An Excellent and godly Sermon — Laurence Chaderton

An Excellent and godly Sermon · Laurence Chaderton

Matthewe vij.

21 Not eueryevery one that ſaith vntounto me, Lord, Lord, ſhall enter into the kingdome of heauen: but he that doth my Fathers wil which is in heauen.

22 Many will ſay to mee in that daye, Lord, Lord, hauehave we not by thy Name prophecied, and by thy Name caſt out deuils, & by thy Name done many great works?

23 And then will I profeſſe to them, I neuer knewe you: depart from me ye that worke iniquitie.

THeſe three ſhort verſes are a principall part of that heauenly ſermon,The ſūme and meaning of this text. which our ſauiour Chriſt preached in the mount vntounto his own diſciples and the people. The ſumme and meaning hereof is, a dreadful declaration of the final deſtruction, and eternall condemnation of all counterfait and hypocritical profeſſors of Gods true Religion. For although in the former verſes Chriſt did particularly deſcribe vntounto his auditorie falſe and diſſembling prophets by their fruits, to the end they might better know them:Luke. 13.25 26 27. yet in this 21. verſe he aſcendeth from that particular to a general deſcription of all falſe & fayned profeſſors of the trueth, of what calling and function ſoeuer they be of in the Church or common wealth, as appeareth moſt plainly both by the ſimilitudes generally vſed in y^e 17.18. & 19. verſes going before: and alſo by theſe words, Not euerie one that ſaith vntounto me, Lord, Lord, ſhal enter into the kingdome of heauen. Neuertheleſſe y^e principal meaning and drift of Chriſt is, to terrifie the falſe prophetes and preachers of the word with this feareful threatning of the ſecond death: as the wordes of the 22. verſe doe neceſſarilie proue & confirme. Many vvill ſay vntounto me, Lord, Lord, hauehave vve not by thy Name propheſied &c. which none could truly alledge for themſelues, but ſuch onelyonly as had bene preachers of y^e word & workers of miracles. A gift in y^t time almoſt peculiar to y^e Apoſtles & miniſters of Chriſt, for y^e confirmation of the certeinty & truth of their doctrine.

The order or diſpoſition of the iii. verſes.This dreadful declaration of the iuſt condemnation of al hypocrites & fained profeſſors of the true Goſpell, conteineth two general & principal parts. The firſt is a diuiſion of all ſuch as profeſſe the trueth into two ſortes, fully and plainely expreſſed in the 21. verſe. the ſecond is a meeting with an obiection conteining both a kinde of defence, whereby the preachers of the worde, and workers of miracles, by reaſon of their great knowledge and rare giftes, myght ſeeme as to cleere and defend them ſelues: ſo to auoide and eſcape the iuſt ſentence of eternall curſe and malediction, ſet downe in the 22. verſe, Many ſhall ſay vntounto me in that day, Lord, Lord, &c. And alſo a moſt wiſe and perfect, though very fearefull, anſwere of Chriſt there unto in the 23. verſe. And then will I confeſſe to them &c. wherein notwithſtanding theſe glorious works alledged in y^e former verſe for their defence, he ſheweth that becauſe he neuer acknowledged them by reaſon of their hyprocriſie, and becauſe in doing ſuch works they brought forth iniquitie: therefore he muſt neceſſarily forbid them his preſence, wherein onelyonly is all ioye and felicitye, as contrarily to be ſecluded from his preſence is all ſorowe and extreme miſerie.

Thus we ſee both the ſumme and true meaning, and alſo the plaine and naturall diſpoſition of this part of Chriſtes ſermon conteined in theſe three verſes. Whereof I purpoſe to ſpeake particularly, not in the excellencie of wordes, or in the inticing ſpeach of mans wiſedome, but in plaine euidence and demonſtration of the trueth.

There are two ſortes of profeſſors of true religion.Not eueryevery one &c. Here our Sauiour Chriſt diuideth al the worſhippers of God, and the profeſſors of his Goſpell into two ſortes: for the firſt ſentence of this verſe is equiualent, or al one in ſenſe with this particular ſaying, Some men ſaying vntounto Chriſt, Lord, Lorde, ſhall not enter into the kingdome of heauen. wherein as he noteth the firſt ſort of profeſſors: ſo he deſcribeth them by their external confeſſing of Chriſt to be their Lorde and Maſter, and alſo by their end.

The ſecond ſort he noteth in the latter, and alſo deſcribeth them by their fruites & end, in theſe wordes, But he that doeth my Fathers will which is in heauen, ſhall enter into the kingdome of heauen: which ende although it be not expreſſed, yet it is neceſſarily to be ſupplied out of y^e former part. Therefore y^e true meaning of theſe words is this. Of the external profeſſors of Chriſt, ſome doe onelyonly profeſſe in outward ſhew: and ſome others doe both outwardly profeſſe, and alſo doe the Fathers wil which is in heauen: ſo that the author of this diuiſion is our Sauiour himſelfe, and therefore it is in no wiſe to be doubted of. Yet becauſe the common and vſuall conuerſation of Chriſtians is ſo corrupt, that it euidently declareth them to be contented and ſatiſfied with an outward ſeruing of God, void of inwarde ſynceritie and true beliefe: it ſhalbe requiſite and needfull, in few words to ſhew out of the word, the certaine trueth of theſe two ſortes of men. In the firſt age of the worlde, when there were but foure perſons which ſerued the true God, the Creator of heauen and earth, the holye Ghoſt teacheth, that Habel and Cain, albeit they both did externally profeſſe their religion, by offering of the firſt fruites of ſheepe, and of the grounde: yet Cain his profeſſion was onelyonly in outwarde ſhewe, becauſe his outwarde ſacrifice,Gen. 4.5. being voyde of fayth, was not regarded of God. But Habels profeſſion was both in outwarde ſhewe, and alſo in doyng the will of God. for the ſpirit of God commending him, teſtifieth that by faith he offered a ſacrifice of greater price then Cain,Heb. 11.4. and by that faith obteined witneſſe of God that he was righteous:Gen. 4.4. for which cauſe it is ſaid, The Lord had reſpect to him and to his offering. In the families of Abraham and Iſaac, being then onelyonly the viſible Church, Iſmael, Iſaac, Iaakob and Eſau, receiued Circumciſion the externall ſigne of their profeſſion: by reaſon whereof eueryevery of them were accompted true worſhippers of the God of Abraham: yet Iſaac and Iaakob onelyonly were doers of the will of God,Heb. 11.20 21. & 12.16.17. as the Spirit of God teſtifieth in the eleueth & 12. to the Hebrewes.

In the 50 pſalme the Lord him ſelfe expoſtulateth, and with great authoritie reaſoneth with the firſt ſort of profeſſors, ſaying,Pſal. 50.16 What haſt thou to do to declare mine ordinances, that thou ſhouldeſt take my couenant in thy mouth, 17ſeeing thou hateſt to be reformed, and haſt caſt my wordes behinde thee? But vntounto the other ſort he ſpeaketh thus in the ſame pſalme,23 He that offreth praiſe, ſhall glorifie me, and to him that diſpoſeth his vvay aright, I vvill ſhevv the ſaluation of God. wherin he forbiddeth and condemneth the outward profeſſion of his worde and ordinances, beyng ſeparated from the right diſpoſition of the heart and life: but being ioyned together, he promiſeth thereunto eternal ſaluatiō. A place therfore moſt fit to warrāt & confirme theſe two ſortes of profeſſors of Gods worde.

