord shall raise up: our text saith.  
A Prophet of your brethren, like to me.  
We read in the holy scriptures of 
Three kinds of prophets. Marlor. loc. come.  three sorts and kinds of Prophets. The first are such, as were extraordinarily stirred up by the LORD, and used to ask counsel of the Lord for the comfort of the Church in her great extremities. These Prophets were called seers, of whom it is spoken in the 
Seers.  first book of the Chronicles, as of God, David's Séer: and of Samuel the Seer. 
1. Cor. 21. 9 26. 28.  The second sort were also extraordinarily sent by the Lord too interpret 
Interpreters of the law.  the law of God, when the priests ceased, such were Isay? jeremy, etc. The third kind of Prophets are such as the Lord hath blessed with ability 
To prophesy.  and gifts to interpret and apply the holy scriptures: so that to prophecy, 
Preachers of the word.  or to be a Prophet in this last sense, is to open the word of GOD by a sound, diligent, plain, and faithful interpretation, and to apply the same both for the engendering, increase, and confirmation of faith: and also for the reformation and amendment of life, such, as some think were the Prophets 
Acts. 13. 1.  at Antiochia, spoken of in the thirteenth of the Acts. In this sense all true preachers are prophets. Thus likewise 
Pro. 29. 18.  I take Salomons saying, Where 
The necessity of Preaching.  prophesy faileth, the people perish, that is, where there is not a faithful ministry, a true & diligent interpretation, a through application of the word, there the people by heaps, run headlong into utter destruction.  
To this end, and in this meaning doth Moses utter these words, The Lord your God shall raise up unto you a Prophet, signifying a continual ministery of the word for inlarginge the kingdom, & building up the church of Christ.  
Howbeit both Stephan in the seventh, and Peter in the third of the Acts, do so use the testimony of Moses, 
Stephan and Peter apply this text chiefly to Christ.  that they do more particularly restrain the same unto our Saviour Christ. For their purpose is to persuade the jews, that to harken unto, and believe in Christ, is not repugnant and contrary to the Law of Moses, because Moses himself speaking of Christ, saith, A Prophet shall the Lord etc. There is no contrariety between my first interpretation of this prophet for all the ministery, and 
This prophet importeth Christ and all his ministers.  my thus understanding of Christ by this Prophet. For as this Prophet doth generally import the whole number of true ministers, prophets, and preachers: so it hath also 
Christ the mark of all true ministers  an especial relation unto jesus Christ, the head and prince, the butt & mark, the scope & end of all the true ministry, which ever was, is presently, or shall be hereafter upon the whole face of the earth. Behold here then the comfortable signification, and importaunte 
The comfortable sign of this prophet.  nature of this prophet, even that jesus Christ, by his might and mercy, shall ever be with his Church: and that, from time to time the Lord will raise up and send out true ministers for his Church. This alone consideration and knowledge is fully fraught with singular comfort. If we call to our remembrance that an household with 
The woeful estate of the Church wanting true ministers.  out a steward, waxeth disordered: that scholars wanting an instructor, cannot be learned: that a ship destitute of a guide is unlikely to be preserved: we shall then easily perceive, and clearly see the most lamentable estate of the Church when it is deprived of true ministers, which are the lord's stewards, to 
1. Cor. 4. 1. Mat. 28. 19  dispose his secrets: the Lords scholmasters to teach his people: the Lords underguides to direct his flock of Sheep in 
john 10. 16.  to the sheepfold of jesus Christ. The faithful among all other griefs, reckon this for one of the greatest, we see not our sagnes, there is not one Prophet 
Psal. 74. 9  more. But, although for our sins, ingratitude, contempt, and disobedience, the Lord, in his displeasure, doth often take away his word, and ministers, in such sort, as the world many times judgeth the word utterly abandoned, and the ministers thereof altogether destroyed: yet, even in those times of hot afflictions, the Lord hath continually raised up true prophets and preachers, 
God leaveth not his church destitute of ministers in persecution.  to his true hearted Israelites, whereof this City hath often had most comfortable trial & experience. Therefore, let us faithfully hold in our hearts as a sure ground, and infallible principle for ever, that, if we will be diligent hearers, faithful believers, and obedient practisers of his word, The Lord our God shall raise up a Prophet unto us, that is, will still mercifully bless us with the presence of jesus Christ, and with sincere, learned, painful, discreet, and godly interpreters & ministers of his word.  
Moses proceedeth in the description of this Prophet, and saith.  
of your brethren, like to me.  
You have already heard that Moses speaketh these words in general manner respecting both Christ and his ministers, but that Peter doth more particularly apply them unto Christ, and therefore it behoveth me to speak of the same words.  
First, as they generally concern the whole ministery.  
Then as they especially touch Christ.  
To preserve and keep the Israelites, & in them, all Christians, from being 
How these words concern the whole ministery.  defiled with the impious manners of the gentiles, & to make them for ever wholly cleave to the word of God, Moses hath promised a continual opening of the word, & will of god therein comprised. The people might have said to Moses, peradventure 
An objection  thy meaning is, that the Lord himself will teach us in his own person. But this we can in no wise brook. For, we found his majesty so glorious, his 
The majesty of God.  voice so terrible, his words so piercing, at the giving out of the law upon 
Deut. 19 18.  mount Sinai, that we looked for present 
Deu 20. 18. 1●  death; and therefore prayed that we might no more hear the Lord speak unto us in his own person. Moses, to take away this fear, telleth them that 
An answer to that objection.  this prophet shall be of their own brethren; that is, of their own stock, blood, and kindred: and like to him, that is, a man as he is, in company with them as he is, teaching them as familiarly, as plainly, as mildly, as lovingly, as he doth. Hence we are taught that as it is 
The goodness of God in teaching us by our brethren.  a great benefit to be rightly instructed in the will and way of the Lord: so the Lord hath dealt graciously with us, in that he teachech us not in his glorious majesty, to confound us: but in his great mercy, to save us: not fearfully, by thundering, lightening, & tempests to afraie us, but by men of our own country, of our own nature, of our own acquaintance, to encourage and allure us. 
