Hitherto of the neceſſitie of woorkes: now followeth the maner of doyng, which is no leſſe neceſſarie to the fulfylling of Gods will, then workes themſelues, becauſe it is the cauſe why all our workes are acceptable to God. For albeit we doe continually cal vpon God with our lippes, and heare his worde with our outwarde eares, and bryng foorth all other apparent workes of godlines and ryghteouſnes: yet if we pray not in ſpirit, heare not with vnderſtanding, and beleeue, and woorke by loue according to God his wyll: we do not the Fathers will, but our owne, we walke not according to the Spirit, but according to the fleſhe, and therefore muſt reape of the fleſhe corruption.What is the ryght maner of doing the Fathers will. But let vs ſee what this ryght maner of doyng is, whereof our ſauiour Chriſt ſpeaketh in this place, whence it is, whereof it is made, and to what end it muſt be directed: the knowledge of which cauſes wyll breede in vs a perfect knowledge of this vpryght maner of working, whether it be inwarde in minde, or outwarde in maners. There is but one onely author and gyuer hereof, euen the Spirite of God, and Chriſt, from whome proceede and come all good counſelles, pure deſires, and godly purpoſes. For although it bee left in our power (in aſmuch as the Lorde hath made vs reaſonable creatures, in ſome ſorte to reſemble his Image) to wyll this or that thing, to reaſon vpon this or that queſtion, to thinke vpon this or that matter, to ſpeake this or that ſentence, and to doe this or that woorke: yet to wyll, to reaſon, to thynke, to ſpeake, and to doe all theſe, ſo as our mercifull God requireth of his children, and ſo as they may bee acceptablie receyued in Chriſt, (as ſyncere obedience vnto God) it proceedeth not from fleſhe and blood, neyther from the wyll of man,Iohn. 1.13. neyther from any other creature in heauen or in earth: but onely from the moſte comfortable Spirit of our regeneration, whoſe peculiar office is, to begynne, continue, and finiſhe in vs his holie veſſelles, this gracious maner of doyng: the which our heauenly Father, in the multitude of his mercies, hath vouchſafed vs, and his Sonne our only ſauiour, by his death and reſurrection, hath moſt perfectly deſerued, and purchaſed for vs. So the bleſſed Apoſtle Paule teacheth, in the ſecond to the Philippians, who after he had charged them to woorke their ſaluation with feare and trembling,Phil. 2.12. addeth immediately in the verſe following,13. For it is God that vvorketh in you both the vvill & deede, euen of his good pleaſure. Which is a moſt ſtrong and forcible reaſon to ſtryke into their heartes, a reuerent feare and trembling vnder the myghtie hande of God: becauſe that although they had power to wyll, and worke: yet the chaunging of our wyll, and drawing it vnto good, the power to doe that which is vnfaynedly good, and acceptable in the ſight of God, doe proceede onely from the ſpirit of regeneration.Rom. 8.26.27. Agayne the ſame Apoſtle, in the eyght to the Romanes witneſſeth, that we knowe not what to praye as we ought, but the ſpirit helpeth our infirmitie, and maketh requeſt for vs with ſyghes that cannot be expreſſed, according to the wyll of God. Wherein as he remooueth from vs this poynt of wiſedome, to knowe both what to praye, and howe, or after what maner: ſo contrarilie he aſcribeth it vnto the ſpirite of Adoption, the onely worker thereof. For it is he that moueth and ſtirreth vp in our heartes ſighes vnſpeakeable, and not onely helpeth our infirmities, but alſo teacheth vs to pray in ſuch maner, that our worke & prayer may be according to ye wil of God. So it is in al other workes which are acceptable vnto God: for thoſe only are his children, which are in ye maner of doing & working the wil of God, led and guided by his ſpirit. Wherefore it is ſaid, that we haue not receyued the ſpirit of bondage, to liue and worke in a ſlauiſh and ſeruile feare: but the ſpirit of Adoption, which ſealeth and printeth in our heartes a full aſſurance of faith and hope, whereby at all times, and in all extremities we may boldly cry, Abba, Father. So that it is manifeſt and plaine hereby, that all thoſe works are carnall, earthly and d • ueliſh, which are done after any other maner, then this: and contrarily that thoſe onely be good works, which are done after this heauenly maner, which Gods ſpirit doeth teach by the word: who therefore is called the ſpirit of trueth, and ſanctification, becauſe he onely leadeth vs into all trueth and holynes. Many mo places might here be alledged for ye proofe of this doctrine: but becauſe the matter is plain, & cannot be gainſaid with any ſoundnes of reaſon, I will omit them: onely aduertiſing the Reader of the difference betweene vs & the Catholicks, in the doctrine of freewill. We teach and beleeue, that although we haue a natural abilitie & power to wil, deſire, ſpeake, & worke: yet the whole maner of vſing theſe gifts, according to the will of God, proceedeth onely from the holy Ghoſt, as we haue taught. They holde and teach the contrary: if not, let them declare plainely wherein they differ from vs, or els ioyne with vs, at the leaſt in the vnitie of this doctrine, which aſcribeth the whole glory of our new birth to God alone.

Thus then we know ye author of this worthy maner of doing: now let vs further cōſider whereof it ariſeth, & wherin it doth conſiſt,1. Ioh. 3.18 19 yt we may ſtand ſtedfaſt & vnmoueable in ye hope of our inheritance, both in regard of our works, & alſo in reſpect of the maner of doing. It is certeine that it ariſeth of diuers and manifold graces of the holy Spirit, which are proper and peculiar to his veſſels, neither can be at any time in ye wicked & reprobate, what pretence ſoeuer they make of religion & godlines. But the time will not ſuffer me to ſpeake of all. I will briefly ſpeake of the chiefeſt & moſt principal gifts, wherunto alſo al the other almoſt may be referred.1 Fayth. The firſt and chiefeſt of all, is true faith rooted and eſtabliſhed in our hearts: that is, a conſtant truſt in God, whereby, as he hath promiſed vnto vs in Chriſt all good thinges, & is able and faithfull to performe: ſo we are aſſuredly perſwaded, that he will in due and conuenient time accompliſhe his promiſe particularly vnto euery one of vs, to his glory and our ſaluation. For Peter teaching, as it is in the 15. of the Actes, how the vncleane Gentiles became cleane, and what was the firſt gift, whereby the holy Ghoſt purified their filthy heartes, to make them all one body with the Iewes without difference, nameth expreſly this gift of faith in theſe wordes: And GOD vvhich knovveth the hearts, Act. 15.8. bare them vvitneſſe, in giuing vnto thē the holy Ghoſt, euē as he did vnto vs: 9. & he put no difference betweene vs and them, after that by faith he had purified their hearts. For the ſpirit of God by faith, as by a moſt fit inſtrument, doth clenſe and purge away all filthy and corrupt maner of ſeruing of God, and worketh ſanctification of life, ſo that the increaſe of faith is the increaſe of holynes. For til we be fully perſwaded that God by his holy ſpirit, and faith hath vnited, and incorporated vs into the body of Chriſt, to liue and be conformed according to his Image, and that wee and all our workes are accepted through him: we can neuer thinke, will, ſpeake, or doe any good thing with pure heartes. Therefore this faith, without which it is impoſſible to pleaſe God, ſealed in our heartes by the finger of God, and offering vp all our works, not in our perſonnes, but in the perſon of Chriſt, in whom they muſt needes be acceptably receiued, is the firſt and chiefeſt gifte of regeneration, out of the which ariſeth, though not a perfecte kinde of obedience, and ſeruice of God, (for we beleeue but in part) yet ſuch a kinde as pleaſeth God in Chriſt, profiteth his Church, and cauſeth vs to feele that peace and quietnes of conſcience, which paſſeth all wiſdome and vnderſtanding. And therefore this faith aboue all things chiefly is to be begged at the hands of our merciful father, that we may attaine vnto this right maner of doing his will: and alſo the voyce of Chriſtes Goſpell, ſounding by his miniſters in the Church, by which meanes onely ordinarily it is obtayned, is moſt diligently to be receiued and heard.

The ſecond gracious gifte of the holy Spirit, though it be a fruite of the former,2 Hope. as the other which followe are: yet it hath a ſeuerall vſe. I meane a ſtedfaſt and ioyfull hope, for the full and perfect fruition of eternall life. For as faith doth apprehend, applie, and as it were by a hand reache vnto euery man particularly, the promiſes of God concerning eternall life in Chriſt, and alſo Chriſt himſelfe, in whom all thoſe promiſes are Yea and Amen fully and perfectly accompliſhed: ſo hope vſeth, enioyeth, and after a ſort, euen in this life poſſeſſeth, all thoſe thinges which are promiſed of God, and apprehended by faith, yea euen eternall life it ſelfe. In conſideration whereof, the Apoſtle affirmeth that we are ſaued by hope, that is to ſaye, by the benefite of hope we enioye and poſſeſſe alreadie our ſaluation, though as yet abſent. So that he which looketh vpon preſent things that are ſeene, to haue ſaluation in them, he renounceth hope, which gift only in the elect is the faithfull keeper, and poſſeſſor of our ſaluation purchaſed by Chriſt. For it is called by the Spirit of God, in the 6. to the Heb. the ancre of the ſoule, in theſe wordes: Which we haue, Heb. 6.19. (meaning hope) as an ancre of the ſoule, both ſure and ſtedfaſt, and it entreth into that vvhich is vvithin the vaile, whither the forerunner is for vs entred in, 20 euen Ieſus that is made an hye Prieſt for euer after the order of Melchiſedech. For as the whole vſe of the Ancre is, to holde faſt the ſhippe in one ſure and certaine place, (notwithſtanding all tempeſts and waues beating againſt it) becauſe it entereth into the very depth and bottome of the ſea, there taking faſt hold: euen ſo the principall vſe of hope is to enter into the heauen of heauens, where Chriſt ſitteth at the right hand of God, and to hold faſt our ſoules there with him, notwithſtanding all the waues & tempeſtes of Satan, ſinne, and condemnation do beate daily & continually againſt them. As therfore faith is neceſſary to leade vnto Chriſt: ſo hope is alſo neceſſary to keepe vs alwayes with him. In regard whereof, we are by the holy Ghoſt earneſtly exhorted, in the Chriſtian race which is ſet before vs, as to run with patience, ſo eſpecially to looke to Ieſus the author & finiſher of our faith,Heb. 12.1.2 who for the ioy that was ſet before him, endured the Croſſe, & deſpiſed the ſhame, & is ſet at the right hand of the throne of God. Whereby it appeareth, that this hope doth moſt liuely ſet before our conſciences, the preſence of God & Chriſt, with the fruition of the kingdome of glorie: & ſo worketh in vs an vnſpeakeable ioye and patience in all aduerſities. Whereof none of ye reprobate, or malignant church hath euer taſted to their ſaluation, nether ſhall do: but the children of God do not only taſt hereof, but alſo leade the whole courſe of their life in this hope, as in the preſence of Chriſt & God: for which cauſe they are ſaid to walke wt God.Gen. 5.22.

