An Excellent and godly Sermon

To the Christian Reader.

AS much reading is a weariness to y ^e flesh, so there is neither end nor profit, in making many books. True wisdom escheweth both: but the folie of our time never ceaseth to write, nether can be satisfied with reading the new and variable inventions of men. A fault amongst wise Philosophers much misliked, how much more ought it to be condemned & eschewed of all learned Christians? But vain glory, & desire of popular fame in the writers, & desire of filthy lucre in the Printers, have stuffed our English studies with many superfluous & unnecessary books to the great hurt of many good wits, & to the hindrance of constant judgment in the soūdnes of Christiā doctrine. A matter most necessary to be reformed by such as have received authority to this end, that neither our Church, nor common weal should be hurt, but rather bettered by the writings of men. For my part, I wish with all my heart, that we had fewer books, & greater skill in the old & new Testament of Christ, wherein are bequeathed unto us most heavenly & precious Jewels, & legacies of the immortal inheritance: to which most sure word & Testament, if we take heed as unto a light that shineth in a dark place, we shall be directed aright in the strait way that leadeth to immortality & happiness. Now touching this my Sermon, if I did think (dear Christian Reader) that it would quench in the mind of any, the desire of hearing the Gospel preached, & not rather inflame their heart, both to hearing & faithful working, I would rather have buried it in perpetual silence, then committed it to writing. But being fully persuaded, that by this means y ^e Lord God in mercy will bring into the minds of those that heard me, a fruitful remembrance of his mighty working by the power of his spirit, at that present, to their singular comfort: I have in some part satisfied the earnest, & importunat suit of many dear Christians and brethren, who did both by letters & word of mouth, after a sort compel me to write it. The sum and effect of all I have set down, not in the same words I spake (for the Lord knoweth I never writ it and therefore could not) but in other, so plainly as I could for the capacity and understanding of all. I have added those things, whereof then I could not, partly for lack of time, partly for other necessary occasions, entreat. And albeit mine own inability in this kind of writing, wherein I am altogether a stranger, and the fear of the severe censure of the learned eloquent divines, did greatly dissuade me: yet my earnest desire both to leave behind me some small testimony of my saith, conscience, & religion: & also to have my judgment touching faith & works approved of y ^e English church, did as it were violently carry me to this dutiful work of love. Now my hearty desire is, that this my labor may be acceptably received, & lovingly expounded of all, & my prayer unto God is & shall be, that everyone of us, according to the measure of the gift of Christ, may be enabled by his spirit, to hold fast the sound doctrine of pure religion, in life and in death, & with all joy of the holy Ghost sincerely to practice the same, to the glory of Christ, & the edificatiō of his Church. But let no man think, that y ^e reading of this can be half so effectual and profitable to him, as the hearing was, or might be. For it wāteth the zeal of the speaker, the attention of the hearer, the promise of God to the ordinary preaching of his word, the mighty & inward working of his holy spirit, & many other things which the Lord worketh most mercifully by y ^e preaching of his glorious Gospel, which are not to be hoped for by reading the written Sermons of his ministers. Nevertheless I trust that he will bless the reading hereof, to the praise of his own name, & the comfort of his Church. To him therefore by Christ be all praise & honor in the Church forever. Amen.

THese three short verses are a principal part of that heavenly sermon, which our savior Christ preached in the mount unto his own disciples and the people. The sum and meaning hereof is, a dreadful declaration of the final destruction, and eternal condemnation of all counterfeit and hypocritical professors of God's true Religion. For although in the former verses Christ did particularly describe unto his auditory false and dissembling prophets by their fruits, to the end they might better know them: yet in this 21. verse he ascendeth from that particular to a general description of all false & feigned professors of the truth, of what calling and function soever they be of in the Church or common wealth, as appeareth most plainly both by the similitudes generally used in y ^e 17.18. & 19. verses going before: and also by these words, Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven. Nevertheless y ^e principal meaning and drift of Christ is, to terrify the false prophets and preachers of the word with this fearful threatening of the second death: as the words of the 22. verse do necessarily prove & confirm. Many will say unto me, Lord, Lord, have we not by thy Name prophesied &c. which none could truly allege for themselves, but such only as had been 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.

This dreadful declaration of the just condemnation of all hypocrites & feigned professors of the true Gospel, containeth two general & principal parts. The first is a division of all such as profess the truth into two sortes, fully and plainly expressed in the 21. verse. the second is a meeting with an objection containing both a kind of defense, whereby the preachers of the word, and workers of miracles, by reason of their great knowledge and rare gifts, might seem as to clear and defend them selves: so to avoid and escape the just sentence of eternal curse and malediction, set down in the 22. verse, Many shall say unto me in that day, Lord, Lord, &c. And also a most wise and perfect, though very fearful, answer of Christ there unto in the 23. verse. And then will I confess to them &c. wherein notwithstanding these glorious works alleged in y ^e former verse for their defense, he showeth that because he never acknowledged them by reason of their hyprocrisie, and because in doing such works they brought forth iniquity: therefore he must necessarily forbid them his presence, wherein only is all joy and felicitye, as contrarily to be secluded from his presence is all sorrow and extreme misery.

Thus we see both the sum and true meaning, and also the plain and natural disposition of this part of Christ's sermon contained in these three verses. Whereof I purpose to speak particularly, not in the excellency of words, or in the enticing speech of man's wisdom, but in plain evidence and demonstration of the truth.

Not everyone &c. Here our Savior Christ divideth all the worshippers of God, and the professors of his Gospel into two sortes: for the first sentence of this verse is equivalent, or all one in sense with this particular saying, Some men saying unto Christ, Lord, Lord, shall not enter into the kingdom of heaven. wherein as he noteth the first sort of professors: so he describeth them by their external confessing of Christ to be their Lord and Master, and also by their end.

The second sort he noteth in the latter, and also describeth them by their fruits & end, in these words, But he that doeth my Fathers will which is in heaven, shall enter into the kingdom of heaven: 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 do only profess in outward show: and some others do both outwardly profess, and also do the Fathers will which is in heaven: so that the author of this division is our Savior himself, and therefore it is in no wise to be doubted of. Yet because the common and usual conversation of Christians is so corrupt, that it evidently declareth them to be contented and satisfied with an outward serving of God, void of inward sincerity and true belief: it shall be requisite and needful, in few words to show out of the word, the certain truth of these two sortes of men. In the first age of the world, when there were but four persons which served the true God, the Creator of heaven and earth, the holy Ghost teacheth, that Abel and Cain, albeit they both did externally profess their religion, by offering of the first fruits of sheep, and of the ground: yet Cain his profession was only in outward show, because his outward sacrifice, being void of faith, was not regarded of God. But Habels profession was both in outward show, and also in doing the will of God. for the spirit of God commending him, testifieth that by faith he offered a sacrifice of greater price then Cain, and by that faith obtained witness of God that he was righteous: 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 only the visible Church, Ishmael, Isaac, Jacob and Esau, received Circumcision the external sign of their profession: by reason whereof every of them were accounted true worshippers of the God of Abraham: yet Isaac and Jacob only were doers of the will of God, as the Spirit of God testifieth in the eleueth & 12. to the Hebrews.

In the 50 psalm the Lord him self expostulateth, and with great authority reasoneth with the first sort of professors, saying, What hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy mouth, seeing thou hatest to be reformed, and hast cast my words behind thee? But unto the other sort he speaketh thus in the same psalm, He that offereth praise, shall glorify me, and to him that disposeth his way aright, I will show the salvation of God. wherein he forbiddeth and condemneth the outward profession of his word and ordinances, being separated from the right disposition of the heart and life: but being joined together, he promiseth thereunto eternal saluatiō. A place therefore most fit to warrant & confirm these two sortes of professors of God's word.

The Prophet Isaiah doeth not only describe these sortes of professors in plain words: but also threateneth against the former sort, a wonderful judgment of God, saying, Because this people come near me with their mouth, and honor me with their lips, but have removed their heart from me, and their fear towards me was taught by the precept of men: therefore behold, I will again do a marvelous work in this people, even a marvelous work, and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord: for their works are in darkness, and they say, Who seeth us? and who knoweth us? In which words it appeareth, both that there be in the visible Church of God, as well hypocritical seruers of God, whose wicked works, though in respect of God they be done in the light, yet in respect of men they are in darkness: as also true and sincere worshippers, which with mouth, lips and heart, do honor and fear the Lord according to his precepts. It were to long, and in deed needless in so plain a matter, to cite and allege the witnesses of all the Prophets, who as they had great experience of both these kinds of men, in all estates and degrees of callings: as of Princes, Priests and people: so they did with great authority and boldness discover their several and particular sins, and threaten against them present destruction, and the fearful Judgments of God: as may appear to everyone that shall read with diligence & judgment their prophecies. Wherefore, briefly to conclude this point of doctrine, the three parables of our Savior Christ in the history of the Gospel, of the field, floor, and net, written for a plain declaration hereof, shall fully satisfy and content everyone, that believeth him to be the only teacher of all truth and righteousness. For even as in the field there groweth up not only sound corn, but also tares, cockell, and darnel: in the floor there is not only pure wheat, but also chaff: in the net not only good things, but bad, as filth and such like: so in the militant and visible Church, the field, floor and net of the Lord, there are not only sincere and faithful, but also hypocritical and faithless worshippers of God, not only upright and constant doers of the word, but also vain and Idle talkers of the same: finally not only such as with good consciences, pure hearts, and faith unfeigned do serve the LORD and his Church, but such also as be reprobate to every good work, whose ende is to be cast eternally from the presence of God, and to be burned as chaff in the fearful furnace of God's wrath and everlasting indignation. Seeyng therefore that the example of Abel and Cain in the beginning of the Worlde, of Ishmael and Isaac, Jacob and Esau, in the families of Abraham, and of Isaac, seeing God him self in the 50 Psalm, and in the nine and twentieth of Isaiah, seeing also all the Prophets in their prophecies, and our Sauyour Christ the doctor of all truth, both in the three former parables, as also in this present place doeth declare, teache, and confirm the truth of these two sortes of professors: who is so blind that he cannot see this? who so faythlesse that will not believe it? who so impudent that will not confess it? Finally, who can be so injurious to his own salvation, that having so many witnesses, and such daily and continual experience of this truth, will not give his goods, body, life, and all, that he may be accounted of the LORD in the dreadful day of Judgment, a doer and worker of his will? The use of this certain doctrine serveth to move all true Christians, to take greater pains and care to frame their hearts and works according to the will of GOD, then only to have an outward show and appearance of godliness: as also to fear and terrify the hearts of all true professors, from forsaking the true Church of God for the impiety and ungodliness of some: knowing that for the trial of God's elect, heresies & vices must continue in the Church, till Christ at his coming abolish them with the breath of his mouth, and crush all the wicked in pieces with y ^e iron rod and scepter of his kingdom: And so deliver the whole government of all things into the hand of God his father, that he may be all in all, to the praise of his power and glory, and the everlasting comfort of all his adopted children. Now that we may the better see and know, of which sort of professors everyone of us is: let us hear and learn how our Savior Christ doth describe the former sort, and what is the end of this profession.