The Prophet Eſay doeth not onelyonly deſcribe theſe ſortes of profeſſors in playne wordes: but alſo threatneth againſt the former ſort, a wonderfull iudgement of God, ſaying,Eſa. 29.13. Becauſe this people come neere me with their mouth, and honour me with their lippes, but hauehave remoued their heart from me, and their feare towardes me was taught by the precept of men: 14therefore beholde, I will againe doe a marueilous worke in this people, euen a marueilous worke, and a wonder: for the vviſedome of their wiſe men ſhall periſhe, and the vnderſtanding of theyr prudent men ſhall be hid. 15Woe vntounto them that ſeeke deepe to hide their counſell from the Lord: for their workes are in darkeneſſe, and they ſay, Who ſeeth vsus? and vvho knovveth vsus? In which wordes it appeareth, both that there be in the viſible Church of God, aſwell hypocriticall ſeruers of God, whoſe wicked woorkes, though in reſpect of God they bee done in the light, yet in reſpect of men they are in darkeneſſe: as alſo true and ſyncere worſhippers, which with mouth, lippes and heart, doe honour and feare the Lorde according to his precepts. It were to long, and in deede needeleſſe in ſo plaine a matter, to cite and alledge the witneſſes of all the Prophets, who as they had great experience of both theſe kindes of men, in all eſtates and degrees of callings: as of Princes, Prieſtes and people: ſo they did with great aucthoritie and boldneſſe diſcouer their ſeuerall and particular ſinnes, and threaten againſt them preſent deſtruction, and the fearefull Iudgements of God: as may appeare to eueryevery one that ſhal reade with diligence & iudgement their prophecies. Wherefore, briefely to conclude this point of doctrine, the three parables of our Sauiour Chriſt in the hiſtorie of the Goſpell, of the fielde, floore, and nette, written for a plaine declaration hereof, ſhall fully ſatiſfie and content eueryevery one, that beleeueth him to be the onelyonly teacher of all trueth and righteouſneſſe.Field. Matth. 13.24, 25. &c. For euen as in the fielde there groweth vp not onelyonly ſounde corne, but alſo tares, cockell, and darnell: in the floore there is not onelyonly pure wheat,Floore. Mat. 3.12. Luke. 3.17. but alſo chaffe: in the nette not onelyonly good things, but bad, as filth and ſuch like:Nette. Mat. 13.47 ſo in the militant and viſible Church, the fielde, floore and net of the Lorde, there are not onelyonly ſyncere and faithfull, but alſo hypocritical and faithleſſe worſhippers of God, not onelyonly vpright and conſtant doers of the worde, but alſo vaine and Idle talkers of the ſame: finally not only ſuch as with good conſciences, pure heartes, and fayth vnfayned doe ſerue the LORD and his Church, but ſuch alſo as be reprobate to eueryevery good worke, whoſe ende is to be caſt eternally from the preſence of God, and to be burned as chaffe in the fearefull furnace of Gods wrath and euerlaſting indignation. Seeyng therefore that the example of Habel and Cain in the beginning of the Worlde, of Iſmael and Iſaac, Iaakob and Eſau, in the families of Abraham, and of Iſaac, ſeeyng God him ſelfe in the 50 Pſalme, and in the nyne and twentieth of Eſay, ſeeing alſo all the Prophets in their prophecies, and our Sauyour Chriſt the doctor of all trueth, both in the three former parables, as alſo in this preſent place doeth declare, teache, and confirme the trueth of theſe two ſortes of profeſſours: who is ſo blinde that he can not ſee this? who ſo faythleſſe that will not beleeue it? who ſo impudent that will not confeſſe it? Finally, who can be ſo iniurious to his owne ſaluation, that hauing ſo manye witneſſes, and ſuch dayly and continuall experience of this trueth, will not giuegive his goods, body, life, and all, that he may be accompted of the LORD in the dreadfull daye of Iudgement, a doer and worker of his will? The vſe of this certayne doctrine ſerueth to moue all true Chriſtians, to take greater paynes and care to frame their heartes and works according to the will of GOD, then onelyonly to hauehave an outwarde ſhewe and appearaunce of godlineſſe: as alſo to feare and terrifie the heartes of all true profeſſours, from forſaking the true Churche of God for the impietie and vngodlines of ſome: knowing that for the triall of Gods electe, hereſies & vices muſt continue in the Church, till Chriſt at his comming aboliſh them with the breath of his mouth, and cruſh all the wicked in pieces with y^e yron rodde and ſcepter of his kingdome: And ſo deliuer the whole gouernement of all things into the hand of God his father, that he may be al in all, to the praiſe of his power and glorie, and the euerlaſting comfort of all his adopted children. Nowe that we may the better ſee and know, of which ſort of profeſſors eueryevery one of vsus is: let vsus heare and learne how our Sauiour Chriſt doth deſcribe the former ſort, and what is the end of this profeſſion.

He ſayth, Not eueryevery one that ſaieth vntounto me, Lord, Lord, ſhall enter &c. in which wordes he teacheth,Who be y^e falſe profeſſors of true religion, what is their end. that all the religion of this kind of worſhippers and callers vponupon God, conſiſteth onelyonly in the outward profeſſion of himſelfe, and of God his Father: for here to call Chriſte, Lord, Lord, is nothing els but in word, and outward ſhewe to profeſſe Chriſt the ſonne of God to be their Lord and maſter, God himſelfe to be their Father, the holie Ghoſt proceeding from them both to be their ſanctifier, and themſelues to be the ſeruantes of theſe three diuers and heauenly perſons. Wherfore this firſt ſort are ſuch profeſſors, as hauehave onelyonly a ſhewe of true religion and godlines, being voide of all faithfull obedience to God. The which kind of profeſſion, though it ſeeme good and glorious in the ſight of men: yet the Lorde which onelyonly looketh into the heartes of all, by his Miniſter and Prophet Ieremie calleth it the wordes of lyes,Ierem. 7.3. ſaying, Thus ſayeth the Lorde of Hoſtes the God of Iſrael, Amende your wayes, and your workes, and I will let you dvvell in this place. 4Truſt not in lying vvordes, ſaying, The Temple of the Lorde, the Temple of the Lorde: this is the Temple of the Lord. Wherein the Lorde, as wee ſee, oppoſeth the reformation of their wayes and workes, to the outwarde profeſſion of his ſeruice done in the Temple: which, being ſeparated from the other, he eſteemeth no better then the wordes of lyes. And in deede it is no better: for whereas this outwarde profeſſion ſheweth, and after a ſort ſpeaketh vntounto others, that we are the true ſeruantes of God, when as we hauehave but a bare and idoll reſemblance of them, it maketh and ſpeaketh a manifeſt and loude lye: and therefore is iuſtly called of GOD the wordes of lyes. The bleſſed Apoſtle Paul, in the ſeconde Chapter to the Romanes, ſpeaketh moſt plainely againſt this kinde of profeſſion. His wordes be theſe:Rom. 2.28. He is not a Ievve vvhichwhich is one outvvarde, neither is that Circumciſion vvhichwhich is outvvarde in the fleſhe: 29but he is a Ievve vvhichwhich is one vvithin, and the Circumciſion is of the hearte, in the ſpirite, not in the letter, whoſe praiſe is not of men, but of God. In which wordes the nature and properties of theſe woorſhippers euidently aypeare: for the Apoſtle affirmeth ſuch kinde of woorſhip to bee onelyonly outwarde, ſeparated from the inwarde Circumciſion of the heart, and the ſinceritie of the worke. Likewiſe the Apoſtle Iames condemneth the knowledge & outward profeſſion of y^e trueth,Iam. 2 17.24.26. in the diſperſed Iewes to whō he writ, becauſe they could not iuſtifie the ſinceritie therof, both by Faith, and by their works, as eueryevery true Chriſtian ought and can doe, calling verie aptlie and fitlie this kind of profeſſion void of workes, a dead fayth.

