ye me Master Master and doe not the thinges that I speake Wherein as he sheweth that nothing in all the worlde ought to mooue vs to professe our selues to be his seruants except we doe and fulfill the things which he commaundeth so he condemneth euery kinde of profession which is voide of this faithfull obedience Thus we see what the first sort of woorshippers be euen such as in worde confesse and by hearing the Gospell preached receiuing the Sacraments and calling vpon God professe themselues to be his seruants notwithstanding they securely pretermit the dooing of Gods will and therefore shall iustly be secluded from the kingdome of heauen For these men though they crie in the Church neuer so loude Lorde Lorde they shall neuer be heard though they in worde most gloriously doe confesse Christ to bee their Sauiour yet in the daye of iudgement he will not confesse them though they say they knowe him in this life yet then he will professe that he neuer knewe them though they seeme vnto men most diligent woorkers of righteousnes and pietie yet he then iudging not according to the outward appearance but the sincere puritie of the heart will saye vnto them Depart from me ye workers of iniquitie Finally though they seeme to liue and to be the children of light yet they are dead and are the sonnes of darknes and therefore shall not as it is affirmed here in this place enter into the kingdome of heauen which is the second thing whereby they are described Beholde therefore all ye hypocriticall callers vpon the Name of God your ende your porcion and the lot of your inheritance which you haue by the hardnes of your hollowe hearts which can not repent treasured vp vnto your selues against the day of wrath and of the declaration of the iust iudgement of God who will rewarde euery man according to his workes For you shall not onely be cast out of the kingdome of heauen from the glorious presence of the king of all glorie but you shall drinke as a iust recompence for your iniquitie the bitter cuppe of Gods eternall wrath and indignation in the kingdome of darknes and in the fearefull presence of Satan and all the cursed enemies of Gods grace Repent therefore and turne vnto the Lorde circumcise the foreskinnes of your heartes and bring foorth fruites woorthie amendment of life and thinke not that because you are by the iudgement of men counted Christians or because you are partakers of the worde and Sacraments of Christ and of Christian prayers thankesgiuing you shall therefore in the generall iudgement of all fleshe stand in the assemblie of the righteous for euen nowe also is the axe put to the roote of the tree so that euery tree which bringeth not forth good fruite shal be hewen downe and cast into the fire For there is no respect of persons with God but as many as haue sinned and transgressed the lawe of nature which was by the finger of God written in two Tables committed to Moses shal be iudged by the same But that the knowledge of this first sort of professors of their miserable end may be more effectuall and profitable to worke in vs a perfect hatred of their corrupt life a godly feare of their dreadful death I will briefely set downe some particular notes whereby they may be the better knowen and al other may more truely examin their own hearts so clerely see whether they be of that nomber or no. First he that saieth onely vnto Christ Lord Lord doth not the will of God he hath in his heart if he doe iudge himself aright according to the Apostles precept a far greater care and desire to be accompted a good christian amongst men then in deede and trueth to be so in the sight of God. Therefore our Sauiour Christ forbiddeth vs as in giuing of almes and praying so in all other workes to be like vnto these hypocrites whome he affirmeth to haue this great loue and desire to appeare righteous in the sight of men Secondarily this hypocriticall caller vpon God doeth more busie his head about the outward and generall worke commaunded then about the spirituall maner of doing which he seldome or neuer sincerely obserueth For so Christ teacheth and also denounceth a fearefull woe against them saying Woe be to you Scribes and Pharises hypocrites for ye are like to whited tombes which appeare beautifull outward but are within full of dead mens bones and of all filthines so are ye also for outward ye appeare righteous vnto men but within ye are full of hypocrisie and iniquitie Moreouer the hypocrite worketh his saluation securely coldely and carelessely not in feare and trembling as the Spirit of trueth commaundeth in the Epistle to the Philippians the second Chapter and the twelfth verse For he striueth not against his owne corruption to suppresse all rebellious affections lustes which striue against the lawe of God neyther to obtaine those graces and giftes of regeneration which he seeth wanting in himself nor forgetteth with blessed Paule that which is behinde nor yet indeuoureth him selfe to that which is before folowing hard toward the marke for the price of the hye calling of God in Christ Iesus and therefore manifestly bewrayeth his secure carelesse conscience Againe the hypocrite hath no full setled and resolued purpose in life death to professe and obey the trueth and will of God but is mutable wauering and inconstant in all his wayes In consideration whereof Barnabas comming into Antiochia seeing the grace of God most mercifully multyplied vpon many earnestly exhorted al that with purpose of heart they would cleaue vnto the lord A true note to discerne betweene him that feareth God and him that doeth not Agayne the hypocrites care studie is to stay the outward and grosser sinnes of life flowing from the filthy fountayne of his natural corruption is altogether carelesse to stoppe the fountayne it selfe Wherein as he bewrayeth great want of heauenly wisdome great abundance of carnall folly so he can neuer say with inward and sensible feeling of the lawe of the members and of the Spirit as the Apostle Paule sayth O vvretched man that I am vvho shall deliuer me frō the body of this death I thank God through Iesus Christ our lord Then I my selfe in my mind serue the lavv of God but in my flesh the law of sinne A peculiar worke of Gods Spirit in all his elect which none of the children of this world euer tasted of to their comfort neyther can do Agayne the hypocrite is stirred vp to work wel in the iudgement of men by some worldly reason pleasing his owne fantasie and fleshly appetite not constrayned as Gods children are with the mercy of God and loue of Christ as it is in the 130. Psalme in these words But mercie is vvith thee that thou mayest be feared And also in
gouernment of Israel so also did he in the acknowledging publishing vnto them this doctrine as appeareth in the 22. chap. of his booke saying But take diligent heede to doe the commandement and lawe vvhich Moses the seruant of the Lord commanded you that is that ye loue the Lord your God vvalke in all his waies keepe his cōmandements cleaue vnto him serue him vvith all your heart vvith all your soule Wherein the same doctrine concerning both the worke and the maner of doing almost in the same wordes is plainely confirmed Iohn Baptist the forerunner of Christ preached the same saying Bring foorth therefore fruits vvorthy the amendment of life Iames the Apostle of Christ vtterly condemneth all profession of faith as vaine vnprofitable if it want workes when as he saieth What auaileth it my brethren though a man say he hath faith vvhen he hath no vvorkes can the fayth saue him as if he shoulde say in plaine words Faith outwardly professed without good works can be no pledge or testimony at all of our saluation Peter in his 1. Epistle teacheth that because Christ hath suffered for vs in the flesh therefore we shoulde suffer after a sort in our flesh by dying vnto sinne and liuing to God so long as we remaine in the flesh For he saieth speaking of the regenerate that he henceforvvarde should liue asmuch time as remaineth in the flesh not after the lustes of men but after the vvill of God. Iohn also in his first Epistle denieth vs to haue any felowship with God or any benefite of the blood of Christ if we walke in darknes and not in the light of trueth and godlines For he saieth If we saye that we haue felowship with him and walke in darknes we lye and doe not truely But if we walke in the light as he is in the light we haue mutuall felowship with him and the blood of Iesus Christ cleanseth vs from all sinne Paul in the sixe twentieth of the Actes professeth before king Agrippa that he taught this doctrine touching the necessitie of workes both to Iewe and Gentile saying Wherefore king Agrippa I was not disobedient vnto the heauenly vision but shewed first to them of Damascus and at Ierusalem and throughout all the coastes of Iudea and then to the Gentiles that they should repent and turne to God and doe workes woorthie amendment of life Moreouer the Spirit of God witnesseth in the twelfth to the Hebrues that without workes no man shall see GOD saying Followe peace vvith all men and holines vvithout the vvhich no man shall see the Lorde an especiall place to prooue the necessitie of workes Lastly our Sauiour Christ in the fiue and twentieth of Matthew teaching that in the day of iudgement all flesh shal be tried and iudged according to the workes of loue and mercie done in this life towardes him in his members confirmeth and establisheth in his owne person and worde the infallible trueth of this doctrine in whom as in all other pointes of religion so especially in this we ought fully and perfectly to rest For there it is briefely concluded that they which gaue vnto his members meate drincke lodging clothing and visited the sicke and imprisoned shal be pronounced righteous and goe into life eternall But the vnmercifull being voyde of these workes shal be pronounced cursed and goe into euerlasting fire and paine Seeing then we haue so many heauenly