He saith, Not everyone that saith unto me, Lord, Lord, shall enter &c. in which words he teacheth, that all the religion of this kind of worshippers and callers upon God, consisteth only in the outward profession of himself, and of God his Father: for here to call Christ, Lord, Lord, is nothing else but in word, and outward show to profess Christ the son of God to be their Lord and master, God himself to be their Father, the holy Ghost proceeding from them both to be their sanctifier, and themselves to be the servants of these three diverse and heavenly persons. Wherefore this first sort are such professors, as have only a show of true religion and godliness, being void of all faithful obedience to God. The which kind of profession, though it seem good and glorious in the sight of men: yet the Lord which only looketh into the hearts of all, by his Minister and Prophet Jeremiah calleth it the words of lies, saying, Thus saith the Lord of Hosts the God of Israel, Amende your ways, and your works, and I will let you dwell in this place. Trust not in lying words, saying, The Temple of the Lord, the Temple of the Lord: this is the Temple of the Lord. Wherein the Lord, as we see, opposeth the reformation of their ways and works, to the outward profession of his service done in the Temple: which, being separated from the other, he esteemeth no better then the words of lies. And in deed it is no better: for whereas this outward profession showeth, and after a sort speaketh unto others, that we are the true servants of God, when as we have but a bare and idol resemblance of them, it maketh and speaketh a manifest and loud lie: and therefore is justly called of GOD the words of lies. The blessed Apostle Paul, in the seconde Chapter to the Romans, speaketh most plainly against this kind of profession. His words be these: He is not a Jew which is one outward, neither is that Circumcision which is outward in the flesh: but he is a Jew which is one within, and the Circumcision is of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. In which words the nature and properties of these woorshippers evidently aypeare: for the Apostle affirmeth such kind of worship to be only outward, separated from the inward Circumcision of the heart, and the sincerity of the work. Likewise the Apostle James condemneth the knowledge & outward profession of y ^e truth, in the dispersed Jews to whō he writ, because they could not justify the sincerity thereof, both by Faith, and by their works, as every true Christian ought and can do, calling very aptlie and fitly this kind of profession void of works, a dead faith.

John also in his first Epistle 2. Chap. calleth these seruers of God liars, in these words, He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. And our Savior Christ himself, as it is in the Gospel of Luke, doth most plainly and briefly set forth unto us the whole nature and qualities of these men: which may be a most fit interpretation of this place. For with great authority and power he asketh a reason, why any can be moved to separate the outward worship, from the spiritual service of the heart, and sincerity in the work, saying, Why call ye me, Master, Master, and do not the things that I speak? Wherein as he showeth that nothing in all the world, ought to move us to profess our selves to be his servants, except we do and fulfill the things which he commandeth: so he condemneth every kind of profession which is void of this faithful obedience. Thus we see what the first sort of woorshippers be: even such as in word confess, and by hearing the Gospel preached, receiving the Sacraments, and calling upon God, profess themselves to be his servants: notwithstanding they securely pretermit the doing of God's will, and therefore shall justly be secluded from the kingdom of heaven. For these men, though they cry in the Church never so loud, Lord, Lord, they shall never be heard: though they in word most gloriously do confess Christ to be their Savior, yet in the day of judgment he will not confess them: though they say they know him in this life, yet then he will profess that he never knew them: though they seem unto men most diligent woorkers of righteousness and piety, yet he then judging, not according to the outward appearance, but the sincere purity of the heart, will say unto them, Depart from me ye workers of iniquity: Finally, though they seem to live and to be the children of light, yet they are dead and are the sons of darkness, and therefore shall not, as it is affirmed here in this place, enter into the kingdom of heaven, which is the second thing whereby they are described. Behold therefore, all ye hypocritical callers upon the Name of God, your ende, your portion, and the lot of your inheritance, which you have, by the hardness of your hollowe hearts which cannot repent, treasured up unto yourselves against the day of wrath, and of the declaration of the just judgment of God, who will reward every man according to his works. For you shall not only be cast out of the kingdom of heaven, from the glorious presence of the king of all glory: but you shall drink, as a just recompense for your iniquity, the bitter cup of God's eternal wrath and indignation in the kingdom of darkness, and in the fearful presence of Satan and all the cursed enemies of God's grace. Repent therefore, and turn unto the Lord, circumcise the foreskinnes of your hearts, and bring forth fruits worthy amendment of life: and think not that because you are, by the judgment of men, counted Christians, or because you are partakers of the word and Sacraments of Christ, and of Christian prayers & thanksgiving, you shall therefore in the general judgment of all flesh, stand in the assembly of the righteous: for even now also is the axe put to the root of the tree, so that every tree which bringeth not forth good fruit, shall be hewn down and cast into the fire. For there is no respect of persons with God: but as many as have sinned and transgressed the law of nature, which was by the finger of God written in two Tables, & committed to Moses, shall be judged by y ^e same. But that the knowledge of this first sort of professors, & of their miserable end, may be more effectual, and profitable to work in us, a perfect hatred of their corrupt life, & a godly fear of their dreadful death: I will briefly set down some particular notes whereby they may be y ^e better known, and all other may more truly examine their own hearts, & so clearly see, whether they be of y ^t number or no.

First he that saith only unto Christ, Lord, Lord, & doth not the will of God, he hath in his heart (if he do judge himself aright according to y ^e Apostles precept) a far greater care and desire to be accounted a good Christian amongst men, then in deed and truth to be so in the sight of God. Therefore our Savior Christ forbiddeth us, as in giving of alms and praying: so in all other works to be like unto these hypocrites, whom he affirmeth to have this great love and desire, to appear righteous in the sight of men. [ 2] Secondarily, this hypocritical caller upon God, doeth more busy his head about the outward and general work commanded, then about the spiritual manner of doing: which he seldom or never sincerely observeth. For so Christ teacheth, and also denounceth a fearful woe against them, saying, Woe be to you Scribes, and Pharisees, hypocrites, for ye are like to whited tombs which appear beautiful outward, but are within full of dead men's bones, and of all filthiness: so are ye also, for outward ye appear righteous unto men, but within ye are full of hypocrisy and iniquity. [ 3] Moreover, the hypocrite worketh his salvation securely, coldely, and carelessly, not in fear and trembling, as the Spirit of truth commandeth in the Epistle to the Philippians, the second Chapter, and the twelfth verse. For he striveth not against his own corruption, to suppress all rebellious affections & lusts, which strive against the law of God, neither to obtain those graces and gifts of regeneration, which he seeth wanting in himself, nor forgetteth, with blessed Paul, that which is behind, nor yet endeavoreth him self to that which is before, following hard toward the mark for the price of the hye calling of God in Christ Jesus: and therefore manifestly bewrayeth his secure & careless conscience. [ 4] Again, the hypocrite hath no full settled and resolved purpose, in life & death to profess and obey the truth and will of God: but is mutable, wavering, and inconstant in all his ways. In consideration whereof, Barnabas, coming into Antiochia, & seeing the grace of God most mercifully multyplied upon many, earnestly exhorted all, that with purpose of heart they would cleave unto the Lord. A true note to discern between him that feareth God, and him that doeth not. [ 5] Agayne the hypocrites care & study is, to stay the outward and grosser sins of life, flowing from the filthy fountain of his natural corruption: & is altogether careless to stop the fountain it self. Wherein as he bewrayeth great want of heavenly wisdom, & great abundance of carnal folly: so he can never say with inward and sensible feeling of the law of the members, and of the Spirit, as the Apostle Paul saith, O wretched man that I am, who shall deliver me frō the body of this death? I thank God through Jesus Christ our Lord. Then I myself in my mind serve the law of God, but in my flesh the law of sin. A peculiar work of God's Spirit in all his elect: which none of the children of this world ever tasted of to their comfort, neither can do. [ 6] Agayne the hypocrite is stirred up to work well in the judgment of men, by some worldly reason pleasing his own fantasie and fleshly appetite, not constrained, as God's children are, with the mercy of God, and love of Christ: as it is in the 130. Psalm in these words: But mercy is with thee, that thou mayest be feared. And also in the 2. Epistle to the Corinth. the 5. chap. the 14. verse. For the love of Christ constrayneth us, because we thus judge, that if one be dead for all, then were all dead. And he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them & rose again. Wherefore as the doer of God's will doth abstain from evil, because it is contrary unto the will of God, and doeth good, because he is constrained with the love of him, which is only good: so the hypocrite contrarily abstaineth from evil, for fear of punishment, and doth the thing which seemeth good, not constrained with the love of God, but moved of his own will by desire of praise, or hope of reward. [ 7] Finally, the hypocrite in all his counsels, words, & works, doeth (although he sometimes plainly perceive it not) more and oftener regard the fear, favor, and praise of men, and his own private commodity, and pleasure, then the fear, favor, & praise of God, & commodity of his brethrē. Seeyng therefore that the life of these men consisteth in a show of godliness, not in the power thereof, in the outward works, not in an acceptable manner of doing, in careless security, not in a reverent fear to displease God, in a wavering mind, not in a resolved purpose to persevere unto y ^e end, in y ^e staying of the rivers of sin, neglecting the fountain, & to conclude, in seeking themselves, rather then y ^e glory of God, & commodity of their brethren: Let us not only detest and abhor it, with all our hearts and souls, but also examine everyone his own estate and condition, that we may see whether we do truly stand in the grace of God or no. For assuredly, if the outward works of our Christian calling be done in this sort and manner, they neither are, nor can be unto us the pledges and seals of our salvation: but rather the subtle sleyghts of Satan, and the deceits of sin, whereby these two myghtie enemies of our redemption bewitche us, and deprive our hearts of the sure hope of our promised inheritance and salvation. Let him therefore that standeth, both take heed least he fall, and labor also to become not only a continual eschewer of these evils, but a new creature, framed according to the image of Christ. But alas I fear me, if all English Protestants would confess freely to God's glory, and their own shame, the whole corruption of all their thoughts in this behalf, we should see such a huge mass and lump of hypocrisy, as no man is able to conceive in heart, much less utter in word. For then no doubt a great number would say, All my religion is mere dissimulation, all my glorious profession of the Gospel is nothing, but a vain show of Christianity, yea my whole life, tried and weighed in the balance of God's law, is lighter then vanity itself. And I would to God that we were all come to this humble and godly acknowledging, as of all other our sins, so especially of this secure and careless hypocrisy: wherein almost all professors are so drowned, that except the most merciful God by his mighty and strong hand, do raise them up by faith and repentance, they shall perish everlastingly without any hope of redemption. Now therefore, dear brethren, for the love of God, let us not put our trust and confidence in these and such like lying words, as to say, The Temple of the Lord, the Temple of the Lord, and to call Christ, Lord, Lord, Master, Master, or to say, I am baptized, I know the truth, I profess the Gospel, and such like: because except we can justify this outward profession of our faith to be sincere, and pure by the integrity of our works, our savior Christ telleth us here, that we shall never enter into the kingdom of heaven. Thus much for the former sort of professors, their manner of conversation, & their final destruction, contained in these words: Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.

Now followeth the seconde sort, in these words, But he that doeth the will of my heavenly Father which is in heaven. Wherein Christ describeth the lawful heirs of his Fathers kingdom, by their fruits, all which fruits be comprised in this one sentence, Which do my Fathers will. Wherefore we must learn and know, that the doing of the Fathers will is of two sortes. [ 1] First sincere and also perfect, which kind of doing is to be found and seen only in the natural Son of God, Christ Jesus: for his Father giveth this testimony of him, that in him he is well pleased. [ 2] The second, sincere only, and imperfect. Now as the former is peculiar to the natural Son, so this latter is only proper to the adopted sons of God. Who therefore are most fitly and wisely by it described in this place of our Savior: for he meaneth not here the perfect doing of the Fathers will (for then no flesh should be justified in the sight of God) but the sincere & faithful observation of those things, which are agreeable unto the will of God: y ^e observers whereof shall enter into y ^e kingdom of heaven. which words, though they be not plainly expressed, yet they are necessarily to be supplied, as is before declared.