The third gift is a ſincere loue of God & man,3 Loue. a moſt certaine and infallible note of a true Chriſtian, and more profitable to our brethren & the Church of God, then either of the former: as the Apoſtle teacheth in the firſt to the Corinthians 13. ſaying,1. Cor. 13.13 And nowe abideth faith, hope, loue, euen theſe three: but the chiefeſt of theſe is loue. The reaſon is, becauſe faith doeth apprehende thoſe things we haue not, hope doth retaine and enioye them: but loue doth drawe out of vs the daily exerciſe and wiſe employing of the talents receiued, to the benefite of the Church. So that for apprehending benefits that are abſent, faith is the chiefeſt, for the ioyfull retayning of them, hope is the chiefeſt, but for the vſe and employing of them to the edification of others, loue is the chiefeſt, and therfore in this reſpect iuſtly and truely preferred of the Apoſtle, if we attribute to euery one their proper vſes and effectes. If then we purpoſe to obſerue a right maner of fulfilling the Fathers wil, we muſt imbrace this grace alſo, and gift of ye holy Ghoſt,1. Cor. 16.14. that al our workes maye ſauour and be done in loue. Vnder loue I comprehend zeale, a moſt excellent gift giuen vnto the Saints of God: for to this end Chriſt hath giuen himſelfe,Tit. 2.14. that he might redeeme vs from all iniquities, and purge vs to be a peculiar people to himſelfe, zealous of good workes. So we ſee that the Lord hath giuen vs his Sonne, that we ſhoulde loue him which loued vs firſt, that we ſhould ſerue him diligently & zealouſly all the dayes of our life: For as that ſeruice of men which is done by conſtraint, careleſſely, and negligently, is iuſtly hated and reiected: ſo the Lorde hateth and reiecteth all ſeruice of man, which proceedeth not from this chearefull loue, and earneſt zeale of his glorye. Let vs then adioyne vnto the two former, this excellent gift of loue, which, as it expelleth careleſſe ſecuritie, colde affection in the ſeruice of GOD, hatred, ſtrife, contempt in dueties due to men (whereof ariſeth a fayned & corrupt maner of ſeruice:) ſo it cauſeth and encreaſeth the pure and vndefiled maner of doing the Fathers will, wherefore it is recorded that they that dwell in loue, doe dwell in God, and God in them,1. Ioh. 4.16 becauſe he is loue.

The fourth gift is a reuerent feare of God:4 Feare. a principall and a ſingular point of wiſedome, moſt fit and conuenient for his children to haue and practiſe towards their heauenly Father, in all their counſels and works. For ſuch is the pride of our nature, the dulnes of our heartes, and the lacke of wiſdome, that we ſhould behaue our ſelues preſumpteouſly, ſecurely, and raſhly before the preſence of our heauēly Father: were it not for this reuerent feare & trembling we haue receiued at his hand, for the obteining of a more pure & ſyncere maner in his ſeruice & worſhip. Neither muſt we thinke, as ſome haue falſely imagined, & to the great hurt of the Church taught, yt this feare in vs proceedeth frō any diffidence, or diſtruſt in the accōpliſhment of Gods merciful promiſes towards vs: but rather from a moſt vehement ſorow, & inward feeling bred in our hearts, by the earneſt cōſideration of ye heauie burthen of all our ſinnes, and the deepe ſerious waying of the euerlaſting wrath of GOD, moſt iuſtly deſerued. So the bleſſed Apoſtle teacheth in the ſeconde to the Corinthians,2. Cor. 7.11 ſaying, Beholde, this thing that ye haue bene godly ſorie, what great care it hath vvrought in you, yea vvhat clearing of your ſelues, yea what indignation, yea vvhat feare, yea hovv great deſire, yea vvhat zeale, yea vvhat puniſhment? In which words we ſee how the ſpirit of god maketh that godly ſorow (which the Corinthiās ſhewed for their great contempt of Chriſtian diſcipline in the matter of excōmunication) to be the mother & author of this reuerent feare, which we owe vnto God alone, in that he is our maſter: for he ſaith, If I be your maſter, where is my feare? Neither is this feare giuē vnto vs to be any occaſion of diſtruſt, or deſpaire, for that is peculiar to the ſeruile & ſlauiſh feare of thoſe, which are meere ſeruāts & no children: But contrarily to make vs wiſe, prouident, carefull, and circumſpect in all the actions of our life, leſt we either by an euill worke, or corrupt maner of doing, iuſtly procure againſt vs, and kindle the wrath of ſo mercifull a Father. Alſo it ſtirreth vp our heartes to moſt zealous and effectuall prayers, as we ſee in the example of Chriſt himſelf,Heb. 5.7. who in the daies of his fleſh did offer vp prayers & ſupplications, with ſtrong crying, & teares vnto him, that was able to ſaue him from death, and was alſo heard in that which he feared. What cryes, teares, prayers, & ſupplications the Apoſtle meaneth, the hiſtory of Chriſt his paſſion & ſuffrings doth plainly expreſſe, ſo as it is needleſſe to ſtand thereupon. Only this is to be noted, that ſeeyng this feare was in Chriſt who was free from all ſinne, it ought not to be thought to be any ſinnefull infirmitie, but rather a ſingular meane to helpe and keepe vs within the bonds, & liſtes of Chriſtian obedience. Therefore we are cōmanded of the Spirit of God, after this ſort to ſerue and pleaſe our heauenly Father: as in very many other places of the ſcripture, ſo in the 12. to the Hebr. eſpecially, in theſe wordes:Heb. 12.28 Wherefore ſeeing wee receiue a kingdome which cannot be ſhaken, let vs haue grace, wherby we may ſo ſerue God, that we may pleaſe him with reuerence and feare. The reaſon is added, For euen our God is a conſuming fire. 29 Likewiſe S. Peter, in the firſt Chapter of his 1. Epiſtle, giueth ye ſame precept of feare to be obſerued in the whole courſe and race of our life,1. Pet. 1.17 ſaying, And if ye call him Father which without reſpect of perſons iudgeth according to euerie mans worke: paſſe the time of your dwelling here in feare. In which two places, not onely feare is commaunded: but two moſt effectual reaſons are rendred thereof. Firſt, we muſt reuerence, tremble, and feare God, becauſe he is a conſuming fyre, ready to burne vp and conſume all falſe worſhippers, and hypocriticall profeſſors of his feare. Secondarily, becauſe he will iudge euery man without regarde of perſon, according to his workes. We muſt therefore feare him, leſt our workes be found ſuch as cannot abide the fierie triall of the Spirite of truth and ſinceritie, and the righteous iudgement of the law of libertie: For certainly there ſhalbe iudgement mercileſſe to him, that in a reuerent feare of God ſheweth no mercie. And therefore to make an ende of this moſt neceſſarie point of doctrine, we muſt with both handes, yea with all our heartes embrace the feare of the Lorde, without the which no man can pleaſe and ſerue God aright. And the rather for that the wiſeſt amongſt men, Salomon, aſcribeth vnto thoſe that feare the Lorde bleſſednes, and to them that doe not, hardnes of heart. his woordes be theſe:Prou. 28.14. Bleſſed is the man that feareth alway: but he that hardeneth his heart ſhall fall into euil. Yf then we be deſirous to worſhip our God aright according to his will, we muſt haue our heartes kept in awe by this moſt worthy and excellent gift of feare, that we may auoyd hardneſſe of heart, preſumption of minde, ſecuritie of conſcience, and all other negligent careleſnes, which as they be cōtrary to this heauenly grace of the holy ſpirit of God, ſo they breed and cauſe a moſt corrupt and abominable maner in ſeruing of God.