witnesses of this trueth and that all the Prophetes in their prophecies doe most earnestly and zealously call the people of GOD to the obedience of his lawe and most pitifully complaine of the want thereof threatning both temporall and eternall punishments against disobedient malefactors we may safely conclude and determine that the workes of the first and second table are necessarilie required to the doing of the Fathers will. Nowe then if it be truely preached that without workes there is neither doing of the will of God neither entrance into the kingdome of heauen O Lord what shall we thinke of the licentious life of our English Protestantes or what shall become of this barren and fruitlesse profession of the glorious Gospel of Christ for a man may trauaile almost from the one ende of the land to the other before he can finde one man like vnto iust Iob that feared God and eschewed euill or one woman like vnto Dorcas full of good works and almes As therefore our sauiour Christ the Prophets and the Apostles had most iust cause to complaine in their times of the want of workes and to be grieued with the sinnes of the people so we in this last age haue no lesse cause to complaine neither lesse occasion of sorowe For to come vnto particulars what estate calling or degree is there which doth not content it selfe onely with saying Lorde Lorde being notwithstanding so barren in the bringing foorth of good workes And first concerning the state Ecclesiasticall and vs that be ministers and preachers of the worde whome this place principally doth concerne where are the lippes of those ministers which doe preserue knowledge or those messengers of God at whose mouthes his poore people shoulde seeke his lawe Naye rather where be not whole swarmes of idle ignorant and vngodly Curates and Readers who neither can nor will goe before the deare flocke of Christ in soundnes of doctrine and integritie of life The cause of which enormitie resting principally in the persons them selues and then in those which sent them and nowe suffer them in the Church I charge in the Lord the one that they seriously waying the worthines of the Lordes embassage for the which they are most vnworthie would voluntarily forgoe that calling wherein they can not doe the Fathers will and betake them to some other which they may in a good conscience without offence in some godly and profitable measure discharge The other I counsell and beseeche as a brother in the Lorde that they would more diligently looke vnto their ministerie committed vnto them lest not onely this grieuous offence but also all other their sinnes against God and their brethren be laide vnto their charge when the heartes of all men shal be made open and manifest before the Lorde of life And to proceede to the learned gouernours of the Church is there no tything of Mynt Anyse and Cummin and pretermitting waightier matters of the lawe as Iudgement Mercie and Fidelitie Doe they feede the flocke of God willingly and carefully as being examples vnto it and not for filthie lucresake as being lords ouer Gods heritage yf these things be so howe can they thinke they are doers of the Fathers will What shall I saye of our domme dogges non residents and all those that serue mortall and sinfull men with symonie flattering wordes and seruile obedience not lawfully to obtaine one roome in the vineyard of the Lorde but two three foure or moe places which is
To the right worshipfull Master Richard Martin Warden of the Queenes Maiesties Mints and Alderman of the Citie of London Grace and peace from God the Father through Christ Iesus our Lord. I Haue sent vnto you right worshipfull and dearly beloued in the Lord according to your earnest request and my promise the summe and effecte of my Sermon preached at Paules Crosse desiring you to receiue it as a most certaine token of my vnfayned loue towardes you in Christ For although it come from an olde friend and brother in the Lord yet I send it vnto your worship for a Newe yeres gift to testifie a newe increase of my Christian loue towards you so many as shal reade it with purpose to liue according to the rule of sound doctrine and godlines And concerning you of whose integritie I haue good experience I perswade my selfe that our most mercifull Father by this meanes vvill vvorke in your heart the plentifull increase of the giftes and invvard graces of that nevv man vvhich is framed according to the Image of his dearely beloued sonne Christ Iesus For as you haue bene most earnest to haue in vvriting this doctrine so I doubt not but you vvill be most diligent in the practise thereof for vvhich cause I commit it into your hands to vse to Gods glorie the profit of his children to your ovvne comfort Grace peace and loue vvith faith from God the Father and from the Lord Iesus Christ be vvith you novve and euer Amen From Cambridge by your most louing friend and brother in the Lord Laurence Chaderton To the Christian Reader AS much reading is a wearines to the flesh so there is neither end nor profit in making many bookes True wisdome escheweth both but the folie of our time neuer ceaseth to write nether can be satisfied with reading the new and variable inuētions of men A fault amongst wise Philosophers much misliked how much more ought it to be cōdemned eschewed of al learned Christians But vaine glory desire of popular fame in the writers desire of filthy lucre in the Printers haue stuffed our English studies with many superfluous vnnecessary books to the great hurt of many good wits to the hinderance of cōstant iudgemēt in the soūdnes of Christiā doctrine A matter most necessary to be reformed by such as haue receiued authority to this end that neither our Church nor cōmon weale shuld be hurt but rather bettered by the writings of men For my part I wish with all my heart that we had fewer bookes greater skill in the old newe Testament of Christ wherin are bequeathed vnto vs most heauenly precious Iewels legacies of the immortal inheritance to which most sure word Testament if we take heed as vnto a light that shineth in a dark place we shal be directed aright in the strait way that leadeth to immortalitie happines Now touching this my Sermon if I did thinke deare Christian Reader that it would quench in the mind of any the desire of hearing the Gospell preached not rather inflame their heart both to hearing faithful working I would rather haue buried it in perpetuall silence then committed it to writing But being fully perswaded that by this meanes the Lord God in mercye wil bring into the minds of those that heard me a fruitfull remēbrance of his mighty working by the power of his spirit at that present to their singular comfort I haue in some part satisfied the earnest importunat sute of many deare Christians and brethren who did both by letters word of mouth after a sort compel me to write it The summe and effect of al I haue set downe not in the same words I spake for the Lord knoweth I neuer writ it and therfore could not but in other so plainly as I could for the capacity and vnderstāding of al. I haue added those things whereof then I could not partly for lacke of time partly for other necessary occasiōs intreat And albeit mine owne inabilitie in this kinde of writing wherein I am altogether a stranger and the feare of the seuere censure of the learned eloquent diuines did greatly disswade me yet my earnest desire both to leaue behind me some smal testimonie of my saith cōscience religion also to haue my iudgement touching faith workes approued of the English church did as it were violētly carie me to this dutiful worke of loue Now my harty desire is that this my labour may be acceptably receiued louingly expounded of all my prayer vnto God is shal be that euery one of vs according to the measure of the gift of Christ may be inabled by his spirit to hold fast the sound doctrine of pure religion in life and in death with al ioy of the holy Ghost sincerely to practise the same to the glory of Christ the edificatiō of his Church But let no man thinke that the reading of this can be half so effectual and profitable to him as the hearing was or might be For it wāteth the zeale 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 thīgs which the Lord worketh most mercifully by the preaching of his glorious Gospel which are not to be hoped for by reading the written Sermons of his ministers Neuerthelesse I trust that he will blesse the reading hereof to the praise of his owne name the cōfort of his Church To him therefore by Christ be al praise honour in the Church for euer Amen Matthewe vij 21 Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my Fathers wil which is in heauen 22 Many will say to mee in that daye Lord Lord haue we not by thy Name prophecied and by thy Name cast out deuils by thy Name done many great works 23 And then will I professe to them I neuer knewe you depart from me ye that worke iniquitie THese three short verses are a principall part of that heauenly sermon which our sauiour Christ preached in the mount vnto his own disciples and the people The summe and meaning hereof is a dreadful declaration of the final destruction and eternall condemnation of all counterfait and hypocritical professors of Gods true Religion For although in the former verses Christ did particularly describe vnto his auditorie 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 fayned professors of the trueth of what calling and function soeuer they be of in the Church or common wealth as appeareth most plainly both by the similitudes generally vsed in the 17.18 19. verses going before and also by these words Not euerie one that saith vnto