Iohn alſo in his firſt Epiſtle 2. Chap. calleth theſe ſeruers of God liers, in theſe wordes,1. Iohn. 2 4 He that ſaieth, I knowe him, and keepeth not his commaundements, is a lyer, and the trueth is not in him. And our Sauiour Chriſt himſelfe, as it is in the Goſpel of Luke, doth moſt plainely and briefely ſet foorth vntounto vsus the whole nature and qualities of theſe men: which may be a moſt fitte interpretation of this place. For with great aucthoritie and power he aſketh a reaſon, why any can be moued to ſeparate the outward worſhip, from the ſpiritual ſeruice of the heart, and ſinceritie in the worke,Luke. 6.46 ſaying, Why call ye me, Maſter, Maſter, and doe not the thinges that I ſpeake? Wherein as he ſheweth that nothing in all the worlde, ought to mooue vsus to profeſſe our ſelues to be his ſeruants, except we doe and fulfill the things which he commaundeth: ſo he condemneth eueryevery kinde of profeſſion which is voide of this faithfull obedience. Thus we ſee what the firſt ſort of woorſhippers be: euen ſuch as in worde confeſſe, and by hearing the Goſpell preached, receiuing the Sacraments, and calling vponupon God, profeſſe themſelues to be his ſeruants: notwithſtanding they ſecurely pretermit the dooing of Gods will, and therefore ſhall iuſtly be ſecluded from the kingdome of heauen. For theſe men, though they crie in the Church neuer ſo loude, Lorde, Lorde, they ſhall neuer be heard: though they in worde moſt gloriouſly doe confeſſe Chriſt to bee their Sauiour, yet in the daye of iudgement he will not confeſſe them: though they ſay they knowe him in this life, yet then he will profeſſe that he neuer knewe them: though they ſeeme vntounto men moſt diligent woorkers of righteouſnes and pietie, yet he then iudging, not according to the outward appearance, but the ſincere puritie of the heart, will ſaye vntounto them, Depart from me ye workers of iniquitie: Finally, though they ſeeme to liue and to be the children of light, yet they are dead and are the ſonnes of darknes, and therefore ſhall not, as it is affirmed here in this place,The end of falſe worſhippers. enter into the kingdome of heauen, which is the ſecond thing whereby they are deſcribed. Beholde therefore, all ye hypocriticall callers vponupon the Name of God, your ende, your porcion, and the lot of your inheritance, which you hauehave, by the hardnes of your hollowe hearts which can not repent, treaſured vp vntounto your ſelues againſt the day of wrath, and of the declaration of the iuſt iudgement of God, who will rewarde eueryevery man according to his workes. For you ſhall not onelyonly be caſt out of the kingdome of heauen, from the glorious preſence of the king of all glorie: but you ſhall drinke, as a iuſt recompence for your iniquitie, the bitter cuppe of Gods eternall wrath and indignation in the kingdome of darknes, and in the fearefull preſence of Satan and all the curſed enemies of Gods grace. Repent therefore, and turne vntounto the Lorde, circumciſe the foreſkinnes of your heartes, and bring foorth fruites woorthie amendment of life: and thinke not that becauſe you are, by the iudgement of men, counted Chriſtians, or becauſe you are partakers of the worde and Sacraments of Chriſt, and of Chriſtian prayers & thankeſgiuing, you ſhall therefore in the generall iudgement of all fleſhe, ſtand in the aſſemblie of the righteous: for euen nowe alſo is the axe put to the roote of the tree, ſo that eueryevery tree which bringeth not forth good fruite, ſhalbe hewen downe and caſt into the fire. For there is no reſpect of perſons with God: but as many as hauehave ſinned and tranſgreſſed the lawe of nature, which was by the finger of God written in two Tables, & committed to Moſes, ſhalbe iudged by y^e ſame. But that the knowledge of this firſt ſort of profeſſors, & of their miſerable end, may be more effectuall, and profitable to worke in vsus, a perfect hatred of their corrupt life, & a godly feare of their dreadful death: I will briefely ſet downe ſome particular notes whereby they may be y^e better knowen, and al other may more truely examin their own hearts, & ſo clerely ſee, whether they be of y^t nomber or no.

Firſt he that ſaieth onelyonly vntounto Chriſt,Notes to diſcerne betweene the falſe & true woorſhippers. 2. Cor. 13.5 Lord, Lord, & doth not the will of God, he hath in his heart (if he doe iudge himſelf aright according to y^e Apoſtles precept) a far greater care and deſire to be accompted a good chriſtian amongſt men, then in deede and trueth to be ſo in the ſight of God. Therefore our Sauiour Chriſt forbiddeth vsus, as in giuing of almes and praying: ſo in all other workes to be like vntounto theſe hypocrites,Matth. 6.1.2.3.4 5. whome he affirmeth to hauehave this great louelove and deſire, to appeare righteous in the ſight of men. Secondarily, this hypocriticall caller vponupon God, doeth more buſie his head about the outward and generall worke commaunded, then about the ſpirituall maner of doing: which he ſeldome or neuer ſincerely obſerueth. For ſo Chriſt teacheth, and alſo denounceth a fearefull woe againſt them, ſaying, Woe be to you Scribes, Matth. 23.27.and Phariſes, hypocrites, for ye are like to whited tombes which appeare beautifull outward, but are within full of dead mens bones, and of all filthines: 28.ſo are ye alſo, for outward ye appeare righteous vntounto men, but within ye are full of hypocriſie and iniquitie. Moreouer, the hypocrite worketh his ſaluation ſecurely, coldely, and careleſſely, not in feare and trembling,Philip. 2.1…. as the Spirit of trueth commaundeth in the Epiſtle to the Philippians, the ſecond Chapter, and the twelfth verſe. For he ſtriueth not againſt his owne corruption, to ſuppreſſe all rebellious affections & luſtes, which ſtriue againſt the lawe of God, neyther to obtaine thoſe graces and giftes of regeneration, which he ſeeth wanting in himſelf, nor forgetteth, with bleſſed Paule, that which is behinde, nor yet indeuoureth him ſelfe to that which is before,Philip. 3.13.14. folowing hard toward the marke for the price of the hye calling of God in Chriſt Ieſus: and therefore manifeſtly bewrayeth his ſecure & careleſſe conſcience. Againe, the hypocrite hath no full ſetled and reſolued purpoſe, in life & death to profeſſe and obey the trueth and will of God: but is mutable, wauering, and inconſtant in all his wayes. In conſideration whereof, Barnabas, comming into Antiochia, & ſeeing the grace of God moſt mercifully multyplied vponupon many,Acts 11.23 earneſtly exhorted al, that with purpoſe of heart they would cleaue vntounto the Lord. A true note to diſcerne betweene him that feareth God, and him that doeth not. Agayne the hypocrites care & ſtudie is, to ſtay the outward and groſſer ſinnes of life, flowing from the filthy fountayne of his natural corruption: & is altogether careleſſe to ſtoppe the fountayne it ſelfe. Wherein as he bewrayeth great want of heauenly wiſdome, & great abundance of carnall folly: ſo he can neuer ſay with inward and ſenſible feeling of the lawe of the members, and of the Spirit, as the Apoſtle Paule ſayth,Rom. 7.24. O vvretched man that I am, vvho ſhall deliuer me frō the body of this death? 25.I thank God through Ieſus Chriſt our Lord. Then I my ſelfe in my mind ſerue the lavv of God, but in my fleſh the law of ſinne. A peculiar worke of Gods Spirit in all his elect: which none of the children of this world euer taſted of to their comfort, neyther can do. Agayne the hypocrite is ſtirred vp to work wel in the iudgement of men, by ſome worldly reaſon pleaſing his owne fantaſie and fleſhly appetite, not conſtrayned, as Gods children are, with the mercy of God, and louelove of Chriſt: as it is in the 130. Pſalme in theſe words: But merciemercy is vvith thee, Pſal. 130.4.that thou mayeſt be feared. And alſo in the 2. Epiſtle to the Corinth. the 5. chap. the 14. verſe.2. Co. 5.14. For the louelove of Chriſt conſtrayneth vsus, becauſe vve thus iudge, that if one be dead for all, then vvere all deade. 15.And he dyed for all, that they vvhichwhich liue, ſhould not hēceforth liue vntounto themſelues, but vntounto him which died for them & roſe againe. Wherefore as the doer of Gods wil doth abſtayne from euil, becauſe it is contrary vntounto the wil of God, and doeth good, becauſe he is conſtrayned with the louelove of him, which is onelyonly good: ſo the hypocrite contrarily abſtaineth from euyll, for feare of puniſhment, and doth the thing which ſeemeth good, not conſtrained with the louelove of God, but mooued of his owne will by deſire of prayſe, or hope of reward. Finally, the hypocrite in all his counſels, wordes, & workes, doeth (although he ſometimes playnly perceyue it not) more and oftener regarde the feare, fauour, and prayſe of men, and his owne priuat cōmoditie, and pleaſure, then the feare, fauour, & praiſe of God, & commoditie of his brethrē. Seeyng therfore that the life of theſe men conſiſteth in a ſhewe of godlines, not in the power therof, in the outward works, not in an acceptable maner of doyng, in careleſſe ſecuritie, not in a reuerēt feare to diſpleaſe God, in a wauering mind, not in a reſolued purpoſe to perſeuer vntounto y^e end, in y^e ſtaying of the riuers of ſinne, neglecting the fountaine, & to conclude, in ſeeking themſelues, rather then y^e glory of God, & cōmoditie of their brethren: Let vsus not onelyonly deteſt and abhorre it, with all our heartes and ſoules, but alſo examine eueryevery one his own eſtate and condition, that we may ſee whether we do truely ſtande in the grace of God or no. For aſſuredly, if the outwarde workes of our Chriſtian calling be done in this ſorte and maner, they neyther are, nor can be vntounto vsus the pledges and ſeales of our ſaluation: but rather the ſubtile ſleyghts of Satan, and the deceites of ſinne, whereby theſe two myghtie enemies of our redemption bewitche vsus, and depriue our heartes of the ſure hope of our promiſed inheritance and ſaluation. Let him therefore that ſtandeth, both take heede leaſt he fall, and labour alſo to become not only a continuall eſchewer of theſe euills, but a newe creature, framed according to the image of Chriſt. But alas I feare me, if all Engliſh Proteſtants woulde confeſſe freely to Gods glory, and their owne ſhame, the whole corruption of al their thoughts in this behalfe, we ſhould ſee ſuch a huge maſſe and lumpe of hypocriſie, as no man is able to cōceiue in heart, muche leſſe vtter in worde. For then no doubt a great nomber would ſay, All my religion is mere diſſimulation, all my glorious profeſſion of the Goſpell is nothing, but a vayne ſhewe of Chriſtianitie, yea my whole life, tryed and wayed in the balance of Gods law, is lighter then vanitie it ſelf. And I woulde to God that wee were all come to this humble and godly acknowledging, as of all other our ſinnes, ſo eſpecially of this ſecure and careleſſe hypocriſie: wherein almoſt all profeſſours are ſo drowned, that except the moſt mercyfull God by his mighty and ſtrong hande, doe rayſe them vp by faith and repentance, they ſhall periſh euerlaſtingly without any hope of redemption. Nowe therefore, deare brethren, for the louelove of God, let vsus not put our truſt and confidence in theſe and ſuch lyke lying words, as to ſay, The Temple of the Lord, the Temple of the Lorde, and to call Chriſt, Lord, Lord, Maſter, Maſter, or to ſay, I am baptized, I knowe the trueth, I profeſſe the Goſpell, and ſuch like: becauſe except we can iuſtifie this outward profeſſion of our faith to be ſyncere, and pure by the integritie of our workes, our ſauiour Chriſt telleth vsus heere, that we ſhall neuer enter into the kingdome of heauen. Thus much for the former ſort of profeſſors, their maner of cōuerſation, & their final deſtruction, contained in theſe wordes: Not eueryevery one that ſayeth vntounto me, Lorde, Lorde, ſhal enter into the kingdome of heauen.