5 Watchfulnes.The fift & laſt gift is a continual & careful watchfulnes againſt all the enemies of the former graces cōmended vnto vs, not only for the retaining & keeping of them: but for ye daily growing & increaſing in the ſame, vnto ye meaſure of the age of the fulnes of Chriſt, that at his comming we being founde waking & watching with the wiſe virgins, & not ſtumbring and ſleeping with ye fooliſh ones, may be ioyfully receyued into the bridegromes chāber, to reigne wt him in glory for euer. For ſeing we haue ſo many, ſo mighty & malicious enemies, which moſt ſubtilly go about to root out of our hearts al the foreſaid graces, & to fil vs ful of all iniquitie: we are neceſſarily in all ſobriety of perſeuerāce, wt al maner of praier and ſupplication, to watch diligently in faith, in hope, in loue, in feare, that we may ſtand faſt & continue vnto the end, in doing & accōpliſhing our Fathers wil, in deſpite of all the aduerſaries of Gods grace, & our ſaluation. This is Pauls counſel, or rather the commaundement of the holy Ghoſt, who hauing commended vnto the Epheſians the ſhielde of faith, and the helmet of hope, as principall partes of Chriſtian armour, adioyneth thereunto this profitable commandement concerning watchfulnes, ſaying,Eph. 6.18. Watch thereunto vvith all perſeuerance and ſupplications for all Saintes. The ſame precept of watching is in diuers other places of Paul his epiſtles, namely in the firſt to the Corinthians 16. where he ſaith, Watch, ſtand faſt in the faith, &c. 1. Cor. 16.13. And in the firſt to the Theſſal. 5. chap.1. Theſſ. 5.6. Therefore let vs not ſleepe as doe other, but let vs vvatch and be ſober. wherein we may obſerue by the way, that this watchfulnes is onely in the children of light and ſaluation, not in the children of darkenes and deſtruction: whoſe propertie is careleſſely to ſleepe, when they ſhoulde be moſt diligently and watchefullye occupied in bringing foorth the workes of Chriſtian obedience. Likewyſe our Sauiour Chriſt, beeyng verye well acquaynted with our infirmities, and knowing the drouſineſſe of our nature, ſtraightly chargeth his diſciples and all other to watche, rendring a moſt effectuall reaſon thereof in theſe words,Mar. 13.35 Watch therefore, (for ye know not when the maſter of the houſe will come, at euen, or at midnight, at the cocke crow, or in the dawning) leſt he comming ſodeinly ſhould finde you ſleeping: 36 37 and theſe things vvhich I ſay vnto you, I ſay vnto all men, Watch. Not only this generall commandement of Chriſt: but alſo the ſharpe reproofe of his diſciples for the lacke hereof, and the double repeticion of the ſame precept in the ſame place, proueth the neceſſitie of this gifte in theſe wordes,Ma. 26.38. Tarrie ye here and watch with me: after comming to them againe, and finding them a ſleepe, he ſaid vnto Peter,40 What? coulde ye not watch with me one houre? watch, and pray, that ye enter not into temptation: the ſpirit in deede is ready, 41 but the fleſhe is weake. Conſidering then the weakneſſe & drowſineſſe of our nature, which appeared in the moſt excellēt of the Apoſtles in that moſt dangerous time, and the reproofe of the Apoſtles: we are not onely in iudgement to holde the neceſſitie of this watchefulnes, but in euery thing we take in hand to put it in bre and practiſe. For it is that gift of the holy Ghoſt, which maketh Gods children carefull, and ſtudious, not onely to do the Fathers will, (for that may be after ſome ſort in the reprobate and caſtawayes) but to doe it with that aſſurance of faith, with that ſtedfaſtneſſe of hope, wt that zeale of his glorie, that loue of our brethren, that reuerent feare of his Maieſtie, which is cō maunded to vs in the word, and alſo which is moſt conuenient and proportionable to ſuch ſpirituall graces of knowledge, as we haue receiued: of which things carnal profeſſors haue litle or no care at al. And therefore although they may do ye workes which God hath decreed to be done, for good and neceſſary purpoſes, yet being voyde of this right maner of doing, they can neuer doe the will of the Father, ſo, as he hath commaunded.

Thus we ſee the whole matter,The end, Gods glorie. wherein this true maner of ſeruing God conſiſteth: nowe we are to ſpeake briefly of the ende whereunto it is directed. This ende is the glorie and honour of God, which of al men, at all times, and in all actions is to be propounded to themſelues, as the chiefe and principall marke of mans life. For albeit we may regarde in many things our owne ſelues, and the commoditie of our brethren: yet ſo farre forth we muſt doe this, as they are referred and applyed to the glory and honour of God, which ought to be more deare and precious vnto vs, then our owne ſaluation. For ſo it was vnto Moſes, who, rather then the Lords mercie ſhould not be magnified in pardoning the ſinnes of the people (which he was perſwaded was the onely meanes of glorifying God) ſpake in this maner vnto him,Exo. 32.32. ſaying, Therefore nowe if thou pardon their ſinne, thy mercie ſhall appeare: but if thou wilt not, I pray thee, raſe me out of the Booke which thou haſt vvritten. So likewiſe Paule, in the nynthe to the Romanes ſayth,Rom. 9.3. I would wiſhe my ſelfe to be ſeparated from Chriſt, for my brethren that are my kinſemen according to the fleſhe, 4. which are the Iſraelites &c. meaning, that ſuch was his affection towardes them, that if it were the Lords will to glorifie himſelfe by their ſaluation, rather then it ſhould not come to paſſe: he wiſſheth himſelfe to be eternally ſeparated from Chriſt, and ſo conſequentlye to receyue his portion with all the damned ſoules in the dungeon of darckeneſſe. Theſe two examples of the deare ſeruauntes and beloued children of God, declare and teach vs, not onely that we muſt ſet before our eyes in all our actions, the glorie of God, but alſo preferre the ſame before all the pleaſures of ſinne, yea before our owne life and ſaluation: wiſſhing rather to die, and forſake willingly all the tranſitorie pleaſures of this miſerable life, yea to be eternally condemned, then that the Lord ſhould be diſhonoured by our life and ſaluation. For as the glorie of God infinitely ſurmounteth the body, the ſoule, the honour, and all that belongeth vnto man: ſo it ought to be in greater price and eſtimation with vs, and muſt cōtinually be preferred aboue all thinges, and neuer be brought into the ballance of compariſon with them. The want of which zeale towards the glorie of God in all our doings, and the preferring of earthly thinges before heauenly, temporall before ſpirituall, as it breedeth, and nouriſheth a corrupte maner of profeſſion: ſo it defileth all our counſelles and workes, and carrieth vs headlong to the loue of the world, which is contrarie to the pure, vehement, and euerlaſting loue of God. Wherefore as all the former giftes and graces are neceſſarie to this right maner of ſpirituall ſeruice: ſo alſo is this end, of all things moſt neceſſarily to be reſpected of al true Chriſtians, according to the examples of Moſes and Paule, that whatſoeuer we do,1. Cor. 10.51. we may do it (as we are commaunded) to the glorie of God. Theſe thinges being moſt truely taught, not by the vanitie and weakenes of mans reaſon, neither by the vncertaine and mutable opinions of men, but by ye moſt faithfull and ſure word of Chriſt, the Prophets, and Apoſtles, we are in no wiſe to wauer or doubt of the trueth hereof, but to receiue them, as they be in deede, the wordes of God, with full purpoſe of heart to liue accordingly. So doing we ſhall not onely knowe what it is to doe the Fathers will, but alſo haue experience thereof, in our owne ſelues: a thing of all other, as moſt rare in the world, ſo moſt chiefly to be deſired. Let vs then heare in a word or two, for our further inſtruction, and for the cleare vnderſtanding of this place, what it is to doe the fathers wil.What it is to doe the Fathers will. To doe the Fathers will, is in faith, hope, loue, and feare, with all maner of carefull watching, and perſeuerance, to worke thoſe things which be commaunded in the Lawe and worde, that GOD thereby may be glorified: for to doe the thing commaunded, and faile in the maner of doing, is an halfe and maymed, yea rather no ſeruice of God at all: to faile in both is Atheiſme, to fayle in the worke, and yet to boaſt of the affection of the minde, and to be perſwaded to haue the right maner of doing, is carnall libertie and licentious preſumption. Contrarilie to haue and delight in both is ſound godlyneſſe, pure and vndefiled Religion, euen before God the Father.Matt. 6.10. And therefore our ſauiour Chriſt in the ſixte of Matthewe, giuing vnto his Diſciples a right and a lawful fourme of praying, commandeth them, and in their perſons all the faithfull, to deſire God to giue them grace, not onely to doe the thinges commaunded, but alſo to obſerue this right maner of doing in this peticion, Thy vvill be done in earth as it is in heauen: meaning by doing of the Fathers will, the things he hath commanded being agreeable to his will, and by ſaying, In earth as it is in heauen, the right maner of doing: whereby appeareth the neceſſitie of both theſe pointes, whereof we haue ſpoken. For he ſaith not, Let that be done in earth, which is in heauē, or let thoſe things be done in earth which God hath decreed: but, Let them be done ſo, and in ſuch maner, as they be in heauen: that is to ſay, purely, readily, willingly, zealouſly, reuerently, and continually, to the glorie of God, and the comfort of his people. For the will of GOD at all tymes, in heauen and in earth, yea and in hell alſo is alwayes done and fully accompliſhed, neyther can there come any thing to paſſe, but that onely which the Lorde hath decreed. In conſideration whereof our Sauiour chargeth vs in the petition, as wee haue heard, both to doe the Fathers will, which is neceſſarie, and alſo to doe it ſo, as it is done in heauen: the which onely maketh our miniſterie and ſeruice acceptable vnto him.