me Lord Lord shal enter into the kingdome of heauen Neuerthelesse the principal meaning and drift of Christ is to terrifie the false prophetes and preachers of the word with this feareful threatning of the second death as the wordes of the 22. verse doe necessarilie proue confirme Many vvill say vnto me Lord Lord haue vve not by thy Name prophesied c. which none could truly alledge for themselues but such onely as had bene preachers of the word workers of miracles A gift in that time almost peculiar to the Apostles ministers of Christ for the confirmation of the certeinty truth of their doctrine This dreadful declaration of the iust condemnation of al hypocrites fained professors of the true Gospell conteineth two general principal parts The first is a diuision of all such as professe the trueth into two sortes fully and plainely expressed in the 21. verse the second is a meeting with an obiection conteining both a kinde of defence whereby the preachers of the worde and workers of miracles by reason of their great knowledge and rare giftes myght seeme as to cleere and defend them selues so to auoide and escape the iust sentence of eternall curse and malediction set downe in the 22. verse Many shall say vnto me in that day Lord Lord c. And also a most wise and perfect though very fearefull answere of Christ there unto in the 23. verse And then will I confesse to them c. wherein notwithstanding these glorious works alledged in the former verse for their defence he sheweth that because he neuer acknowledged them by reason of their hyprocrisie and because in doing such works they brought forth iniquitie therefore he must necessarily forbid them his presence wherein onely is all ioye and felicitye as contrarily to be secluded from his presence is all sorowe and extreme miserie Thus we see both the summe and true meaning and also the plaine and naturall disposition of this part of Christes sermon conteined in these three verses Whereof I purpose to speake particularly not in the excellencie of wordes or in the inticing speach of mans wisedome but in plaine euidence and demonstration of the trueth Not euery one c. Here our Sauiour Christ diuideth al the worshippers of God and the professors of his Gospell into two sortes for the first sentence of this verse is equiualent or al one in sense with this particular saying Some men saying vnto Christ Lord Lorde shall not enter into the kingdome of heauen wherein as he noteth the first sort of professors so he describeth them by their external confessing of Christ to be their Lorde and Master and also by their end The second sort he noteth in the latter and also describeth them by their fruites end in these wordes But he that doeth my Fathers will which is in heauen shall enter into the kingdome of heauen which ende although it be not expressed yet it is necessarily to be supplied out of the former part Therefore the true meaning of these words is this Of the external professors of Christ some doe onely professe in outward shew and some others doe both outwardly professe and also doe the Fathers wil which is in heauen so that the author of this diuision is our Sauiour himselfe and therefore it is in no wise to be doubted of Yet because the common and vsuall conuersation of Christians is so corrupt that it euidently declareth them to be contented and satisfied with an outward seruing of God void of inwarde synceritie and true beliefe it shal be requisite and needfull in few words to shew out of the word the certaine trueth of these two sortes of men In the first age of the worlde when there were but foure persons which serued the true God the Creator of heauen and earth the holye Ghost teacheth that Habel and Cain albeit they both did externally professe their religion by offering of the first fruites of sheepe and of the grounde yet Cain his profession was onely in outwarde shewe because his outwarde sacrifice being voyde of fayth was not regarded of god But Habels profession was both in outwarde shewe and also in doyng the will of god for the spirit of God commending him testifieth that by faith he offered a sacrifice of greater price then Cain and by that faith obteined witnesse 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 onely the visible Church Ismael Isaac Iaakob and Esau receiued Circumcision the externall signe of their profession by reason whereof euery of them were accompted true worshippers of the God of Abraham yet Isaac and Iaakob onely were doers of the will of God as the Spirit of God testifieth in the eleueth 12. to the Hebrewes In the 50 psalme the Lord him selfe expostulateth and with great authoritie reasoneth with the first sort of professors saying What hast thou to do to declare mine ordinances that thou shouldest take my couenant in thy mouth seeing thou hatest to be reformed and hast cast my wordes behinde thee But vnto the other sort he speaketh thus in the same psalme He that offreth praise shall glorifie me and to him that disposeth his vvay aright I vvill shevv the saluation of God. wherin he forbiddeth and condemneth the outward profession of his worde and ordinances beyng separated from the right disposition of the heart and life but being ioyned together he promiseth thereunto eternal saluatiō A place therfore most fit to warrāt confirme these two sortes of professors of Gods worde The Prophet Esay doeth not onely describe these sortes of professors in playne wordes but also threatneth against the former sort a wonderfull iudgement of God saying Because this people come neere me with their mouth and honour me with their lippes but haue remoued their heart from me and their feare towardes me was taught by the precept of men therefore beholde I will againe doe a marueilous worke in this people euen a marueilous worke and a wonder for the vvisedome of their wise men shall perishe and the vnderstanding of theyr prudent men shall be hid Woe vnto them that seeke deepe to hide their counsell from the Lord for their workes are in darkenesse and they say Who seeth vs and vvho knovveth vs In which wordes it appeareth both that there be in the visible Church of God aswell hypocriticall seruers of God whose wicked woorkes though in respect of God they bee done in the light yet in respect of men they are in darkenesse as also true and syncere worshippers which with mouth lippes and heart doe honour and feare the Lorde according to his precepts It were to long and in deede needelesse in so plaine a matter to cite and alledge the witnesses of all the Prophets who as they had great experience of both these kindes of
men in all estates and degrees of callings as of Princes Priestes and people so they did with great aucthoritie and boldnesse discouer their seuerall and particular sinnes and threaten against them present destruction and the fearefull Iudgements of God as may appeare to euery one that shal reade with diligence iudgement their prophecies Wherefore briefely to conclude this point of doctrine the three parables of our Sauiour Christ in the historie of the Gospell of the fielde floore and nette written for a plaine declaration hereof shall fully satisfie and content euery one that beleeueth him to be the onely teacher of all trueth and righteousnesse For euen as in the fielde there groweth vp not onely sounde corne but also tares cockell and darnell in the floore there is not onely pure wheat but also chaffe in the nette not onely good things but bad as filth and such like so in the militant and visible Church the fielde floore and net of the Lorde there are not onely syncere and faithfull but also hypocritical and faithlesse worshippers of God not onely vpright and constant doers of the worde but also vaine and Idle talkers of the same finally not only such as with good consciences pure heartes and fayth vnfayned doe serue the LORD and his Church but such also as be reprobate to euery good worke whose ende is to be cast eternally from the presence of God and to be burned as chaffe in the fearefull furnace of Gods wrath and euerlasting indignation Seeyng therefore that the example of Habel and Cain in the beginning of the Worlde of Ismael and Isaac Iaakob and Esau in the families of Abraham and of Isaac seeyng God him selfe in the 50 Psalme and in the nyne and twentieth of Esay seeing also all the Prophets in their prophecies and our Sauyour Christ the doctor of all trueth both in the three former parables as also in this present place doeth declare teache and confirme the trueth of these two sortes of professours who is so blinde that he can not see this who so faythlesse that will not beleeue it who so impudent that will not confesse it Finally who can be so iniurious to his owne saluation that hauing so manye witnesses and such dayly and continuall experience of this trueth will not giue his goods body life and all that he may be accompted of the LORD in the dreadfull daye of Iudgement a doer and worker of his will The vse of this certayne doctrine serueth to moue all true Christians to take greater paynes and care to frame their heartes and works according to the will of GOD then onely to haue an outwarde shewe and appearaunce of godlinesse as also to feare and terrifie the heartes of all true professours from forsaking the true Churche of God for the impietie and vngodlines of some knowing that for the triall of Gods electe heresies vices must continue in the Church till Christ at his comming abolish them with the breath of his mouth and crush all the wicked in pieces with the yron rodde and scepter of his kingdome And so deliuer the whole gouernement of all things into the hand of God his father that he may be al in all to the praise of his power and glorie and the euerlasting comfort of all his adopted children Nowe that we may the better see and know of which sort of professors euery one of vs is let vs heare and learne how our Sauiour Christ doth describe the former sort and what is the end of this profession He sayth Not euery one that saieth vnto me Lord Lord shall enter c. in which wordes he teacheth that all the religion of this kind of worshippers and callers vpon God consisteth onely in the outward profession of himselfe and of God his Father for here to call Christe Lord Lord is nothing els but