Nowe followeth the ſeconde ſorte, in theſe wordes, But he that doeth the vvyll of my heauenly Father vvhichwhich is in heauen. Who be true profeſſors of Chriſtian religion.Wherein Chriſt deſcribeth the lawfull heires of his Fathers kingdome, by their fruites, all which fruites be compriſed in this one ſentence, Which do my Fathers vvill. Gods will is done after two ſortes.Wherfore we muſt learne and know, that the doyng of the Fathers wyll is of two ſortes. Firſt ſyncere and alſo perfect, which kinde of doyng is to be founde and ſeene onelyonly in the natural Sonne of God, Chriſt Ieſus: for his Father gyueth this teſtimonie of him,Mark. 1.11 that in him he is well pleaſed. The ſecond, ſyncere onelyonly, and imperfect. Nowe as the former is peculiar to the naturall Sonne, ſo this latter is onelyonly proper to the adopted ſonnes of God. Who therefore are moſt fitly and wiſely by it deſcribed in this place of our Sauiour: for he meaneth not here the perfect doyng of the Fathers will (for then no fleſhe ſhoulde be iuſtified in the ſight of God) but the ſyncere & faithful obſeruation of thoſe things, which are agreeable vntounto the will of God: y^e obſeruers wherof ſhall enter into y^e kingdome of heauen. which words, though they be not plainly expreſſed, yet they are neceſſarily to be ſupplyed, as is before declared.

Nowe conſidering that the doyng of the Fathers will declareth who ſhall be ſaued, let vsus heare what the doing of the Fathers will is.Two things required to the doyng of Gods will. The knowledge hereof ariſeth of two things, which are neceſſarily required to the acceptable working of the ſame: that is to ſay, the workes of the lawe or actions thēſelues, & the maner of doyng. the whole want of either of which is a manifeſt token eyther of infidelitie, or hypocriſie. For the firſt, that works are neceſſarily required to the accōpliſhment of the Fathers will, the ſcriptures in many, yea almoſt infinite places do teach: a few whereof, to auoyd tediouſnes in ſo plaine a matter, I hauehave choſen for y^e cōfirmation of this doctrine. In the 5. of Deut. y^e meeke & faithful ſeruāt of God, Moſes, cōmandeth all Iſrael, not onelyonly to learne & know y^e ordināces & lawes of god: but alſo carefully to obſerue them, ſaying, Heare O Iſrael the ordinances and the lawes which I propounde to you this day, Deute. 5.1.that ye may learne them, and take heede to obſerue them. Againe in the 10. of Deuter. hee hath written to the ſame effect theſe wordes:Deu. 10.12 And nowe, O Iſrael, vvhat doeth the Lorde thy God require of thee, but to feare the Lord thy God, to walke in all his wayes, & to louelove him, and to ſerue the Lord thy God, with all thine heart, and with all thy ſoule, &c. Wherein by the way is to be noted, that the Lord God requireth not only the workes themſelues conſiſting in his wayes, feare, louelove, and ſeruice: but alſo the right maner of doyng, in theſe words, with all thy heart, and with all thy ſoule. Ioſua, as he ſucceeded Moſes in the gouernment of Iſrael: ſo alſo did he in the acknowledging & publiſhing vntounto them this doctrine, as appeareth in the 22. chap. of his booke, ſaying,Ioſhu. 22.5 But take diligent heede, to doe the commandement and lawe, vvhichwhich Moſes the ſeruant of the Lord commanded you: that is, that ye louelove the Lord your God, & vvalke in all his waies, & keepe his cōmandements, & cleaue vntounto him, & ſerue him vvith all your heart, & vvith all your ſoule. Wherein the ſame doctrine concerning both the worke, and the maner of doing, almoſt in the ſame wordes is plainely confirmed. Iohn Baptiſt, the forerunner of Chriſt preached the ſame, ſaying,Matth. 3.8. Bring foorth therefore fruits vvorthy the amendment of life. Iames the Apoſtle of Chriſt vtterly condemneth all profeſſion of faith, as vaine & vnprofitable, if it want workes, when as he ſaieth, What auaileth it, Iam. ….14.my brethren, though a man ſay he hath faith, vvhen he hath no vvorkes? can the fayth ſaue him? as if he ſhoulde ſay in plaine words, Faith outwardly profeſſed, without good works, can be no pledge or teſtimony at all of our ſaluation. Peter in his 1. Epiſtle teacheth, that becauſe Chriſt hath ſuffered for vsus in the fleſh, therefore we ſhoulde ſuffer after a ſort in our fleſh, by dying vntounto ſinne, and liuing to God, ſo long as we remaine in the fleſh. For he ſaieth, ſpeaking of the regenerate,1. Pet. 4.2. that he henceforvvarde ſhould liue (aſmuch time as remaineth in the fleſh) not after the luſtes of men, but after the vvill of God. Iohn alſo in his firſt Epiſtle, denieth vsus to hauehave any felowſhip with God, or any benefite of the blood of Chriſt, if we walke in darknes, and not in the light of trueth and godlines. For he ſaieth,1. Iohn. 1.6 If we ſaye that we hauehave felowſhip with him, and walke in darknes, we lye, and doe not truely: 7But if we walke in the light as he is in the light, we hauehave mutuall felowſhip with him, and the blood of Ieſus Chriſt cleanſeth vsus from all ſinne. Paul in the ſixe & twentieth of the Actes profeſſeth before king Agrippa, that he taught this doctrine touching the neceſſitie of workes, both to Iewe, and Gentile, ſaying,Acts. 26.19 20. Wherefore, king Agrippa, I was not diſobedient vntounto the heauenly viſion, but ſhewed firſt to them of Damaſcus, and at Ieruſalem, and throughout all the coaſtes of Iudea, and then to the Gentiles, that they ſhould repent, and turne to God, and doe workes woorthie amendment of life. Moreouer, the Spirit of God witneſſeth in the twelfth to the Hebrues, that without workes no man ſhall ſee GOD, ſaying,Heb. 12.14 Followe peace vvith all men, and holines, vvithout the vvhichwhich no man ſhall ſee the Lorde: an eſpeciall place to prooue the neceſſitie of workes. Laſtly our Sauiour Chriſt in the fiue and twentieth of Matthew, teaching that in the day of iudgement all fleſh ſhalbe tried, and iudged according to the workes of louelove and merciemercy, done in this life towardes him in his members, confirmeth and eſtabliſheth in his owne perſon, and worde, the infallible trueth of this doctrine: in whom, as in all other pointes of religion, ſo eſpecially in this, we ought fully and perfectly to reſt. For there it is briefely concluded,Matth. 25. from the verſe 34. to 46. that they which gaue vntounto his members meate, drincke, lodging, clothing, and viſited the ſicke and impriſoned, ſhalbe pronounced righteous and goe into life eternall. But the vnmercifull, being voyde of theſe workes, ſhalbe pronounced curſed, and goe into euerlaſting fire, and paine.