Nowe that we ſee the trueth and neceſſitie of this doctrine concerning the doing of Gods will: let vs more particularly applie it vnto our ſelues, that we maye the better knowe whether we be the doers of the worde, and not onely hearers, which can haue no hope and aſſurance of ſaluation. And to let paſſe all thoſe that ſwarue from the ſounde doctrine of trueth, and godlyneſſe, as Atheiſtes and infidels, which haue neither workes, nor any grace of regeneration, and Iewes which are voyde of true faith in the crucified Meſſias, let vs examine by the rule of this trueth, all thoſe that ſeeme to embrace Chriſte Ieſus and his true Religion, as Libertines, Catholickes, and carnall Proteſtantes. The Libertine and carnall Proteſtant are by it moſt iuſtly condemned, becauſe they haue no workes at all, neither any ſoundneſſe of faith or Religion: but onely a falſe perſwaſion, and vaine ſhadowe of both, as the Apoſtle Iames teacheth in the whole treatie of his Epiſtle. The Catholicks, though they haue many outwarde and glorious woorkes to alledge for them ſelues, yet they faile altogether in the maner of doing: for not onely their iudgement by falſe doctrine is corrupted,The laſt Tridentine Councell, the ſixt Seſſion and 14. Canon. Trid. the laſt, the 25. Seſſion, and firſt decree. Trid. the laſt, Seſſion 14. Cap. • . in that they teache that workes in parte doe iuſtifie, that they are accepted the better for the vertue and interceſſion of Sainctes departed, that the ſacrifice of Chriſte his oblation onely waſheth awaye ſinnes committed before Baptiſme: Laſtly that a temporall puniſhment heere and in Purgatorie, can ſatiſfie and ſufficiently recompence that tranſgreſſion, whereby the perfecte Lawe and infinite Iuſtice of God is broken: but alſo they fayle in all thoſe poyntes, which we haue taught to appertaine to the right maner of doing the Fathers will.Triden. the laſt, Seſſion 6. Canon 15. and 16. Touching faith, they teache and beleeue that it is a poynt of humilitie, contrary to preſumption, to wauer and doubt of our ſaluation. And therefore calling vpon God in this maner, they ſhall neuer receiue any thing at his hand. Touching a ſtedfaſt hope, which onely looketh vnto Ieſus Chriſte the Author and finiſher of our ſaluation, and that glorie which he hath purchaſed for vs in the preſence of his Father, they can neuer haue it: both becauſe their faith is wauering, from whence this hope muſt proceede, and alſo becauſe they holde and teach, that there be other places then heauen for the ſoules of men to reſt in after this life. Touching loue and charitie, which principallye reſpect the ſaluation and profite of our brethren: doe they not moſt vncharitably, and flatly againſt the edification of the Church of GOD, (which in all publike actions vnder paine of damnation muſt be regarded) teach and beleeue, that ignoraunce of Gods religion is the mother of deuotion? doe they not reade the word, pray, and giue thankes in a ſtrange language, and vnknowen tongue? doe they giue (which is not theirs to giue) abſolution from ſinnes of meere loue, and not for money? Finally, doe they vexe, grieue, torment, perſecute, and burne the bodyes of Gods Saintes, after two or three light conferences, and diſordered examinations, becauſe they loue their bodyes, and the ſaluation of their ſoules? No verely, theſe thinges rather doe manifeſtly declare, not onely that they are deſtitute of charitie towards men: but alſo of pure loue towards God. For he that ſayeth he loueth God, and hateth his brother, he is a liar: for how can he that loueth not his brother, whome he hath ſeene, loue GOD whome hee hath not ſeene? As for the true feare of God, howe can it be in them, ſeeyng that they holde that Gods eternall wrath againſt our ſinnes, eyther paſt, or to come, can iuſtly and ſufficiently be appeaſed by tryfling pardons, and bulles giuen of mortall men? and to be ſhort, conſidering that they teach that all ſinnes following baptiſme muſt be purged, not by the blood of Chriſt, but be counteruailed, and ſo remoued by good workes, as they falſelye terme them, or pardons and abſolutions of ſinfull men,Trident. the laſt. Seſſion 25. in the decree concerning purgatory. or equall puniſhment here in earth or in purgatorie? the LORD forgiue them, they know not where. Laſtly, for carefull watchefulneſſe to retaine all the foreſayde graces, howe can it be in them, ſeeyng they are voyde and deſtitute of theſe gracious giftes of GOD? If therefore they haue anye (as in deede they haue much) it is not, neither can bee for theſe thinges: but to maintayne and increaſe their vſurped power and aucthoritie of both the ſwordes. And therefore knowing euerye man to be by the inſtinct of nature giuen to acknowledge GOD, and with ſome kinde of watchefulneſſe to ſerue him, they haue out of the follye and vanitye of their owne braynes, drawne out a kinde of ſeruice, which ſtandeth onely in outwarde ceremonies, and bodily exerciſes, wherein they haue bene, and are very watchefull: as in ſaying certeyne number of maſſes, prayers, diriges, and ſuch like, in doyng of penaunce, goyng on pilgrimage, vſing of holy water and holy bread, offeringes, carnall faſtinges, croſſinges, anointinges, with infinite moe of the ſame ſorte. All which inuentions of men are directly contrary to that worſhip, which our Sauiour Chriſt witneſſeth to conſiſt in Spirit and trueth, and therefore iuſtly condemned. For if bodily exerciſes which may be well vſed, are neither profitable of them ſelues, neither anye parte of the worſhippe of God: doe we not iuſtlye abhorre and deteſt the traditions which are after the commaundements and doctrines of men? And nowe as it is certaine, that they fayle in theſe thinges, ſo alſo in the ende, whereby all our actions muſt be meaſured and eſteemed. For in that they aſcribe righteouſneſſe in parte to their workes which they haue done,Rom. 3.27. Eph. 2.8.9. they may with as good reaſon challenge a part of the glory of their redemption: whereby the Lord of neceſſitie muſt be robbed of his honour, to whome belongeth all glory and dominion. Thus much I haue ſpoken only of ſkilful, malicious, and obſtinate Papiſts, not of the poore ignorant ones, which neither haue knowen the trueth, neither haue their conſcience ſet & fixed in hereſie. Albeit I dare affirme that neither theſe, neither any other obſtinate and wilfull heretike, or ignorant perſon, doeth or can doe the Fathers will: Becauſe as hereſie is ſtrong to cōdemne: ſo ignorance is blinde, and cauſeth vs to fall into the pit of condē nation.

Seeyng therefore that this doctrine of our Sauiour Chriſte condemneth Atheiſts, Infidels, Iewes, Libertines, Papiſts, and al other ſects of heretikes, ignorant perſons, & euery one that is not of the true Church of God, we had neede with all care and ſtudye to trie and examine the very bottome of our heartes, and rippe vp all the inwarde and ſecret corners of our conſciences, leaſt we alſo be iuſtly reprooued and condemned by the ſame. For aſſuredly we muſt all in the day of iudgement be tried, and made knowen to the worlde by the practiſe of this doctrine, to the glory of God, & the comfort of our owne hearts, whether we haue truelye taſted of the gifte of God in Chriſt, or no? but if we do content our ſelues with the ſhadowes of inwarde godlyneſſe, as with the outwarde vſe of Baptiſme, and the Supper of the Lorde, with lippe ſeruice, and ſuch externall kinde of profeſſion, denying the power thereof in our heartes, and workes: wee deceyue our owne heartes, we depriue our ſoules of the ioyfull fruition of Gods preſence, and walke, as faſt as can be, towards the place of darkeneſſe and endeleſſe deſtruction. For this is the doctrine of the Sonne of God, Not euerye one that ſayeth vnto me, Lorde, Lorde, ſhall enter into the kingdome of heauen, but he that doth the will of my heauenly Father, which is in heauen. Goe to then, you carnall and worldely Proteſtants, that ſaye, Lorde, Lorde, God be prayſed, and God be thanked for all his giftes &c. I demaunde this of you in the perſon of Chriſt, whoſe ſeruant I am though moſt vnworthie, ſhewe me this your fayth, and profeſſed religion by your workes, and iuſtifie it before me & the Church of God. For was not Abraham our father iuſtified through woorkes, when he offered Iſaac his ſonne vpon the altar? Was not Rahab the harlot iuſtified through woorkes, when ſhe had receyued the meſſengers, and ſent them out another way? Knowe therefore for a certeintie, all you that profeſſe the feare of God, that fayth profeſſed without woorkes is dead: Yea as the bodie without breath: ſo fayth without woorkes is cleane dead, and therefore but a ſhadowe of the true fayth which woorketh by loue. But ye wyll ſay, We knowe and beleeue that Chriſt is the Sonne of God. What then? the deuils beleeue alſo, tremble, yea and confeſſe,Acts. 19.15. IESVS wee knowe, and Paul wee knowe, but who are yee? Yea, but wee by Baptiſme, and the Sacrament of thankeſgiuing, are become the profeſſours of Chriſt. Was not Iudas a profeſſour alſo, yea a preacher and a worker of miracles? But wee are no enemies and perſecutors of Chriſt, as he was. No more were thoſe diſperſed Chriſtians to whome Iames wrytte, nay they ſuffered manye troubles for the outwarde profeſſion of the trueth: whome notwithſtanding he condemneth for want of workes.

Theſe thinges therefore are but clokes of hypocriſie, and wordes of lyes, whereby Satan carryeth away manye from the wayes of godlineſſe and life, into the paths of wickedneſſe and deſtruction. It is not then the outwarde ſhewe of Chriſtianitye, in countenaunce, worde, and worke, that auayleth any thing,2. Cor. 5.17 but onely a newe creature in Chriſt. In conſideration whereof, I heartily deſire and beſeeche you all, from the hygheſt vnto the loweſt, both to flye this damnable corruption of worldly and carnall men, and to giue all diligence to keepe and obſerue this heauenly maner of doing the Fathers will. Take vnto you aboue all thinges fayth, ioyne vnto faith, hope, vnto hope, loue and brotherly kindeneſſe, vnto brotherly kindeneſſe, reuerent feare of the Maieſtie of GOD, vnto a reuerent feare, a continuall and •• cefull watchfulneſſe in all good workes. For if theſe be amongeſt you, and abound more and more according to the meaſure of the gift of Chriſte: they will make you that ye neyther ſhall bee idle, nor vnfruitefull in the profeſſion of Chriſt and his Goſpell. But he that hath not theſe thinges, what face and countenance ſo euer he carrieth of religion, wiſedome, learning, and vertue, he is blinde, and can not ſee farre into the myſterie of godlineſſe, or els hath through ingratitude altogether forgotten, that he was purged from his olde ſynnes.