in word and outward shewe to professe Christ the sonne of God to be their Lord and master God himselfe to be their Father the holie Ghost proceeding from them both to be their sanctifier and themselues to be the seruantes of these three diuers and heauenly persons Wherfore this first sort are such professors as haue onely a shewe of true religion and godlines being voide of all faithfull obedience to god The which kind of profession though it seeme good and glorious in the sight of men yet the Lorde which onely looketh into the heartes of all by his Minister and Prophet Ieremie calleth it the wordes of lyes saying Thus sayeth the Lorde of Hostes the God of Israel Amende your wayes and your workes and I will let you dvvell in this place Trust not in lying vvordes saying The Temple of the Lorde the Temple of the Lorde this is the Temple of the Lord. Wherein the Lorde as wee see opposeth the reformation of their wayes and workes to the outwarde profession of his seruice done in the Temple which being separated from the other he esteemeth no better then the wordes of lyes And in deede it is no better for whereas this outwarde profession sheweth and after a sort speaketh vnto others that we are the true seruantes of God when as we haue but a bare and idoll resemblance of them it maketh and speaketh a manifest and loude lye and therefore is iustly called of GOD the wordes of lyes The blessed Apostle Paul in the seconde Chapter to the Romanes speaketh most plainely against this kinde of profession His wordes be these He is not a Ievve vvhich is one outvvarde neither is that Circumcision vvhich is outvvarde in the fleshe but he is a Ievve vvhich is one vvithin and the Circumcision is of the hearte in the spirite not in the letter whose praise is not of men but of God. In which wordes the nature and properties of these woorshippers euidently aypeare for the Apostle affirmeth such kinde of woorship to bee onely outwarde separated from the inwarde Circumcision of the heart and the sinceritie of the worke Likewise the Apostle Iames condemneth the knowledge outward profession of the trueth in the dispersed Iewes to whō he writ because they could not iustifie the sinceritie therof both by Faith and by their works as euery true Christian ought and can doe calling verie aptlie and fitlie this kind of profession void of workes a dead fayth Iohn also in his first Epistle 2. Chap. calleth these seruers of God liers in these wordes He that saieth I knowe him and keepeth not his commaundements is a lyer and the trueth is not in him And our Sauiour Christ himselfe as it is in the Gospel of Luke doth most plainely and briefely set foorth vnto vs the whole nature and qualities of these men which may be a most fitte interpretation of this place For with great aucthoritie and power he asketh a reason why any can be moued to separate the outward worship from the spiritual seruice of the heart and sinceritie in the worke saying Why call
the 2. Epistle to the Corinth the 5. chap. the 14. verse For the loue of Christ constrayneth vs because vve thus iudge that if one be dead for all then vvere all deade And he dyed for all that they vvhich liue should not hēceforth liue vnto themselues but vnto him which died for them rose againe Wherefore as the doer of Gods wil doth abstayne from euil because it is contrary vnto the wil of God and doeth good because he is constrayned with the loue of him which is onely good so the hypocrite contrarily abstaineth from euyll for feare of punishment and doth the thing which seemeth good not constrained with the loue of God but mooued of his owne will by desire of prayse or hope of reward Finally the hypocrite in all his counsels wordes workes doeth although he sometimes playnly perceyue it not more and oftener regarde the feare fauour and prayse of men and his owne priuat cōmoditie and pleasure then the feare fauour praise of God commoditie of his brethrē Seeyng therfore that the life of these men consisteth in a shewe of godlines not in the power therof in the outward works not in an acceptable maner of doyng in carelesse securitie not in a reuerēt feare to displease God in a wauering mind not in a resolued purpose to perseuer vnto the end in the staying of the riuers of sinne neglecting the fountaine to conclude in seeking themselues rather then the glory of God cōmoditie of their brethren Let vs not onely detest and abhorre it with all our heartes and soules but also examine euery one his own estate and condition that we may see whether we do truely stande in the grace of God or no. For assuredly if the outwarde workes of our Christian calling be done in this sorte and maner they neyther are nor can be vnto vs the pledges and seales of our saluation but rather the subtile sleyghts of Satan and the deceites of sinne whereby these two myghtie enemies of our redemption bewitche vs and depriue our heartes of the sure hope of our promised inheritance and saluation Let him therefore that standeth both take heede least he fall and labour also to become not only a continuall eschewer of these euills but a newe creature framed according to the image of Christ But alas I feare me if all English Protestants woulde confesse freely to Gods glory and their owne shame the whole corruption of al their thoughts in this behalfe we should see such a huge masse and lumpe of hypocrisie as no man is able to cōceiue in heart muche lesse vtter in worde For then no doubt a great nomber would say All my religion is mere dissimulation all my glorious profession of the Gospell is nothing but a vayne shewe of Christianitie yea my whole life tryed and wayed in the balance of Gods law is lighter then vanitie it self And I woulde to God that wee were all come to this humble and godly acknowledging as of all other our sinnes so especially of this secure and carelesse hypocrisie wherein almost all professours are so drowned that except the most mercyfull God by his mighty and strong hande doe rayse them vp by faith and repentance they shall perish euerlastingly without any hope of redemption Nowe therefore deare brethren for the loue of God let vs not put our trust and confidence in these and such lyke lying words as to say The Temple of the Lord the Temple of the Lorde and to call Christ Lord Lord Master Master or to say I am baptized I knowe the trueth I professe the Gospell and such like because except we can iustifie this outward profession of our faith to be syncere and pure by the integritie of our workes our sauiour Christ telleth vs heere that we shall neuer enter into the kingdome of heauen Thus much for the former sort of professors their maner of cōuersation their final destruction contained in these wordes Not euery one that sayeth vnto me Lorde Lorde shal enter into the kingdome of heauen Nowe followeth the seconde sorte in these wordes But he that doeth the vvyll of my heauenly Father vvhich is in heauen Wherein Christ describeth the lawfull heires of his Fathers kingdome by their fruites all which fruites be comprised in this one sentence Which do my Fathers vvill Wherfore we must learne and know that the doyng of the Fathers wyll is of two sortes First syncere and also perfect which kinde of doyng is to be founde and seene onely in the natural Sonne of God Christ Iesus for his Father gyueth this testimonie of him that in him he is well pleased The second syncere onely and imperfect Nowe as the former is peculiar to the naturall Sonne so this latter is onely proper to the adopted sonnes of god Who therefore are most fitly and wisely by it described in this place of our Sauiour for he meaneth not here the perfect doyng of the Fathers will for then no fleshe shoulde be iustified in the sight of God but the syncere faithful obseruation of those things which are agreeable vnto the will of God the obseruers wherof shall enter into the kingdome of heauen which words though they be not plainly expressed yet they are necessarily to be supplyed as is before declared Nowe considering that the doyng of the Fathers will declareth who shall be saued let vs heare 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 workes of the lawe or actions thēselues the maner of doyng the whole want of either of which is a manifest token eyther of infidelitie or hypocrisie For the first that works are necessarily required to the accōplishment of the Fathers will the scriptures in many yea almost infinite places do teach a few whereof to auoyd tediousnes in so plaine a matter I haue chosen for the cōfirmation of this doctrine In the 5. of Deut. the meeke faithful seruāt of God Moses cōmandeth all Israel not onely to learne know the ordināces lawes of god but also carefully to obserue them saying Heare O Israel the ordinances and the lawes which I propounde to you this day that ye may learne them and take heede to obserue them Againe in the 10. of Deuter. hee hath written to the same effect these wordes And nowe O Israel vvhat doeth the Lorde thy God require of thee but to feare the Lord thy God to walke in all his wayes to loue him and to serue the Lord thy God with all thine heart and with all thy soule c. Wherein by the way is to be noted that the Lord God requireth not only the workes themselues consisting in his wayes feare loue and seruice but also the right maner of doyng in these words with all thy heart and with all thy soule Iosua as he succeeded Moses in the