Seeing then we hauehave ſo many heauenly witneſſes of this trueth, and that all the Prophetes in their prophecies, doe moſt earneſtly and zealouſly call the people of GOD to the obedience of his lawe, and moſt pitifully complaine of the want thereof, threatning both temporall and eternall puniſhments againſt diſobedient malefactors: we may ſafely conclude and determine, that the workes of the firſt and ſecond table, are neceſſarilie required to the doing of the Fathers will. Nowe then if it be truely preached, that without workes there is neither doing of the will of God, neither entrance into the kingdome of heauen, O Lord, what ſhall we thinke of y^e licentious life of our Engliſh Proteſtantes, or what ſhall become of this barren, and fruitleſſe profeſſion of the glorious Goſpel of Chriſt? for a man may trauaile almoſt from the one ende of the land to the other, before he can finde one man like vntounto iuſt Iob,Iob. 1.1. that feared God and eſchewed euill, or one woman like vntounto Dorcas,Acts. 9.36. full of good works and almes. As therefore our ſauiour Chriſt, the Prophets, and the Apoſtles had moſt iuſt cauſe to complaine in their times of the want of workes, and to be grieued with the ſinnes of the people: ſo we in this laſt age hauehave no leſſe cauſe to complaine, neither leſſe occaſion of ſorowe. For to come vntounto particulars, what eſtate, calling, or degree is there, which doth not content it ſelfe onelyonly with ſaying, Lorde, Lorde, being notwithſtanding ſo barren in the bringing foorth of good workes? And firſt concerning the ſtate Eccleſiaſticall, and vsus that be miniſters, and preachers of the worde, whome this place principally doth concerne: where are the lippes of thoſe miniſters which doe preſerue knowledge, or thoſe meſſengers of God, at whoſe mouthes his poore people ſhoulde ſeeke his lawe? Naye rather, where be not whole ſwarmes of idle, ignorant, and vngodly Curates and Readers, who neither can, nor will, goe before the deare flocke of Chriſt in ſoundnes of doctrine, and integritie of life? The cauſe of which enormitie reſting principally in the perſons them ſelues, and then in thoſe which ſent them, and nowe ſuffer them in the Church: I charge in the Lord the one, that they, ſeriouſly waying the worthines of the Lordes embaſſage, for the which they are moſt vnworthie, would voluntarily forgoe that calling, wherein they can not doe the Fathers will, and betake them to ſome other, which they may in a good conſcience, without offence, in ſome godly and profitable meaſure diſcharge. The other I counſell and beſeeche, as a brother in the Lorde, that they would more diligently looke vntounto their miniſterie committed vntounto them, leſt not onelyonly this grieuous offence, but alſo all other their ſinnes againſt God, and their brethren, be laide vntounto their charge, when the heartes of all men ſhalbe made open and manifeſt before the Lorde of life. And to proceede to the learned gouernours of the Church, is there no tything of Mynt, Anyſe, and Cummin, and pretermitting waightier matters of the lawe, as Iudgement, MercieMercy, and Fidelitie? Doe they feede the flocke of God willingly, and carefully, as being examples vntounto it, and not for filthie lucreſake, as being lords ouer Gods heritage? yf theſe things be ſo, howe can they thinke they are doers of the Fathers will? What ſhall I ſaye of our domme dogges, non reſidents, and all thoſe that ſerue mortall and ſinfull men, with ſymonie, flattering wordes, and ſeruile obedience, not lawfully to obtaine one roome in the vineyard of the Lorde, but two, three, foure, or moe places (which is vnlawfull:) the which though they miſcall preferments, yet in deede they be ſo waightie charges, that the wyſeſt and ſtrongeſt of all, is altogether inſufficient for an acceptable diſcharge thereof. As concerning diſcipline practized in our Church by Chancelors, Cōmiſſaries and Officials, becauſe eueryevery one, (ſeeing all things for the moſt part begunne, continued, and ended for money in thoſe courts) doth iuſtly complaine: as I pray vntounto God dayly for the reformation hereof, ſo I doubt not but the Lorde in due and conuenient time, for the great louelove he beareth towards his Church, will ſtirre vp, and arme with power, wiſdome and zeale, as well thoſe Magiſtrates, which he in merciemercy hath alredie giuen vsus, as all thoſe alſo, with whome in time to come, he ſhall vouchſafe to bleſſe vsus, to refourme theſe and all other the blemiſhes of his Church, according to his worde. Theſe things being thus conſidered, howe iuſt cauſe hauehave we to ſay with S. Paul, (whoſe time in compariſon of ours, was moſt free from corruption) All men ſeeke their ovvne, Phil. 2.21.and not that vvhichwhich is Ieſus Chriſtes. The Lorde for his merciemercy ſake graunt vsus true repentance. Thus much for the Eccleſiaſticall eſtate.

And as for the conuerſation of all other people in the lande, of what condicion ſo euer: I knowe not what to ſaye, or howe to ſpeake, where to beginne, or howe to make an ende. I coulde wiſhe with all my hearte, that in ſteade of reproouing all the ſinnes in this lande, and Citie, my head conteyned a flood of water, that I might powre out plentifull riuers of teares, for all our damnable iniquities. For doubtleſſe the ſaying of the Prophet Oſeas is verified in this our age, by our vngodly life and conuerſation.Oſeas. 4.1 There is (ſaith he) no trueth, nor merciemercy, nor knovvledge of GOD in the land. By ſvvearing, 2.and lying, and killing, and ſtealing, and vvhoring they breake out, and blood toucheth blood. Our liues doe teſtifie this to our faces: eueryevery man doeth ſee it, and acknowledge it in his heart. We and the Catholickes (for ſo they louelove to be called) doe moſt iuſtly complaine of it: we with ſorowe and griefe of heart, deſiring the ſpeedie reformation hereof: they with gladneſſe of minde, reioycing to hauehave ſo good an occaſion to diſcredit the trueth of our religion. And ſurely to ſpeake the trueth, it is our ſhameleſſe conuerſation that terrifieth both the ignorant and wauering Catholickes, and the ſimpler ſort of the common people, beyng ready to imbrace any religion (as appeareth by theſe which hauehave receyued, & imbraced the erroneous doctrine of H. N. and his familie, falſely termed the familie of louelove) from the true profeſſion of the Goſpell of Ieſus Chriſt. Nay, they not onelyonly forſake vsus: but they reioyce and triumphe ouer vsus in the matter of workes. For the Papiſtes, they alwayes caſt in our teeth the great and famous hoſpitalitie of their nobilitie, and clergie, the buylding of Abbies, Monaſteries, and Nunneries, Cathedrall churches, colledges, with many other outward works: which in deede are ſuch as do ſtoppe our mouthes, and put vsus proteſtāts to ſilence. But to let them paſſe, with theſe great and coſtly workes wherein we muſt confeſſe they do exceede vsus: and to come to our ſelues, and ſuch works as are required of eueryevery one in his ſeueral calling: Where be thoſe parentes, and maſters, which doe teache in their families vntounto their children and ſeruantes, the lawe and feare of God, walking them ſelues in the myddeſt of their houſes in vpryghtneſſe of heart? Where be thoſe gouernours that defende the fatherleſſe, and widowe, that receyue no brybe to corrupt Iuſtice, that prolong not ſentence for lucre ſake, that reſpect no perſons in iudgement, that are ready alſo without regarde of feare or fauour of men, to cut of the workers of iniquitie from the Citie of the Lorde, and to eſtablyſhe the ſeate of the faithfull? And to be ſhorte, where is that Proteſtant that feedeth the hungrie, clotheth the naked, viſiteth the pryſoner and him that is ſycke, that lodgeth the harbourleſſe, without ceaſing or beyng wearie of well doyng? I ſpeake not this to iuſtifie the Papiſtes, or to condemne all Proteſtantes, but to ſhewe howe rare the woorkes of merciemercy are, amongeſt thoſe that ſeeme to put all their ioye and felicitie in the mercies of God reuealed in Chriſt. For I am not ignorant of diuers, who as they hauehave receyued grace and merciemercy to beleeue, and hope: ſo they are full of the fruites of louelove and charitie, according to the meaſure of the Grace receyued. The leaſt whereof I dare be bolde to preferre before all the workes that euer hauehave bene done with an opinion to merite, deſerue, or with deſire of prayſe of the poſteritie. As for H. N. and his family, becauſe they condemne all workes of men which are not perfect, and voyde of ſinne, which onelyonly are to be founde in Chriſt our ryghteouſnes, wiſedome, and ſanctification: I leaue them to the iuſt iudgement of God, who ſhall rewarde them according to their deſerts. For it grieueth me to cōſider how ignorant they are of this doctrine, concerning the goodneſſe and neceſſitie of works. Well, howſoeuer men do pleaſe and flatter themſelues with a generall knowledge of the trueth, with a light & vnſetled opinion of ſaluation, with an external ſhew of Chriſtian religion, as ſure as the Lorde lyueth, if they can not by their workes iuſtifie this knowledge, faith, & profeſſion, they ſhal neuer do the Fathers will, nor enter into the kingdom of heauen. For though they be in y^e church, yet are they not of it, though they ſeeme heires of life, yet they are inheriters of death. Be not deceiued, deere brethren, for this is a true ſaying, & by al means to be receiued: He that ſoweth to his fleſhe, ſhall of the fleſhe reape corruption: but he that ſoweth to the ſpirit, ſhall of the ſpirit reape life euerlaſting. Nowe then, ſeeyng the very floods of hypocryſie hauehave ouerflowen al eſtates, and degrees: are a nomber of Proteſtantes any better then cloudes without water, carryed about with eueryevery blaſt of errour and vngodlines, then corrupt trees without fruite, then ſpots and blots in the Chriſtian aſſemblies of their brethren, yea then raging waues of the ſea, foming out their owne ſhame & confuſion? Therfore I beſeeche you all, in the name of Chriſt, for the mercies of God, to caſt of theſe damnable clokes of religion, and vaniſhing ſhadowes of true beleefe, imbracing and practiſing all the woorkes of ſounde doctrine, and true godlyneſſe. I hauehave ſtoode the longer in this treatie, to prooue the neceſſitie of woorkes, becauſe our Goſpell, which we hauehave receyued of Chriſt and his Apoſtles, is falſely charged (as you doe ſee) to be a doctrine of libertie, and licenciouſneſſe of lyfe: as alſo for that the moſt parte of Proteſtantes are altogether ſecure, and careleſſe, touching the obedience of faith, rather preſuming in the pryde of their hearts of the mercies of God for their ſaluation, then by humble and trembling heartes to worke, ratifie, and confirme vntounto their owne conſciences the certaintie of their election.Works are neceſſarie for many cauſes. Therefore to ſtoppe the ſlaunderous mouth of the aduerſarie, and to terrifie the ſecure and preſumptuous profeſſor: we conclude that woorkes are neceſſarily required, not onelyonly for doyng of the Fathers will: but alſo for the declaration of our faith, for the confirmation of our hope, for the ſeparating of vsus from all infidels and hypocrites, for the example of thoſe which are without, and within the Church, for the relieuing and ſuccouring of all, eſpecially of thoſe which are of the houſhoulde of fayth, for to iuſtifie our religion to be pure and vndefiled before God the Father, for to teſtifie our obedience and thankefulneſſe to God the author thereof, finally to prayſe and magnifie the great power, Iuſtice, and merciemercy of God the Father, his Sonne, and the holie Ghoſt, one God, and three perſons in the whole and perfect worke of our redemption.