How this speech toucheth Christ.   
Now, to understand this speech of Christ (as Stephan and Peter do) it must be thus construed, that Christ, touching 
Gen. 22. 18.  his human nature, should descend from the stock of Abraham, and be borne among the jews. And therefore there was no cause at all why the jews should either fear or despise Christ, sith by birth he should be their own countryman, and in familiar, and loving instruction, like to Moses. But this Christ's likeness to Moses must 
Christ not so like Moses, but that he far passeth Moses.  not be so taken, as if in Christ there could be found nothing more excellent than was in Moses. For, Moses was but a man, Christ, God and man: Moses was a man subject to sin, Christ is a man free from sin: Moses was but a servant, Christ is the Lord and Master. But Christ and Moses 
Wherein Christ's likeness to Moses doth stand.  are herein like, because they were both Prophets and interpreters of God his will to his people, & because Moses was a lively figure of Christ, as may appear by a brief comparison made between Christ and Moses. Moses, being in credit in king Pharaho his house, chose rather to suffer afflictions with his brethren the Israelites, then to live in 
Exod. 2. 11.  ease and estimation in the Court of Pharaho: Our saviour Christ, being in the glorious heavens, the second person 
Luke. 2. 11. 12  in Trinity, had such compassion on our most miserable estate, that he descended and came down into this vale of misery for the accomplishment of our redemption. Moses was unkindly 
Nu. 12. 1 14 2  entreated of his brethren the jews, Christ coming among his own, was 
john. 1. 11.  not received. Moses delivered Israel 
Exod. 14. 27.  from Egypt, and drowned Pharaho & his host in the read sea: Christ ransomed us from spiritual Egypt, which is 
Col. 1. 13. 2. 15.  hell: and from spiritual Pharaho, which is the devil. Moses fed the Israelites 
Exod. 16. 15.  with Manna from heaven: Christ nourisheth us with his body and blood. 
Math. 26 26.  Moses told the people so much of the 
The scripture containeth all things necessary to our salvation. Luc. 16. 29. Ephe 2 20. 2. Tim 3. 15.  Lords will as was needful for them to know: Christ hath left written in the sacred volume of the holy canonical scriptures, whatsoever is necessary to our salvation. I might continue this comparison, but thus much is sufficient to show the reason of Moses speech: and thus we perceive how these words ● Prophet of your brethren like to me, may well be understanded both of all the ministery in general, and of our saviour Christ especially, and of each and of both, to our very great comfort, and encouragement to become careful and effectual hearers of Christ and his ministers.   

The third part.  
You shall hear him in all things what soever he shall say unto you.  
THe former scripture before handled, hath certified us that God shall stir up this prophet, and that he is therefore author of the ministery: and also that by this Prophet, jesus Christ, and, in him, all his true ministers are understanded. Now these words containing 
What ear & obedience must be given to this Prophet.  the third part, do us to understand of the ear which must be given, and the obedience which must be yielded to this Prophet, You shall hear him in all things etc. that is to say, ye shall with all obedience conform yourselves to his doctrine. Here Peter proveth that Moses attempted not to tie the jews unto the law for ever, but that the office of Moses and the Law was to bring them unto Christ. So Paul writing unto the galatians, saith: The law was our Schoolmaster, to bring us unto Christ, 
Gala. 3. 24. 25  that we might be made righteous by faith: but after this faith is come, we are no longer under a Schoolmaster. Whereby 
The office of the Law is to bring us unto Christ.  it is plain that the law can claim no longer right in us, or rule over us, after it hath once brought us unto our saviour jesus Christ. The scholar is in subjection to his schoolmaster, till he become learned, and then he is set at liberty. In like manner the law hath performed the office thereunto appointed, when by it we have learned to see and know, and acknowledge our infirmities, corruption, sinfulness, unrighteousness, & to fly unto Christ to be justified by faith in him Sigh this Christ, which is the mark whereat the law shooteth, and the justifier of the unrighteous, sith he is come, Peter, out of the law, exhorteth the jews, & us all, to hear him with hearty obedience. Yea, the glorious voice of almighty God 
Christ our alone Schoolmaster.  sounding from heaven, appointeth this the only Messiah to be our only schoolmaster, and us to be his only scholars, saying, This is that my beloved son, in whom I am well pleased: hear him. 
Math. 17. 5.   
Here we must make a distinction 
Two sorts of hearing.  of hearing Christ and his word. There is one kind of hearing which is only external and outward, when as the alone sound and voice of the gospel occupieth the ears of man, but entereth 
Hearing that is only external to damnation. Esa. 6. 9 Math. 13. 14.  not into the heart, there to take good & comfortable effect. Of this hearing Esai speaketh in the 6. chapter, which our saviour citeth in the 13. of Matthew, By hearing ye shall hear, and not understand: Where the Prophet, in the person and name of the Lord God menaceth the wicked, that, through their own malice their hearts shall be so hardened, as they shall only hear the outward sound of the word to their condemnation: but it shall not sweetly touch their hearts for their conversion & salvation. Such hearers were traitorous judas, the obstinate pharisees, the malicious wicked 
2. Cor. 2. 16.  ones, to whom the preaching of the gospel is the savour of death unto death.  
But, an other kind of hearing there is, which hath always accompanying 
Faithful hearing to salvation.  it, and inseparably joined to it, faith in believing that which is heard, and obedience in following that which is heard and believed. This hearing Moses understandeth by saying, Ye shall hear him in all things, etc. This hearing the voice from heaven signifieth, giving to hear him. This hearing our Saviour 
Mat. 17. 5.  meaneth, He that is of God, heareth 
john. 8. 47.  Gods words: and in an other place, My sheep hear my voice, and I know them, and they follow me. Thus Abraham 
john. 10. 27.  with faith and obedience heard the Lords calling, when as he departed 
Gene. 12. 4.  out of his country. Gene. the xii. circumcised himself Genesis the xvii. 