Now considering that the doing of the Fathers will declareth who shall be saved, let us hear what the doing of the Fathers will is. The knowledge hereof ariseth of two things, which are necessarily required to the acceptable working of the same: that is to say, the works of the law or actions thenselves, & the manner of doing. the whole want of either of which is a manifest token either of infidelity, or hypocrisy. For the first, that works are necessarily required to the accomplishment of the Fathers will, the scriptures in many, yea almost infinite places do teach: a few whereof, to avoid tediousness in so plain a matter, I have chosen for y ^e confirmation of this doctrine. In the 5. of Deut. y ^e meek & faithful servant of God, Moses, commandeth all Israel, not only to learn & know y ^e ordinances & laws of god: but also carefully to observe them, saying, Hear O Israel the ordinances and the laws which I propound to you this day, that ye may learn them, and take heed to observe them. Again in the 10. of Deuter. he hath written to the same effect these words: And now, O Israel, what doeth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, & to love him, and to serve the Lord thy God, with all thine heart, and with all thy soul, &c. Wherein by the way is to be noted, that the Lord God requireth not only the works themselves consisting in his ways, fear, love, and service: but also the right manner of doing, in these words, with all thy heart, and with all thy soul. Joshua, as he succeeded Moses in the government of Israel: so also did he in the acknowledging & publishing unto them this doctrine, as appeareth in the 22. chap. of his book, saying, But take diligent heed, to do the commandment and law, which Moses the servant of the Lord commanded you: that is, that ye love the Lord your God, & walk in all his ways, & keep his commandments, & cleave unto him, & serve him with all your heart, & with all your soul. Wherein the same doctrine concerning both the work, and the manner of doing, almost in the same words is plainly confirmed. John the Baptist, the forerunner of Christ preached the same, saying, Bring forth therefore fruits worthy the amendment of life. James the Apostle of Christ utterly condemneth all profession of faith, as vain & unprofitable, if it want works, when as he saith, What availeth it, my brethren, though a man say he hath faith, when he hath no works? can the faith save him? as if he should say in plain words, Faith outwardly professed, without good works, can be no pledge or testimony at all of our salvation. Peter in his 1. Epistle teacheth, that because Christ hath suffered for us in the flesh, therefore we should suffer after a sort in our flesh, by dying unto sin, and living to God, so long as we remain in the flesh. For he saith, speaking of the regenerate, that he henceforwarde should live (as much time as remaineth in the flesh) not after the lusts of men, but after the will of God. John also in his first Epistle, denieth us to have any fellowship with God, or any benefit of the blood of Christ, if we walk in darkness, and not in the light of truth and godliness. For he saith, If we say that we have fellowship with him, and walk in darkness, we lie, and do not truly: But if we walk in the light as he is in the light, we have mutual fellowship with him, and the blood of Jesus Christ cleanseth us from all sin. Paul in the six & twentieth of the Acts professeth before king Agrippa, that he taught this doctrine touching the necessity of works, both to Jew, and Gentile, saying, Wherefore, king Agrippa, I was not disobedient unto the heavenly vision, but shown first to them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent, and turn to God, and do works worthy amendment of life. Moreover, the Spirit of God witnesseth in the twelfth to the Hebrews, that without works no man shall see GOD, saying, Followe peace with all men, and holiness, without the which no man shall see the Lord: an especial place to prove the necessity of works. Lastly our Savior Christ in the five and twentieth of Matthew, teaching that in the day of judgment all flesh shall be tried, and judged according to the works of love and mercy, done in this life towards him in his members, confirmeth and establisheth in his own person, and word, the infallible truth 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 briefly concluded, that they which gave unto his members meat, drink, lodging, clothing, and visited the sick and imprisoned, shall be pronounced righteous and go into life eternal. But the unmerciful, being void of these works, shall be pronounced cursed, and go into everlasting fire, and pain.

Seeing then we have so many heavenly witnesses of this truth, and that all the Prophets in their prophecies, do most earnestly and zealously call the people of GOD to the obedience of his law, and most pitifully complain of the want thereof, threatening both temporal and eternal punishments against disobedient malefactors: we may safely conclude and determine, that the works of the first and second table, are necessarily required to the doing of the Fathers will. Now then if it be truly preached, that without works there is neither doing of the will of God, neither entrance into the kingdom of heaven, O Lord, what shall we think of y ^e licentious life of our English Protestants, or what shall become of this barren, and fruitless profession of the glorious Gospel of Christ? for a man may travail almost from the one ende of the land to the other, before he can find one man like unto just Job, that feared God and eschewed evil, or one woman like unto Dorcas, full of good works and alms. As therefore our savior Christ, the Prophets, and the Apostles had most just cause to complain in their times of the want of works, and to be grieved with the sins of the people: so we in this last age have no less cause to complain, neither less occasion of sorrow. For to come unto particulars, what estate, calling, or degree is there, which doth not content it self only with saying, Lord, Lord, being notwithstanding so barren in the bringing forth of good works? And first concerning the state Ecclesiastical, and us that be ministers, and preachers of the word, whom this place principally doth concern: where are the lips of those ministers which do preserve knowledge, or those messengers of God, at whose mouths his poor people should seek his law? Nay rather, where be not whole swarms of idle, ignorant, and ungodly Curates and Readers, who neither can, nor will, go before the dear flock of Christ in soundness of doctrine, and integrity of life? The cause of which enormity resting principally in the persons them selves, and then in those which sent them, and now suffer them in the Church: I charge in the Lord the one, that they, seriously waying the worthiness of the Lord's embassage, for the which they are most unworthy, would voluntarily forgo that calling, wherein they cannot do the Fathers will, and betake them to some other, which they may in a good conscience, without offense, in some godly and profitable measure discharge. The other I counsel and beseech, as a brother in the Lord, that they would more diligently look unto their ministry committed unto them, lest not only this grievous offense, but also all other their sins against God, and their brethren, be laid unto their charge, when the hearts of all men shall be made open and manifest before the Lord of life. And to proceed to the learned governors of the Church, is there no tything of Mynt, Anyse, and Cumin, and pretermitting weightier matters of the law, as Judgment, Mercy, and Fidelitie? Do they feed the flock of God willingly, and carefully, as being examples unto it, and not for filthy lucresake, as being lords over God's heritage? if these things be so, howe can they think they are doers of the Fathers will? What shall I say of our domme dogs, non residents, and all those that serve mortal and sinful men, with simony, flattering words, and servile obedience, not lawfully to obtain one room in the vineyard of the Lord, but two, three, four, or moe places (which is unlawful:) the which though they miscall preferments, yet in deed they be so weighty charges, that the wisest and strongest of all, is altogether insufficient for an acceptable discharge thereof. As concerning discipline practiced in our Church by Chancelors, Cōmissaries and Officials, because everyone, (seeing all things for the most part begun, continued, and ended for money in those courts) doth justly complain: as I pray unto God daily for the reformation hereof, so I doubt not but the Lord in due and convenient time, for the great love he beareth towards his Church, will stir up, and arm with power, wisdom and zeal, as well those Magistrates, which he in mercy hath already given us, as all those also, with whom in time to come, he shall vouchsafe to bless us, to refourme these and all other the blemishes of his Church, according to his word. These things being thus considered, howe just cause have we to say with S. Paul, (whose time in comparison of ours, was most free from corruption) All men seek their own, and not that which is Jesus Christ's. The Lord for his mercy sake grant us true repentance. Thus much for the Ecclesiastical estate.

And as for the conversation of all other people in the lande, of what condition so ever: I know not what to say, or howe to speak, where to begin, or howe to make an ende. I could wish with all my heart, that in stead of reproving all the sins in this lande, and City, my head contained a flood of water, that I might pour out plentiful rivers of tears, for all our damnable iniquities. For doubtless the saying of the Prophet Oseas is verified in this our age, by our ungodly life and conversation. There is (saith he) no truth, nor mercy, nor knowledge of GOD in the land. By swearing, and lying, and killing, and stealing, and whoring they break out, and blood toucheth blood. Our lives do testify this to our faces: every man doeth see it, and acknowledge it in his heart. We and the Catholics (for so they love to be called) do most justly complain of it: we with sorrow and grief of heart, desiring the speedy reformation hereof: they with gladness of mind, rejoicing to have so good an occasion to discredit the truth of our religion. And surely to speak the truth, it is our shameless conversation that terrifieth both the ignorant and wavering Catholics, and the simpler sort of the common people, being ready to embrace any religion (as appeareth by these which have received, & embraced the erroneous doctrine of H. N. and his family, falsely termed the family of love) from the true profession of the Gospel of Jesus Christ. Nay, they not only forsake us: but they rejoice and triumph over us in the matter of works. For the Papists, they always cast in our teeth the great and famous hospitality of their nobility, and clergy, the building of Abbeys, Monasteries, and Nunneries, Cathedral churches, colleges, with many other outward works: which in deed are such as do stop our mouths, and put us protestāts to silence. But to let them pass, with these great and costly works wherein we must confess they do exceed us: and to come to our selves, and such works as are required of everyone in his several calling: Where be those parents, and masters, which do teache in their families unto their children and servants, the law and fear of God, walking them selves in the myddest of their houses in vpryghtnesse of heart? Where be those governors that defend the fatherless, and widow, that receive no brybe to corrupt Justice, that prolong not sentence for lucre sake, that respect no persons in judgment, that are ready also without regard of fear or favor of men, to cut of the workers of iniquity from the City of the Lord, and to establyshe the seat of the faithful? And to be short, where is that Protestant that feedeth the hungry, clotheth the naked, visiteth the prysoner and him that is sick, that lodgeth the harborless, without ceasing or being weary of well doing? I speak not this to justify the Papists, or to condemn all Protestants, but to show howe rare the works of mercy are, amongst those that seem to put all their joy and felicity in the mercies of God revealed in Christ. For I am not ignorant of diverse, who as they have received grace and mercy to believe, and hope: so they are full of the fruits of love and charity, according to the measure of the Grace received. The least whereof I dare be bold to prefer before all the works that ever have been done with an opinion to merit, deserve, or with desire of praise of the posterity. As for H. N. and his family, because they condemn all works of men which are not perfect, and void of sin, which only are to be found in Christ our righteousness, wisdom, and sanctification: I leave them to the just judgment of God, who shall reward them according to their deserts. For it grieveth me to consider how ignorant they are of this doctrine, concerning the goodness and necessity of works. Well, howsoever men do please and flatter themselves with a general knowledge of the truth, with a light & unsettled opinion of salvation, with an external show of Christian religion, as sure as the Lord liveth, if they cannot by their works justify this knowledge, faith, & profession, they shall never do the Fathers will, nor enter into the kingdom of heaven. For though they be in y ^e church, yet are they not of it, though they seem heirs of life, yet they are inheritors of death. Be not deceived, deer brethren, for this is a true saying, & by all means to be received: He that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting. Now then, seeing the very floods of hypocrysie have ouerflowen all estates, and degrees: are a number of Protestants any better then clouds without water, carried about with every blast of error and ungodliness, then corrupt trees without fruit, then spots and blots in the Christian assemblies of their brethren, yea then raging waves of the sea, foaming out their own shame & confusion? Therefore I beseech you all, in the name of Christ, for the mercies of God, to cast of these damnable clokes of religion, and vanishing shadows of true belief, embracing and practicing all the works of sound doctrine, and true godliness. I have stood the longer in this treaty, to prove the necessity of works, because our Gospel, which we have received of Christ and his Apostles, is falsely charged (as you do see) to be a doctrine of liberty, and licentiousness of life: as also for that the most parte of Protestants are altogether secure, and careless, touching the obedience of faith, rather presuming in the pride of their hearts of the mercies of God for their salvation, then by humble and trembling hearts to work, ratify, and confirm unto their own consciences the certainty of their election. Therefore to stop the slanderous mouth of the adversary, and to terrify the secure and presumptuous professor: we conclude that works are necessarily required, not only for doing of the Fathers will: but also for the declaration of our faith, for the confirmation of our hope, for the separating of us from all infidels and hypocrites, for the example of those which are without, and within the Church, for the relieving and succouring of all, especially of those which are of the household of faith, for to justify our religion to be pure and undefiled before God the Father, for to testify our obedience and thankfulness to God the author thereof, finally to praise and magnify the great power, Justice, and mercy of God the Father, his Son, and the holy Ghost, one God, and three persons in the whole and perfect work of our redemption.