vnlawfull the which though they miscall preferments yet in deede they be so waightie charges that the wysest and strongest of all is altogether insufficient for an acceptable discharge thereof As concerning discipline practized in our Church by Chancelors Cōmissaries and Officials because euery one seeing all things for the most part begunne continued and ended for money in those courts doth iustly complaine as I pray vnto God dayly for the reformation hereof so I doubt not but the Lorde in due and conuenient time for the great loue he beareth towards his Church will stirre vp and arme with power wisdome and zeale as well those Magistrates which he in mercie hath alredie giuen vs as all those also with whome in time to come he shall vouchsafe to blesse vs to refourme these and all other the blemishes of his Church according to his worde These things being thus considered howe iust cause haue we to say with S. Paul whose time in comparison of ours was most free from corruption All men seeke their ovvne and not that vvhich is Iesus Christes The Lorde for his mercie sake graunt vs true repentance Thus much for the Ecclesiasticall estate And as for the conuersation of all other people in the lande of what condicion so euer I knowe not what to saye or howe to speake where to beginne or howe to make an ende I coulde wishe with all my hearte that in steade of reproouing all the sinnes in this lande and Citie my head conteyned a flood of water that I might powre out plentifull riuers of teares for all our damnable iniquities For doubtlesse the saying of the Prophet Oseas is verified in this our age by our vngodly life and conuersation There is saith he no trueth nor mercie nor knovvledge of GOD in the land By svvearing and lying and killing and stealing and vvhoring they breake out and blood toucheth blood Our liues doe testifie this to our faces euery man doeth see it and acknowledge it in his heart We and the Catholickes for so they loue to be called doe most iustly complaine of it we with sorowe and griefe of heart desiring the speedie reformation hereof they with gladnesse of minde reioycing to haue so good an occasion to discredit the trueth of our religion And surely to speake the trueth it is our shamelesse conuersation that terrifieth both the ignorant and wauering Catholickes and the simpler sort of the common people beyng ready to imbrace any religion as appeareth by these which haue receyued imbraced the erroneous doctrine of H. N. and his familie falsely termed the familie of loue from the true profession of the Gospell of Iesus Christ Nay they not onely forsake vs but they reioyce and triumphe ouer vs in the matter of workes For the Papistes they alwayes cast in our teeth the great and famous hospitalitie of their nobilitie and clergie the buylding of Abbies Monasteries and Nunneries Cathedrall churches colledges with many other outward works which in deede are such as do stoppe our mouthes and put vs protestāts to silence But to let them passe with these great and costly workes wherein we must confesse they do exceede vs and to come to our selues and such works as are required of euery one in his seueral calling Where be those parentes and masters which doe teache in their families vnto their children and seruantes the lawe and feare of God walking them selues in the myddest of their houses in vpryghtnesse of heart Where be those gouernours that defende the fatherlesse and widowe that receyue no brybe to corrupt Iustice that prolong not sentence for lucre sake that respect no persons in iudgement that are ready also without regarde of feare or fauour of men to cut of the workers of iniquitie from the Citie of the Lorde and to establyshe the seate of the faithfull And to be shorte where is that Protestant that feedeth the hungrie clotheth the naked visiteth the prysoner and him that is sycke that lodgeth the harbourlesse without ceasing or beyng wearie of well doyng I speake not this to iustifie the Papistes or to condemne all Protestantes but to shewe howe rare the woorkes of mercie are amongest those that seeme to put all their ioye and felicitie in the mercies of God reuealed in Christ For I am not ignorant of diuers who as they haue receyued grace and mercie to beleeue and hope so they are full of the fruites of loue and charitie according to the measure of the Grace receyued The least whereof I dare be bolde to preferre before all the workes that euer haue bene done with an opinion to merite deserue or with desire of prayse of the posteritie As for H. N. and his family because they condemne all workes of men which are not perfect and voyde of sinne which onely are to be founde in Christ our ryghteousnes wisedome and sanctification I leaue them to the iust iudgement of God who shall rewarde them according to their deserts For it grieueth me to cōsider how ignorant they are of this doctrine concerning the goodnesse and necessitie of works Well howsoeuer men do please and flatter themselues with a generall knowledge of the trueth with a light vnsetled opinion of saluation with an external shew of Christian religion as sure as the Lorde lyueth if they can not by their workes iustifie this knowledge faith profession they shal neuer do the Fathers will nor enter into the kingdom of heauen For though they be in the church yet are they not of it though they seeme heires of life yet they are inheriters of death Be not deceiued deere brethren for this is a true saying by al means to be receiued He that soweth to his fleshe shall of the fleshe reape corruption but he that soweth to the spirit shall of the spirit reape life euerlasting Nowe then seeyng the very floods of hypocrysie haue ouerflowen al estates and degrees are a nomber of Protestantes any better then cloudes without water carryed about with euery blast of errour and vngodlines then corrupt trees without fruite then spots and blots in the Christian assemblies of their brethren yea then raging waues of the sea foming out their owne shame confusion Therfore I beseeche you all in the name of Christ for the mercies of God to cast of these damnable clokes of religion and vanishing shadowes of true beleefe imbracing and practising all the woorkes of sounde doctrine and true godlynesse I haue stoode the longer in this treatie to prooue the necessitie of woorkes because our Gospell which we haue receyued of Christ and his Apostles is falsely charged as you doe see to be a doctrine of libertie and licenciousnesse of lyfe as also for that the most parte of Protestantes are altogether secure and carelesse touching the obedience of faith rather presuming in the pryde of their hearts of the mercies of God for their saluation then by humble and trembling heartes to worke ratifie and confirme vnto their owne consciences
hearts that is a constant trust in God whereby as he hath promised vnto vs in Christ all good thinges is able and faithfull to performe so we are assuredly perswaded that he will in due and conuenient time accomplishe his promise particularly vnto euery one of vs to his glory and our saluation For Peter teaching as it is in the 15. of the Actes how the vncleane Gentiles became cleane and what was the first gift whereby the holy Ghost purified their filthy heartes to make them all one body with the Iewes without difference nameth expresly this gift of faith in these wordes And GOD vvhich knovveth the hearts bare them vvitnesse in giuing vnto thē the holy Ghost euē as he did vnto vs he put no difference betweene vs and them after that by faith he had purified their hearts For the spirit of God by faith as by a most fit instrument doth clense and purge away all filthy and corrupt maner of seruing of God and worketh sanctification of life so that the increase of faith is the increase of holynes For til we be fully perswaded that God by his holy spirit and faith hath vnited and incorporated vs into the body of Christ to liue and be conformed according to his Image and that wee and all our workes are accepted through him we can neuer thinke will speake or doe any good thing with pure heartes Therefore this faith without which it is impossible to please God sealed in our heartes by the finger of God and offering vp all our works not in our personnes but in the person of Christ in whom they must needes be acceptably receiued is the first and chiefest gifte of regeneration out of the which ariseth though not a perfecte kinde of obedience and seruice of God for we beleeue but in part yet such a kinde as pleaseth God in Christ profiteth his Church and causeth vs to feele that peace and quietnes of conscience which passeth all wisdome and vnderstanding And therefore this faith aboue all things chiefly is to be begged at the hands of our merciful father that we may attaine vnto this right maner of doing his will and also the voyce of Christes Gospell sounding by his ministers in the Church by which meanes onely ordinarily it is obtayned is most diligently to be receiued and heard The second gracious gifte of the holy Spirit though it be a fruite of the former as the other which followe are yet it hath a seuerall vse I meane a stedfast and ioyfull hope for the full and perfect fruition of eternall life For as faith doth apprehend applie and as it were by a hand reache vnto euery man particularly the promises of God concerning eternall life in Christ and also Christ himselfe in whom all those promises are Yea and Amen fully and perfectly accomplished so hope vseth enioyeth and after a sort euen in this life possesseth all those thinges which are promised of God and apprehended by faith yea euen eternall life it selfe In consideration whereof the Apostle affirmeth that we are saued by hope that is to saye by the benefite of hope we enioye and possesse alreadie our saluation though as yet absent So that he which looketh vpon present things that are seene to haue saluation in them he renounceth hope which gift only in the elect is the faithfull keeper and possessor of our saluation purchased by Christ For it is called by the Spirit of God in the 6. to the Heb. the ancre of the soule in these wordes Which we haue meaning hope as an ancre of the soule both sure and stedfast and it entreth into that vvhich is vvithin the vaile whither the forerunner is for vs entred in euen Iesus that is made an hye Priest for euer after the order of Melchisedech For as the whole vse of the Ancre is to holde fast the shippe in one sure and certaine place notwithstanding all tempests and waues beating against it