Gene. 17. 24.  and offered up his only son Isaac, as is recorded in the xxii. of Genesis. 
Gene. 22. 10.   
Thus the Prophets, Apostles, Martyrs, and all the faithful heard Christ and his word when as neither penury and lack of necessaries, neither hatred and malice of men, neither policies and fetches of Satan, neither torments and cruelties of Tyrants, neither loss of life, and death itself could make them fall away from jesus Christ their General and captain. It is written that Zeusis so artificially painted a cluster of grapes, that the birds flew to it, and picked at it, supposing it had been a true natural cluster. These silly poor birds were much deceived: for they found but painted grapes. Verily, whosoever shall hear the word of God in this last sense of hearing, and after the example of these hearers thus lively described by the holy Ghost, they shall find that those were, and themselves are no painted and sergeant hearers, but very true and effectual hearers of this prophet Christ and his holy gospel. They shall never deceive their own selves, as did the birds, and the vain hearers do, but shall be blessed in their deed. These hearers hear not Christ 
ja. 1. 22. 25.  and his word after their own fancy & liking, but in whatsoever he saith unto them, as Peter here teacheth out of Moses. From the premises & matters before 
A conclusion inferred upon the description o● true hearers.  spoken concerning true hearers of the word, there groweth this conclusion: If none be true, fruitful, and profitable hearers of the word, either to their own comfort and commodity, or to God his honour & glory, but such, as hear with faith to believe in Christ, and his word, and with obedience to follow Christ and his word, than both idolatrous Papists, and carnal protestants (I will not once name Atheists) are quit & clean excluded out of the number of true, right, & Christian hearers. That Papists hear not Christ, & his ministers in this sense of hearing, 
Papists are not true hearers of Christ's Gospel.  that is, that they do not conform their religion according to the doctrine contained in, and delivered unto them out of the word of God, this is a matter so manifest, as all the faithful do lamentably and with grief of heart behold the same. And, to give themselves (if any be present) some taste thereof, I will here join battle and encounter with them, using that only sentence utterred by our saviour in the sourth of john for the weapon, whereby I am sure, & I trust the greatest number present, 
This alone sentence confuteth and confoundeth all popery.  will confess, that their whole religion or rather superstition, is wounded at the heart, and stricken quite dead. For Christ in that place, talking with the woman of Samaria, telleth her the God is a spirit, and they that worship him, 
john. 4. 25.  must worship him in spirit and truth. If we either look on the whole body of their religion in gross, or dismember and rip the same into pieces, and behold 
Romish Religion.  every member, every joint, every sinew, every vein, every artery, every muscle thereof, we shall be enforced to confess, that, among them, there is no worshipping of God in spirit and truth, but that all their worship 
A view of popery in general.  and religion is corporal, external, and ceremonial. Whosoever shall with judgement indifferently view their 
Mere ceremonial.  Religion, shall, in deed, perceive it to be nothing else but an apish and counterfeit imitation of the ceremonial law. Hence they fetch their altars, candlesticks, sensors, Perfumes, garments, Oblations, festival days, solemn feasts, difference of times, observation of meats, purifications, sacrifices, 
An Apish imitation of the ceremonial law.  and a number of the like nature. But as in all these and the residue, they have no savour of spirit and truth agreeable either to god's nature described, or to the doctrine of the Gospel delivered by Christ: so, in their following of the law, they do shamefully halt. To give ye an instance, they celebrated their mass at the Altar, but Christ ministered his last supper at a table. I 
Mar. 14 18.  cannot deny but the law Ceremonial doth command Altars: howbeit such Altars as shall be neither of hewed 
Exo. 20. 25. 26  stone, nor have any steps there unto belonging. But the Romish Altars are of hewn stowne, and have steps, as is apparent in their Synagogues: and 
A transgressi-of the law ceremonial.  as appeareth by steps yet remaining in many of our Temples, whereby either longing for that heathenish superstition, or at the lest, cold affection to 
Altar steps in our Temples.  advance true religion, is undoubtedly signified. But, admit their whole religion were fully, in every point, correspondent and answerable to the law ceremonial, what else should that be, but a full and flat denial of Christ's 
The through observation of the Ceremonial law, is a through denial of Christ  death and passion, and of all the merits of the same? This is most substantially proved by our saviour Christ, and by his servant Paul. Christ in that former scripture before cited, saith that God is a spirit, and therefore they that worship 
john. 4. 25.  him, must worship him in spirit and truth. In that place Spirit & truth are opposed and set against the ceremonies of the law, and the words of Christ so uttered to the woman of Samaria, 
The effectual signification of those words Spirit & truth.  import thus much: Before the incarnation of me the then promised, and now performed saviour, ye worshipped God in shadows, in figures, in ceremonies, in sacrifices: but I being now come, who am the body of those shadows, the truth of those figures, the substance of those sacrifices, the matter of those ceremonies, now that external worship ceaseth, and ye must now worship God only in spirit and truth Here Paul saith in his Epistle to the Ephesians the second chapter, He, that is Christ, is our peace, which hath 
Ephe. 2. 14.  made of both one, and hath broken the stop of the partition wall: in abrogating through his flesh, the hatred, that is, the law of commandements, which standeth in ordinances etc. Again, writing unto the colossians, he hath the same in effect 