Hitherto of the necessity of works: now followeth the manner of doing, which is no less necessary to the fulfylling of God's will, then works themselves, because it is the cause why all our works are acceptable to God. For albeit we do continually cal upon God with our lips, and hear his word with our outward ears, and bring forth all other apparent works of godliness and righteousness: yet if we pray not in spirit, hear not with understanding, and believe, and work by love according to God his will: we do not the Fathers will, but our own, we walk not according to the Spirit, but according to the flesh, and therefore must reap of the flesh corruption. But let us see what this right manner of doing is, whereof our savior 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 will breed in us a perfect knowledge of this upright manner of working, whether it be inward in mind, or outward in manners. There is but one only author and gyuer hereof, even the Spirit of God, and Christ, from whom proceed and come all good counsels, pure desires, and godly purposes. For although it be left in our power (in as much as the Lord hath made us reasonable creatures, in some sort to resemble his Image) to will this or that thing, to reason upon this or that question, to think upon this or that matter, to speak this or that sentence, and to do this or that work: yet to will, to reason, to think, to speak, and to do all these, so as our merciful God requireth of his children, and so as they may be acceptablie received in Christ, (as sincere obedience unto God) it proceedeth not from flesh and blood, neither from the will of man, neither from any other creature in heaven or in earth: but only from the moste comfortable Spirit of our regeneration, whose peculiar office is, to begin, continue, and finish in us his holy vessels, this gracious manner of doing: the which our heavenly Father, in the multitude of his mercies, hath vouchsafed us, and his Son our only savior, by his death and resurrection, hath most perfectly deserved, and purchased for us. So the blessed Apostle Paul teacheth, in the second to the Philippians, who after he had charged them to work their salvation with fear and trembling, addeth immediately in the verse following, For it is God that worketh in you both the will & deed, even of his good pleasure. Which is a most strong and forcible reason to stryke into their hearts, a reverent fear and trembling under the myghtie hand of God: because that although they had power to will, and work: yet the changing of our will, and drawing it unto good, the power to do that which is unfeignedly good, and acceptable in the sight of God, do proceed only from the spirit of regeneration. Agayne the same Apostle, in the eyght to the Romans witnesseth, that we know not what to pray as we ought, but the spirit helpeth our infirmity, and maketh request for us with syghes that cannot be expressed, according to the will of God. Wherein as he remooueth from us this point of wisdom, to know both what to pray, and howe, or after what manner: so contrarilie he ascribeth it unto the spirit of Adoption, the only worker thereof. For it is he that moveth and stirreth up in our hearts sighs unspeakable, and not only helpeth our infirmities, but also teacheth us to pray in such manner, that our work & prayer may be according to y ^e will of God. So it is in all other works which are acceptable unto God: for those only are his children, which are in y ^e manner of doing & working the will of God, led and guided by his spirit. Wherefore it is said, that we have not received the spirit of bondage, to live and work in a slavish and servile fear: but the spirit of Adoption, which sealeth and printeth in our hearts 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 plain hereby, that all those works are carnal, earthly and d • uelish, which are done after any other manner, then this: and contrarily that those only be good works, which are done after this heavenly manner, which God's spirit doeth teach by the word: who therefore is called the spirit of truth, and sanctification, because he only leadeth us into all truth and holiness. Many mo places might here be alleged for y ^e proof of this doctrine: but because the matter is plain, & cannot be gainsaid with any soundness of reason, I will omit them: only advertising the Reader of the difference between us & the Catholics, in the doctrine of freewill. We teach and believe, that although we have a natural ability & power to will, desire, speak, & work: yet the whole manner of using these gifts, according to the will of God, proceedeth only from the holy Ghost, as we have taught. They hold and teach the contrary: if not, let them declare plainly wherein they differ from us, or else join with us, at the least in the unity 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 manner of doing: now let us further consider whereof it ariseth, & wherein it doth consist, y ^t we may stand steadfast & unmovable in y ^e hope of our inheritance, both in regard of our works, & also in respect of the manner of doing. It is certain that it ariseth of diverse 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 soever they make of religion & godliness. But the time will not suffer me to speak of all. I will briefly speak of the chiefest & most principal gifts, whereunto also all the other almost may be referred. 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 unto us in Christ all good things, & is able and faithful to perform: so we are assuredly persuaded, that he will in due and convenient time accomplish his promise particularly unto everyone of us, to his glory and our salvation. For Peter teaching, as it is in the 15. of the Acts, how the unclean Gentiles became clean, and what was the first gift, whereby the holy Ghost purified their filthy hearts, to make them all one body with the Jews without difference, nameth expressly this gift of faith in these words: And GOD which knoweth the hearts, bare them witness, in giving unto thē the holy Ghost, evē as he did unto us: & he put no difference between us 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 cleanse and purge away all filthy and corrupt manner of serving of God, and worketh sanctification of life, so that the increase of faith is the increase of holiness. For til we be fully persuaded that God by his holy spirit, and faith hath united, and incorporated us into the body of Christ, to live and be conformed according to his Image, and that we and all our works are accepted through him: we can never think, will, speak, or do any good thing with pure hearts. Therefore this faith, without which it is impossible to please God, sealed in our hearts by the finger of God, and offering up all our works, not in our persons, but in the person of Christ, in whom they must needs be acceptably received, is the first and chiefest gift of regeneration, out of the which ariseth, though not a perfect kind of obedience, and service of God, (for we believe but in part) yet such a kind as pleaseth God in Christ, profiteth his Church, and causeth us to feel that peace and quietness of conscience, which passeth all wisdom and understanding. And therefore this faith above all things chiefly is to be begged at the hands of our merciful father, that we may attain unto this right manner of doing his will: and also the voice of Christ's Gospel, sounding by his ministers in the Church, by which means only ordinarily it is obtained, is most diligently to be received and heard.

The second gracious gift of the holy Spirit, though it be a fruit of the former, as the other which follow are: yet it hath a several use. I mean a steadfast and joyful hope, for the full and perfect fruition of eternal life. For as faith doth apprehend, apply, and as it were by a hand reach unto every man particularly, the promises of God concerning eternal life in Christ, and also Christ himself, in whom all those promises are Yea and Amen fully and perfectly accomplished: so hope useth, enjoyeth, and after a sort, even in this life possesseth, all those things which are promised of God, and apprehended by faith, yea even eternal life it self. In consideration whereof, the Apostle affirmeth that we are saved by hope, that is to say, by the benefit of hope we enjoy and possess already our salvation, though as yet absent. So that he which looketh upon present things that are seen, to have salvation in them, he renounceth hope, which gift only in the elect is the faithful keeper, and possessor of our salvation purchased by Christ. For it is called by the Spirit of God, in the 6. to the Heb. the ancre of the soul, in these words: Which we have, (meaning hope) as an ancre of the soul, both sure and steadfast, and it entereth into that which is within the veil, whither the forerunner is for us entered in, even Jesus that is made an hye Priest forever after the order of Melchizedek. For as the whole use of the Ancre is, to hold fast the ship in one sure and certain place, (notwithstanding all tempests and waves beating against it) because it entereth into the very depth and bottom of the sea, there taking fast hold: even so the principal use of hope is to enter into the heaven of heavens, where Christ sitteth at the right hand of God, and to hold fast our souls there with him, notwithstanding all the waves & tempests of Satan, sin, and condemnation do beat daily & continually against them. As therefore faith is necessary to lead unto Christ: so hope is also necessary to keep us always with him. In regard whereof, we are by the holy Ghost earnestly exhorted, in the Christian race which is set before us, as to run with patience, so especially to look to Jesus the author & finisher of our faith, who for the joy that was set before him, endured the Cross, & despised the shame, & is set at the right hand of the throne of God. Whereby it appeareth, that this hope doth most lively set before our consciences, the presence of God & Christ, with the fruition of the kingdom of glory: & so worketh in us an unspeakable joy and patience in all adversities. Whereof none of y ^e reprobate, or malignant church hath ever tasted to their salvation, nether shall do: but the children of God do not only taste hereof, but also lead the whole course of their life in this hope, as in the presence of Christ & God: for which cause they are said to walk w ^t God.

The third gift is a sincere love of God & man, a most certain 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, And now abideth faith, hope, love, even these three: but the chiefest of these is love. The reason is, because faith doeth apprehend those things we have not, hope doth retain and enjoy them: but love doth draw out of us the daily exercise and wise employing of the talents received, to the benefit of the Church. So that for apprehending benefits that are absent, faith is the chiefest, for the joyful retaining of them, hope is the chiefest, but for the use and employing of them to the edification of others, love is the chiefest, and therefore in this respect justly and truly preferred of the Apostle, if we attribute to everyone their proper uses and effects. If then we purpose to observe a right manner of fulfilling the Fathers will, we must embrace this grace also, and gift of y ^e holy Ghost, that all our works may savor and be done in love. Under love I comprehend zeal, a most excellent gift given unto the Saints of God: for to this end Christ hath given himself, that he might redeem us from all iniquities, and purge us to be a peculiar people to himself, zealous of good works. So we see that the Lord hath given us his Son, that we should love him which loved us first, that we should serve him diligently & zealously all the days of our life: For as that service of men which is done by constraint, carelessly, and negligently, is justly hated and rejected: so the Lord hateth and rejecteth all service of man, which proceedeth not from this cheerful love, and earnest zeal of his glory. Let us then adjoin unto the two former, this excellent gift of love, which, as it expelleth careless security, cold affection in the service of GOD, hatred, strife, contempt in duties due to men (whereof ariseth a feigned & corrupt manner of service:) so it causeth and increaseth the pure and undefiled manner of doing the Fathers will, wherefore it is recorded that they that dwell in love, do dwell in God, and God in them, because he is love.

The fourth gift is a reverent fear of God: a principal and a singular point of wisdom, most fit and convenient for his children to have and practice towards their heavenly Father, in all their counsels and works. For such is the pride of our nature, the dullness of our hearts, and the lack of wisdom, that we should behave our selves presumpteously, securely, and rashly before the presence of our heavenly Father: were it not for this reverent fear & trembling we have received at his hand, for the obtaining of a more pure & sincere manner in his service & worship. Neither must we think, as some have falsely imagined, & to the great hurt of the Church taught, y ^t this fear in us proceedeth frō any diffidence, or distrust in the accomplishment of God's merciful promises towards us: but rather from a most vehement sorrow, & inward feeling bred in our hearts, by the earnest consideration of y ^e heavy burden of all our sins, and the deep serious waying of the everlasting wrath of GOD, most justly deserved. So the blessed Apostle teacheth in the seconde to the Corinthians, saying, Behold, this thing that ye have been godly sorry, what great care it hath wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea how great desire, yea what zeal, yea what punishment? In which words we see how the spirit of god maketh that godly sorrow (which the Corinthians shown for their great contempt of Christian discipline in the matter of excommunication) to be the mother & author of this reverent fear, which we owe unto God alone, in that he is our master: for he saith, If I be your master, where is my fear? Neither is this fear givē unto us to be any occasion of distrust, or despair, for that is peculiar to the servile & slavish fear of those, which are mere servants & no children: But contrarily to make us wise, provident, careful, and circumspect in all the actions of our life, lest we either by an evil work, or corrupt manner of doing, justly procure against us, and kindle the wrath of so merciful a Father. Also it stirreth up our hearts to most zealous and effectual prayers, as we see in the example of Christ himself, who in the days of his flesh did offer up prayers & supplications, with strong crying, & tears unto him, that was able to save him from death, and was also heard in that which he feared. What cries, tears, prayers, & supplications the Apostle meaneth, the history of Christ his passion & sufferings doth plainly express, so as it is needless to stand thereupon. Only this is to be noted, that seeing this fear was in Christ who was free from all sin, it ought not to be thought to be any sinful infirmity, but rather a singular mean to help and keep us within the bonds, & listes of Christian obedience. Therefore we are commanded of the Spirit of God, after this sort to serve and please our heavenly Father: as in very many other places of the scripture, so in the 12. to the Hebr. especially, in these words: Wherefore seeing we receive a kingdom which cannot be shaken, let us have grace, whereby we may so serve God, that we may please him with reverence and fear. The reason is added, For even our God is a consuming fire. Likewise S. Peter, in the first Chapter of his 1. Epistle, giveth y ^e same precept of fear to be observed in the whole course and race of our life, saying, And if ye call him Father which without respect of persons judgeth according to every man's work: pass the time of your dwelling here in fear. In which two places, not only fear is commanded: but two most effectual reasons are rendered thereof. First, we must reverence, tremble, and fear God, because he is a consuming fire, ready to burn up and consume all false worshippers, and hypocritical professors of his fear. Secondarily, because he will judge every man without regard of person, according to his works. We must therefore fear him, lest our works be found such as cannot abide the fiery trial of the Spirit of truth and sincerity, and the righteous judgment of the law of liberty: For certainly there shall be judgment merciless to him, that in a reverent fear of God showeth no mercy. And therefore to make an ende of this most necessary point of doctrine, we must with both hands, yea with all our hearts embrace the fear of the Lord, without the which no man can please and serve God aright. And the rather for that the wisest amongst men, Solomon, ascribeth unto those that fear the Lord blessedness, and to them that do not, hardness of heart. his words be these: Blessed is the man that feareth always: but he that hardeneth his heart shall fall into evil. If then we be desirous to worship our God aright according to his will, we must have our hearts kept in awe by this most worthy and excellent gift of fear, that we may avoid hardness of heart, presumption of mind, security of conscience, and all other negligent carelessness, which as they be contrary to this heavenly grace of the holy spirit of God, so they breed and cause a most corrupt and abominable manner in serving of God.