because it entereth into the very depth and bottome of the sea there taking fast hold euen so the principall vse of hope is to enter into the heauen of heauens where Christ sitteth at the right hand of God and to hold fast our soules there with him notwithstanding all the waues tempestes of Satan sinne and condemnation do beate daily continually against them As therfore faith is necessary to leade vnto Christ so hope is also necessary to keepe vs alwayes with him In regard whereof we are by the holy Ghost earnestly exhorted in the Christian race which is set before vs as to run with patience so especially to looke to Iesus the author finisher of our faith who for the ioy that was set before him endured the Crosse despised the shame is set at the right hand of the throne of god Whereby it appeareth that this hope doth most liuely set before our consciences the presence of God Christ with the fruition of the kingdome of glorie so worketh in vs an vnspeakeable ioye and patience in all aduersities Whereof none of the reprobate or malignant church hath euer tasted to their saluation nether shall do but the children of God do not only tast hereof but also leade the whole course of their life in this hope as in the presence of Christ God for which cause they are said to walke with God. The third gift is a sincere loue of God man a most certaine and infallible note of a true Christian and more profitable to our brethren the Church of God then either of the former as the Apostle teacheth in the first to the Corinthians 13. saying And nowe abideth faith hope loue euen these three but the chiefest of these is loue The reason is because faith doeth apprehende those things we haue not hope doth retaine and enioye them but loue doth drawe out of vs the daily exercise and wise employing of the talents receiued to the benefite of the Church So that for apprehending benefits that are absent faith is the chiefest for the ioyfull retayning of them hope is the chiefest but for the vse and employing of them to the edification of others loue is the chiefest and therfore in this respect iustly and truely preferred of the Apostle if we attribute to euery one their proper vses and effectes If then we purpose to obserue a right maner of fulfilling the Fathers wil we must imbrace this grace also and gift of the holy Ghost that al our workes maye sauour and be done in loue Vnder loue I comprehend zeale a most excellent gift giuen vnto the Saints of God for to this end Christ hath giuen himselfe that he might redeeme vs from all iniquities and purge vs to be a peculiar people to himselfe zealous of good workes So we see that the Lord hath giuen vs his Sonne that we shoulde loue him which loued vs first that we should serue him diligently zealously all the
wil. To doe the Fathers will is in faith hope loue and feare with all maner of carefull watching and perseuerance to worke those things which be commaunded in the Lawe and worde that GOD thereby may be glorified for to doe the thing commaunded and faile in the maner of doing is an halfe and maymed yea rather no seruice of God at all to faile in both is Atheisme to fayle in the worke and yet to boast of the affection of the minde and to be perswaded to haue the right maner of doing is carnall libertie and licentious presumption Contrarilie to haue and delight in both is sound godlynesse pure and vndefiled Religion euen before God the Father And therefore our sauiour Christ in the sixte of Matthewe giuing vnto his Disciples a right and a lawful fourme of praying commandeth them and in their persons all the faithfull to desire God to giue them grace not onely to doe the thinges commaunded but also to obserue this right maner of doing in this peticion Thy vvill be done in earth as it is in heauen meaning by doing of the Fathers will the things he hath commanded being agreeable to his will and by saying In earth as it is in heauen the right maner of doing whereby appeareth the necessitie of both these pointes whereof we haue spoken For he saith not Let that be done in earth which is in heauē or let those things be done in earth which God hath decreed but Let them be done so and in such maner as they be in heauen that is to say purely readily willingly zealously reuerently and continually to the glorie of God and the comfort of his people For the will of GOD at all tymes in heauen and in earth yea and in hell also is alwayes done and fully accomplished neyther can there come any thing to passe but that onely which the Lorde hath decreed In consideration whereof our Sauiour chargeth vs in the petition as wee haue heard both to doe the Fathers will which is necessarie and also to doe it so as it is done in heauen the which onely maketh our ministerie and seruice acceptable vnto him Nowe that we see the trueth and necessitie of this doctrine concerning the doing of Gods will let vs more particularly applie it vnto our selues that we maye the better knowe whether we be the doers of the worde and not onely hearers which can haue no hope and assurance of saluation And to let passe all those that swarue from the sounde doctrine of trueth and godlynesse as Atheistes and infidels which haue neither workes nor any grace of regeneration and Iewes which are voyde of true faith in the crucified Messias let vs examine by the rule of this trueth all those that seeme to embrace Christe Iesus and his true Religion as Libertines Catholickes and carnall Protestantes The Libertine and carnall Protestant are by it most iustly condemned because they haue no workes at all neither any soundnesse of faith or Religion but onely a false perswasion and vaine shadowe of both as the Apostle Iames teacheth in the whole treatie of his Epistle The Catholicks though they haue many outwarde and glorious woorkes to alledge for them selues yet they faile altogether in the maner of doing for not onely their iudgement by false doctrine is corrupted in that they teache that workes in parte doe iustifie that they are accepted the better for the vertue and intercession of Sainctes departed that the sacrifice of Christe his oblation onely washeth awaye sinnes committed before Baptisme Lastly that a temporall punishment heere and in Purgatorie can satisfie and sufficiently recompence that transgression whereby the perfecte Lawe and infinite Iustice of God is broken but also they fayle in all those poyntes which we haue taught to appertaine to the right maner of doing the Fathers will. Touching faith they teache and beleeue that it is a poynt of humilitie contrary to presumption to wauer and doubt of our saluation And therefore calling vpon God in this maner they shall neuer receiue any thing at his hand Touching a stedfast hope which onely looketh vnto Iesus Christe the Author and finisher of our saluation and that glorie which he hath purchased for vs in the presence of his Father they can neuer haue it both because their faith is wauering from whence this hope must proceede and also because they holde and teach that there be other places then heauen for the soules of men to rest in after this life Touching loue and charitie which principallye respect the saluation and profite of our brethren doe they not most vncharitably and flatly against the edification of the Church of GOD which in all publike actions vnder paine of damnation must be regarded teach and beleeue that ignoraunce of Gods religion is the mother of deuotion doe they not reade the word pray and giue thankes in a strange language and vnknowen tongue doe they giue which is not theirs to giue absolution from sinnes of meere loue and not for money Finally doe they vexe grieue torment persecute and burne the bodyes of Gods Saintes after two or three light conferences and disordered examinations because they loue their bodyes and the saluation of their soules No verely these thinges rather doe manifestly declare not onely that they are destitute of charitie towards men but also of pure loue towards god For he that sayeth he loueth God and hateth his brother he is a liar for how can he that loueth not his brother whome he hath seene loue GOD whome hee hath not seene As for the true feare of God howe can it be in them seeyng that they holde that Gods eternall wrath against our sinnes eyther past or to come can iustly and sufficiently be appeased by tryfling pardons and bulles giuen of mortall men and to be short considering that they teach that all sinnes following baptisme must be purged not by the blood of Christ but be counteruailed and so remoued by good workes as they falselye terme them or pardons and absolutions of sinfull men or equall punishment here in earth or in purgatorie the LORD forgiue them they know not where Lastly for carefull watchefulnesse to retaine all the foresayde graces howe can it be in them seeyng they are voyde and destitute of these gracious giftes of GOD If therefore they haue anye as in deede they haue much it is not neither can bee for these thinges but to maintayne and increase their vsurped power and aucthoritie of both the swordes And therefore knowing euerye man to be by the instinct of nature giuen to acknowledge GOD and with some kinde of watchefulnesse to serue him they haue out of the follye and vanitye of their owne braynes drawne out a kinde of seruice which standeth onely in outwarde ceremonies and bodily exercises wherein they haue bene and are very watchefull as in saying certeyne number of masses prayers diriges and such like in doyng of penaunce goyng on pilgrimage vsing of holy water