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 vponupon 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 louelove 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 vsus 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 vsus a perfect knowledge of this vpryght maner of working, whether it be inwarde in minde, or outwarde in maners. There is but one onelyonly 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 vsus reaſonable creatures, in ſome ſorte to reſemble his Image) to wyll this or that thing, to reaſon vponupon this or that queſtion, to thinke vponupon 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 vntounto 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 onelyonly from the moſte comfortable Spirit of our regeneration, whoſe peculiar office is, to begynne, continue, and finiſhe in vsus his holie veſſelles, this gracious maner of doyng: the which our heauenly Father, in the multitude of his mercies, hath vouchſafed vsus, and his Sonne our only ſauiour, by his death and reſurrection, hath moſt perfectly deſerued, and purchaſed for vsus. 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 vnderunder the myghtie hande of God: becauſe that although they had power to wyll, and worke: yet the chaunging of our wyll, and drawing it vntounto good, the power to doe that which is vnfaynedly good, and acceptable in the ſight of God, doe proceede onelyonly 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 vsus with ſyghes that cannot be expreſſed, according to the wyll of God. Wherein as he remooueth from vsus this poynt of wiſedome, to knowe both what to praye, and howe, or after what maner: ſo contrarilie he aſcribeth it vntounto the ſpirite of Adoption, the onelyonly worker thereof. For it is he that moueth and ſtirreth vp in our heartes ſighes vnſpeakeable, and not onelyonly helpeth our infirmities, but alſo teacheth vsus to pray in ſuch maner, that our worke & prayer may be according to y^e wil of God. So it is in al other workes which are acceptable vntounto God: for thoſe only are his children, which are in y^e maner of doing & working the wil of God, led and guided by his ſpirit. Wherefore it is ſaid, that we hauehave 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 onelyonly 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 onelyonly leadeth vsus into all trueth and holynes. Many mo places might here be alledged for y^e proofe of this doctrine: but becauſe the matter is plain, & cannot be gainſaid with any ſoundnes of reaſon, I will omit them: onelyonly aduertiſing the Reader of the difference betweene vsus & the Catholicks, in the doctrine of freewill. We teach and beleeue, that although we hauehave a natural abilitie & power to wil, deſire, ſpeake, & worke: yet the whole maner of vſing theſe gifts, according to the will of God, proceedeth onelyonly from the holy Ghoſt, as we hauehave taught. They holde and teach the contrary: if not, let them declare plainely wherein they differ from vsus, or els ioyne with vsus, 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 y^e author of this worthy maner of doing: now let vsus further cōſider whereof it ariſeth, & wherin it doth conſiſt,1. Ioh. 3.18 19 y^t we may ſtand ſtedfaſt & vnmoueable in y^e 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 y^e 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 vntounto vsus 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 vntounto eueryevery one of vsus, 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 vvhichwhich knovveth the hearts, Act. 15.8.bare them vvitneſſe, in giuing vntounto thē the holy Ghoſt, euē as he did vntounto vsus: 9.& he put no difference betweene vsus 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 vsus 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 vsus 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 vntounto this right maner of doing his will: and alſo the voyce of Chriſtes Goſpell, ſounding by his miniſters in the Church, by which meanes onelyonly 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 vntounto eueryevery 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 vponupon preſent things that are ſeene, to hauehave 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 hauehave, Heb. 6.19.(meaning hope) as an ancre of the ſoule, both ſure and ſtedfaſt, and it entreth into that vvhichwhich is vvithin the vaile, whither the forerunner is for vsus entred in, 20euen 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 vntounto Chriſt: ſo hope is alſo neceſſary to keepe vsus alwayes with him. In regard whereof, we are by the holy Ghoſt earneſtly exhorted, in the Chriſtian race which is ſet before vsus, 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 vsus an vnſpeakeable ioye and patience in all aduerſities. Whereof none of y^e 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 w^t God.Gen. 5.22.

The third gift is a ſincere louelove of God & man,3 LoueLove. 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, louelove, euen theſe three: but the chiefeſt of theſe is louelove. The reaſon is, becauſe faith doeth apprehende thoſe things we hauehave not, hope doth retaine and enioye them: but louelove doth drawe out of vsus 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, louelove is the chiefeſt, and therfore in this reſpect iuſtly and truely preferred of the Apoſtle, if we attribute to eueryevery 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 y^e holy Ghoſt,1. Cor. 16.14. that al our workes maye ſauour and be done in louelove. VnderUnder louelove I comprehend zeale, a moſt excellent gift giuen vntounto the Saints of God: for to this end Chriſt hath giuen himſelfe,Tit. 2.14. that he might redeeme vsus from all iniquities, and purge vsus to be a peculiar people to himſelfe, zealous of good workes. So we ſee that the Lord hath giuen vsus his Sonne, that we ſhoulde louelove him which loued vsus 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 louelove, and earneſt zeale of his glorye. Let vsus then adioyne vntounto the two former, this excellent gift of louelove, 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 louelove, doe dwell in God, and God in them,1. Ioh. 4.16 becauſe he is louelove.