Seeyng then by this meanes, not onely an entring ſhall be miniſtred vnto you, into the euerlaſting kingdome of our Lorde and Sauiour IESVS Chriſt: but alſo your effectuall calling, and eternall election ſhall be fully ratified vnto your owne heartes and conſciences, ſo as you maye knowe perfectly that nothing can ſeparate you from the loue of GOD: if there be any conſolation in Chriſt, if any comfort of loue, if anye fellowſhippe of the Spirit, if anye compaſſion and mercie, thinke on thoſe thinges which you haue now heard, fulfill theſe things, and you ſhal neuer fall, but the God of peace ſhalbe alwayes with you, neither ſhall the comforter euer depart from you. But peraduenture ſome will ſay, O Lorde, who is able for theſe things? In deed in reſpect of man it is vnpoſſible, but with God as all other things, ſo this is poſſible, and hath bene by his power wrought in man. For doeth not the holy Ghoſt witnes of Dauid,1. Sam. 13.14. 2. King. 18.3. that he was a man according to Gods own heart? of Hezechia, that he did vprightly in the ſight of the Lord, according to al that Dauid his father had done? of Ioſia,2. King. 23.25. that he turned to the Lorde with all his heart, and with all his ſoule, and with all his might, according to all the lawe of Moſes? of Zacharie and Elizabeth his wife,Luke. 1.6. that they were iuſt before God, and walked in all the ordinances of the Lord without reproofe? of Nathanael,Iohn. 1.47. that he was an Iſraelite in deede, in whom was no guile?Mat. 8.10. of the Centurion, that there was not the like fayth in Iſrael? of Anna,Luke 2.37. that ſhe liuing a widdowe foure ſcore and foure yeeres, went not out of the Tēple, but ſerued God wt faſting and prayers night and day? finally of all the primitiue Church both men and women, immediatly after the aſcenſion of Chriſt, yt they continued wt one accord in ye Apoſtles doctrine,Act. 2.46. & felowſhip, in breaking of bread, in prayers & ſupplications, eating their meate together wt gladnes & ſinglenes of heart, prayſing God, yea yt the multitude of them yt beleued were of one heart, and of one ſoule, neither any of them ſaid yt any of yt which he poſſeſſed was his owne: but they had all things common? Wherefore ſeeing we are compaſſed with ſo great a cloud of witneſſes, of kings, of Prophets, of Iewes, of Gentiles, of men, of women, which haue ſerued the Lorde in this right maner of doing: let vs alſo caſt away euery thing that preſſeth downe, and the ſinne that hangeth ſo faſt on: let vs runne with ioye & pacience in this ſtraight race which is ſet before vs, without wearines and fainting. For doubtles ye want of thoſe things, ioyned with the practiſe of the contrary vices, are the cauſes of all the puniſhments of God, that are or haue bene in the world. For whence commeth warre, famine, peſtilence, tranſlation of Monarchies & Kingdomes, ouerthrowes of families, Townes, Cities, & whole Countries: but from this, that we doe not the will of our heauenly father, as it is done in heauen? For want whereof, we that liue nowe in this peaceable land flowing with milke and hony, and in the light of the Goſpel ſhining vnto vs, for the ſpace of twentie golden yeeres, are of all other moſt inexcuſable. For who can tell & repeate the warnings, whereby God in mercie hath called vs to repentance, and reformation of our liues? But who hath ſhed foorth as yet the Chriſtian teares of repentance? Not foure yeres agoe, ye Lord did as it were with his owne hand ſet a ſtarre in the heauens, whereof the wiſeſt Aſtronomer that liueth, can giue no reaſon. Since that, we haue bene admoniſhed by a great and ſtrange Comete in the ayre, by earthquakes, inundations of waters, all which ſignes & forerūners of Gods wrath are returned to him again, as being vnable to mollifie our ſtony hearts, that we might turne vnto the Lord. Onely his glorious Goſpel abideth with vs: but alas it grieueth me to conſider howe litle place it findeth in our hearts: how careleſly receiued, and how generally by ye life & conuerſation of Chriſtians, it is defamed & diſcredited: ſo that I greatly feare that within ſhort time, it alſo will depart from vs, and by the commaundement of God goe vnto a people, which ſhall (as the Theſſalonians did) receiue it, not as the word of men, but as it is in deede the worde of God. Well in the meane time, for the better auoyding and turning away ye iudgements of God which hang ouer our heads, namely this preſent plague, whereby the Lorde in mercie hath viſited this Citie: I am to requeſt in the Lordes behalfe the right honorable, the Lord Maior of this Citie, and the reuerend Father the Biſhop, that they would ioyne together in gathering together ye people, and calling a ſolemne aſſemblie,Ioel. 2.16.17. and ſanctifiyng a generall and publicke faſt, according to the commaundement of God, and the neceſſitie of this preſent time. This dutie and chriſtian exerciſe is the rather to be done, leaſt our Engliſh Church for want thereof, may through ignorance iudge it either altogether vnneceſſarie, or not much materiall. But if this cannot be obtained to be done in a publicke & ſolemne maner, with all zeale and feruentnes in prayer and hearing the worde of God (which I moſt heartily wiſhe and deſire) then I doe admoniſhe euery one priuately, both to vſe this, and all other good meanes to turne from vs, and this Citie, all thoſe puniſhments which our ſinnes haue moſt righteouſly deſerued. For it is not the cleane keeping, and ſweeping of our houſes and ſtreetes, that can driue away this fearefull meſſenger of Gods wrath, (albeit as I approue theſe lawfull ordinarie meanes: ſo I miſlike the deſperate tempting of God which I heare to be in ſome) but the purging & ſweeping of our conſciences from all the ſtincking filthe and droſſe of ſinne, deliuereth from the feare and perill of all euill, and maketh vs pure and holy veſſels, meete for the holy Spirit of God to dwell in. If you will imploy all your labours, ſtudies, and cares hereunto, and offer vp this ſacrifice of praying, faſting, preaching, and thankes giuing, euen from the morning vnto the euening, according to the example & godly practiſes of our fathers which haue gone before vs: who knoweth, deare brethren, yf the Lorde will returne and repent and leaue a bleſſing behind him, euen the precious treaſure of his glorious Goſpel which now we haue, and the benefit of helth which as yet we want? But if this exhortation and requeſt ſhall fall to the ground, and bring forth no fruit, as commonly the woorde of God doth amongſt vs, (ſuch is the hardneſſe of our ſtonie heartes) then your ſinne lieth at the doore, and abideth, but my dutie, though in great weakeneſſe and feare, is diſcharged. Nowe therefore I commende vnto you, both this ſpeciall and ſingular woorke of publike and ſolemne faſting, and all other godly woorkes, with faith, hope, loue, feare, and watchfulneſſe, wherein conſiſteth the ſyncere doing of the Fathers will: deſiryng and beſeeching you all to receiue, approue, and fulfill them vnto your liues end, that you may enter moſt ioyfully into the kingdome of heauen.

Thus much by good occaſion I haue ſpoken, concerning the two ſortes of profeſſors: nowe I am to ſpeake by order, of the Apologie & defence of the former ſort, for the auoyding of the finall ſentence of condemnation, conteyned in theſe wordes: Manie will ſay vnto me in that day, The ſecond part of the text. Lorde, Lorde, haue we not by thy Name prophecied, and by thy Name caſt out deuils, and by thy Name done manie great workes? In theſe wordes Chriſt bringeth in not the vnlearned, but the learned and thoſe that ſeemed to be the chiefeſt, and beſt profeſſors of the Goſpell, reaſoning with him ſelfe, touching the matter of entring into the kingdome of heauen.The defēce of the beſt ſort of fay • ed profe •• ors. They alledge for themſelues two principall and worthie workes, not common vnto all, but almoſt proper and peculiar • iftes to the Miniſters and Apoſtles of Chriſt: that is to ſaye, preaching the word, ment here by prophecie, and working of myracles, vnderſtoode by caſting out deuils, and doing many and great workes. It may ſeeme ſtrange and marueylous in our eyes, that thoſe which can in trueth alledge for them ſelues theſe two workes, ſhoulde be ſecluded from the kingdome of heauen, ſeeing that of preachers it is witneſſed, that becauſe they turne many vnto righteouſneſſe,Dan. 12 3. they ſhal ſhine as ye ſtarres for euer & euer: of others, that whoſoeuer ſhal giue vnto any of ye diſciples of Chriſt, in his name,Mat 9.42. Mar. 9.41. but a cuppe of colde water to drinke, that he ſhall not loſe his rewarde. Againe, ſeeing that of all workes of loue and compaſſion, theſe two in our iudgement are without all compariſon the chiefeſt: for what greater loue can any man ſhewe towardes the ſoule of his brother, then by preaching to deliuer it from the kingdome of darknes, and tranſlate it into the kingdome of light? or what greater loue can there be ſhewed towardes his body, then to cure it from all infirmities, yea and that which is marueylous, to deliuer it from the poſſeſſion of deuils? notwithſtanding we ſee by the anſwere of our Sauiour Chriſt, that theſe workes, and therefore al other which be of leſſe value, are inſufficient defences, either to alledge vnto Chriſt for the auoyding of the ſentence of death: or to perſwade our owne conſciences that we are beloued of God, according to our former doctrine. For albeit they be neceſſarie for diuers and ſundry cauſes before mencioned, yet they containe no part of that pure obedience, which by Gods ſpirit is wrought in all the true members of Chriſt. What then is that, which maketh preaching and all other workes acceptable vnto God, and profitable for ye comfort and ſaluation of the doer, ſeeyng the workes themſelues ſhalbe reiected? Surely to anſwer in one word, it is the maner of doing: whereof we haue ſpoken before at large. In conſideration whereof, bleſſed Paule doeth iuſtifie his preaching, not becauſe he did preach, (for woe be vnto me, ſayth he,1. Cor. 9.16 if I preache not the Goſpell) but becauſe he obſerued the ryght maner & order of preaching. The which maner,The right maner of preaching reſpecteth vtterance, & the inward affection. Act. 20.24. ſo farre forth as I can ſee and gather, concerneth either the vtterance of true doctrine, or the affection of ye minde whence it procedeth. For the vtterance, he witneſſeth that Chriſt ſent him to preache the