The fifth & last gift is a continual & careful watchfulness against all the enemies of the former graces commended unto us, not only for the retaining & keeping of them: but for y ^e daily growing & increasing in the same, unto y ^e measure of the age of the fullness of Christ, that at his coming we being found waking & watching with the wise virgins, & not stumbring and sleeping with y ^e foolish ones, may be joyfully received into the bridegromes chamber, to reign w ^t him in glory forever. For seeing we have so many, so mighty & malicious enemies, which most subtly go about to root out of our hearts all the foresaid graces, & to fil us full of all iniquity: we are necessarily in all sobriety of perseuerāce, w ^t all manner of prayer and supplication, to watch diligently in faith, in hope, in love, in fear, that we may stand fast & continue unto the end, in doing & accōplishing our Fathers will, in despite of all the adversaries of God's grace, & our salvation. This is Paul's counsel, or rather the commandment of the holy Ghost, who having commended unto the Ephesians the shielde of faith, and the helmet of hope, as principal partes of Christian armor, adjoineth thereunto this profitable commandment concerning watchfulness, saying, Watch thereunto with all perseverance and supplications for all Saints. The same precept of watching is in diverse other places of Paul his epistles, namely in the first to the Corinthians 16. where he saith, Watch, stand fast in the faith, &c. And in the first to the Thessal. 5. chap. Therefore let us not sleep as do other, but let us watch and be sober. wherein we may observe by the way, that this watchfulness is only in the children of light and salvation, not in the children of darkness and destruction: whose property is carelessly to sleep, when they should be most diligently and watchefullye occupied in bringing forth the works of Christian obedience. Likewyse our Savior Christ, being very well acquainted with our infirmities, and knowing the drousiness of our nature, straightly chargeth his disciples and all other to watch, rendering a most effectual reason thereof in these words, Watch therefore, (for ye know not when the master of the house will come, at even, or at midnight, at the cock crow, or in the dawning) lest he coming sodeinly should find you sleeping: and these things which I say unto you, I say unto all men, Watch. Not only this general commandment of Christ: but also the sharp reproof of his disciples for the lack hereof, and the double repeticion of the same precept in the same place, proveth the necessity of this gift in these words, Tarrie ye here and watch with me: after coming to them again, and finding them a sleep, he said unto Peter, What? could ye not watch with me one hour? watch, and pray, that ye enter not into temptation: the spirit in deed is ready, but the flesh is weak. Considering then the weakness & drowsiness of our nature, which appeared in the most excellent of the Apostles in that most dangerous time, and the reproof of the Apostles: we are not only in judgment to hold the necessity of this watchefulnes, but in everything we take in hand to put it in bre and practice. For it is that gift of the holy Ghost, which maketh God's children careful, and studious, not only to do the Fathers will, (for that may be after some sort in the reprobate and castaways) but to do it with that assurance of faith, with that steadfastness of hope, w ^t that zeal of his glory, that love of our brethren, that reverent fear of his Majesty, which is commanded to us in the word, and also which is most convenient and proportionable to such spiritual graces of knowledge, as we have received: of which things carnal professors have little or no care at all. And therefore although they may do y ^e works which God hath decreed to be done, for good and necessary purposes, yet being void of this right manner of doing, they can never do the will of the Father, so, as he hath commanded.

Thus we see the whole matter, wherein this true manner of serving God consisteth: now we are to speak briefly of the ende whereunto it is directed. This ende is the glory and honor of God, which of all men, at all times, and in all actions is to be propounded to themselves, as the chief and principal mark of man's life. For albeit we may regard in many things our own selves, and the commodity of our brethren: yet so far forth we must do this, as they are referred and applied to the glory and honor of God, which ought to be more dear and precious unto us, then our own salvation. For so it was unto Moses, who, rather then the Lord's mercy should not be magnified in pardoning the sins of the people (which he was persuaded was the only means of glorifying God) spake in this manner unto him, saying, Therefore now if thou pardon their sin, thy mercy shall appear: but if thou wilt not, I pray thee, rase me out of the Book which thou hast written. So likewise Paul, in the nynthe to the Romans saith, I would wish myself to be separated from Christ, for my brethren that are my kinsmen according to the flesh, which are the Israelites &c. meaning, that such was his affection towards them, that if it were the Lord's will to glorify himself by their salvation, rather then it should not come to pass: he wissheth himself to be eternally separated from Christ, and so consequentlye to receive his portion with all the damned souls in the dungeon of darkness. These two examples of the dear servants and beloved children of God, declare and teach us, not only that we must set before our eyes in all our actions, the glory of God, but also prefer the same before all the pleasures of sin, yea before our own life and salvation: wisshing rather to die, and forsake willingly all the transitory pleasures of this miserable life, yea to be eternally condemned, then that the Lord should be dishonored by our life and salvation. For as the glory of God infinitely surmounteth the body, the soul, the honor, and all that belongeth unto man: so it ought to be in greater price and estimation with us, and must continually be preferred above all things, and never be brought into the balance of comparison with them. The want of which zeal towards the glory of God in all our doings, and the preferring of earthly things before heavenly, temporal before spiritual, as it breedeth, and nourisheth a corrupt manner of profession: so it defileth all our counsels and works, and carrieth us headlong to the love of the world, which is contrary to the pure, vehement, and everlasting love of God. Wherefore as all the former gifts and graces are necessary to this right manner of spiritual service: so also is this end, of all things most necessarily to be respected of all true Christians, according to the examples of Moses and Paul, that whatsoever we do, we may do it (as we are commanded) to the glory of God. These things being most truly taught, not by the vanity and weakness of man's reason, neither by the uncertain and mutable opinions of men, but by y ^e most faithful and sure word of Christ, the Prophets, and Apostles, we are in no wise to waver or doubt of the truth hereof, but to receive them, as they be in deed, the words of God, with full purpose of heart to live accordingly. So doing we shall not only know what it is to do the Fathers will, but also have experience thereof, in our own selves: a thing of all other, as most rare in the world, so most chiefly to be desired. Let us then hear in a word or two, for our further instruction, and for the clear understanding of this place, what it is to do the fathers will. To do the Fathers will, is in faith, hope, love, and fear, with all manner of careful watching, and perseverance, to work those things which be commanded in the Law and word, that GOD thereby may be glorified: for to do the thing commanded, and fail in the manner of doing, is an half and maimed, yea rather no service of God at all: to fail in both is Atheism, to fail in the work, and yet to boast of the affection of the mind, and to be persuaded to have the right manner of doing, is carnal liberty and licentious presumption. Contrarilie to have and delight in both is sound godliness, pure and undefiled Religion, even before God the Father. And therefore our savior Christ in the sixte of Matthew, giving unto his Disciples a right and a lawful form of praying, commandeth them, and in their persons all the faithful, to desire God to give them grace, not only to do the things commanded, but also to observe this right manner of doing in this petition, Thy will be done in earth as it is in heaven: 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 heaven, the right manner of doing: whereby appeareth the necessity of both these pointes, whereof we have spoken. For he saith not, Let that be done in earth, which is in heavē, or let those things be done in earth which God hath decreed: but, Let them be done so, and in such manner, as they be in heaven: that is to say, purely, readily, willingly, zealously, reverently, and continually, to the glory of God, and the comfort of his people. For the will of GOD at all times, in heaven and in earth, yea and in hell also is always done and fully accomplished, neither can there come anything to pass, but that only which the Lord hath decreed. In consideration whereof our Savior chargeth us in the petition, as we have heard, both to do the Fathers will, which is necessary, and also to do it so, as it is done in heaven: the which only maketh our ministry and service acceptable unto him.

Now that we see the truth and necessity of this doctrine concerning the doing of God's will: let us more particularly apply it unto our selves, that we may the better know whether we be the doers of the word, and not only hearers, which can have no hope and assurance of salvation. And to let pass all those that swerve from the sound doctrine of truth, and godliness, as Atheists and infidels, which have neither works, nor any grace of regeneration, and Jews which are void of true faith in the crucified Messias, let us examine by the rule of this truth, all those that seem to embrace Christ Jesus and his true Religion, as Libertines, Catholics, and carnal Protestants. The Libertine and carnal Protestant are by it most justly condemned, because they have no works at all, neither any soundness of faith or Religion: but only a false persuasion, and vain shadow of both, as the Apostle James teacheth in the whole treaty of his Epistle. The Catholics, though they have many outward and glorious works to allege for them selves, yet they fail altogether in the manner of doing: for not only their judgment by false doctrine is corrupted, in that they teache that works in parte do justify, that they are accepted the better for the virtue and intercession of Saints departed, that the sacrifice of Christ his oblation only washeth away sins committed before Baptism: Lastly that a temporal punishment here and in Purgatory, can satisfy and sufficiently recompense that transgression, whereby the perfect Law and infinite Justice of God is broken: but also they fail in all those points, which we have taught to appertain to the right manner of doing the Fathers will. Touching faith, they teache and believe that it is a point of humility, contrary to presumption, to waver and doubt of our salvation. And therefore calling upon God in this manner, they shall never receive anything at his hand. Touching a steadfast hope, which only looketh unto Jesus Christ the Author and finisher of our salvation, and that glory which he hath purchased for us in the presence of his Father, they can never have it: both because their faith is wavering, from whence this hope must proceed, and also because they hold and teach, that there be other places then heaven for the souls of men to rest in after this life. Touching love and charity, which principallye respect the salvation and profit of our brethren: do they not most uncharitably, and flatly against the edification of the Church of GOD, (which in all public actions under pain of damnation must be regarded) teach and believe, that ignorance of God's religion is the mother of devotion? do they not read the word, pray, and give thanks in a strange language, and unknown tongue? do they give (which is not theirs to give) absolution from sins of mere love, and not for money? Finally, do they vex, grieve, torment, persecute, and burn the bodies of God's Saints, after two or three light conferences, and disordered examinations, because they love their bodies, and the salvation of their souls? No verily, these things rather do manifestly declare, not only that they are destitute of charity towards men: but also of pure love towards God. For he that saith he loveth God, and hateth his brother, he is a liar: for how can he that loveth not his brother, whom he hath seen, love GOD whom he hath not seen? As for the true fear of God, howe can it be in them, seeing that they hold that God's eternal wrath against our sins, either past, or to come, can justly and sufficiently be appeased by tryfling pardons, and bulls given of mortal men? and to be short, considering that they teach that all sins following baptism must be purged, not by the blood of Christ, but be counteruailed, and so removed by good works, as they falsely term them, or pardons and absolutions of sinful men, or equal punishment here in earth or in purgatory? the LORD forgive them, they know not where. Lastly, for careful watchefulnesse to retain all the foresaid graces, howe can it be in them, seeing they are void and destitute of these gracious gifts of GOD? If therefore they have any (as in deed they have much) it is not, neither can be for these things: but to maintain and increase their usurped power and authority of both the swords. And therefore knowing every man to be by the instinct of nature given to acknowledge GOD, and with some kind of watchefulnesse to serve him, they have out of the follye and vanity of their own brains, drawn out a kind of service, which standeth only in outward ceremonies, and bodily exercises, wherein they have been, and are very watchefull: as in saying certain number of masses, prayers, diriges, and such like, in doing of penance, going on pilgrimage, using of holy water and holy bread, offerings, carnal fastinges, crossinges, anointinges, with infinite moe of the same sort. All which inventions of men are directly contrary to that worship, which our Savior Christ witnesseth to consist in Spirit and truth, and therefore justly condemned. For if bodily exercises which may be well used, are neither profitable of them selves, neither any parte of the worship of God: do we not justly abhor and detest the traditions which are after the commandments and doctrines of men? And now as it is certain, that they fail in these things, so also in the ende, whereby all our actions must be measured and esteemed. For in that they ascribe righteousness in parte to their works which they have done, they may with as good reason challenge a part of the glory of their redemption: whereby the Lord of necessity must be robbed of his honor, to whom belongeth all glory and dominion. Thus much I have spoken only of skillful, malicious, and obstinate Papists, not of the poor ignorant ones, which neither have known the truth, neither have their conscience set & fixed in heresy. Albeit I dare affirm that neither these, neither any other obstinate and willful heretic, or ignorant person, doeth or can do the Fathers will: Because as heresy is strong to condemn: so ignorance is blind, and causeth us to fall into the pit of condemnation.