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 hauehave 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 hauehave receiued at his hand, for the obteining of a more pure & ſyncere maner in his ſeruice & worſhip. Neither muſt we thinke, as ſome hauehave falſely imagined, & to the great hurt of the Church taught, y^t this feare in vsus proceedeth frō any diffidence, or diſtruſt in the accōpliſhment of Gods merciful promiſes towards vsus: but rather from a moſt vehement ſorow, & inward feeling bred in our hearts, by the earneſt cōſideration of y^e 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 hauehave 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 vntounto 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 vntounto vsus 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 vsus 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 vsus, 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 vntounto 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 vsus 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 vsus hauehave 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. 29Likewiſe S. Peter, in the firſt Chapter of his 1. Epiſtle, giueth y^e 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 onelyonly 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 eueryevery 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 merciemercy. 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 vntounto 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 hauehave 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 vntounto vsus, not only for the retaining & keeping of them: but for y^e daily growing & increaſing in the ſame, vntounto y^e 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 y^e fooliſh ones, may be ioyfully receyued into the bridegromes chāber, to reigne w^t him in glory for euer. For ſeing we hauehave ſo many, ſo mighty & malicious enemies, which moſt ſubtilly go about to root out of our hearts al the foreſaid graces, & to fil vsus ful of all iniquitie: we are neceſſarily in all ſobriety of perſeuerāce, w^t al maner of praier and ſupplication, to watch diligently in faith, in hope, in louelove, in feare, that we may ſtand faſt & continue vntounto 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 vntounto 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 vsus not ſleepe as doe other, but let vsus vvatch and be ſober. wherein we may obſerue by the way, that this watchfulnes is onelyonly 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: 3637and theſe things vvhichwhich I ſay vntounto you, I ſay vntounto 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 vntounto 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, 41but 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 onelyonly in iudgement to holde the neceſſitie of this watchefulnes, but in eueryevery 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 onelyonly 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, w^t that zeale of his glorie, that louelove of our brethren, that reuerent feare of his Maieſtie, which is cō maunded to vsus in the word, and alſo which is moſt conuenient and proportionable to ſuch ſpirituall graces of knowledge, as we hauehave receiued: of which things carnal profeſſors hauehave litle or no care at al. And therefore although they may do y^e 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 vntounto vsus, then our owne ſaluation. For ſo it was vntounto Moſes, who, rather then the Lords merciemercy ſhould not be magnified in pardoning the ſinnes of the people (which he was perſwaded was the onelyonly meanes of glorifying God) ſpake in this maner vntounto him,Exo. 32.32. ſaying, Therefore nowe if thou pardon their ſinne, thy merciemercy 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 vsus, not onelyonly 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 vntounto man: ſo it ought to be in greater price and eſtimation with vsus, 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 vsus headlong to the louelove of the world, which is contrarie to the pure, vehement, and euerlaſting louelove 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 y^e 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 onelyonly knowe what it is to doe the Fathers will, but alſo hauehave experience thereof, in our owne ſelues: a thing of all other, as moſt rare in the world, ſo moſt chiefly to be deſired. Let vsus 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, louelove, 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 hauehave the right maner of doing, is carnall libertie and licentious preſumption. Contrarilie to hauehave 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 vntounto his Diſciples a right and a lawful fourme of praying, commandeth them, and in their perſons all the faithfull, to deſire God to giuegive them grace, not onelyonly 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 hauehave 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 onelyonly which the Lorde hath decreed. In conſideration whereof our Sauiour chargeth vsus in the petition, as wee hauehave heard, both to doe the Fathers will, which is neceſſarie, and alſo to doe it ſo, as it is done in heauen: the which onelyonly maketh our miniſterie and ſeruice acceptable vntounto him.

Nowe that we ſee the trueth and neceſſitie of this doctrine concerning the doing of Gods will: let vsus more particularly applie it vntounto our ſelues, that we maye the better knowe whether we be the doers of the worde, and not onelyonly hearers, which can hauehave 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 hauehave neither workes, nor any grace of regeneration, and Iewes which are voyde of true faith in the crucified Meſſias, let vsus 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 hauehave no workes at all, neither any ſoundneſſe of faith or Religion: but onelyonly a falſe perſwaſion, and vaine ſhadowe of both, as the Apoſtle Iames teacheth in the whole treatie of his Epiſtle. The Catholicks, though they hauehave many outwarde and glorious woorkes to alledge for them ſelues, yet they faile altogether in the maner of doing: for not onelyonly 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 onelyonly 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 hauehave 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 vponupon God in this maner, they ſhall neuer receiue any thing at his hand. Touching a ſtedfaſt hope, which onelyonly looketh vntounto Ieſus Chriſte the Author and finiſher of our ſaluation, and that glorie which he hath purchaſed for vsus in the preſence of his Father, they can neuer hauehave 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 louelove 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 vnderunder 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 giuegive thankes in a ſtrange language, and vnknowen tongue? doe they giuegive (which is not theirs to giuegive) abſolution from ſinnes of meere louelove, 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 louelove their bodyes, and the ſaluation of their ſoules? No verely, theſe thinges rather doe manifeſtly declare, not onelyonly that they are deſtitute of charitie towards men: but alſo of pure louelove 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, louelove 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 hauehave anye (as in deede they hauehave 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 hauehave out of the follye and vanitye of their owne braynes, drawne out a kinde of ſeruice, which ſtandeth onelyonly in outwarde ceremonies, and bodily exerciſes, wherein they hauehave 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 hauehave 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 hauehave ſpoken only of ſkilful, malicious, and obſtinate Papiſts, not of the poore ignorant ones, which neither hauehave knowen the trueth, neither hauehave 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 vsus 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, & eueryevery 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 hauehave 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 vntounto 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 vponupon 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 louelove. 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 onelyonly a newe creature in Chriſt. In conſideration whereof, I heartily deſire and beſeeche you all, from the hygheſt vntounto the loweſt, both to flye this damnable corruption of worldly and carnall men, and to giuegive all diligence to keepe and obſerue this heauenly maner of doing the Fathers will. Take vntounto you aboue all thinges fayth, ioyne vntounto faith, hope, vntounto hope, louelove and brotherly kindeneſſe, vntounto brotherly kindeneſſe, reuerent feare of the Maieſtie of GOD, vntounto 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 onelyonly an entring ſhall be miniſtred vntounto you, into the euerlaſting kingdome of our Lorde and Sauiour IESVS Chriſt: but alſo your effectuall calling, and eternall election ſhall be fully ratified vntounto your owne heartes and conſciences, ſo as you maye knowe perfectly that nothing can ſeparate you from the louelove of GOD: if there be any conſolation in Chriſt, if any comfort of louelove, if anye fellowſhippe of the Spirit, if anye compaſſion and merciemercy, thinke on thoſe thinges which you hauehave 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 w^t faſting and prayers night and day? finally of all the primitiue Church both men and women, immediatly after the aſcenſion of Chriſt, y^t they continued w^t one accord in y^e Apoſtles doctrine,Act. 2.46. & felowſhip, in breaking of bread, in prayers & ſupplications, eating their meate together w^t gladnes & ſinglenes of heart, prayſing God, yea y^t the multitude of them y^t beleued were of one heart, and of one ſoule, neither any of them ſaid y^t any of y^t 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 hauehave ſerued the Lorde in this right maner of doing: let vsus alſo caſt away eueryevery thing that preſſeth downe, and the ſinne that hangeth ſo faſt on: let vsus runne with ioye & pacience in this ſtraight race which is ſet before vsus, without wearines and fainting. For doubtles y^e want of thoſe things, ioyned with the practiſe of the contrary vices, are the cauſes of all the puniſhments of God, that are or hauehave 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 vntounto vsus, for the ſpace of twentie golden yeeres, are of all other moſt inexcuſable. For who can tell & repeate the warnings, whereby God in merciemercy hath called vsus to repentance, and reformation of our liues? But who hath ſhed foorth as yet the Chriſtian teares of repentance? Not foure yeres agoe, y^e Lord did as it were with his owne hand ſet a ſtarre in the heauens, whereof the wiſeſt Aſtronomer that liueth, can giuegive no reaſon. Since that, we hauehave 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 vntounto the Lord. OnelyOnly his glorious Goſpel abideth with vsus: but alas it grieueth me to conſider howe litle place it findeth in our hearts: how careleſly receiued, and how generally by y^e life & conuerſation of Chriſtians, it is defamed & diſcredited: ſo that I greatly feare that within ſhort time, it alſo will depart from vsus, and by the commaundement of God goe vntounto 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 y^e iudgements of God which hang ouer our heads, namely this preſent plague, whereby the Lorde in merciemercy 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 y^e 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 eueryevery one priuately, both to vſe this, and all other good meanes to turne from vsus, and this Citie, all thoſe puniſhments which our ſinnes hauehave 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 vsus 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 vntounto the euening, according to the example & godly practiſes of our fathers which hauehave gone before vsus: 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 hauehave, 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 vsus, (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 vntounto you, both this ſpeciall and ſingular woorke of publike and ſolemne faſting, and all other godly woorkes, with faith, hope, louelove, feare, and watchfulneſſe, wherein conſiſteth the ſyncere doing of the Fathers will: deſiryng and beſeeching you all to receiue, approue, and fulfill them vntounto your liues end, that you may enter moſt ioyfully into the kingdome of heauen.

