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
the certaintie of their election Therefore to stoppe the slaunderous mouth of the aduersarie and to terrifie the secure and presumptuous professor we conclude that woorkes are necessarily required not onely for doyng of the Fathers will but also for the declaration of our faith for the confirmation of our hope for the separating of vs from all infidels and hypocrites for the example of those which are without and within the Church for the relieuing and succouring of all especially of those which are of the houshoulde of fayth for to iustifie our religion to be pure and vndefiled before God the Father for to testifie our obedience and thankefulnesse to God the author thereof finally to prayse and magnifie the great power Iustice and mercie of God the Father his Sonne and the holie Ghost one God and three persons in the whole and perfect worke of our redemption Hitherto of the necessitie of woorkes now followeth the maner of doyng which is no lesse necessarie to the fulfylling of Gods will then workes themselues because it is the cause why all our workes are acceptable to god For albeit we doe continually cal vpon God with our lippes and heare his worde with our outwarde eares and bryng foorth all other apparent workes of godlines and ryghteousnes yet if we pray not in spirit heare not with vnderstanding and beleeue and woorke by loue according to God his wyll we do not the Fathers will but our owne we walke not according to the Spirit but according to the fleshe and therefore must reape of the fleshe corruption But let vs see what this ryght maner of doyng is whereof our sauiour Christ speaketh in this place whence it is whereof it is made and to what end it must be directed the knowledge of which causes wyll breede in vs a perfect knowledge of this vpryght maner of working whether it be inwarde in minde or outwarde in maners There is but one onely author and gyuer hereof euen the Spirite of God and Christ from whome proceede and come all good counselles pure desires and godly purposes For although it bee left in our power in asmuch as the Lorde hath made vs reasonable creatures in some sorte to resemble his Image to wyll this or that thing to reason vpon this or that question to thinke vpon this or that matter to speake this or that sentence and to doe this or that woorke yet to wyll to reason to thynke to speake and to doe all these so as our mercifull God requireth of his children and so as they may bee acceptablie receyued in Christ as syncere obedience vnto God it proceedeth not from fleshe and blood neyther from the wyll of man neyther from any other creature in heauen or in earth but onely from the moste comfortable Spirit of our regeneration whose peculiar office is to begynne continue and finishe in vs his holie vesselles this gracious maner of doyng the which our heauenly Father in the multitude of his mercies hath vouchsafed vs and his Sonne our only sauiour by his death and resurrection hath most perfectly deserued and purchased for vs So the blessed Apostle Paule teacheth in the second to the Philippians who after he had charged them to woorke their saluation with feare and trembling addeth immediately in the verse following For it is God that vvorketh in you both the vvill deede euen of his good pleasure Which is a most strong and forcible reason to stryke into their heartes a reuerent feare and trembling vnder the myghtie hande of God because that although they had power to wyll and worke yet the chaunging of our wyll and drawing it vnto good the power to doe that which is vnfaynedly good and acceptable in the sight of God doe proceede onely from the spirit of regeneration Agayne the same Apostle in the eyght to the Romanes witnesseth that we knowe not what to praye as we ought but the spirit helpeth our infirmitie and maketh request for vs with syghes that cannot be expressed according to the wyll of god Wherein as he remooueth from vs this poynt of wisedome to knowe both what to praye and howe or after what maner so contrarilie he ascribeth it vnto the spirite of Adoption the onely worker thereof For it is he that moueth and stirreth vp in our heartes sighes vnspeakeable and not onely helpeth our infirmities but also teacheth vs to pray in such maner that our worke prayer may be according to the wil of god So it is in al other workes which are acceptable vnto God for those only are his children which are in the maner of doing working the wil of God led and guided by his spirit Wherefore it is said that we haue not receyued the spirit of bondage to liue and worke in a slauish and seruile feare but the spirit of Adoption which sealeth and printeth in our heartes a full assurance of faith and hope whereby at all times and in all extremities we may boldly cry Abba Father So that it is manifest and plaine hereby that all those works are carnall earthly and dâ—uelish which are done after any other maner then this and contrarily that those onely be good works which are done after this heauenly maner which Gods spirit doeth teach by the word who therefore is called the spirit of trueth and sanctification because he onely leadeth vs into all trueth and holynes Many mo places might here be alledged for the proofe of this doctrine but because the matter is plain cannot be gainsaid with any soundnes of reason I will omit them onely aduertising the Reader of the difference betweene vs the Catholicks in the doctrine of freewill We teach and beleeue that although we haue a natural abilitie power to wil desire speake worke yet the whole maner of vsing these gifts according to the will of God proceedeth onely from the holy Ghost as we haue taught They holde and teach the contrary if not let them declare plainely wherein they differ from vs or els ioyne with vs at the least in the vnitie of this doctrine which ascribeth the whole glory of our new birth to God alone Thus then we know the author of this worthy maner of doing now let vs further coÌ„sider whereof it ariseth wherin it doth consist that we may stand stedfast vnmoueable in the hope of our inheritance both in regard of our works also in respect of the maner of doing It is certeine that it ariseth of diuers and manifold graces of the holy Spirit which are proper and peculiar to his vessels neither can be at any time in the wicked reprobate what pretence soeuer they make of religion godlines But the time will not suffer me to speake of all I will briefly speake of the chiefest most principal gifts wherunto also al the other almost may be referred The first and chiefest of all is true faith rooted and established in our