Seeyng therefore that this doctrine of our Savior Christ condemneth Atheists, Infidels, Jews, Libertines, Papists, and all other sects of heretics, ignorant persons, & everyone that is not of the true Church of God, we had need with all care and study to try and examine the very bottom of our hearts, and rip up all the inward and secret corners of our consciences, least we also be justly reproved and condemned by the same. For assuredly we must all in the day of judgment be tried, and made known to the world by the practice of this doctrine, to the glory of God, & the comfort of our own hearts, whether we have truly tasted of the gift of God in Christ, or no? but if we do content our selves with the shadows of inward godliness, as with the outward use of Baptism, and the Supper of the Lord, with lip service, and such external kind of profession, denying the power thereof in our hearts, and works: we deceive our own hearts, we deprive our souls of the joyful fruition of God's presence, and walk, as fast as can be, towards the place of darkness and endelesse destruction. For this is the doctrine of the Son of God, Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my heavenly Father, which is in heaven. Go to then, you carnal and wordly Protestants, that say, Lord, Lord, God be praised, and God be thanked for all his gifts &c. I demand this of you in the person of Christ, whose servant I am though most unworthy, show me this your faith, and professed religion by your works, and justify it before me & the Church of God. For was not Abraham our father justified through works, when he offered Isaac his son upon the altar? Was not Rahab the harlot justified through works, when she had received the messengers, and sent them out another way? Knowe therefore for a certainty, all you that profess the fear of God, that faith professed without works is dead: Yea as the body without breath: so faith without works is clean dead, and therefore but a shadow of the true faith which worketh by love. But ye will say, We know and believe that Christ is the Son of God. What then? the devils believe also, tremble, yea and confess, JESUS we know, and Paul we know, but who are ye? Yea, but we by Baptism, and the Sacrament of thanksgiving, are become the professors of Christ. Was not Judas a professor also, yea a preacher and a worker of miracles? But we are no enemies and persecutors of Christ, as he was. No more were those dispersed Christians to whom James wrytte, nay they suffered many troubles for the outward profession of the truth: whom notwithstanding he condemneth for want of works.

These things therefore are but clokes of hypocrisy, and words of lies, whereby Satan carrieth away many from the ways of godliness and life, into the paths of wickedness and destruction. It is not then the outward show of Christianitye, in countenance, word, and work, that availeth anything, but only a new creature in Christ. In consideration whereof, I heartily desire and beseech you all, from the highest unto the lowest, both to fly this damnable corruption of worldly and carnal men, and to give all diligence to keep and observe this heavenly manner of doing the Fathers will. Take unto you above all things faith, join unto faith, hope, unto hope, love and brotherly kindness, unto brotherly kindness, reverent fear of the Majesty of GOD, unto a reverent fear, a continual and •• cefull watchfulness in all good works. For if these be amongst you, and abound more and more according to the measure of the gift of Christ: they will make you that ye neither shall be idle, nor unfruitful in the profession of Christ and his Gospel. But he that hath not these things, what face and countenance so ever he carrieth of religion, wisdom, learning, and virtue, he is blind, and cannot see far into the mystery of godliness, or else hath through ingratitude altogether forgotten, that he was purged from his old sins.

Seeyng then by this means, not only an entering shall be ministered unto you, into the everlasting kingdom of our Lord and Savior JESUS Christ: but also your effectual calling, and eternal election shall be fully ratified unto your own hearts and consciences, so as you may know perfectly that nothing can separate you from the love of GOD: if there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any compassion and mercy, think on those things which you have now heard, fulfill these things, and you shall never fall, but the God of peace shall be always with you, neither shall the comforter ever depart from you. But peradventure some will say, O Lord, who is able for these things? In deed in respect of man it is impossible, but with God as all other things, so this is possible, and hath been by his power wrought in man. For doeth not the holy Ghost witness of David, that he was a man according to God's own heart? of Hezechia, that he did uprightly in the sight of the Lord, according to all that David his father had done? of Iosia, that he turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses? of Zechariah and Elizabeth his wife, that they were just before God, and walked in all the ordinances of the Lord without reproof? of Nathanael, that he was an Israelite in deed, in whom was no guile? of the Centurion, that there was not the like faith in Israel? of Anna, that she living a widdowe four score and four years, went not out of the Tēple, but served God w ^t fasting and prayers night and day? finally of all the primitive Church both men and women, immediately after the ascension of Christ, y ^t they continued w ^t one accord in y ^e Apostles doctrine, & fellowship, in breaking of bread, in prayers & supplications, eating their meat together w ^t gladness & singleness of heart, praising God, yea y ^t the multitude of them y ^t believed were of one heart, and of one soul, neither any of them said y ^t any of y ^t which he possessed was his own: but they had all things common? Wherefore seeing we are compassed with so great a cloud of witnesses, of kings, of Prophets, of Jews, of Gentiles, of men, of women, which have served the Lord in this right manner of doing: let us also cast away everything that presseth down, and the sin that hangeth so fast on: let us run with joy & patience in this straight race which is set before us, without weariness and fainting. For doubtless y ^e want of those things, joined with the practice of the contrary vices, are the causes of all the punishments of God, that are or have been in the world. For whence cometh war, famine, pestilence, translation of Monarchies & Kingdoms, overthrows of families, Towns, Cities, & whole Countries: but from this, that we do not the will of our heavenly father, as it is done in heaven? For want whereof, we that live now in this peaceable land flowing with milk and honey, and in the light of the Gospel shining unto us, for the space of twenty golden years, are of all other most inexcusable. For who can tell & repeat the warnings, whereby God in mercy hath called us to repentance, and reformation of our lives? But who hath shed forth as yet the Christian tears of repentance? Not four years ago, y ^e Lord did as it were with his own hand set a star in the heavens, whereof the wisest Astronomer that liveth, can give no reason. Since that, we have been admonished by a great and strange Comete in the air, by earthquakes, inundations of waters, all which signs & forerūners of God's wrath are returned to him again, as being unable to mollify our stony hearts, that we might turn unto the Lord. Only his glorious Gospel abideth with us: but alas it grieveth me to consider howe little place it findeth in our hearts: how carelessly received, and how generally by y ^e life & conversation of Christians, it is defamed & discredited: so that I greatly fear that within short time, it also will depart from us, and by the commandment of God go unto a people, which shall (as the Thessalonians did) receive it, not as the word of men, but as it is in deed the word of God. Well in the mean time, for the better avoiding and turning away y ^e judgments of God which hang over our heads, namely this present plague, whereby the Lord in mercy hath visited this City: I am to request in the Lord's behalf the right honorable, the Lord Major of this City, and the reverend Father the Bishop, that they would join together in gathering together y ^e people, and calling a solemn assembly, and sanctifying a general and public fast, according to the commandment of God, and the necessity of this present time. This duty and Christian exercise is the rather to be done, least our English Church for want thereof, may through ignorance judge it either altogether unnecessary, or not much material. But if this cannot be obtained to be done in a public & solemn manner, with all zeal and feruentnes in prayer and hearing the word of God (which I most heartily wish and desire) then I do admonish everyone privately, both to use this, and all other good means to turn from us, and this City, all those punishments which our sins have most righteously deserved. For it is not the clean keeping, and sweeping of our houses and streets, that can drive away this fearful messenger of God's wrath, (albeit as I approve these lawful ordinary means: so I mislike the desperate tempting of God which I hear to be in some) but the purging & sweeping of our consciences from all the stinking filthe and dross of sin, delivereth from the fear and peril of all evil, and maketh us pure and holy vessels, meet for the holy Spirit of God to dwell in. If you will employ all your labors, studies, and cares hereunto, and offer up this sacrifice of praying, fasting, preaching, and thanks giving, even from the morning unto the evening, according to the example & godly practices of our fathers which have gone before us: who knoweth, dear brethren, if the Lord will return and repent and leave a blessing behind him, even the precious treasure of his glorious Gospel which now we have, and the benefit of health which as yet we want? But if this exhortation and request shall fall to the ground, and bring forth no fruit, as commonly the word of God doth amongst us, (such is the hardness of our stony hearts) then your sin lieth at the door, and abideth, but my duty, though in great weakness and fear, is discharged. Now therefore I commend unto you, both this special and singular work of public and solemn fasting, and all other godly works, with faith, hope, love, fear, and watchfulness, wherein consisteth the sincere doing of the Fathers will: desiring and beseeching you all to receive, approve, and fulfill them unto your lives end, that you may enter most joyfully into the kingdom of heaven.