Goſpell,1. Cor. 1.17. & 21. not with wiſdome of wordes: yea that it pleaſed God by the fooliſhneſſe of preaching to ſaue them that beleeue. Agayne,1. Cor. 2.1.4. & 5. verſ. he reioyceth that he came not with excellencie of wordes, or of wiſedome, ſhewing vnto the Corinthians the teſtimonie of God, and alſo that his worde and preaching ſtoode, not in the intycing ſpeache of mans wiſdome: but in playne euidence of the Spirit and power, that the faith of the hearers ſhoulde not be in the wiſdome of men, but in the power of God. And to ſhewe in what wordes he ſpake the Goſpell of God, and who was the author & teacher of them: he ſheweth playnly in an other place,1. Co. 2.13. ſaying, Which things alſo vve ſpeake, not in the wordes which mans wiſdome teacheth, but in the words which the holy Ghoſt teacheth, comparing ſpirituall things vvith ſpirituall things. For as the doctrine and foundation of our redemptiō is altogether heauenly, and ſpirituall: ſo ought thoſe that be buylders thereupon, to buylde after a heauenly and ſpirituall maner: as the Apoſtle teacheth in another place, comparing this heauenly man to golde, ſiluer, and precious ſtones, and the contrary to tymber, haye, and ſtubble, in theſe wordes:1. Co. 3.12. If any man buylde vpon this foundation, golde, ſiluer, precious ſtones, tymber, 13. haye, or ſtubble, euery mans worke ſhalbe made manifeſt: for the day ſhal declare it, becauſe it ſhall be reuealed by fire: and the fyre ſhall trye euery mans woorke of vvhat ſorte it is. Wherein we ſee howe neceſſarie a thing it is for vs, that be preachers and diuiders of the worde, not onely to looke vnto the foundation of our doctrine, which is Chriſt: but alſo to the maner of vtterance, becauſe that alſo muſt be tryed and examined by the holy Ghoſt: as golde, ſiluer, &c. are tryed by the fire. Therefore Paule in great boldeneſſe, and authoritie ſpeaketh on this maner to the Corinthian preachers,1. Co. 4.19. But I vvill come to you ſhortly, if the Lorde vvill, and vvyll knovve, not the ſpeache of them vvhich are puffed vp, but the power. 20. For the kingdome of God is not in vvorde but in povver. Whereby as hee woulde condemne their ſpeache and maner of vtterance, which delyghted the eare, hauyng no power or ſtrength to weaken and vnlooſe the holde of ſinne and Satan in them: ſo he woulde commend vnto them that maner of vtterance, which ſhoulde leaſt ſauour of carnall wiſedom, and haue greateſt power to turne the hearts of the hearers vnto God: and as the Apoſtle doeth ſaye of himſelfe, that he vſed no ſuch maner of teaching, neyther any flattering wordes, as it is in the fyrſt Epiſtle to the Theſſalonians:1. Theſ. 2.5 So he doeth moſt carefully commende and bequeath it vnto Timothie and Titus his two ſonnes in the fayth:2. Tim. 1.13. and in them to all other miniſters, as a faithful treaſure for ye edification of Chriſtes body, forbidding them to gyue heede vnto fables & genealogies,1. Tim. 4.7. or to profane, and old wiues tales, vayne babblings, and oppoſitions of ſcience falſely ſo called, and contrarily commanding them to ſtaye ſuch things, to ſpeake and exhort with all authoritie, & to ſtudie to ſhewe themſelues approued to God, and workemen that need not be aſhamed, and finally to deuide the word aright. This kinde of preaching touching the vttering of the worde, diligently obſerued of Paule, and faithfully committed to his ſchollers, ought with great care and diligence to be obſerued of all the miniſters of God: that the faith of the hearers may ſtande in the power of the Spirit and trueth, & not in the weakenes of the ſwelling wordes of mans wiſedome. But alas, who preacheth thus? nay who doeth not iudge this kinde of preaching to be voyde of learning, diſcretion, & wiſdome? Wherefore many doe ſtuffe their ſermons with newe deuiſed words, and affected ſpeaches of vanitie, not being cōtent with the words which the holy Ghoſt teacheth. Many with vnneceſſary ſentences, prouerbes, ſimilitudes, and ſtories collected out of the wrytings of prophane men: many with curious affected figures, with Latine, Greeke, and Hebrewe ſentences, without any iuſt occaſion offered by their texte, with multitudes of humane authorities, and diuers opinions of men, in whom there can be foūd neither certaine rule of trueth, neither conſtancie in iudgement, and therfore very vnfitte to be admitted into that place as ſpeakers, wheras the fearefull & mighty voyce of God, hath ſtraightly charged all people to heare his welbeloued Sonne, ſaying, This is my welbeloued Sōne, heare him. Many with ſtagelike geſtures, curious pronunciation, and ſuch other actions that are very vnſeemely for thoſe men, which haue taken vpon them before God and his Angels, to preach and publiſh vnto his people the Goſpel of Chriſt crucified. I would to God that all the miniſters of this lande, in this poynt could put on this affection of S. Paule,1. Cor. 2.2. fully to purpoſe with thēſelues to knowe nothing amongeſt their hearers, ſaue Ieſus Chriſt, and him crucified. So we ſhoulde not onely caſt aſide this vayne, corrupt, & vnprofitable maner of diuiding the worde of trueth: but alſo baniſhe out of our heartes the deſire of all ſuch popular prayſe, and commendation. But to let paſſe the vtterance of ſpeache, lette vs come to the affection of the minde: the generall diſpoſition whereof I touched briefely before, to witte, that we ſhoulde laye aſide all deſire of ſhewe of humane knowledge, and purpoſe onely to reioyce in the knowledge of Chriſt crucified: the particular affections, required to make our prophecying or preaching acceptable vnto God, as they are commaunded in diuers and ſundrie places of the worde: ſo the Apoſtle reioyceth, that he obſerued in a good conſcience this heauenly kinde of preaching. In the firſt chapter of the firſt Epiſtle of Peter, the holie Ghoſt commendeth vnto the miniſters of Chriſt, an earneſt care, a willing heart, a ready minde, a zealous deſyre to become enſamples to their flockes,1. Pet. 5.2. ſaying, Feede the flocke of God vvhich dependeth vpon you, caryng for it not by conſtraynt, but willingly: not for fylthie lucre, but of a readie mynde: 3. not as though you vvere lordes of Gods heritage, but that yee may bee enſamples to the flocke. Alſo our Sauiour Chriſt the chiefe ſhephearde of the flocke, as appeareth in the tenth of Matth. Goſpell,Matth. 10. ſending out his Diſciples to the loſt ſheepe of the houſe of Iſrael, chargeth them wholly to depende vpon him, to gyue freely without reſpect of filthie lucre, to feare nothing in the execution of their office, to be fully reſolued in their mindes to loſe their lyues for his ſake: finally to keepe them ſelues in all reſpects pure, and innocent as doues. Whereunto agreeth that commandement of Paule to Timothie, touching the ordination of Miniſters, whereby he teacheth, that euery miniſter ought to be watchefull, ſober, modeſt, louers, harborous, a louer of goodneſſe, wyſe, ryghteous, holy, temperate, and vnreprouable. So that by theſe precepts and commaundementes it euidently appeareth, with what care of the flocke, willingneſſe, and readines of minde, deſire by example to edifie, boldenes of heart, confidence in God, loue of Chriſt and his ſheepe: with what full purpoſe with loſſe of lyfe to perſeuer vnto the ende, and laſtly with what contempte of all worldly prayſe, and with what zeale of Gods glorie, euery miniſter ought to approue his miniſterie vnto Chriſt, & the conſciences of his flock. But if we wyll ſee theſe preceptes put in vre and practiſe, let vs diligently marke the lyfe and conuerſation of the Prophets and Apoſtles, eſpecially of Saint Paule: (who as he was the chiefeſt in worke, ſo the playneſt in declaration hereof,) and compare in euery particular his behauiour in the execution of his miniſterie, with ours. He ſayeth,1. Co. 9.16. Though I preache the Goſpell, I haue nothing to reioyce of: for neceſsitie is layde vpon mee, and vvoe is vnto me, 17. if I preache not the Goſpell. For if I doe it vvyllingly, I haue a revvarde: but if I doe it agaynſt my vvyll, notvvithſtanding, the diſpenſation is committed vnto mee. But which of vs doeth not reioyce and is glad, when he hath preached a fewe ſermons with lyking and prayſe of mortall men? What dumme dogge doeth terrifie his owne heart from ſinne, with this woe agaynſt him ſelfe for not preaching the Goſpell? or who doeth not for lucre, feare, and prayſe of men, rather then willingly & of a ready mind, feed the poore flocke of Chriſt? Paul, though he was free from all men,1. Cor. 9 19. & • yet he made him ſelfe ſeruāt vnto all, that he might winne the more: vnto the Iewe he became a Iewe, to them that were vnder the lawe, as though he were vnder the lawe, to the weake he became as weake, and in deede he was made all things to all men, for the Goſpels ſake, that he might be partaker thereof. But where is that Miniſter amongſt vs, which through loue humbleth him ſelfe, and beareth with ye infirmities of ignorance, lacke of knowledge, wiſdome, and diſcretion in his flocke and felow brethren? Nay which of vs with Paul beateth downe his bodie,1. Cor. 9.27. and bringeth it into ſubiection, leſt in preaching to others he him ſelf become a caſtaway? the Lord pardon vs this our offence. For I feare me, the care we haue of our mortall bodies, farre ſurmounteth ye care we haue of the ſaluation of our ſelues, or of our brethren.1. Cor. 9.10 33. Paul did pleaſe all men in all thinges, not ſeeking his owne profit, but the profit of many, that they might be ſaued: but as for vs, though many I graunt doe pleaſe all men in all thinges, yet they ſeeke their owne profit and gaine, not the profite of any one that he might be ſaued. For in deede they make marchandize of the worde of God, they are couered with the clokes of ſhame, and walke in craftineſſe, they handle the worde of GOD deceytfullye, preaching them ſelues and not Chriſte Ieſus the Lorde, nor them ſelues the ſeruantes of his people: and that which is moſt lamentable of all, they gyue great and iuſt occaſion, why the miniſterie of reconciliation ſhoulde bee euill ſpoken of and deſpyſed.2. Cor. 4.1.2. Contrarywiſe Paule, he ſpake of Chriſte as of ſynceritie, as of God in the ſight of God, he caſt of the clokes of ſhame, and walked in declaration of the trueth: he approoued himſelfe to euery mans conſcience in the ſight of GOD, he preached Chriſt Ieſus the Lorde, himſelfe a ſeruant for Ieſus ſake: and to conclude, he gaue no occaſion of offence in any thing, but in all things approued himſelfe as the miniſter of God,2. Cor. 6.7. by the worde of Trueth and by the power of God. Seeing therefore many of vs be fallen away from our firſt loue, and former zeale, and haue imbraced this preſent worlde, which (yf the Lorde be not more mercifull) will choke in vs all the graces of GOD: we had neede to looke vnto our ſelues betimes, and to frame our ſelues according to the example of this bleſſed Apoſtle, in the carefull and ſyncere diſpenſation of our miniſterie, leaſt our preaching bee (though profitable to others) yet damnable to our ſelues. Moreouer Paule was gentle towardes his flocke,1. Theſ. 2.7 &. 