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
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
commendation But to let passe the vtterance of speache lette vs come to the affection of the minde the generall disposition whereof I touched briefely before to witte that we shoulde laye aside all desire of shewe of humane knowledge and purpose onely to reioyce in the knowledge of Christ crucified the particular affections required to make our prophecying or preaching acceptable vnto God as they are commaunded in diuers and sundrie places of the worde so the Apostle reioyceth that he obserued in a good conscience this heauenly kinde of preaching In the first chapter of the first Epistle of Peter the holie Ghost commendeth vnto the ministers of Christ an earnest care a willing heart a ready minde a zealous desyre to become ensamples to their flockes saying Feede the flocke of God vvhich dependeth vpon you caryng for it not by constraynt but willingly not for fylthie lucre but of a readie mynde not as though you vvere lordes of Gods heritage but that yee may bee ensamples to the flocke Also our Sauiour Christ the chiefe shephearde of the flocke as appeareth in the tenth of Matth. Gospell sending out his Disciples to the lost sheepe of the house of Israel chargeth them wholly to depende vpon him to gyue freely without respect of filthie lucre to feare nothing in the execution of their office to be fully resolued in their mindes to lose their lyues for his sake finally to keepe them selues in all respects pure and innocent as doues Whereunto agreeth that commandement of Paule to Timothie touching the ordination of Ministers whereby he teacheth that euery minister ought to be watchefull sober modest louers harborous a louer of goodnesse wyse ryghteous holy temperate and vnreprouable So that by these precepts and commaundementes it euidently appeareth with what care of the flocke willingnesse and readines of minde desire by example to edifie boldenes of heart confidence in God loue of Christ and his sheepe with what full purpose with losse of lyfe to perseuer vnto the ende and lastly with what contempte of all worldly prayse and with what zeale of Gods glorie euery minister ought to approue his ministerie vnto Christ the consciences of his flock But if we wyll see these preceptes put in vre and practise let vs diligently marke the lyfe and conuersation of the Prophets and Apostles especially of Saint Paule who as he was the chiefest in worke so the playnest in declaration hereof and compare in euery particular his behauiour in the execution of his ministerie with ours He sayeth Though I preache the Gospell I haue nothing to reioyce of for necessitie is layde vpon mee and vvoe is vnto me if I preache not the Gospell For if I doe it vvyllingly I haue a revvarde but if I doe it agaynst my vvyll notvvithstanding the dispensation is committed vnto mee But which of vs doeth not reioyce and is glad when he hath preached a fewe sermons with lyking and prayse of mortall men What dumme dogge doeth terrifie his owne heart from sinne with this woe agaynst him selfe for not preaching the Gospell or who doeth not for lucre feare and prayse of men rather then willingly of a ready mind feed the poore flocke of Christ Paul though he was free from all men yet he made him selfe seruāt vnto all that he might winne the more vnto the Iewe he became a Iewe to them that were vnder the lawe as though he were vnder the lawe to the weake he became as weake and in deede he was made all things to all men for the Gospels sake that he might be partaker thereof But where is that Minister amongst vs which through loue humbleth him selfe and beareth with the infirmities of ignorance lacke of knowledge wisdome and discretion in his flocke and felow brethren Nay which of vs with Paul beateth downe his bodie and bringeth it into subiection lest in preaching to others he him self become a castaway the Lord pardon vs this our offence For I feare me the care we haue of our mortall bodies farre surmounteth the care we haue of the saluation of our selues or of our brethren Paul did please all men in all thinges not seeking his owne profit but the profit of many that they might be saued but as for vs though many I graunt doe please all men in all thinges yet they seeke their owne profit and gaine not the profite of any one that he might be saued For in deede they make marchandize of the worde of God they are couered with the clokes of shame and walke in craftinesse they handle the worde of GOD deceytfullye preaching them selues and not Christe Iesus the Lorde nor them selues the seruantes of his people and that which is most lamentable of all they gyue great and iust occasion why the ministerie of reconciliation shoulde bee euill spoken of and despysed Contrarywise Paule he spake of Christe as of synceritie as of God in the sight of God he cast of the clokes of shame and walked in declaration of the trueth he approoued himselfe to euery mans conscience in the sight of GOD he preached Christ Iesus the Lorde himselfe a seruant for Iesus sake and to conclude he gaue no occasion of offence in any thing but in all things approued himselfe as the minister of God by the worde of Trueth and by the power of god Seeing therefore many of vs be fallen away from our first loue and former zeale and haue imbraced this present worlde which yf the Lorde be not more