Colloss. 2. 14.  and meaning. By both these places we are taught that Christ, by his death 
Christ's death ended and abrogated the Ceremonial law.  and passion, hath abrogated & taken away the whole law of ceremonies: that place also in the last to the hebrews is very notable to this end and purpose, We have an Altar, whereof they have no 
Heb. 13. 10.  authority to eat, which serve in the Tabernacle. Whereby it is concluded, that such as yet devil in ceremonies of the law (much more of men's devising) are strangers from jesus Christ, who, by his one sacrifice of his own body, once offered for all, hath canceled the obligation 
Observers of the Ceremonial law. cut themselu● from Christ.  and handwriting of the ceremonial law which was against us. By these & the like testimonies of holy scripture, we see that such as worship God either after the ceremonial law of God, or after the ceremonial devices of men, do thereby deny the force of Christ's death, yea they deny that jesus Christ is come in the flesh. Of such men S. joh. speaketh in his first epistle, Every spirit that confesseth not jesus Christ to be come in the flesh, is not of god: but this is the spirit of Antichrist, etc. I refer the nearer application of this sentence to their own consciences, praying the lord to give them grace effectually to see, comfortably to feel, & faith fully to acknowledge the Lord jesus, together with the mighty force of his most effectual death & passion. Pliny in the 
Plin. li. 8. nat. histor. cap. 27.  eight book of his natural history reporteth, the Swallows use to make the blind & soar eyes of their young ones to see, by rubbing the same with an herb called Celandine, so named, some say, of 
Celandine.  the swallows first finders, and such users thereof: some say, quia confert caelestia dona, because it hath heavenly virtues. The papists eyes are very sore & blind, 
The papists eyes sore and blind.  they cannot abide to look upon jesus Christ the glorious son of God thus brightly shining amongst us. The Lord in his mercy give them his heavenly Celandine, I mean his holy spirit, that therewith their blind eyes may be opened, their dark understanding lightened, 
A view of the principal members of their and our religion together. Only God to be worshipped. Deu. 10. 20. 6 19 Mat. 4. 10 Only God to be prayed unto Psal. 50. 15. Mat. 6. 9 We must pray with the heart. Esa. 29. 13. Mat. 15. 8. 1. Cor. 14. 15. Faith only justifieth. Gen. 15. 6. Hab. 2. 4. Rom. 5. 1. Gal. 2. 16. Two Sacraments. Mat. 28. 19 Mat. 26. 26. The sacraments must be administered accorping to christs institution. 1. Cor. 11. 23  their hard hearts mollified & softened. If as in gross we have viewed the whole body of their religion, so now we look upon the same by piece meal, shall we therein find any spirit and truth? shall we not find it altogether devoid of spirit and truth, and wholly corporal, carnal, and earthly? Spirit and truth will have the Lord God alone worshipped and served: they worship and serve Saints, creatures, Relics, boots, buskins, nails, etc. Spirit & truth will have God alone to be prayed unto: they pray to Saintes, to creatures, to Images, to stocks and stones. Spirit and truth will have our prayers proceed from an understanding heart: they teach & charge the people to pray in a strange and unknown language. Spirit and truth will have us freely justified by faith in Christ, they join man's merits purchasers with the precious blood of Christ. Spirit and truth will have but two Sacraments, to wit Baptism, and the Lords supper: they add to these two, five more of their own coining, & so will have seven sacraments. Spirit and truth willeth us simply to administer the Sacraments according to the Lords holy institution: they have added, altered, diminished, augmented, as themselves lusted. To baptism they have added oil, cream, spittle, crossings, baptizing by women, baptizing before the birth of the child, a tying of salvation unto baptism. To the Lord his supper they have added, Altars, candlesticks, Tapers, pyx, Transubstantiation, Adoration, reservation, circumgestation and carrying about of the Sacrament. etc. Spirit and truth willeth us to hear christ In all things whatsoever he shall say 
Christ must be h●rd in all things. Deut 18 22. Mat. 17 5. T●e holy scripture containeth all things necessary to salvation. Deu. 4. 6. Lu. 1● 29. etc.  unto us, Whereby we are thoroughly assured that all things necessarily required unto our salvation are contained in the sacred scriptures: but they ground upon revelations, apparitions, unwritten verities, lying miracles, and most absurd fables. Thus I might (right well-beloved in the Lord) examine the huge monstrous mass of all their religion, and neither in it all generally, nor in any particular part thereof find any spirit and truth, but only that, which is earthly, corporal, carnal and fleshly. If it be replied that the papists are learned men, ancient men, wise men, & of long experience, 
An objection that the Papists are learned. etc.  and that therefore it is marvel they should so grossly be deceived, that whereas god being a spirit, & therefore will be worshipped in spirit and truth, they have yet in all their service & worship no spirit & truth. The scribes & pharisees were as 
Answer to the same.  ancient, wise, learned, and expert as the papists, & yet they persecuted & crucified Christ, and with all violence opposed & set themselves against his gospel. In the eleventh of Matth. Christ breaketh out into these words, I give thee thanks, O father, Lord of heaven & earth, because thou hast hid these things from the wise 
Mat. 11. 25.  and men of understanding, and hast opened them to babes. It is so, O father, because thy good pleasure was such. This our heavenly Schoolmaster here teacheth that true religion, right knowledge of the word, and a through feeling of Christ, are not tied to the Universities, to great Doctors, to grey heads, but that the Lord God bestoweth these good gifts freely, in what place soever, at what time soever, and upon whom soever 
joan. ● 8.  he pleaseth.  