11. as a Nurſe cheriſheth her children, exhorting and beſeeching them as a father, teaching openly,Act. 20.20. and through euery houſe, keeping nothing backe that was profitable, but ſhewing vnto them all the counſell of God: and to ſhutte vp all in one worde, he was verie readie, and wylling to deale vnto them,1. Theſ. 2.8 not the Goſpell of God onely: but alſo his owne ſoule becauſe they were deare vnto him. Beholde here in Paule, as in a moſt cleare glaſſe, a perfect paterne of a good and faythfull ſeruant of God: and on the other ſide our miſerable imperfections, and ſinfull degenerating from the ſame. This kinde of preaching is that onely wherein we may reioyce, which is acceptable to God, profitable to his Church, comfortable to the ſpeaker. This is that true and perfect paterne of preaching, which Paul committed to Timothie, both in reſpect of the vtterance, and of the diſpoſition of the minde, which he chargeth to be kept and obſerued, that he might be an example to them that beleeue, in worde, in conuerſation, in loue, in ſpirit, in faith and in purenes,2. Timo. 1.13. ſaying, Keepe the true paterne of the wholeſome words, which thou haſt heard of me in fayth, and loue which is in Chriſt Ieſus. 14 That worthy thing which was cōmitted to thee, keepe through the holy Ghoſt, vvhich dvvelleth in vs. And to Titus,Tit. 2.7. Aboue all thinges ſhevve thy ſelfe an example of good vvorkes, vvith vncorrupt doctrine, 8 vvith the vvholeſome vvoorde vvhich cannot be reproued. This is that which though we alledge in the laſt daye for our ſelues, we ſhal not be diſliked or reiected. But alas our kinde and maner of preaching, whether we regarde the vtterance of ſpeach, or affection of our hearts, doth farre differ from this, nay it is almoſt cleane contrary to it: for it giueth no life to thoſe which are dead in ſinne, it hath no power to ſtrike in ſunder, or to vnlooſe the holde of ſinne, no ſharpeneſſe to cutte a ſunder the cordes of wickedneſſe, it can not enter to the diuiding a ſunder of the ſoule and ſpirit, the ioyntes and the marowe, neither can it diſcerne betweene the thoughts and intentes of the heart: and why? our woordes are of our owne making, and not ſuch as the Spirit of God teacheth: our matter for the moſt part is the deuiſes of men, the diſpoſitiō of our hearts prophane, worldly and carnall, our intent and purpoſe is to get honour, and worldly preferments. No maruayle therefore though our labours be curſed, and not bleſſed, and wee our ſelues in the day of iudgement be reiected: for as I haue taught before, it is not the woorke done, but the maner of doing, that pleaſeth our heauenly Father. So that thoſe onely which preach the worde in faith, hope, loue, feare, and all maner of watchfulneſſe, in ſeaſon and out of ſeaſon, being ready as to deale vnto ye people the Goſpel of God, ſo alſo if neceſſitie require, their owne liues for ye confirmation of their flocke: thoſe I ſay only ſhall reape ye fruite of their labours, with great ioye and gladneſſe, euen eternall lyfe, wherein they ſhall ſhine as ye ſtarres of heauen. As for others, who haue in preaching the worde ſought themſelues, their owne praiſe and commoditie, hauing litle or no care of Gods heritage, that it might be ſaued: (of which ſort be thoſe whereof I haue already ſpoken a litle before) though they ſay in the day of iudgement, Lorde, Lord, haue we not prophecied in thy Name, yet they ſhalbe ſent away to their owne place of puniſhment, as workers of iniquitie. If then the outwarde worke of preaching, which is ſo profitable vnto the Church for the ſaluacion of ſoules, ſhalbe reiected, being ſeparated from the pure maner: who dare alledge caſting out of deuils, and the working of great miracles which onely appertaine to the ſafety of body? Let not therfore the Papiſts reioyce, though they were able to confirme euery point of their religion by a great miracle (whereas in deede they are not, except we will iudge their vaine forged miracles to be done by the finger of God:) for yf theſe myracles be ſeparated from the true maner of doing the Fathers will, the dooers themſelues are but workers of iniquitie, as Chriſt moſt truely termeth them in the verſe following: and therefore ſo farre from being iuſtified by theſe, or any other workes of charitie, being ſeparated from the true maner of doing, that thei ſhalbe vnto them ſufficient matter of condemnacion. Well, it is neither preaching, nor working of miracles, that can deliuer the preacher or any other from the ſentence of death in that day, neither any other, which proceedeth not from the right maner of doing the Fathers will. But in aſmuch as the wicked ones, which beare the ſhewe of Chriſtianitie, may both in the outwarde worke, and in a certaine maner of doing, come verie nere vnto the acceptable doing of the Fathers will, which in appearance they do verie much reſemble: it ſhalbe verie profitable to ſerch a litle deeper,How nere the wicked may come to ye waies of ye godly. if by any meanes we can finde how many, and what be thoſe gifts which the wicked, ouer and beſides theſe, may alledge for themſelues, becauſe thei are cōmon to them with ye godly. It is certain by ye doctrine of our ſauiour Chriſt in ye Goſpel of Matthew, Mark & Luke,Mat. 13.20. Mar. 4.15. Luk. 8.11. yt the wicked may willingly heare, vnderſtand, ioyfully receyue, & profeſſe ye worde, yea indure for a ſeaſon, & falſely perſwade them ſelues to beleeue. So is it witneſſed of Simon Magus, that he hearde Philip preaching, vnderſtood him, ioyfully receiued his doctrine, and that he beleeued, was baptized, and continued with Philippe: in theſe wordes.Act. 8.13. Then Simon him ſelfe beleeued alſo, and vvas baptized, and continued vvith Philippe, and vvondered vvhen he ſavve the ſignes and great miracles that vvere done. Notwithſtanding Peter affirmed to his face, that he had no parte nor fellowſhippe in that buſineſſe: becauſe his heart was not ryght in the ſyght of God, but full of gall and bitterneſſe, and that he was in the bonde of iniquitie. Moreouer they may relieue and ſuccour, greatly and highly eſteeme of the miniſters of Chriſt, thinking nothing to deare for them: So Paule witneſſeth of the Galatians, ſaying,Gala. 4.14.15.16.20. And the triall of me which was in my fleſhe, ye diſpiſed not, neither abhorred: but ye receiued me as an angel of god, yea as Chriſte Ieſus. What was then your felicity? for I beare you record, that if it had bin poſſible, you would haue plucked out your ovvn eyes, & haue giuen thē vnto me. Yet they afterwarde, as it followeth in the ſame place, eſteemed him as an enemie, in ſomuch as he ſayeth he doubted of them. Againe, they may abſtayne from euill, and do the outward works of charitie,Matth. 23. wherby they ſeeme very ryghteous vnto men, as did the Scribes & Phariſes: they may giue their goods and landes vnto the church,1. Co. 13.3. Acts. 5.1.2. as did Ananias and Saphira: they may bee lightned with the knowledge of the trueth, taſte of the heauenly gift & the good worde of God,Heb. 6.4. and the powers of the worlde to come, and be made partakers of the holie Ghoſt, and yet fall from the grace receyued, as it is in the 6. and 10. chap. to the Hebrewes: Finally, they may ſuffer baniſhmēt and perſecution for the outward profeſſion of the trueth, yea they may do all the outward workes in ſeruing of God, & helping their neyghbour, which the godly doe: but when the queſtion ſhall be demaunded of Chriſt, who in deede and in trueth is his brother, ſiſter, and mother, he wil anſwere, Whoſoeuer ſhal do my fathers vvill vvhich is in heauen, the ſame is my brother, Mat. 12.50 ſiſter & mother. Now ſeeing how farre ſinners and vngodly men may reſemble the deare children of God, & yet be voyde of the graces of regeneration: let vs looke into our ſelues, into our hearts, cōſciences, & whole maner of our life, that we may ſee & know in all our actions, wherin we differ frō the wicked, & how we do our Fathers wil: for it behoueth euery true Chriſtian, cōſtrained with ye loue of Chriſt, to do all theſe works before mencioned, in conſtant faith, in ſure hope, in pure loue, in reuerēt feare, in great care & ſtudy to pleaſe God, wt zeale of gods glory, & tender loue of his brethren, with ioye in the holy Ghoſt, with a reſolued purpoſe without wearines & fainting to cōtinue vnto the end, knowing that thoſe only ſhalbe bleſſed, which ſhal continue vnto the ende. This is our liuing, holy, & acceptable ſacrifice vnto God, & this onely is our reaſonable ſeruing of him: wherin whoſoeuer continueth, ſhal neuer periſh, but be trāſlated frō death to life. If we wāt this, though we heare often, knowe much, ſpeake neuer ſo wel of ye Goſpel, make neuer ſo much of preachers, & reioyce for a time in ye trueth: yet I ſay, if this faith, hope, loue, feare and watchfulnes be abſent, we are baſtardes & no children, hypocrites, no Chriſtians, for whome remaineth nothing, but a fearefull looking for of iudgement and violent fire, which ſhal deuour al ye aduerſaries of God and his trueth. I ſpeake this not to diſcourage any, or to driue the weake conſciences into diſtruſt: but to awake the ſlouthfull, & to terrifie the proude, ſecure, & preſūptuous proteſtāts, & alſo to ſtir vs al vp to a more vigilāt care in working our ſaluatiō. How neceſſary this is to be preached & vrged, the ignorāce & error of many, the want of loue & feare of God in this land & citie, doth ſufficiently witnes. I therfore, to make an end of this matter, cōmende this doctrine from Ieſus vnto you all, beſeeching you for the mercies of God, to receyue it into your ſoules, to beleeue it in heart, to cōmend it in word, diligently to practiſe it in life, & with al your ſtrength & might to maintaine and defende it, againſt all aduerſarie power of Satan and his miniſters.