mercifull will choke in vs all the graces of GOD we had neede to looke vnto our selues betimes and to frame our selues according to the example of this blessed Apostle in the carefull and syncere dispensation of our ministerie least our preaching bee though profitable to others yet damnable to our selues Moreouer Paule was gentle towardes his flocke as a Nurse cherisheth her children exhorting and beseeching them as a father teaching openly and through euery house keeping nothing backe that was profitable but shewing vnto them all the counsell of God and to shutte vp all in one worde he was verie readie and wylling to deale vnto them not the Gospell of God onely but also his owne soule because they were deare vnto him Beholde here in Paule as in a most cleare glasse a perfect paterne of a good and faythfull seruant of God and on the other side our miserable imperfections and sinfull degenerating from the same This kinde of preaching is that onely wherein we may reioyce which is acceptable to God profitable to his Church comfortable to the speaker This is that true and perfect paterne of preaching which Paul committed to Timothie both in respect of the vtterance and of the disposition of the minde which he chargeth to be kept and obserued that he might be an example to them that beleeue in worde in conuersation in loue in spirit in faith and in purenes saying Keepe the true paterne of the
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
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
Gods grace our saluation This is Pauls counsel or rather the commaundement of the holy Ghost who hauing commended vnto the Ephesians the shielde of faith and the helmet of hope as principall partes of Christian armour adioyneth thereunto this profitable commandement concerning watchfulnes saying Watch thereunto vvith all perseuerance and supplications for all Saintes The same precept of watching is in diuers other places of Paul his epistles namely in the first to the Corinthians 16. where he saith Watch stand fast in the faith c. And in the first to the Thessal 5. chap. Therefore let vs not sleepe as doe other but let vs vvatch and be sober wherein we may obserue by the way that this watchfulnes is onely in the children of light and saluation not in the children of darkenes and destruction whose propertie is carelessely to sleepe when they shoulde be most diligently and watchefullye occupied in bringing foorth the workes of Christian obedience Likewyse our Sauiour Christ beeyng verye well acquaynted with our infirmities and knowing the drousinesse of our nature straightly chargeth his disciples and all other to watche rendring a most effectuall reason thereof in these words Watch therefore for ye know not when the master of the house will come at euen or at midnight at the cocke crow or in the dawning lest he comming sodeinly should finde you sleeping and these things vvhich I say vnto you I say vnto all men Watch. Not only this generall commandement of Christ but also the sharpe reproofe of his disciples for the lacke hereof and the double repeticion of the same precept in the same place proueth the necessitie of this gifte in these wordes Tarrie ye here and watch with me after comming to them againe and finding them a sleepe he said vnto Peter What coulde ye not watch with me one houre watch and pray that ye enter not into temptation the spirit in deede is ready but the fleshe is weake Considering then the weaknesse drowsinesse of our nature which appeared in the most excellēt of the Apostles in that most dangerous time and the reproofe of the Apostles we are not onely in iudgement to holde the necessitie of this watchefulnes but in euery thing we take in hand to put it in bre and practise For it is that gift of the holy Ghost which maketh Gods children carefull and studious not onely to do the Fathers will for that may be after some sort in the reprobate and castawayes but to doe it with that assurance of faith with that stedfastnesse of hope with that zeale of his glorie that loue of our brethren that reuerent feare of his Maiestie which is cōmaunded to vs in the word and also which is most conuenient and proportionable to such spirituall graces of knowledge as we haue receiued of which things carnal professors haue litle or no care at al. And therefore although they may do the workes which God hath decreed to be done for good and necessary purposes yet being voyde of this right maner of doing they can neuer doe the will of the Father so as he hath commaunded Thus we see the whole matter wherein this true maner of seruing God consisteth nowe we are to speake briefly of the ende whereunto it is directed This ende is the glorie and honour of God which of al men at all times and in all actions is to be propounded to themselues as the chiefe and principall marke of mans life For albeit we may regarde in many things our owne selues and the commoditie of our brethren yet so farre forth we must doe this as they are referred and applyed to the glory and honour of God which ought to be more deare and precious vnto vs then our owne saluation For so it was vnto Moses who rather then the Lords mercie should not be magnified in pardoning the sinnes of the people which he was perswaded was the onely meanes of glorifying God spake in this maner vnto him saying Therefore nowe if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of