and holy bread offeringes carnall fastinges crossinges anointinges with infinite moe of the same sorte All which inuentions of men are directly contrary to that worship which our Sauiour Christ witnesseth to consist in Spirit and trueth and therefore iustly condemned For if bodily exercises which may be well vsed are neither profitable of them selues neither anye parte of the worshippe of God doe we not iustlye abhorre and detest the traditions which are after the commaundements and doctrines of men And nowe as it is certaine that they fayle in these thinges so also in the ende whereby all our actions must be measured and esteemed For in that they ascribe righteousnesse in parte to their workes which they haue done they may with as good reason challenge a part of the glory of their redemption whereby the Lord of necessitie must be robbed of his honour to whome belongeth all glory and dominion Thus much I haue spoken only of skilful malicious and obstinate Papists not of the poore ignorant ones which neither haue knowen the trueth neither haue their conscience set fixed in heresie Albeit I dare affirme that neither these neither any other obstinate and wilfull heretike or ignorant person doeth or can doe the Fathers will Because as heresie is strong to coÌ„demne so ignorance is blinde and causeth vs to fall into the pit of condeÌ„nation Seeyng therefore that this doctrine of our Sauiour Christe condemneth Atheists Infidels Iewes Libertines Papists and al other sects of heretikes ignorant persons euery one that is not of the true Church of God we had neede with all care and studye to trie and examine the very bottome of our heartes and rippe vp all the inwarde and secret corners of our consciences least we also be iustly reprooued and condemned by the same For assuredly we must all in the day of iudgement be tried and made knowen to the worlde by the practise of this doctrine to the glory of God the comfort of our owne hearts whether we haue truelye tasted of the gifte of God in Christ or no but if we do content our selues with the shadowes of inwarde godlynesse as with the outwarde vse of Baptisme and the Supper of the Lorde with lippe seruice and such externall kinde of profession denying the power thereof in our heartes and workes wee deceyue our owne heartes we depriue our soules of the ioyfull fruition of Gods presence and walke as fast as can be towards the place of darkenesse and endelesse destruction For this is the doctrine of the Sonne of God Not euerye one that sayeth vnto me Lorde Lorde shall enter into the kingdome of heauen but he that doth the will of my heauenly Father which is in heauen Goe to then you carnall and worldely Protestants that saye Lorde Lorde God be praysed and God be thanked for all his giftes c. I demaunde this of you in the person of Christ whose seruant I am though most vnworthie shewe me this your fayth and professed religion by your workes and iustifie it before me the Church of god For was not Abraham our father iustified through woorkes when he offered Isaac his sonne vpon the altar Was not Rahab the harlot iustified through woorkes when she had receyued the messengers and sent them out another way Knowe therefore for a certeintie all you that professe the feare of God that fayth professed without woorkes is dead Yea as the bodie without breath so fayth without woorkes is cleane dead and therefore but a shadowe of the true fayth which woorketh by loue But ye wyll say We knowe and beleeue that Christ is the Sonne of god What then the deuils beleeue also tremble yea and confesse IESVS wee knowe and Paul wee knowe but who are yee Yea but wee by Baptisme and the Sacrament of thankesgiuing are become the professours of Christ Was not Iudas a professour also yea a preacher and a worker of miracles But wee are no enemies and persecutors of Christ as he was No more were those dispersed Christians to whome Iames wrytte nay they suffered manye troubles for the outwarde profession of the trueth whome notwithstanding he condemneth for want of workes These thinges therefore are but clokes of hypocrisie and wordes of lyes whereby Satan carryeth away manye from the wayes of godlinesse and life into the paths of wickednesse and destruction It is not then the outwarde shewe of Christianitye in countenaunce worde and worke that auayleth any thing but onely a newe creature in Christ In consideration whereof I heartily desire and beseeche you all from the hyghest vnto the lowest both to flye this damnable corruption of worldly and carnall men and to giue all diligence to keepe and obserue this heauenly maner of doing the Fathers will. Take vnto you aboue all thinges fayth ioyne vnto faith hope vnto hope loue and brotherly kindenesse vnto brotherly kindenesse reuerent feare of the Maiestie of GOD vnto a reuerent feare a continuall and â—â—cefull watchfulnesse in all good workes For if these be amongest you and abound more and more according to the measure of the gift of Christe they will make you that ye neyther shall bee idle nor vnfruitefull in the profession of Christ and his Gospell But he that hath not these thinges what face and countenance so euer he carrieth of religion wisedome learning and vertue he is blinde and can not see farre into the mysterie of godlinesse or els hath through ingratitude altogether forgotten that he was purged from his olde synnes Seeyng then by this meanes not onely an entring shall be ministred vnto you into the euerlasting kingdome of our Lorde and Sauiour IESVS Christ but also your effectuall calling and eternall election shall be fully ratified vnto your owne heartes and consciences so as you maye knowe perfectly that nothing can separate you from the loue of GOD if there be any consolation in Christ if any comfort of loue if anye fellowshippe of the Spirit if anye compassion and mercie thinke on those thinges which you haue now heard fulfill these things and you shal neuer fall but the God of peace shal be alwayes with you neither shall the comforter euer depart from you But peraduenture some will say O Lorde who is able for these things In deed in respect of man it is vnpossible but with God as all other things so this is possible and hath bene by his power wrought in man For doeth not the holy Ghost witnes of Dauid that he was a man according to Gods own heart of Hezechia that he did vprightly in the sight of the Lord according to al that Dauid his father had done of Iosia that he turned to the Lorde with all his heart and with all his soule and with all his might according to all the lawe of Moses of Zacharie and Elizabeth his wife that they were iust before God and walked in all the ordinances of the Lord without reproofe of Nathanael that he was an Israelite
hope in pure loue in reuerēt feare in great care study to please God with zeale of gods glory tender loue of his brethren with ioye in the holy Ghost with a resolued purpose without wearines fainting to cōtinue vnto the end knowing that those only shal be blessed which shal continue vnto the ende This is our liuing holy acceptable sacrifice vnto God this onely is our reasonable seruing of him wherin whosoeuer continueth shal neuer perish but be trāslated frō death to life If we wāt this though we heare often knowe much speake neuer so wel of the Gospel make neuer so much of preachers reioyce for a time in the trueth yet I say if this faith hope loue feare and watchfulnes be absent we are bastardes no children hypocrites no Christians for whome remaineth nothing but a fearefull looking for of iudgement and violent fire which shal deuour al the aduersaries of God and his trueth I speake this not to discourage any or to driue the weake consciences into distrust but to awake the slouthfull to terrifie the proude secure presūptuous protestāts also to stir vs al vp to a more vigilāt care in working our saluatiō How necessary this is to be preached vrged the ignorāce error of many the want of loue feare of God in this land citie doth sufficiently witnes I therfore to make an end of this matter cōmende this doctrine from Iesus vnto you all beseeching you for the mercies of God to receyue it into your soules to beleeue it in heart to cōmend it in word diligently to practise it in life with al your strength might to maintaine and defende it against all aduersarie power of Satan and his ministers The answere of Christ in the verse following containeth two points First he denieth these men to be his seruants Secondarily he sendeth them awaye banisheth them for euer out of his presence saying And then I will professe to them I neuer knew you meaning by knowing acknowledging For the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not onely a bare knowledge of a thyng but an acceptation or approouing which we call acknowledging so that it is all one as if he shoulde say Albeit you haue by prophecying working miracles professed your selues to be my seruants called me Lorde and Master yet because you did not those things which I commanded you I did neuer acknowledge you to be my seruāts now I do professe vnto you the same O what a terror and griefe of heart is this to heare the Sauiour of the world in whom onely there is hope of mercie and lyfe to denie and openly professe that hee neuer acknowledged vs to be his seruāts The seruaunt to be forsaken of his louing Master the subiect of his godly Prince the childe of his naturall parents the wyfe of her deare husband is matter of vntolerable griefe and deadly sorow But for a man to be forsaken of the Redeemer of mankinde and that openly in the presence of all creatures without hope of recōciliation whose heart doeth not quite fayle him and melte away euen to thinke therof O then what a hell of tormentes shall it be to the soule eternally to feele it Go to then you yong and desperate ruffians you carnall licentious Protestantes reioyce in your youthfull and wanton pleasures cheare your hearts in the dayes of your vanitie walke in the wayes of your owne lustes enioy the pleasures of sinne for a season despise vnderstanding wisdome deuise your wittie prouerbs against the iust deride and mocke at the wayes of the godly suffer not your consciences to accuse you cast awaye the feare of Gods wrath out of your hearts withdraw no pleasures from your mindes yet know this for a certaintie that God wil bring you and euery worke to iudgement with euery secret thing whether