And, verily, as the Scribes and pharisees framed to themselves certain devices to keep them from Christ, as that he was but the son of a carpenter, kept company with sinners, abounded not with worldly jollity in princely manner, 
Mat. 13. 55. Mar. 2. 16  so, for all the world, do our Papists devise means to hinder them from coming unto the same Christ. We cannot, say they, away with his new doctrine, 
The fond arguments of ignorant deceived souls.  (for so they sclanderously call the ancient truth of God his word) all is new plain Dunstable, the service is in the vulgar tongue, every body may understand it, the edifying of the soul is now altogether cared for, there is now 
A lively and true picture of the Popish masking religion.  in our Church no pleasing and delighting of our outward senses. In our mass time (the very name whereof comforteth our heart) our service was in a learned language, it was not understanded of the common sort, we prayed to the blessed Saints in heaven, we kneeled to trim painted images, our churches were gaily decked, there was ringing, 
Can ye here find any spirit and truth?  singing, sencing, piping, glittering copes, silver censors, golden Crosses, mitred fathers, encloistred brethren, religious Sisters, Christening of bells, hollowing of fontes, creeping to the cross, offering of eggs, sprinkling of holy water, dealing of holy bred, auricular confession, good sport on Alhallon night, lighting of tapers, making merry, going on pilgrimage, pardoning of sin for a little money, we lived as we lusted, Priests were good fellows, adultery 
The belly reasons of carnal and senseless people.  was borne withal, bread was bigger, ale was stronger, beef more plentiful, trouts fatter and better, all things cheaper, xxiv. eggs for a penny. Now all these are gone, every child can now understand the service, Images are forbidden, 
Fowl faults I promise' you  God is now worshipped in spirit & truth, every body is now skilful 
But Christened ye were in the name of the Father etc. and therefore tied not to the mass, but to the worshipping of God.  in the scriptures, the knowledge of the Catechism, and ability to yield an account of our faith is looked for and commanded. We were borne and christened in the Mass time, our forefathers were of that stamp, we will none of this new doctrine. Even so the jews, when they were delivered from Idolatry, & restored unto the true knowledge and worship of God, many of them misliking that estate (as jeremy witnesseth) cried out against him in this manner. We will not hear the word that 
jer. 44. 16.  thou speakest unto us in the name of the Lord, but we will do every thing that shall proceed from our own mouth, as to burn incense to the queen of heaven, to offer up drink offerings unto her as both we have done, & our fathers, & our kings and princes in the City of juda, and in the streets of jerusalem: For than had we plenty of victuals, and were well, and felt none evil. etc.  
These, dear brethren, these are the reasons which stop many Papists ears from hearkening to this Prophet jesus Christ. You hear and see the vanity of these reasons, and how far they are from any reason. They need no confutation, very children have them in derision, and laugh them to scorn.  
Chrisostom most notably compareth the gentiles or heathen people to children, which comparison will serve now very fitly, if, in steed of his heathen men, we understand our heathenish papists. saith Chrisostom, ut pueri nullius utilitatis curam suscipiunt. etc. As children have no regard of any profit, so the gentiles are desirous to play continually, 
Chrisost. in. 1 Cor. Hom. 4.  and they lie flat upon the ground, and are in love with base things. When we often talk of necessary matters, children understand not our talk, but fall a laughing: Even so the gentiles, when we speak of the kingdom of 
Chrysostom proveth the Gentiles to be children.  heaven, they do nothing but laugh. And as out of a child's mouth there issueth much spittle, which now and then marreth both meat and drink: so the words, which come out of the gentiles mouths, are vain and vile: and, if thou set needful food before them, they vex thee with cursed speeches, & wish it to be taken from them. Children, moreover, when they see a thief go into the house, and steal away the furniture thereof, they do not only not revenge, but they smile & look pleasantly on him: but if you take away their suckling box, or rattle, or any such like childish babble, than they take that heavily, they are grieved, they tear themselves, they stamp upon the pavement. So do the gentiles, when they see the devil steal away all they have, both their inheritance, or livelihood, & what soever things are necessary for their soul's health, they laugh, and, as if he were their friend, they go out to meet him. But if any man lay hand upon their possessions, riches, and such like things, than they mourn, and pull themselves a pieces. This, as I told ye, is golden mouthed Chrisostom's excellent comparison, wherein he notably proveth the heathen men to be children & babes, when as they made such great reckoning of vain transitory things, and yet resisted and contemned Christ jesus. If ye 
The more than childish folly of our Popish babes.  understand our ungentle Papists for his gentiles, ye shall, as it were in a glass, clearly behold the mad and more than childish folly of our Romanistes, who so esteem their Crosses, Altars, banners, holy water, Copes, Images, and such like superstitious toys, as, in the mean time, they make none accounted of worshipping God in spirit and truth, or to hear Christ and his gospel fruitfully: and therefore the conclusion is direct and true, That Papists are not true hearers of the word of God.  
Now, touching carnal protestants 
That carnal protestants are no true hearers of the word.  to prove them no true hears of god his word, is a matter of no great difficulty and hardness, but may easily be accomplished and brought to pass by the former description of true and effectual hearers. For in true hearers two things are necessarily required, the 
The word cannot be effectually heard without faith & obedience Obedience the fruit of faith.  one, faith in believing: the other, obedience in following. Faith is the tree, obedience is the fruit whereby faith may be discerned and known. Let us therefore by obedience (as it were by an especial good blood hound) trace out the faith of these carnal professors: and so shall we found in them no sound faith, but a pretended faith: no lively justifying faith, but a dead condemned faith, whereof S. james speaketh in the second 
jam. 2. 20.  chapter of his epistle.  