the Booke which thou hast vvritten So likewise Paule in the nynthe to the Romanes sayth I would wishe my selfe to be separated from Christ for my brethren that are my kinsemen according to the fleshe which are the Israelites c. meaning that such was his affection towardes them that if it were the Lords will to glorifie himselfe by their saluation rather then it should not come to passe he wissheth himselfe to be eternally separated from Christ and so consequentlye to receyue his portion with all the damned soules in the dungeon of darckenesse These two examples of the deare seruauntes and beloued children of God declare and teach vs not onely that we must set before our eyes in all our actions the glorie of God but also preferre the same before all the pleasures of sinne yea before our owne life and saluation wisshing rather to die and forsake willingly all the transitorie pleasures of this miserable life yea to be eternally condemned then that the Lord should be dishonoured by our life and saluation For as the glorie of God infinitely surmounteth the body the soule the honour and all that belongeth vnto man so it ought to be in greater price and estimation with vs and must cōtinually be preferred aboue all thinges and neuer be brought into the ballance of comparison with them The want of which zeale towards the glorie of God in all our doings and the preferring of earthly thinges before heauenly temporall before spirituall as it breedeth and nourisheth a corrupte maner of profession so it defileth all our counselles and workes and carrieth vs headlong to the loue of the world which is contrarie to the pure vehement and euerlasting loue of god Wherefore as all the former giftes and graces are necessarie to this right maner of spirituall seruice so also is this end of all things most necessarily to be respected of al true Christians according to the examples of Moses and Paule that whatsoeuer we do we may do it as we are commaunded to the glorie of god These thinges being most truely taught not by the vanitie and weakenes of mans reason neither by the vncertaine and mutable opinions of men but by the most faithfull and sure word of Christ the Prophets and Apostles we are in no wise to wauer or doubt of the trueth hereof but to receiue them as they be in deede the wordes of God with full purpose of heart to liue accordingly So doing we shall not onely knowe what it is to doe the Fathers will but also haue experience thereof in our owne selues a thing of all other as most rare in the world so most chiefly to be desired Let vs then heare in a word or two for our further instruction and for the cleare vnderstanding of this place what it is to doe the fathers
wil. 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
giue vnto any of the disciples of Christ in his name but a cuppe of colde water to drinke that he shall not lose his rewarde Againe seeing that of all workes of loue and compassion these two in our iudgement are without all comparison the chiefest for what greater loue can any man shewe towardes the soule of his brother then by preaching to deliuer it from the kingdome of darknes and translate it into the kingdome of light or what greater loue can there be shewed towardes his body then to cure it from all infirmities yea and that which is marueylous to deliuer it from the possession of deuils notwithstanding we see by the answere of our Sauiour Christ that these workes and therefore al other which be of lesse value are insufficient defences either to alledge vnto Christ for the auoyding of the sentence of death or to perswade our owne consciences that we are beloued of God according to our former doctrine For albeit they be necessarie for diuers and sundry causes before mencioned yet they containe no part of that pure obedience which by Gods spirit is wrought in all the true members of Christ What then is that which maketh preaching and all other workes acceptable vnto God and profitable for the comfort and saluation of the doer seeyng the workes themselues shal be reiected Surely to answer in one word it is the maner of doing whereof we haue spoken before at large In consideration whereof blessed Paule doeth iustifie his preaching not because he did preach for woe be vnto me sayth he if I preache not the Gospell but because he obserued the ryght maner order of preaching The which maner so farre forth as I can see and gather concerneth either the vtterance of true doctrine or the affection of the minde whence it procedeth For the vtterance he witnesseth that Christ sent him to preache the Gospell not with wisdome of wordes yea that it pleased God by the foolishnesse of preaching to saue them that beleeue Agayne he reioyceth that he came not with excellencie of wordes or of wisedome shewing vnto the Corinthians the testimonie of God and also that his worde and preaching stoode not in the intycing speache of mans wisdome but in playne euidence of the Spirit and power that the faith of the hearers shoulde not be in the wisdome of men but in the power of god And to shewe in what wordes he spake the Gospell of God and who was the author teacher of them he sheweth playnly in an other place saying Which things also vve speake not in the wordes which mans wisdome teacheth but in the words which the holy Ghost teacheth comparing spirituall things vvith spirituall things For as the doctrine and foundation of