Thus much by good occasion I have spoken, concerning the two sortes of professors: now I am to speak by order, of the Apology & defense of the former sort, for the avoiding of the final sentence of condemnation, contained in these words: Manie will say unto me in that day, Lord, Lord, have we not by thy Name prophesied, and by thy Name cast out devils, and by thy Name done many great works? In these words Christ bringeth in not the unlearned, but the learned and those that seemed to be the chiefest, and best professors of the Gospel, reasoning with him self, touching the matter of entering into the kingdom of heaven. They allege for themselves two principal and worthy works, not common unto all, but almost proper and peculiar • iftes to the Ministers and Apostles of Christ: that is to say, preaching the word, meant here by prophecy, and working of miracles, understood by casting out devils, and doing many and great works. It may seem strange and marueylous in our eyes, that those which can in truth allege for them selves these two works, should be secluded from the kingdom of heaven, seeing that of preachers it is witnessed, that because they turn many unto righteousness, they shall shine as y ^e stars forever & ever: of others, that whosoever shall give unto any of y ^e disciples of Christ, in his name, but a cup of cold water to drink, that he shall not lose his reward. Again, seeing that of all works of love and compassion, these two in our judgment are without all comparison the chiefest: for what greater love can any man show towards the soul of his brother, then by preaching to deliver it from the kingdom of darkness, and translate it into the kingdom of light? or what greater love can there be shown towards his body, then to cure it from all infirmities, yea and that which is marueylous, to deliver it from the possession of devils? notwithstanding we see by the answer of our Savior Christ, that these works, and therefore all other which be of less value, are insufficient defences, either to allege unto Christ for the avoiding of the sentence of death: or to persuade our own consciences that we are beloved of God, according to our former doctrine. For albeit they be necessary for diverse and sundry causes before mentioned, yet they contain no part of that pure obedience, which by God's spirit is wrought in all the true members of Christ. What then is that, which maketh preaching and all other works acceptable unto God, and profitable for y ^e comfort and salvation of the doer, seeing the works themselves shall be rejected? Surely to answer in one word, it is the manner of doing: whereof we have spoken before at large. In consideration whereof, blessed Paul doeth justify his preaching, not because he did preach, (for woe be unto me, saith he, if I preach not the Gospel) but because he observed the right manner & order of preaching. The which manner, so far forth as I can see and gather, concerneth either the utterance of true doctrine, or the affection of y ^e mind whence it proceedeth. For the utterance, he witnesseth that Christ sent him to preach the Gospel, not with wisdom of words: yea that it pleased God by the foolishness of preaching to save them that believe. Agayne, he rejoiceth that he came not with excellency of words, or of wisdom, showing unto the Corinthians the testimony of God, and also that his word and preaching stood, not in the intycing speech of man's wisdom: but in plain evidence of the Spirit and power, that the faith of the hearers should not be in the wisdom of men, but in the power of God. And to show in what words he spake the Gospel of God, and who was the author & teacher of them: he showeth plainly in another place, saying, Which things also we speak, not in the words which man's wisdom teacheth, but in the words which the holy Ghost teacheth, comparing spiritual things with spiritual things. For as the doctrine and foundation of our redemptiō is altogether heavenly, and spiritual: so ought those that be buylders thereupon, to build after a heavenly and spiritual manner: as the Apostle teacheth in another place, comparing this heavenly man to gold, silver, and precious stones, and the contrary to timber, haye, and stubble, in these words: If any man build upon this foundation, gold, silver, precious stones, timber, haye, or stubble, every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire: and the fire shall try every man's work of what sort it is. Wherein we see howe necessary a thing it is for us, that be preachers and diuiders of the word, not only to look unto the foundation of our doctrine, which is Christ: but also to the manner of utterance, because that also must be tried and examined by the holy Ghost: as gold, silver, &c. are tried by the fire. Therefore Paul in great boldness, and authority speaketh on this manner to the Corinthian preachers, But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. For the kingdom of God is not in word but in power. Whereby as he would condemn their speech and manner of utterance, which delyghted the ear, having no power or strength to weaken and unloose the hold of sin and Satan in them: so he would commend unto them that manner of utterance, which should least savor of carnal wisdom, and have greatest power to turn the hearts of the hearers unto God: and as the Apostle doeth say of himself, that he used no such manner of teaching, neither any flattering words, as it is in the first Epistle to the Thessalonians: So he doeth most carefully commend and bequeath it unto Timothy and Titus his two sons in the faith: and in them to all other ministers, as a faithful treasure for y ^e edification of Christ's body, forbidding them to give heed unto fables & genealogies, or to profane, and old wives tales, vain babblings, and oppositions of science falsely so called, and contrarily commanding them to stay such things, to speak and exhort with all authority, & to study to show themselves approved to God, and workmen that need not be ashamed, and finally to devide the word aright. This kind of preaching touching the uttering of the word, diligently observed of Paul, and faithfully committed to his scholars, ought with great care and diligence to be observed of all the ministers of God: that the faith of the hearers may stand in the power of the Spirit and truth, & not in the weakness of the swelling words of man's wisdom. But alas, who preacheth thus? nay who doeth not judge this kind of preaching to be void of learning, discretion, & wisdom? Wherefore many do stuff their sermons with new devised words, and affected speeches of vanity, not being content with the words which the holy Ghost teacheth. Many with unnecessary sentences, proverbs, similitudes, and stories collected out of the writings of profane men: many with curious affected figures, with Latin, Greek, and Hebrew sentences, without any just occasion offered by their text, with multitudes of human authorities, and diverse opinions of men, in whom there can be found neither certain rule of truth, neither constancy in judgment, and therefore very unfit to be admitted into that place as speakers, whereas the fearful & mighty voice of God, hath straightly charged all people to hear his well-beloved Son, saying, This is my well-beloved Sōne, hear him. Many with stagelike gestures, curious pronunciation, and such other actions that are very unseemly for those men, which have taken upon them before God and his Angels, to preach and publish unto his people the Gospel of Christ crucified. I would to God that all the ministers of this lande, in this point could put on this affection of S. Paul, fully to purpose with thenselves to know nothing amongst their hearers, save Jesus Christ, and him crucified. So we should not only cast aside this vain, corrupt, & unprofitable manner of dividing the word of truth: but also banishe out of our hearts the desire of all such popular praise, and commendation. But to let pass the utterance of speech, let us come to the affection of the mind: the general disposition whereof I touched briefly before, to wit, that we should lay aside all desire of show of human knowledge, and purpose only to rejoice in the knowledge of Christ crucified: the particular affections, required to make our prophesying or preaching acceptable unto God, as they are commanded in diverse and sundry places of the word: so the Apostle rejoiceth, that he observed in a good conscience this heavenly kind of preaching. In the first chapter of the first Epistle of Peter, the holy Ghost commendeth unto the ministers of Christ, an earnest care, a willing heart, a ready mind, a zealous desire to become ensamples to their flocks, saying, Feede the flock of God which dependeth upon you, caring for it not by constraynt, but willingly: not for fylthie lucre, but of a ready mind: not as though you were lords of God's heritage, but that ye may be ensamples to the flock. Also our Savior Christ the chief shephearde of the flock, as appeareth in the tenth of Matth. Gospel, sending out his Disciples to the lost sheep of the house of Israel, chargeth them wholly to depend upon him, to give freely without respect of filthy lucre, to fear nothing in the execution of their office, to be fully resolved in their minds to lose their lives for his sake: finally to keep them selves in all respects pure, and innocent as doves. Whereunto agreeth that commandment of Paul to Timothy, touching the ordination of Ministers, whereby he teacheth, that every minister ought to be watchefull, sober, modest, lovers, harborous, a lover of goodness, wise, righteous, holy, temperate, and unreprovable. So that by these precepts and commandments it evidently appeareth, with what care of the flock, willingness, and readiness of mind, desire by example to edify, boldenes of heart, confidence in God, love of Christ and his sheep: with what full purpose with loss of life to persevere unto the ende, and lastly with what contempt of all worldly praise, and with what zeal of God's glory, every minister ought to approve his ministry unto Christ, & the consciences of his flock. But if we will see these precepts put in ure and practice, let us diligently mark the life and conversation of the Prophets and Apostles, especially of Saint Paul: (who as he was the chiefest in work, so the playnest in declaration hereof,) and compare in every particular his behavior in the execution of his ministry, with ours. He saith, Though I preach the Gospel, I have nothing to rejoice of: for necessity is laid upon me, and woe is unto me, if I preach not the Gospel. For if I do it wyllingly, I have a reward: but if I do it against my will, notwithstanding, the dispensation is committed unto me. But which of us doeth not rejoice and is glad, when he hath preached a few sermons with liking and praise of mortal men? What dumb dog doeth terrify his own heart from sin, with this woe against him self for not preaching the Gospel? or who doeth not for lucre, fear, and praise of men, rather then willingly & of a ready mind, feed the poor flock of Christ? Paul, though he was free from all men, yet he made him self servant unto all, that he might win the more: unto the Jew he became a Jew, to them that were under the law, as though he were under the law, to the weak he became as weak, and in deed he was made all things to all men, for the Gospels sake, that he might be partaker thereof. But where is that Minister amongst us, which through love humbleth him self, and beareth with y ^e infirmities of ignorance, lack of knowledge, wisdom, and discretion in his flock and fellow brethren? Nay which of us with Paul beateth down his body, and bringeth it into subjection, lest in preaching to others he himself become a castaway? the Lord pardon us this our offense. For I fear me, the care we have of our mortal bodies, far surmounteth y ^e care we have of the salvation of our selves, or of our brethren. Paul did please all men in all things, not seeking his own profit, but the profit of many, that they might be saved: but as for us, though many I grant do please all men in all things, yet they seek their own profit and gain, not the profit of any one that he might be saved. For in deed they make merchandise of the word of God, they are covered with the clokes of shame, and walk in craftiness, they handle the word of GOD deceytfullye, preaching them selves and not Christ Jesus the Lord, nor them selves the servants of his people: and that which is most lamentable of all, they give great and just occasion, why the ministry of reconciliation should be evil spoken of and despised. Contrarywise Paul, he spake of Christ as of sincerity, as of God in the sight of God, he cast of the clokes of shame, and walked in declaration of the truth: he approved himself to every man's conscience in the sight of GOD, he preached Christ Jesus the Lord, himself a servant for Jesus sake: and to conclude, he gave no occasion of offense in anything, but in all things approved himself as the minister of God, by the word of Truth and by the power of God. Seeing therefore many of us be fallen away from our first love, and former zeal, and have embraced this present world, which (if the Lord be not more merciful) will choke in us all the graces of GOD: we had need to look unto our selves betimes, and to frame our selves according to the example of this blessed Apostle, in the careful and sincere dispensation of our ministry, least our preaching be (though profitable to others) yet damnable to our selves. Moreover Paul was gentle towards his flock, as a Nurse cherisheth her children, exhorting and beseeching them as a father, teaching openly, and through every house, keeping nothing back that was profitable, but showing unto them all the counsel of God: and to shut up all in one word, he was very ready, and wylling to deal unto them, not the Gospel of God only: but also his own soul because they were dear unto him. Behold here in Paul, as in a most clear glass, a perfect pattern of a good and faithful servant of God: and on the other side our miserable imperfections, and sinful degenerating from the same. This kind of preaching is that only wherein we may rejoice, which is acceptable to God, profitable to his Church, comfortable to the speaker. This is that true and perfect pattern of preaching, which Paul committed to Timothy, both in respect of the utterance, and of the disposition of the mind, which he chargeth to be kept and observed, that he might be an example to them that believe, in word, in conversation, in love, in spirit, in faith and in pureness, saying, Keep the true pattern of the wholesome words, which thou hast heard of me in faith, and love which is in Christ Jesus. That worthy thing which was committed to thee, keep through the holy Ghost, which dwelleth in us. And to Titus, Above all things show thyself an example of good works, with uncorrupt doctrine, with the wholesome word which cannot be reproved. This is that which though we allege in the last day for our selves, we shall not be disliked or rejected. But alas our kind and manner of preaching, whether we regard the utterance of speech, or affection of our hearts, doth far differ from this, nay it is almost clean contrary to it: for it giveth no life to those which are dead in sin, it hath no power to strike in sunder, or to unloose the hold of sin, no sharpness to cut a sunder the cords of wickedness, it cannot enter to the dividing a sunder of the soul and spirit, the joints and the marowe, neither can it discern between the thoughts and intents of the heart: and why? our words are of our own making, and not such as the Spirit of God teacheth: our matter for the most part is the devises of men, the dispositiō of our hearts profane, worldly and carnal, our intent and purpose is to get honor, and worldly preferments. No marvel therefore though our labors be cursed, and not blessed, and we our selves in the day of judgment be rejected: for as I have taught before, it is not the work done, but the manner of doing, that pleaseth our heavenly Father. So that those only which preach the word in faith, hope, love, fear, and all manner of watchfulness, in season and out of season, being ready as to deal unto y ^e people the Gospel of God, so also if necessity require, their own lives for y ^e confirmation of their flock: those I say only shall reap y ^e fruit of their labors, with great joy and gladness, even eternal life, wherein they shall shine as y ^e stars of heaven. As for others, who have in preaching the word sought themselves, their own praise and commodity, having little or no care of God's heritage, that it might be saved: (of which sort be those whereof I have already spoken a little before) though they say in the day of judgment, Lord, Lord, have we not prophesied in thy Name, yet they shall be sent away to their own place of punishment, as workers of iniquity. If then the outward work of preaching, which is so profitable unto the Church for the salvation of souls, shall be rejected, being separated from the pure manner: who dare allege casting out of devils, and the working of great miracles which only appertain to the safety of body? Let not therefore the Papists rejoice, though they were able to confirm every point of their religion by a great miracle (whereas in deed they are not, except we will judge their vain forged miracles to be done by the finger of God:) for if these miracles be separated from the true manner of doing the Fathers will, the doers themselves are but workers of iniquity, as Christ most truly termeth them in the verse following: and therefore so far from being justified by these, or any other works of charity, being separated from the true manner of doing, that thei shall be unto them sufficient matter of condemnacion. Well, it is neither preaching, nor working of miracles, that can deliver the preacher or any other from the sentence of death in that day, neither any other, which proceedeth not from the right manner of doing the Fathers will. But in as much as the wicked ones, which bear the show of Christianity, may both in the outward work, and in a certain manner of doing, come very nere unto the acceptable doing of the Fathers will, which in appearance they do very much resemble: it shall be very profitable to search a little deeper, if by any means we can find how many, and what be those gifts which the wicked, over and besides these, may allege for themselves, because thei are common to them with y ^e godly. It is certain by y ^e doctrine of our savior Christ in y ^e Gospel of Matthew, Mark & Luke, y ^t the wicked may willingly hear, understand, joyfully receive, & profess y ^e word, yea endure for a season, & falsely persuade them selves to believe. So is it witnessed of Simon Magus, that he heard Philip preaching, understood him, joyfully received his doctrine, and that he believed, was baptized, and continued with Philippe: in these words. Then Simon him self believed also, and was baptized, and continued with Philippe, and wondered when he saw the signs and great miracles that were done. Notwithstanding Peter affirmed to his face, that he had no parte nor fellowship in that business: because his heart was not right in the sight of God, but full of gall and bitterness, and that he was in the bond of iniquity. Moreover they may relieve and succor, greatly and highly esteem of the ministers of Christ, thinking nothing to dear for them: So Paul witnesseth of the Galatians, saying, And the trial of me which was in my flesh, ye despised not, neither abhorred: but ye received me as an angel of god, yea as Christ Jesus. What was then your felicity? for I bear you record, that if it had been possible, you would have plucked out your own eyes, & have given thē unto me. Yet they afterward, as it followeth in the same place, esteemed him as an enemy, in so much as he saith he doubted of them. Again, they may abstain from evil, and do the outward works of charity, whereby they seem very righteous unto men, as did the Scribes & Pharisees: they may give their goods and lands unto the church, as did Ananias and Sapphira: they may be lightened with the knowledge of the truth, taste of the heavenly gift & the good word of God, and the powers of the world to come, and be made partakers of the holy Ghost, and yet fall from the grace received, as it is in the 6. and 10. chap. to the Hebrews: Finally, they may suffer banishment and persecution for the outward profession of the truth, yea they may do all the outward works in serving of God, & helping their neighbor, which the godly do: but when the question shall be demanded of Christ, who in deed and in truth is his brother, sister, and mother, he will answer, Whosoever shall do my fathers will which is in heaven, the same is my brother, sister & mother. Now seeing how far sinners and ungodly men may resemble the dear children of God, & yet be void of the graces of regeneration: let us look into our selves, into our hearts, consciences, & whole manner of our life, that we may see & know in all our actions, wherein we differ frō the wicked, & how we do our Fathers will: for it behooveth every true Christian, constrained with y ^e love of Christ, to do all these works before mentioned, in constant faith, in sure hope, in pure love, in reverent fear, in great care & study to please God, w ^t zeal of gods glory, & tender love of his brethren, with joy in the holy Ghost, with a resolved purpose without weariness & fainting to continue unto the end, knowing that those only shall be blessed, which shall continue unto the ende. This is our living, holy, & acceptable sacrifice unto God, & this only is our reasonable serving of him: wherein whosoever continueth, shall never perish, but be translated frō death to life. If we want this, though we hear often, know much, speak never so well of y ^e Gospel, make never so much of preachers, & rejoice for a time in y ^e truth: yet I say, if this faith, hope, love, fear and watchfulness be absent, we are bastards & no children, hypocrites, no Christians, for whom remaineth nothing, but a fearful looking for of judgment and violent fire, which shall devour all y ^e adversaries of God and his truth. I speak this not to discourage any, or to drive the weak consciences into distrust: but to awake the slothful, & to terrify the proud, secure, & presumptuous protestāts, & also to stir us all up to a more vigilāt care in working our saluatiō. How necessary this is to be preached & urged, the ignorance & error of many, the want of love & fear of God in this land & city, doth sufficiently witness. I therefore, to make an end of this matter, cōmende this doctrine from Jesus unto you all, beseeching you for the mercies of God, to receive it into your souls, to believe it in heart, to commend it in word, diligently to practice it in life, & with all your strength & might to maintain and defend it, against all adversary power of Satan and his ministers.