it be good or euill at what time you shal knowe and feele by miserable experience what it is to heare this voyce of Christ Depart from me ye vvorkers of iniquitie As this deniall of Christ shal be most terrible vnto the cursed company of al reprobates so it shal be most ioyful to the litle flocke of Gods heritage For they shall not onely reioyce in that God shall be glorified in the destruction of all their enemies but especially in that they shal be acknowledged of Christ as his faithfull seruants and deare brethren and be aduaunced into the inheritance of his Fathers kyngdome in comparison of which honour all the glory and pompe of the earth is nothing els but lothesome beggery Touching the seconde poynt of this answere we are to note and obserue first the sending of them away the reason therof For the first he sayeth Depart from mee signifying thereby that although they in outwarde shewe and profession seemed to gather with Christ as his seruantes and therefore were accompted amongest the nomber of Gods elect Yet nowe when all mens heartes and secrete thoughtes are opened and reuealed eyther to their endelesse destruction or eternal comfort whereby the godly shall easily be discerned from the vngodly then euen preachers themselues woorkers of miracles and all other dissembling professours of the Gospel shal heare with great sorowe and griefe this finall sentence of death and damnation Depart from mee If any man do aske me whyther they shall goe from Christ or where they shall abyde out of his presence I answere briefely into euerlasting fire as our Sauiour Christ him selfe doeth wytnesse in the 25. of Matthewe saying Depart from mee yee cursed into euerlasting fyre vvhich is prepared for the deuill and his angelles Yf then deere brethren preachers of the Gospell and workers of miracles shall be throwen from the presence of God into vtter darkenes as woorkers of iniquitie for want of the true maner of doyng the Fathers wyll O Lorde what shall become of all those Ministers which receyuing temporall things of the people of God redeemed by the blood of Christ doe in the hardnesse of their heartes refuse to minister vnto them spirituall and to feede them with the heauenly foode of the worde vnto eternall lyfe But because no admonition can moue them to repentance reformation of this haynous offence agaynst God and his people I leaue them to answere for themselues vnto Christ at the dreadfull daye of iudgemēt at what time I feare me that as they haue bene dum in this life concerning the sounding out of the mighty word of god so they wyll be altogether dumme and speachlesse when Christ shal cal for a wise diligent and watchefull discharge of that stewardship which they haue vsurped and horribly abused in the Church of god As for Atheists Idolaters blasphemers sorcerers despisers of magistracie murtherers adulterers fornicators oppressors vsurers and such like abominable sinners how can they escape the vengeance and iust recompence of their rewarde seeyng that preachers of the worde and
woorkers of miracles shall be throwen into the chaynes of euerlasting darkenes O that men woulde seriously consider this and turne vnto the Lorde with all their hearts and soules in this acceptable time of grace for euen now wisdome cryeth without the sounde of the Gospell is heard in our temples nowe is the time of peace nowe is the day of repentance To day if you will heare the ioyfull voyce of Christ harden not your heartes with the wicked of this worlde but cease from your owne workes and doe the Fathers will which is in heauen So doyng the God of peace shal sanctifie you through out and keepe your whole spirit soule and bodie blamelesse vnto the comming of our Lord Iesus Christ The reason of this sorowfull departure is for that in preaching casting out deuils and working miracles they wrought and committed iniquitie for so it is sayd Depart from me ye workers of iniquitie Not that they did vnlawfull workes but because they did lawful things vnlawfully for albeit they preached and wrought miracles both which did auaile much to the edification of the Church yet in regard of the corrupt maner of doing Christ calleth them Workers of iniquitie This doctrine condemneth all men which do lawfull thinges vnlawfully how much more those which doe vnlawfull thinges though they haue neuer so great a shewe of godlynesse Good workes I confesse must be done but such onely are good which God hath commaunded in his word not such as men by worldly wisdome haue deuised of which sort are running on pilgrimage to the dumme and senselesse images doing of penance at the priestes appointment and an infinite nomber of the same not onely in that Popish religion but also in all humaine and voluntarie seruice For they haue not so much as a shewe of commaundement out of the word and Scriptures of God as maye easily appeare to him that hath but once in all his life read ouer the Bible Here then we see how euery man maye please and displease God please if he doe that which is commaunded of God after that maner he hath commanded it displease if he doe any thing either not commanded but deuised of man or do the thing commaunded after an vnlawfull maner In consideration whereof all those that be out of the Church are iustly termed workers of iniquitie for the which at the day of Iudgement they shal be eternallye condemned Contrarily those which are in and of the Church which is the mystical bodie of Christ because they doe workes commaunded after an vpright and sincere maner Christ doth iustly call them Doers of his Fathers will to whom by promise not by desert belongeth the inheritance of the kingdome of heauen and euerlasting happinesse Nowe therefore to make an ende I beseeche you for the loue that you beare to your owne saluation as though Christe should beseeche you by me to abhorre and eschewe the cursed behauiour of all dissembling professours to embrace and practize the vpright and syncere maner of doing the Fathers will to contend and striue to enter in at the narrow gate of the kingdome of heauen to flie al apparance of euil to abound plentifully in all good workes keeping faith hope loue feare and watchfulnesse without wearynesse and faynting euen vntill the last moment of lyfe that Christe which is our lyfe may receyue vs into eternall lyfe and immortall glorie This is my humble petition vnto you and my daylie prayer for all the Saintes and electe of GOD that we being all most perfectly by the holie Ghost and fayth vnited and incorporated into Christe as the members of the body into the head might be partakers of the felowshippe of his glorie together with his and our Father and al the holy companie of Angels in the heauenly kingdome of all happynesse and felicitie Nowe I for my part assuredly hope and perswade my selfe that all those that loue the comming of Iesus Christ will louingly receiue this my petitioÌ„ to doe thereafter And I constantly beleeue that our most mercifull Father wil heare my prayers and grauÌ„t this my request to the euerlasting prayse of his mercie and the continuall comfort of his Churche To him therefore with his Sonne the holy Spirit three persons and one immortall and euerliuing GOD be all praise power glorie and thankesgiuing for euer euer Amen The suÌ„me and meaning of this text Luke 13.25 26 27. The order or disposition of the iii. verses There are two sortes of professors of true religion Gen. 4.5 Heb. 11.4 Gen. 4.4 Heb. 11.20 21. 12.16.17 Psal. 50.16 17 23 Esa. 29.13 14 15 Field Matth. 13.24 25. c. Floore Mat. 3.12 Luke 3.17 Nette Mat. 13.47 Who be the false professors of true religion what is their end Ierem. 7.3 4 Rom. 2.28 29 Iam. 2 17.24.26 1. Iohn 2 4 Luke 6.46 The end of false worshippers Notes to discerne betweene the false true woorshippers 2. Cor. 13.5 Matth. 6.1.2.3.4 5. Matth. 23.27 28. Philip. 2 1â— Philip. 3.13.14 Acts 11.23 Rom. 7.24 25. Psal. 130.4 2. Co. 5.14 15. Who be true professors of Christian religion Gods will is done after two sortes Mark. 1.11 Two things required to the doyng of Gods will. Deute 5.1 Deu. 10.12 Ioshu 22.5 Matth. 3.8 Iam. â— 14 1. Pet. 4.2 1. Iohn 1.6 7 Acts. 26.19 20. Heb. 12.14 Matth. 25. from the verse 34. to 46. Iob. 1.1 Acts. 9.36 Phil. 2.21 Oseas 4.1 2. Works are necessarie for many causes What is the ryght maner of doing the Fathers will. Iohn 1.13 Phil. 2.12 13. Rom. 8.26.27 1. Ioh. 3.18 19 1 Fayth Act. 15.8 9. 2 Hope Heb. 6.19 20 Heb. 12.1.2 Gen. 5.22 3 Loue. 1. Cor. 13.13 1. Cor. 16.14 Tit. 2.14 1. Ioh. 4.16 4 Feare 2. Cor. 7.11 Heb. 5.7 Heb. 12.28 29 1. Pet. 1.17 Prou. 28.14 5 Watchfulnes Eph. 6.18 1. Cor. 16.13 1. thess. 5.6 Mar. 13.35 36 37 Ma. 26.38 40 41 The end Gods glorie Exo. 32.32 Rom. 9.3 4. 1. Cor. 10.51 What it is to doe the Fathers will. Matt. 6.10 The last Tridentine Councell the sixt Session and 14. Canon Trid. the last the 25. Session and first decree Trid. the last Session 14. Cap. â— Triden the last Session 6. Canon 15. and 16. Trident. the last Session 25. in the decree concerning purgatory Rom. 3.27 Eph. 2.8.9 Acts. 19.15 2. Cor. 5.17 1. Sam. 13.14 2. King. 18.3 2. King. 23.25 Luke 1.6 Iohn 1.47 Mat. 8.10 Luke 2.37 Act. 2.46 Ioel. 2.16.17 The second part of the text The defeÌ„ce of the best sort of fayâ—ed profeâ—â—ors Dan. 12 3. Mat 9.42 Mar. 9.41 1. Cor. 9.16 The right maner of preaching respecteth vtterance the inward affection Act. 20.24 1. Cor. 1.17 21. 1. Cor. 2.1.4 5. vers 1. Co. 2.13 1. Co. 3.12 13. 1. Co. 4.19 20. 1. Thes 2.5 2. Tim. 1.13 1. Tim. 4.7 1. Cor. 2.2 1. Pet. 5.2 3. Matth. 10. 1. Co. 9.16 17. 1. Cor. 9 19. â— 1. Cor. 9.27 1. Cor. 9.10 33. 2. Cor. 4.1.2 2. Cor. 6.7 1. Thes 2.7 11. Act. 20.20 1. Thes 2.8 2. Timo. 1.13 14 Tit. 2.7 8 How nere the wicked may come to the waies of the godly Mat. 13.20 Mar. 4.15 Luk. 8.11 Act. 8.13 Gala. 4.14.15.16.20 Matth. 23. 1. Co. 13.3 Acts. 5.1.2 Heb. 6.4 Mat. 12.50 The answere of Christ Mat. 25.41 ¶ Imprinted at London by Christopher Barker Printer to the Queenes Maiestie