our redemptiō is altogether heauenly and spirituall so ought those that be buylders thereupon to buylde after a heauenly and spirituall maner as the Apostle teacheth in another place comparing this heauenly man to golde siluer and precious stones and the contrary to tymber haye and stubble in these wordes If any man buylde vpon this foundation golde siluer precious stones tymber haye or stubble euery mans worke shal be made manifest for the day shal declare it because it shall be reuealed by fire and the fyre shall trye euery mans woorke of vvhat sorte it is Wherein we see howe necessarie a thing it is for vs that be preachers and diuiders of the worde not onely to looke vnto the foundation of our doctrine which is Christ but also to the maner of vtterance because that also must be tryed and examined by the holy Ghost as golde siluer c. are tryed by the fire Therefore Paule in great boldenesse and authoritie speaketh on this maner to the Corinthian preachers But I vvill come to you shortly if the Lorde vvill and vvyll knovve not the speache of them vvhich are puffed vp but the power For the kingdome of God is not in vvorde but in povver Whereby as hee woulde condemne their speache and maner of vtterance which delyghted the eare hauyng no power or strength to weaken and vnloose the holde of sinne and Satan in them so he woulde commend vnto them that maner of vtterance which shoulde least sauour of carnall wisedom and haue greatest power to turne the hearts of the hearers vnto God and as the Apostle doeth saye of himselfe that he vsed no such maner of teaching neyther any flattering wordes as it is in the fyrst Epistle to the Thessalonians So he doeth most carefully commende and bequeath it vnto Timothie and Titus his two sonnes in the fayth and in them to all other ministers as a faithful treasure for the edification of Christes body forbidding them to gyue heede vnto fables genealogies or to profane and old wiues tales vayne babblings and oppositions of science falsely so called and contrarily commanding them to staye such things to speake and exhort with all authoritie to studie to shewe themselues approued to God and workemen that need not be ashamed and finally to deuide the word aright This kinde of preaching touching the vttering of the worde diligently obserued of Paule and faithfully committed to his schollers ought with great care and diligence to be obserued of all the ministers of God that the faith of the hearers may stande in the power of the Spirit and trueth not in the weakenes of the swelling wordes of mans wisedome But alas who preacheth thus nay who doeth not iudge this kinde of preaching to be voyde of learning discretion wisdome Wherefore many doe stuffe their sermons with newe deuised words and affected speaches of vanitie not being cōtent with the words which the holy Ghost teacheth Many with vnnecessary sentences prouerbes similitudes and stories collected out of the wrytings of prophane men many with curious affected figures with Latine Greeke and Hebrewe sentences without any iust occasion offered by their texte with multitudes of humane authorities and diuers opinions of men in whom there can be foūd neither certaine rule of trueth neither constancie in iudgement and therfore very vnfitte to be admitted into that place as speakers wheras the fearefull mighty voyce of God hath straightly charged all people to heare his welbeloued Sonne saying This is my welbeloued Sōne heare him Many with stagelike gestures curious pronunciation and such other actions that are very vnseemely for those men which haue taken vpon them before God and his Angels to preach and publish vnto his people the Gospel of Christ crucified I would to God that all the ministers of this lande in this poynt could put on this affection of S. Paule fully to purpose with thēselues to knowe nothing amongest their hearers saue Iesus Christ and him crucified So we shoulde not onely cast aside this vayne corrupt vnprofitable maner of diuiding the worde of trueth but also banishe out of our heartes the desire of all such popular prayse and
wholesome words which thou hast heard of me in fayth and loue which is in Christ Iesus That worthy thing which was cōmitted to thee keepe through the holy Ghost vvhich dvvelleth in vs. And to Titus Aboue all thinges shevve thy selfe an example of good vvorkes vvith vncorrupt doctrine vvith the vvholesome vvoorde vvhich cannot be reproued This is that which though we alledge in the last daye for our selues we shal not be disliked or reiected But alas our kinde and maner of preaching whether we regarde the vtterance of speach or affection of our hearts doth farre differ from this nay it is almost cleane contrary to it for it giueth no life to those which are dead in sinne it hath no power to strike in sunder or to vnloose the holde of sinne no sharpenesse to cutte a sunder the cordes of wickednesse it can not enter to the diuiding a sunder of the soule and spirit the ioyntes and the marowe neither can it discerne betweene the thoughts and intentes of the heart and why our woordes are of our owne making and not such as the Spirit of God teacheth our matter for the most part is the deuises of men the dispositiō of our hearts prophane worldly and carnall our intent and purpose is to get honour and worldly preferments No maruayle therefore though our labours be cursed and not blessed and wee our