Obedience is an hearty submission, 
What obedience is.  and through conformation of ourselves to that which the Lord our God hath prescribed in the holy scriptures, either for the worship & service of him, or for our behaviour towards men. If we look for this obedience, when, or how shall we find it in these manner of men? For one sort of these men will go no further 
One sort of counterfeit Christians described.  in religion, than they may live in all worlds, please every prince, serve every turn, and sustain neither loss nor lack, nor any kind of trouble or displeasure. If these good fellows meet with Papists, they resist not: if with Atheists, they strive not: if with temporizers and servers of time, their humours are fed: if with zealous & true Christians, they become key cold, and yet hollow pretenders of love and good will to the Gospel. These honest men can with the Chameleon transform themselves into every colour: with their breath they 
These apply themselves to live in all worlds, save in the world to come.  can (as is in the fable) make warm their hands, and make cold their pottage. And, although by reason of the state and time present, they will be accounted protestants: yet, if ye mark it, they cherish none, trust none, keep company and delight heartily in none, but such as are notorious and known Papists. Aesop felleth a pretty tale of an husband man, who seeing his cornefeld spoiled with Geese and Cranes, did therefore set a snare for them, and at length took them both, and a stork with them. The stork fearing death vehementely, and like an Orator 
The stork taken in ill company, sussteineth like punishment with them.  pleaded her own cause, declaring her innocency, her excellency above other birds, her singular care over her aged parents, and upon these considerations, prayed to be set at liberty. The husbandman more regarding his loss of corn, than the Storks glorious words, said unto her, As I have taken the in evil company, so thou shalt also die with them. In like manner, when the Lord jesus, that heavenly husbandman, shall call these carnal 
The state of such as are companions with professed enemies of Christ.  wretches to an account for their treading under feet and spoiling the holy seed of his eternal word continually cast out & sown among them, for their drawing the yoke with infidels, & joining with the sworn enemies of the Gospel, let them be assured, that no worldly pollilicie, no human reason, no fine device, no forged excuse shall be accepted: but as they have kept company with those wicked ones most offensively: so, without speedy repentance, they shall perish with them everlastingly. The good prophet and noble King David, knowing what a great let and hindrance the company of the wicked is, and how it enticeth men from the zealous and hearty serving of the Lord, doth with great zeal, and in most vehement manner break out into these words, Away from me, ye wicked, for I will keep the 
David's detestation of wicked company Psa. 119. 115.  commandments of my God. And being taught by the holy Ghost what a good provocation it is to godliness, to be always conversant & familiar with the faithful and godly, the same David in most joyful manner, uttereth these words in the sixtéenth Psalm, All my delight is upon the Saints that 
David's hearty delight in go●d company. Psal. 16. 3.  are in the earth, and such as excel in virtue. But the world doth now take a contrary course. For the Saints of God are not esteemed, their company not regarded, the name of saints is derided 
The world is drowned with the carnal love of vain companions.  and laughed to scorn. All delight is reposed in Italianate heads, discoursing tongues, & merry conceited companions. Epicures, tossepottes, riotous persons, lewd talkers, these grow now a days, unto great credit. But true Christians carefully endeavouring to show themselves conformable to their profession of Christ, are nothing, or very little, and a very few, esteemed & set by. But this is not to be wondered at: 
No marvel if gods children be contemned when his word is so despised.  for the very word of God and the true preaching thereof is now so contemned and despised, so crossed, and maliciously and of set purpose overthwarted, that every vain fiddler, and vagabond Piper 
Dancing in many places more esteemed then preaching.  in the country doth carry away the unthankful people, even upon the Lord his holy Saboth days, and other times dedicated to his service, and that from the hearing of God's holy word and worshipping of him, unto 
The effects of the commonly used dancings.  carnal, unchristian, and filthy dancings, the very nurse of carnal talk, of horrible blasphemy, of damnable fornication, of pride, of theft, of disobedience to God, to prince, to parents, to all superious. The filthiness of this usual dancing moved the ancient fathers often 
The ancient father's sharp invectives against dancing.  and sharply to inveigh against it in their days, but what would they have done, if they had lived in this present age? Chrisostome saith, ubi saltus lasciuus, ibi diabolus certe adest, where 
Chrisost. in Mat. 14. homil. ●9.  wanton dancing is used, there the devil is certainly present. And in the same homily, they that dance now a days, desire not that john should be headed, but the souls of such as are in their company should be destroyed. Likewise Augustin upon the third psalm saith, Obserua diem Sabbati, non carnaliter, etc. that 
Augustine in Psal. 3.  is, keep the Saboth day, not carnally, not with jewish vanities, which abuse and profane their rest, & make it a cause of lendenesse. Again, saith Augustine, speaking of the rest upon the Saboth day, Non dico ut delitteris, quemadmodum judaei solent. Melius est enim toto die fodere, quàm saltare die Sabbati, my meaning is not (saith Augustine) that thou shouldest spend the Saboth day vainly, as the jews use to do. For it is better to dig and delve all the day, then to dance upon the Saboth day. If we had grace, that one example of the murdering of innocent john Baptist, 
Mat. 14. 6. 10  by occasion of wanton dancing, might set before our eyes how dangerous a matter it is to frequent the common dancing places. And how straightly the holy 
Mortification and newness of life commanded. Rom. 6. a. 4. 2. Cor 4. 10. Gal. 5. 16. Mat. 5. 28. Mat. 12. 36. Ephe. 5. 11.  ghost doth command mortification, subduing of our wanton affections, holiness in thought, words, works, eyes, tongues, generally and particularly, this ye have learned by the often hearing and reading of the scriptures: and therefore ye cannot be ignorant, but must needs know and confess how unseemly, how unchristianlike, how displeasant to God, and offensive to good men the accustomed dancing of men & women upon the days before named is, yea, and that their manner of dancing may very well & truly 
Aug. ad frat. in Eremo. jer. 33.  be called (as Augustin calleth it) a flattering Devil, a sweet poison, a sinful pleasure, or a pleasant sin. And so far are thoy from hope to reformo this deformed dancing, as we lamentably see 
Vanity better countenanced than verity.  many placed in authority to like well thereof, and rather maintain irreligious dancers, than esteem and harken unto the just complaint of godly preachers, which openly in sermons, privately by supplications, & every way have laboured for the suppressing of this notable cause of many mischievous inconveniences. It is deeply laid to our charge, that we speak against all manner of recreations. And yet it is well 