The answer of Christ in the verse following, containeth two points. First he denieth these men to be his servants: Secondarily he sendeth them away, & banisheth them forever out of his presence, saying, And then I will profess to them, I never knew you: meaning by knowing, acknowledging. For the Greek word ( 〈 in non-Latin alphabet 〉 ) signifieth, not only a bare knowledge of a thing, but an acceptation or approving, which we call acknowledging, so that it is all one as if he should say, Albeit you have by prophesying, & working miracles, professed yourselves to be my servants, & called me Lord and Master: yet because you did not those things which I commanded you, I did never acknowledge you to be my servants, & now I do profess unto you the same. O what a terror, and grief of heart is this, to hear the Savior of the world, in whom only there is hope of mercy and life, to deny and openly profess, that he never acknowledged us to be his servants? The servant to be forsaken of his loving Master, the subject of his godly Prince, the child of his natural parents, the wife of her dear husband, is matter of intolerable grief and deadly sorrow: But for a man to be forsaken of the Redeemer of mankind, and that openly in the presence of all creatures, without hope of reconciliation, whose heart doeth not quite fail him, and melte away, even to think thereof? O then what a hell of torments shall it be to the soul, eternally to feel it? Go to then, you young and desperate ruffians, you carnal & licentious Protestants, rejoice in your youthful and wanton pleasures, cheare your hearts in the days of your vanity, walk in the ways of your own lusts, enjoy the pleasures of sin for a season, despise understanding & wisdom, devise your witty prouerbs against the just, deride and mock at the ways of the godly, suffer not your consciences to accuse you, cast away the fear of God's wrath out of your hearts, & withdraw no pleasures from your minds: yet know this for a certainty, that God will bring you, and every work to judgment, with every secret thing whether it be good or evil: at what time you shall know and feel, by miserable experience, what it is to hear this voice of Christ, Depart from me ye workers of iniquity. As this denial of Christ shall be most terrible unto the cursed company of all reprobates, so it shall be most joyful to the little flock of God's heritage: For they shall not only rejoice, in that God shall be glorified in the destruction of all their enemies: but especially in that they shall be acknowledged of Christ, as his faithful servants and dear brethren, and be advanced into the inheritance of his Fathers kingdom, in comparison of which honor, all the glory and pomp of the earth, is nothing else but loathsome beggary.

Touching the seconde point of this answer, we are to note and observe first, the sending of them away, & the reason thereof. For the first he saith, Depart from me, signifying thereby, that although they in outward show and profession seemed to gather with Christ, as his servants, and therefore were accounted amongst the number of God's elect: Yet now when all men's hearts and secrete thoughts are opened and revealed, either to their endelesse destruction, or eternal comfort, whereby the godly shall easily be discerned from the ungodly: then even preachers themselves, woorkers of miracles, and all other dissembling professors of the Gospel, shall hear with great sorrow and grief, this final sentence of death and damnation, Depart from me. If any man do ask me whither they shall go from Christ, or where they shall abide out of his presence, I answer briefly, into everlasting fire: as our Savior Christ him self doeth witness in the 25. of Matthew, saying, Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angelles. If then, deer brethren, preachers of the Gospel, and workers of miracles shall be thrown from the presence of God into utter darkness, as woorkers of iniquity, for want of the true manner of doing the Fathers will: O Lord, what shall become of all those Ministers, which receiving temporal things of the people of God redeemed by the blood of Christ, do in the hardness of their hearts refuse to minister unto them spiritual, and to feed them with the heavenly food of the word unto eternal life? But because no admonition can move them to repentance, & reformation of this heinous offense against God and his people, I leave them to answer for themselves unto Christ, at the dreadful day of judgment: at what time I fear me, that as they have been dum in this life, concerning y ^e sounding out of the mighty word of god: so they will be altogether dumb and speechless, when Christ shall cal for a wise, diligent and watchefull discharge of that stewardship which they have usurped, and horribly abused in the Church of God. As for Atheists, Idolaters, blasphemers, sorcerers, despisers of magistracy, murderers, adulterers, fornicators, oppressors, userers, and such like abominable sinners, how can they escape the vengeance and just recompense of their reward, seeing that preachers of the word, and woorkers of miracles shall be thrown into the chains of everlasting darkness? O that men would seriously consider this, and turn unto the Lord with all their hearts and souls, in this acceptable time of grace: for even now wisdom crieth without, the sound of the Gospel is heard in our temples: now is the time of peace, now is the day of repentance: To day if you will hear the joyful voice of Christ, harden not your hearts with the wicked of this world: but cease from your own works, and do the Fathers will which is in heaven. So doing, the God of peace shall sanctify you through out, and keep your whole spirit, soul, and body blameless unto the coming of our Lord Jesus Christ. The reason of this sorrowful departure is, for that in preaching, casting out devils, and working miracles, they wrought and committed iniquity: for so it is said, Depart from me ye workers of iniquity. Not that they did unlawful works, but because they did lawful things unlawfully: for albeit they preached and wrought miracles (both which did avail much to the edification of the Church) yet in regard of the corrupt manner of doing, Christ calleth them, Workers of iniquity. This doctrine condemneth all men which do lawful things unlawfully: how much more those which do unlawful things, though they have never so great a show of godliness? Good works, I confess, must be done: but such only are good, which God hath commanded in his word, not such as men by worldly wisdom have devised: of which sort are running on pilgrimage to the dumb and senseless images, doing of penance at the priests appointment, and an infinite number of the same, not only in that Popish religion, but also in all human and voluntary service. For they have not so much as a show of commandment out of the word, and Scriptures of God: as may easily appear to him, that hath but once in all his life read over the Bible. Here then we see, how every man may please and displease God: please, if he do that which is commanded of God, after that manner he hath commanded it: displease, if he do anything either not commanded, but devised of man: or do the thing commanded, after an unlawful manner. In consideration whereof, all those that be out of the Church, are justly termed workers of iniquity, for the which at the day of Judgment they shall be eternallye condemned. Contrarily, those which are in and of the Church, which is the mystical body of Christ, because they do works commanded after an upright and sincere manner, Christ doth justly call them, Doers of his Fathers will: to whom by promise, not by desert, belongeth the inheritance of the kingdom of heaven, and everlasting happiness.

Now therefore to make an ende, I beseech you, for the love that you bear to your own salvation, as though Christ should beseech you by me, to abhor and eschew the cursed behavior of all dissembling professors, to embrace and practice the upright and sincere manner of doing the Fathers will, to contend and strive to enter in at the narrow gate of the kingdom of heaven, to fly all apparance of evil, to abound plentifully in all good works, keeping faith, hope, love, fear, and watchfulness without wearynesse and faynting, even until the last moment of life: that Christ which is our life may receive us into eternal life, and immortal glory. This is my humble petition unto you, and my daily prayer for all the Saints and elect of GOD: that we being all, most perfectly by the holy Ghost, and faith, united and incorporated into Christ (as the members of the body into the head) might be partakers of the felowshippe of his glory, together with his and our Father, and all the holy company of Angels, in the heavenly kingdom of all happiness and felicity. Now I for my part assuredly hope, and persuade myself, that all those that love the coming of Jesus Christ, will lovingly receive this my petitiō to do thereafter: And I constantly believe, that our most merciful Father will hear my prayers, and grant this my request, to the everlasting praise of his mercy, and the continual comfort of his Church. To him therefore with his Son, & the holy Spirit, three persons and one immortal and everliving GOD, be all praise, power, glory and thanksgiving forever & ever, Amen.

Imprinted at London by Christopher Barker, Printer to the Queens Majesty.