The anſwere of Chriſt in the verſe following, containeth two points.The anſwere of Chriſt. Firſt he denieth theſe men to be his ſeruants: Secondarily he ſendeth them awaye, & baniſheth them for euer out of his preſence, ſaying, And then I will profeſſe to them, I neuer knew you: meaning by knowing, acknowledging. For the Greeke worde ( 〈 in non-Latin alphabet 〉 ) ſignifieth, not onely a bare knowledge of a thyng, but an acceptation or approouing, which we call acknowledging, ſo that it is all one as if he ſhoulde ſay, Albeit you haue by prophecying, & working miracles, profeſſed your ſelues to be my ſeruants, & called me Lorde and Maſter: yet becauſe you did not thoſe things which I commanded you, I did neuer acknowledge you to be my ſeruāts, & now I do profeſſe vnto you the ſame. O what a terror, and griefe of heart is this, to heare the Sauiour of the world, in whom onely there is hope of mercie and lyfe, to denie and openly profeſſe, that hee neuer acknowledged vs to be his ſeruāts? The ſeruaunt to be forſaken of his louing Maſter, the ſubiect of his godly Prince, the childe of his naturall parents, the wyfe of her deare huſband, is matter of vntolerable griefe and deadly ſorow: But for a man to be forſaken of the Redeemer of mankinde, and that openly in the preſence of all creatures, without hope of recōciliation, whoſe heart doeth not quite fayle him, and melte away, euen to thinke therof? O then what a hell of tormentes ſhall it be to the ſoule, eternally to feele it? Go to then, you yong and deſperate ruffians, you carnall & licentious Proteſtantes, reioyce in your youthfull and wanton pleaſures, cheare your hearts in the dayes of your vanitie, walke in the wayes of your owne luſtes, enioy the pleaſures of ſinne for a ſeaſon, deſpiſe vnderſtanding & wiſdome, deuiſe your wittie prouerbs againſt the iuſt, deride and mocke at the wayes of the godly, ſuffer not your conſciences to accuſe you, caſt awaye the feare of Gods wrath out of your hearts, & withdraw no pleaſures from your mindes: yet know this for a certaintie, that God wil bring you, and euery worke to iudgement, with euery ſecret thing whether it be good or euill: at what time you ſhal knowe and feele, by miſerable experience, what it is to heare this voyce of Chriſt, Depart from me ye vvorkers of iniquitie. As this deniall of Chriſt ſhal be moſt terrible vnto the curſed company of al reprobates, ſo it ſhalbe moſt ioyful to the litle flocke of Gods heritage: For they ſhall not onely reioyce, in that God ſhall be glorified in the deſtruction of all their enemies: but eſpecially in that they ſhalbe acknowledged of Chriſt, as his faithfull ſeruants and deare brethren, and be aduaunced into the inheritance of his Fathers kyngdome, in compariſon of which honour, all the glory and pompe of the earth, is nothing els but lotheſome beggery.

Touching the ſeconde poynt of this anſwere, we are to note and obſerue firſt, the ſending of them away, & the reaſon therof. For the firſt he ſayeth, Depart from mee, ſignifying thereby, that although they in outwarde ſhewe and profeſſion ſeemed to gather with Chriſt, as his ſeruantes, and therefore were accompted amongeſt the nomber of Gods elect: Yet nowe when all mens heartes and ſecrete thoughtes are opened and reuealed, eyther to their endeleſſe deſtruction, or eternal comfort, whereby the godly ſhall eaſily be diſcerned from the vngodly: then euen preachers themſelues, woorkers of miracles, and all other diſſembling profeſſours of the Goſpel, ſhal heare with great ſorowe and griefe, this finall ſentence of death and damnation, Depart from mee. If any man do aſke me whyther they ſhall goe from Chriſt, or where they ſhall abyde out of his preſence, I anſwere briefely, into euerlaſting fire: as our Sauiour Chriſt him ſelfe doeth wytneſſe in the 25. of Matthewe, ſaying, Depart from mee yee curſed into euerlaſting fyre, Mat. 25.41 vvhich is prepared for the deuill and his angelles. Yf then, deere brethren, preachers of the Goſpell, and workers of miracles ſhall be throwen from the preſence of God into vtter darkenes, as woorkers of iniquitie, for want of the true maner of doyng the Fathers wyll: O Lorde, what ſhall become of all thoſe Miniſters, which receyuing temporall things of the people of God redeemed by the blood of Chriſt, doe in the hardneſſe of their heartes refuſe to miniſter vnto them ſpirituall, and to feede them with the heauenly foode of the worde vnto eternall lyfe? But becauſe no admonition can moue them to repentance, & reformation of this haynous offence agaynſt God and his people, I leaue them to anſwere for themſelues vnto Chriſt, at the dreadfull daye of iudgemēt: at what time I feare me, that as they haue bene dum in this life, concerning ye ſounding out of the mighty word of god: ſo they wyll be altogether dumme and ſpeachleſſe, when Chriſt ſhal cal for a wiſe, diligent and watchefull diſcharge of that ſtewardſhip which they haue vſurped, and horribly abuſed in the Church of God. As for Atheiſts, Idolaters, blaſphemers, ſorcerers, deſpiſers of magiſtracie, murtherers, adulterers, fornicators, oppreſſors, vſurers, and ſuch like abominable ſinners, how can they eſcape the vengeance and iuſt recompence of their rewarde, ſeeyng that preachers of the worde, and woorkers of miracles ſhall be throwen into the chaynes of euerlaſting darkenes? O that men woulde ſeriouſly conſider this, and turne vnto the Lorde with all their hearts and ſoules, in this acceptable time of grace: for euen now wiſdome cryeth without, the ſounde of the Goſpell is heard in our temples: nowe is the time of peace, nowe is the day of repentance: To day if you will heare the ioyfull voyce of Chriſt, harden not your heartes with the wicked of this worlde: but ceaſe from your owne workes, and doe the Fathers will which is in heauen. So doyng, the God of peace ſhal ſanctifie you through out, and keepe your whole ſpirit, ſoule, and bodie blameleſſe vnto the comming of our Lord Ieſus Chriſt. The reaſon of this ſorowfull departure is, for that in preaching, caſting out deuils, and working miracles, they wrought and committed iniquitie: for ſo it is ſayd, Depart from me ye workers of iniquitie. Not that they did vnlawfull workes, but becauſe they did lawful things vnlawfully: for albeit they preached and wrought miracles (both which did auaile much to the edification of the Church) yet in regard of the corrupt maner of doing, Chriſt calleth them, Workers of iniquitie. This doctrine condemneth all men which do lawfull thinges vnlawfully: how much more thoſe which doe vnlawfull thinges, though they haue neuer ſo great a ſhewe of godlyneſſe? Good workes, I confeſſe, muſt be done: but ſuch onely are good, which God hath commaunded in his word, not ſuch as men by worldly wiſdome haue deuiſed: of which ſort are running on pilgrimage to the dumme and ſenſeleſſe images, doing of penance at the prieſtes appointment, and an infinite nomber of the ſame, not onely in that Popiſh religion, but alſo in all humaine and voluntarie ſeruice. For they haue not ſo much as a ſhewe of commaundement out of the word, and Scriptures of God: as maye eaſily appeare to him, that hath but once in all his life read ouer the Bible. Here then we ſee, how euery man maye pleaſe and diſpleaſe God: pleaſe, if he doe that which is commaunded of God, after that maner he hath commanded it: diſpleaſe, if he doe any thing either not commanded, but deuiſed of man: or do the thing commaunded, after an vnlawfull maner. In conſideration whereof, all thoſe that be out of the Church, are iuſtly termed workers of iniquitie, for the which at the day of Iudgement they ſhalbe eternallye condemned. Contrarily, thoſe which are in and of the Church, which is the myſtical bodie of Chriſt, becauſe they doe workes commaunded after an vpright and ſincere maner, Chriſt doth iuſtly call them, Doers of his Fathers will: to whom by promiſe, not by deſert, belongeth the inheritance of the kingdome of heauen, and euerlaſting happineſſe.

Nowe therefore to make an ende, I beſeeche you, for the loue that you beare to your owne ſaluation, as though Chriſte ſhould beſeeche you by me, to abhorre and eſchewe the curſed behauiour of all diſſembling profeſſours, to embrace and practize the vpright and ſyncere maner of doing the Fathers will, to contend and ſtriue to enter in at the narrow gate of the kingdome of heauen, to flie al apparance of euil, to abound plentifully in all good workes, keeping faith, hope, loue, feare, and watchfulneſſe without wearyneſſe and faynting, euen vntill the laſt moment of lyfe: that Chriſte which is our lyfe may receyue vs into eternall lyfe, and immortall glorie. This is my humble petition vnto you, and my daylie prayer for all the Saintes and electe of GOD: that we being all, moſt perfectly by the holie Ghoſt, and fayth, vnited and incorporated into Chriſte (as the members of the body into the head) might be partakers of the felowſhippe of his glorie, together with his and our Father, and al the holy companie of Angels, in the heauenly kingdome of all happyneſſe and felicitie. Nowe I for my part aſſuredly hope, and perſwade my ſelfe, that all thoſe that loue the comming of Ieſus Chriſt, will louingly receiue this my petitiō to doe thereafter: And I conſtantly beleeue, that our moſt mercifull Father wil heare my prayers, and graūt this my requeſt, to the euerlaſting prayſe of his mercie, and the continuall comfort of his Churche. To him therefore with his Sonne, & the holy Spirit, three perſons and one immortall and euerliuing GOD, be all praiſe, power, glorie and thankeſgiuing for euer & euer, Amen.