We are unjustly accused to dislike all recreations.  known that we like and use recreations. In deed we say this, that both we, and all that fear the Lord, must not alone in earnest and weighty affairs, but also in our very sports and mirth, and pastimes, seek the glory of god, by endeavouring to put of the old man of 
1. Cor. 10. 31.  sin, and to show forth lively fruits of true regeneration: that whatsoever we say or do, it may thereby appear 
Mat. 3. 11.  we have been baptized as with water, so likewise with the holy ghost and fire, 
What it is to be baptized with fire & the holy Ghost.  that is inwardly and effectually: whereof they can never truly and comfortably assure themselves, which let loose the bridle of their affections, and, as it were, cell their bodies and souls to riotous, unchaste, and ungodly dancing, and such other carnal delights, so horribly frequented by the common sort of people in many places of this Realm, to the frustrating of our labours, the hindrance of the gospel, the increase of wickedness, & therefore to the great joy of Satan and all his adherents. The Lord, in mercy, give such 
A most needful prayer.  strength and courage to all magistrates, that setting a side friendship, respect of gain, care to be popular, and all earthly considerations, they may thoroughly & friendly join their temporal sword with the word of God, which is the sword of the spirit, for the cutting 
Ephe. 6. 17.  down of what soever things shall be found any manner of impediment and let to the enlarging of Christ's kingdom. And the same Lord turn the froward 
The damnable disposition and occupation of many Godless people.  hearts of many people, that whereas now they bend themselves to nothing so much, as to erect and set up vanities, and to vex, molest, and grieve the hearts, and discredit, slander, and slain the names even of their learned & godly teachers: they may speedily show hearty repentance, & become obedient hearers & followers of God & his word. And as in the country minstrels thus seduce & bewitch the people, so it hath been said (I trust it be reformed) that 
Players about London.  vain players have had about this city of London far greater audience, then true preachers. This universal loathing of Christ's holy gospel doth prognosticate a famine, not of bread and water that is, not of corporal food: but (as the Prophet saith) a famine of hearing the word of the Lord. It would pierce 
Amos. 8. 11.  through our hearts with intolerable grief to feel ourselves, and see our children perish with want of bodily sustenance. This was the miserable condition 
What the loathing of God's word doth foretell.  and estate of the wicked jews at the final destruction of that most famous jerusalem. Then the Parents saw the pitiful famine and starving of their children, the children of their Parents, one, of an other. Almost all 
The famine at the destruction of jerusalem.  things they laid hands upon (though most unnatural) they used as meat. The tender hearted mother spared not with her own hands to slay her own innocent 
joseph. de bello judaico lib. 7. Cap. 8.  and natural child, and with his unpleasant flesh, to nourish her famishing body, & to stay her unreasonable hungry appetite. Verily, this is a sorrowful narration. But another manner of grief shall the famine of God his word bring with 
The effect of the spiritual famine of god his word.  it: when as, by means thereof many fathers and mothers with their children, many masters with their servants, many governors with their people, shall pine away, and perish everlastingly with the eternal death of body & soul.  
This will be a doleful dance, and to this end (without hearty and present 
A doleful dance.  amendment) the usual contemptuous dancing, the despising of the Gospel, the sinful delights, the disordered life of the ungodly, the profanation of holy days, the love of playing, the loathing and hatred of preaching, will bring our happy and golden days, if God be not very merciful to us. Thus have ye heard that, in these first sort of carnal Protestants, there can be found no obedience, and therefore no lively faith, and so consequently, they are no fruitful hearers of the word.  
Another sort of lip prefessours are zealous in religion, fervently bent against 
Another kind of carnal Christians.  popery, great talkers of the scripture, pretenders of much honesty: but yet among them ye shall find unmerciful usurers, covetous oppressors, extreme dealers in worldly things, insatiable cormorantes, filthy Epicures: 
Fig treers with leaves only.  these men will use fair words, but have foul hearts, they will swear, and yet lie: they make a show of simplicity, and for all that, are full of deceit: they can 
These means are gluttony, tippling, vile company, vain talk. etc.  talk of mortification, & yet use means (as it were with bellows) to blow up and kindle the fire of carnal conversation. The case of these men are most miserable. Better they had never known 
The miserable estate of these men.  the word of God. Better they had never been borne. Better a millstone had been hanged about their necks then so to have offended Christ's little ones. Their own knowledge of the word, and yet disobedience to the word pronounceth sentence of just condemnation against them. These are such as Christ speaketh 
Math. 7. 21.  of, Not every one that saith unto me, Lord, Lord, shall enter into the kingdom. etc. These are foolish lookers into 
jam. 1. 22.  the glass of God his word: hearers only, deceiving their own selves. These are clouds without water, carried about 
jude. 12.  of winds, corrupt trees and without fruit; These are chaff which the 
Psal, 1 4.  wind driveth away. Yea, that chaff, which Christ will burn with unquenchable 
Mat. 3. 12.  fire. These are fig trees which 
Mat. 21. 19  bear leaves only, & no fruit, and therefore unable to endure the presence of christ, In the second book of Samuel it is written that King David sent some of 
2. Sam. 10. 2 3. 4, etc.  his servants to comfort Hanun king of the Ammonites lamenting for his father's death. But Hanun, persuaded by 
Evil counsel.  his noble men, that David's servants came rather as espials, then as comforters, he used them most villainously: he shaved off the half of their beards, 
Ingratitude.  cut of their garments in the middle, even to their buttocks, and sent them away. These carnal hearers, both these sorts, and all other the like, they offer more villainy to themselves, than Hanun did to David's servants. For that done to David's men, was but temporal, this they do to themselves, is eternal: the half of their beards were shaven of, these do what they can to 
What villainies all carnal hearers do to themselves.  raze their whole names out of the book of life: they had but part of their bodily garments defaced, these seek to make themselves utterly naked and destitute of Christ's righteousness, that spiritual garment, which covereth the sins of the faithful: they were sent out of the presence but of an unjust and earthly prince: these shall woefully departed from the sight of Christ that righteous and heavenly King.  