Thus much by good occaſion I hauehave 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 vntounto me in that day, The ſecond part of the text.Lorde, Lorde, hauehave 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 vntounto 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 vntounto righteouſneſſe,Dan. 12 3. they ſhal ſhine as y^e ſtarres for euer & euer: of others, that whoſoeuer ſhal giuegive vntounto any of y^e 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 louelove and compaſſion, theſe two in our iudgement are without all compariſon the chiefeſt: for what greater louelove 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 louelove 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 vntounto 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 vntounto God, and profitable for y^e 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 hauehave ſpoken before at large. In conſideration whereof, bleſſed Paule doeth iuſtifie his preaching, not becauſe he did preach, (for woe be vntounto 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 y^e 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 vntounto 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 vponupon this foundation, golde, ſiluer, precious ſtones, tymber, 13.haye, or ſtubble, eueryevery mans worke ſhalbe made manifeſt: for the day ſhal declare it, becauſe it ſhall be reuealed by fire: and the fyre ſhall trye eueryevery mans woorke of vvhat ſorte it is. Wherein we ſee howe neceſſarie a thing it is for vsus, that be preachers and diuiders of the worde, not onelyonly to looke vntounto 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 vvhichwhich 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 vntounto them that maner of vtterance, which ſhoulde leaſt ſauour of carnall wiſedom, and hauehave greateſt power to turne the hearts of the hearers vntounto 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 vntounto 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 y^e edification of Chriſtes body, forbidding them to gyue heede vntounto 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 hauehave taken vponupon them before God and his Angels, to preach and publiſh vntounto 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 onelyonly 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 vsus 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 onelyonly to reioyce in the knowledge of Chriſt crucified: the particular affections, required to make our prophecying or preaching acceptable vntounto 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 vntounto 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 vvhichwhich dependeth vponupon 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 vponupon 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 eueryevery 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, louelove of Chriſt and his ſheepe: with what full purpoſe with loſſe of lyfe to perſeuer vntounto the ende, and laſtly with what contempte of all worldly prayſe, and with what zeale of Gods glorie, eueryevery miniſter ought to approue his miniſterie vntounto Chriſt, & the conſciences of his flock. But if we wyll ſee theſe preceptes put in vre and practiſe, let vsus 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 eueryevery particular his behauiour in the execution of his miniſterie, with ours. He ſayeth,1. Co. 9.16. Though I preache the Goſpell, I hauehave nothing to reioyce of: for neceſsitie is layde vponupon mee, and vvoe is vntounto me, 17.if I preache not the Goſpell. For if I doe it vvyllingly, I hauehave a revvarde: but if I doe it agaynſt my vvyll, notvvithſtanding, the diſpenſation is committed vntounto mee. But which of vsus 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 vntounto all, that he might winne the more: vntounto the Iewe he became a Iewe, to them that were vnderunder the lawe, as though he were vnderunder 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 vsus, which through louelove humbleth him ſelfe, and beareth with y^e infirmities of ignorance, lacke of knowledge, wiſdome, and diſcretion in his flocke and felow brethren? Nay which of vsus 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 vsus this our offence. For I feare me, the care we hauehave of our mortall bodies, farre ſurmounteth y^e care we hauehave 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 vsus, 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 eueryevery 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 vsus be fallen away from our firſt louelove, and former zeale, and hauehave imbraced this preſent worlde, which (yf the Lorde be not more mercifull) will choke in vsus all the graces of GOD: we had neede to looke vntounto 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 eueryevery houſe, keeping nothing backe that was profitable, but ſhewing vntounto them all the counſell of God: and to ſhutte vp all in one worde, he was verie readie, and wylling to deale vntounto them,1. Theſ. 2.8 not the Goſpell of God onelyonly: but alſo his owne ſoule becauſe they were deare vntounto 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 onelyonly 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 louelove, 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 louelove which is in Chriſt Ieſus. 14That worthy thing which was cōmitted to thee, keepe through the holy Ghoſt, vvhichwhich dvvelleth in vsus. And to Titus,Tit. 2.7. Aboue all thinges ſhevve thy ſelfe an example of good vvorkes, vvith vncorrupt doctrine, 8vvith the vvholeſome vvoorde vvhichwhich 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 hauehave taught before, it is not the woorke done, but the maner of doing, that pleaſeth our heauenly Father. So that thoſe onelyonly which preach the worde in faith, hope, louelove, feare, and all maner of watchfulneſſe, in ſeaſon and out of ſeaſon, being ready as to deale vntounto y^e people the Goſpel of God, ſo alſo if neceſſitie require, their owne liues for y^e confirmation of their flocke: thoſe I ſay only ſhall reape y^e fruite of their labours, with great ioye and gladneſſe, euen eternall lyfe, wherein they ſhall ſhine as y^e ſtarres of heauen. As for others, who hauehave 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 hauehave already ſpoken a litle before) though they ſay in the day of iudgement, Lorde, Lord, hauehave 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 vntounto 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 onelyonly appertaine to the ſafety of body? Let not therfore the Papiſts reioyce, though they were able to confirme eueryevery 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 vntounto 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 vntounto 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 y^e waies of y^e 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 y^e godly. It is certain by y^e doctrine of our ſauiour Chriſt in y^e Goſpel of Matthew, Mark & Luke,Mat. 13.20. Mar. 4.15. Luk. 8.11. y^t the wicked may willingly heare, vnderſtand, ioyfully receyue, & profeſſe y^e 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 hauehave plucked out your ovvn eyes, & hauehave giuen thē vntounto 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 vntounto men, as did the Scribes & Phariſes: they may giuegive their goods and landes vntounto 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 vvhichwhich is in heauen, the ſame is my brother, Mat. 12.50ſiſter & 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 vsus 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 eueryevery true Chriſtian, cōſtrained with y^e louelove of Chriſt, to do all theſe works before mencioned, in conſtant faith, in ſure hope, in pure louelove, in reuerēt feare, in great care & ſtudy to pleaſe God, w^t zeale of gods glory, & tender louelove of his brethren, with ioye in the holy Ghoſt, with a reſolued purpoſe without wearines & fainting to cōtinue vntounto the end, knowing that thoſe only ſhalbe bleſſed, which ſhal continue vntounto the ende. This is our liuing, holy, & acceptable ſacrifice vntounto God, & this onelyonly 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 y^e Goſpel, make neuer ſo much of preachers, & reioyce for a time in y^e trueth: yet I ſay, if this faith, hope, louelove, 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 y^e 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 vsus 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 louelove & feare of God in this land & citie, doth ſufficiently witnes. I therfore, to make an end of this matter, cōmende this doctrine from Ieſus vntounto 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 (foreign) ſignifieth, not onelyonly 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 hauehave 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 vntounto you the ſame. O what a terror, and griefe of heart is this, to heare the Sauiour of the world, in whom onelyonly there is hope of merciemercy and lyfe, to denie and openly profeſſe, that hee neuer acknowledged vsus 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 eueryevery worke to iudgement, with eueryevery 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 vntounto the curſed company of al reprobates, ſo it ſhalbe moſt ioyful to the litle flocke of Gods heritage: For they ſhall not onelyonly 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. 25.41vvhichwhich 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 vntounto them ſpirituall, and to feede them with the heauenly foode of the worde vntounto 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 vntounto Chriſt, at the dreadfull daye of iudgemēt: at what time I feare me, that as they hauehave bene dum in this life, concerning y^e 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 hauehave 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 vntounto 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 vntounto 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 hauehave neuer ſo great a ſhewe of godlyneſſe? Good workes, I confeſſe, muſt be done: but ſuch onelyonly are good, which God hath commaunded in his word, not ſuch as men by worldly wiſdome hauehave 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 onelyonly in that Popiſh religion, but alſo in all humaine and voluntarie ſeruice. For they hauehave 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 eueryevery 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 louelove 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, louelove, feare, and watchfulneſſe without wearyneſſe and faynting, euen vntill the laſt moment of lyfe: that Chriſte which is our lyfe may receyue vsus into eternall lyfe, and immortall glorie. This is my humble petition vntounto 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 louelove 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 merciemercy, 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.

¶ Imprinted at London by Chriſtopher Barker, Printer to the Queenes Maieſtie.

End of the text · Laurence Chaderton, An Excellent and godly Sermon (1578)

An Excellent and godly Sermon, Sermon