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
dayes of our life For as that seruice of men which is done by constraint carelessely and negligently is iustly hated and reiected so the Lorde hateth and reiecteth all seruice of man which proceedeth not from this chearefull loue and earnest zeale of his glorye Let vs then adioyne vnto the two former this excellent gift of loue which as it expelleth carelesse securitie colde affection in the seruice of GOD hatred strife contempt in dueties due to men whereof ariseth a fayned corrupt maner of seruice so it causeth and encreaseth the pure and vndefiled maner of doing the Fathers will wherefore it is recorded that they that dwell in loue doe dwell in God and God in them because he is loue The fourth gift is a reuerent feare of God a principall and a singular point of wisedome most fit and conuenient for his children to haue and practise towards their heauenly Father in all their counsels and works For such is the pride of our nature the dulnes of our heartes and the lacke of wisdome that we should behaue our selues presumpteously securely and rashly before the presence of our heauēly Father were it not for this reuerent feare trembling we haue receiued at his hand for the obteining of a more pure syncere maner in his seruice worship Neither must we thinke as some haue falsely imagined to the great hurt of the Church taught that this feare in vs proceedeth frō any diffidence or distrust in the accōplishment of Gods merciful promises towards vs but rather from a most vehement sorow inward feeling bred in our hearts by the earnest cōsideration of the heauie burthen of all our sinnes and the deepe serious waying of the euerlasting wrath of GOD most iustly deserued So the blessed Apostle teacheth in the seconde to the Corinthians saying Beholde this thing that ye haue bene godly sorie what great care it hath vvrought in you yea vvhat clearing of your selues yea what indignation yea vvhat feare yea hovv great desire yea vvhat zeale yea vvhat punishment In which words we see how the spirit of god maketh that godly sorow which the Corinthiās shewed for their great contempt of Christian discipline in the matter of excōmunication to be the mother author of this reuerent feare which we owe vnto God alone in that he is our master for he saith If I be your master where is my feare Neither is this feare giuē vnto vs to be any occasion of distrust or despaire for that is peculiar to the seruile slauish feare of those which are meere seruāts no children But contrarily to make vs wise prouident carefull and circumspect in all the actions of our life lest we either by an euill worke or corrupt maner of doing iustly procure against vs and kindle the wrath of so mercifull a Father Also it stirreth vp our heartes to most zealous and effectuall prayers as we see in the example of Christ himself who in the daies of his flesh did offer vp prayers supplications with strong crying teares vnto him that was able to saue him from death and was also heard in that which he feared What cryes teares prayers supplications the Apostle meaneth the history of Christ his passion suffrings doth plainly expresse so as it is needlesse to stand thereupon Only this is to be noted that seeyng this feare was in Christ who was free from all sinne it ought not to be thought to be any sinnefull infirmitie but rather a singular meane to helpe and keepe vs within the bonds listes of Christian obedience Therefore we are cōmanded of the Spirit of God after this sort to serue and please our heauenly Father as in very many other places of the scripture so in the 12. to the Hebr. especially in these wordes Wherefore seeing wee receiue a kingdome which cannot be shaken let vs haue grace wherby we may so serue God that we may please him with reuerence and feare The reason is added For euen our God is a consuming fire Likewise S. Peter in the first Chapter of his 1. Epistle giueth the same precept of feare to be obserued in the whole course and race of our life saying And if ye call him Father which without respect of persons iudgeth according to euerie mans worke passe the time of your dwelling here in feare In which two places not onely feare is commaunded but two most effectual reasons are rendred thereof First we must reuerence tremble and feare God because he is a consuming fyre ready to burne vp and consume all false worshippers and hypocriticall professors of his feare Secondarily because he will iudge euery man without regarde of person according to his workes We must therefore feare him lest our workes be found such as cannot abide the fierie triall of the Spirite of truth and sinceritie and the righteous iudgement of the law of libertie For certainly there shal be iudgement mercilesse to him that in a reuerent feare of God sheweth no mercie And therefore to make an ende of this most necessarie point of doctrine we must with both handes yea with all our heartes embrace the feare of the Lorde without the which no man can please and serue God aright And the rather for that the wisest amongst men Salomon ascribeth vnto those that feare the Lorde blessednes and to them that doe not hardnes of heart his woordes be these Blessed is the man that feareth alway but he that hardeneth his heart shall fall into euil Yf then we be desirous to worship our God aright according to his will we must haue our heartes kept in awe by this most worthy and excellent gift of feare that we may auoyd hardnesse of heart presumption of minde securitie of conscience and all other negligent carelesnes which as they be cōtrary to this heauenly grace of the holy spirit of God so they breed and cause a most corrupt and abominable maner in seruing of God. The fift last gift is a continual careful watchfulnes against all the enemies of the former graces cōmended vnto vs not only for the retaining keeping of them but for the daily growing increasing in the same vnto the measure of the age of the fulnes of Christ that at his comming we being founde waking watching with the wise virgins not stumbring and sleeping with the foolish ones may be ioyfully receyued into the bridegromes chāber to reigne with him in glory for euer For seing we haue so many so mighty malicious enemies which most subtilly go about to root out of our hearts al the foresaid graces to fil vs ful of all iniquitie we are necessarily in all sobriety of perseuerāce with al maner of praier and supplication to watch diligently in faith in hope in loue in feare that we may stand fast continue vnto the end in doing accōplishing our Fathers wil in despite of all the aduersaries of
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