For, as it is said in the last part concerning the punishment which shall be executed upon all disobedient hearers.  
33. Every person which shall not hear that Prophet, shall be destroyed 
The fourth ●nd last part.  out of the people.  
O miserable men which thus unkindly and unthankfully refuse to hear, and 
The punishment of disobedient and carnal hearers  come unto this jesus Christ, which calleth them, bountifully, by benefits: lovingly, by promises: sharply, by threatenings: generally, together: particularly, 
Eph. 2. 5. 6. 7.  a sunder: by signs, from 
Math. 11. 28.  Heaven: by monsters, upon earth: by 
Matth. 21. 43. Christ his manner of calling us.  punishing, justly: by pardoning, mercifully: by his word, continually. And yet these wicked men make greater reckoning of buying farms, of trying Oxen, of marrying, wives, of their very hogs, and vilest things, yea, of their 
Lu. 14. 18. etc.  carnal affections, and vainest delectations, 
Math. 8. 34.  then of salvation offered unto them by jesus Christ. Wherefore, behold the price of their disobedience, they shall be destroyed, or rooted out of the people: everlasting destruction remaineth as a most bitter cup for them to drink off.  
Mark this, ye obstinate Papists, 
An exhortation to papists  which, like the deaf adder, stop your ears against the charmer, charm he never so wisely. Mark this, ye carnal 
Psal ●8. 4. To vain protestants.  hearers and talkers of the word, which make the gospel a cloak for your iniquities, and outwardly profess it without any inward feeling of it, or outward conforming of yourselves unto it. O, repent, repent, and betimes 
To both papists and counterfeit Christians.  repent, lest jesus Christ, which now offereth himself to be your loving Saviour, lest he, I say, come as a terrible, but yet a most righteous judge, & allot utter darkness for your inheritance, and command ye to departed into everlasting fire prepared for the devil and his 
Math 25. 41.  angels: which is here signified by these words, shall be destroyed out of the people.  
The ordinary allowance of time, I perceive, is spent: and therefore I must, contrary to my purpose, omit many things, whereof I determined to speak in this last part. Only I will, in brief manner, call unto your good remembrance, the sum & effect of that which hath been now spoken, and so conclude this my plain discourse.  
You have heard (good Christians) in the first part, that the Lord God shall 
Rehearsal of the premises.  raise up this Prophet, and therefore, that the Lord is author of the ministers of his holy word and sacraments. In this place ye had delivered to your good considerations these three things concerning ecclesiastical ministers, The care to be used in the election and appointing ministers: The conscience and ability of ministers: The dignity and worthiness of such ministers.  
In the second part it was declared what manner of Prophet was underdanded by this Prophet. To this end three sorts of Prophets were mentioned, and it was concluded that this prophet representeth all such, as have been, are, and shall be blessed with ability and gifts faithfully and diligently to interpret, and fruitfully and effectually to apply his holy word. Here ye were certified, as also in the first part, that this prophet doth signify both Christ, and all the true ministers of his word: and also, that God, of his mercy and goodness, will never leave his Church militant here upon the earth, altogether destitute of sincere preachers of his word: by which word the Church must be directed and governed.  
Thirdly, I showed what obedient ear must be given to this prophet, You shall hear him in all things. etc. Upon occasion directly offered by these words I spoke of two kinds of hearing the word of God, the one outward and unprofitable, the other inward and effectual. To this latter kind of hearing ye were done to understand that faith and obedience are requisite and necessary, and that for want of this faith and obedience, neither Papists, nor car-carnall Protestants can be justly reckoned in the number of true hearers.  
And therefore (as was noted in the last member) all these vain hearers, of what sort soever they be, shall be severely punished, and that with an everlasting punishment, they shall be destroyed out of the people.  
Now (dearly beloved in the Lord) sith all hearers of the holy word of God are 
What is to be done when we have heard the word preached.  either vain and fruitless hearers to their condemnation: or true and fruitful hearers to their salvation: it therefore behoveth us when we have heard the word, to enter into our own consciences, 
How we shall know whether we hear it profitably, or otherwise.  and straightly examine ourselves how we have heard the same. If we hear it only outwardly, for fear, for favour, for fashion, if we in this glass do behold the deformities of our bodies and souls, and be careless to reform them: if we hear usury, oppression, 
The effect of vain hearing.  insatiable greediness of worldly things, Pride, Epicurism, wicked company, blasphemy, contempt of god's word, disobedience to his laws, adultery, fornication, Idolatry, superstition, papistry, witchcraft, charming, idleness in our several vocations, malice towards our brethren, deceitful dealing, if we hear these & other vices condemned to hell fire by the word of God, and yet use them, delight in them, and let them be still familiarly acquainted with us, verily, verily, than this woeful & lamentable case must of necessity follow, we deceive our own selves, we are disobedient hearers, our faith 〈◊〉 dead faith, our house builded upon the sands, the fall thereof shall be great, the left hand is allotted, eternal torments appointed. 
The effect of fruitful hearing. ja. 2. 18. etc. Matth. 7 24. Matth. 25. 33. Marc. 3. 35.   
But, if we hear with faith to believe, and obedience to follow, then, behold, our most joyful estate, our faith is lively, and justifieth: our house is steadfast, and standeth: the right hand shall be our place, joy shall be out portion: we shallbe blessed, we shall be the spiritual kinsfolk of our saviour, the kingdom of heaven, the fullness of glory shall be given unto us through our Lord jesus Christ the king of glory, to whom with his father, and the holy ghost, three persons & one immortal, invisible, and almighty God let us yield all honour, power, glory, and dominion both now and for ever. Amen.   Ephe. 5. 17. Be not unwise, but understand what the will of the Lord is.  

 

  

   

¶ Imprinted at London by Henry Middleton for George Bishop.