selues in the day of iudgement be reiected for as I haue taught before it is not the woorke done but the maner of doing that pleaseth our heauenly Father So that those onely which preach the worde in faith hope loue feare and all maner of watchfulnesse in season and out of season being ready as to deale vnto the people the Gospel of God so also if necessitie require their owne liues for the confirmation of their flocke those I say only shall reape the fruite of their labours with great ioye and gladnesse euen eternall lyfe wherein they shall shine as the starres of heauen As for others who haue in preaching the worde sought themselues their owne praise and commoditie hauing litle or no care of Gods heritage that it might be saued of which sort be those whereof I haue already spoken a litle before though they say in the day of iudgement Lorde Lord haue we not prophecied in thy Name yet they shal be sent away to their owne place of punishment as workers of iniquitie If then the outwarde worke of preaching which is so profitable vnto the Church for the saluacion of soules shal be reiected being separated from the pure maner who dare alledge casting out of deuils and the working of great miracles which onely appertaine to the safety of body Let not therfore the Papists reioyce though they were able to confirme euery point of their religion by a great miracle whereas in deede they are not except we will iudge their vaine forged miracles to be done by the finger of God for yf these myracles be separated from the true maner of doing the Fathers will the dooers themselues are but workers of iniquitie as Christ most truely termeth them in the verse following and therefore so farre from being iustified by these or any other workes of charitie being separated from the true maner of doing that thei shal be vnto them sufficient matter of condemnacion Well it is neither preaching nor working of miracles that can deliuer the preacher or any other from the sentence of death in that day neither any other which proceedeth not from the right maner of doing the Fathers will. But in asmuch as the wicked ones which beare the shewe of Christianitie may both in the outwarde worke and in a certaine maner of doing come verie nere vnto the acceptable doing of the Fathers will which in appearance they do verie much resemble it shal be verie profitable to serch a litle deeper if by any meanes we can finde how many and what be those gifts which the wicked ouer and besides these may alledge for themselues because thei are cōmon to them with the godly It is certain by the doctrine of our sauiour Christ in the Gospel of Matthew Mark Luke that the wicked may willingly heare vnderstand ioyfully receyue professe the worde yea indure for a season falsely perswade them selues to beleeue So is it witnessed of Simon Magus that he hearde Philip preaching vnderstood him ioyfully receiued his doctrine and that he beleeued was baptized and continued with Philippe in these wordes Then Simon him selfe beleeued also and vvas baptized and continued vvith Philippe and vvondered vvhen he savve the signes and great miracles that vvere done Notwithstanding Peter affirmed to his face that he had no parte nor fellowshippe in that businesse because his heart was not ryght in the syght of God but full of gall and bitternesse and that he was in the bonde of iniquitie Moreouer they may relieue and succour greatly and highly esteeme of the ministers of Christ thinking nothing to deare for them So Paule witnesseth of the Galatians saying And the triall of me which was in my fleshe ye dispised not neither abhorred but ye receiued me as an angel of god yea as Christe Iesus What was then your felicity for I beare you record that if it had bin possible you would haue plucked out your ovvn eyes haue giuen thē vnto me Yet they afterwarde as it followeth in the same place esteemed him as an enemie in somuch as he sayeth he doubted of them Againe they may abstayne from euill and do the outward works of charitie wherby they seeme very ryghteous vnto men as did the Scribes Pharises they may giue their goods and landes vnto the church as did Ananias and Saphira they may bee lightned with the knowledge of the trueth taste of the heauenly gift the good worde of God and the powers of the worlde to come and be made partakers of the holie Ghost and yet fall from the grace receyued as it is in the 6. and 10. chap. to the Hebrewes Finally they may suffer banishmēt and persecution for the outward profession of the trueth yea they may do all the outward workes in seruing of God helping their neyghbour which the godly doe but when the question shall be demaunded of Christ who in deede and in trueth is his brother sister and mother he wil answere Whosoeuer shal do my fathers vvill vvhich is in heauen the same is my brother sister mother Now seeing how farre sinners and vngodly men may resemble the deare children of God yet be voyde of the graces of regeneration let vs looke into our selues into our hearts cōsciences whole maner of our life that we may see know in all our actions wherin we differ frō the wicked how we do our Fathers wil for it behoueth euery true Christian cōstrained with the loue of Christ to do all these works before mencioned in constant faith in sure
hope in pure loue in reuerēt feare in great care study to please God 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