appeare and of the gracious promises which hee hath made to his owne ordinances with earnest prayer to be enabled to doe their publike seruice in faith and godly reuerence with singlenesse of heart as in Gods presence and before his face Secondly in the time of those solemne actions remembring themselues to be vnder the eye of God occupied in his seruice and about their owne saluation they demeane themselues accordingly being full of most holy and heauenly motions sutable to that worke they haue in hand Lastly after their being in the Assemblies they labour to reape great fruite by the vse of the meanes for the encrease of their faith and obedience that as they bring with them vnto the Ministery of the Word an honest and good heart truly fully resolued according to the measure of grace receiued to beleeue and obey God hungring and thirsting after his graces offered and louing his Word and Sacraments as his blessed Ordinances and their owne soules nourishment so after the participation of the Word and mysteries they perceiue and feele by experience their strength against sinne and Sathan much encreased and their soules refreshed somewhat in all the graces of the new man euen as the strength and powers of their bodies are cheered and reuiued after a moderate wholsome bodily repast This sence and experience engendreth in them hearty thankefulnesse vnto God their Father for blessing vnto their good his own holy institutions which for their sinnes he might haue turned into a curse and withall it prouoketh them to attend and waite with reuerence loue and hope of more fruites vpon the sacred Ordinances of God making great conscience of sanctifying the Lords Sabbath in the religious and godly vse thereof Thus it is ordinarily with Gods Children when they partake in the Word and mysteries and if they happen to faile of these duties either for substance or degree they are very sorry and flye to Gods mercy for pardon and become more heedfull afterwards Of the religious vse of Gods Name and Sabbath Aquila NOw may it please you to speake of the Name and Sabbath of God and tell me how the godly must carry themselues in the vse therof as God may be pleased for herein outwardly there appeareth great likenesse betweene man and man The wicked and hypocrites in their common speech oathes vowes prayers confessions vsing Gods name and obseruing the rest of the seuenth day as diligently as any the Scribes and Pharises will be in the Synagogue on the Sabbath as well as Christ and his Disciples Apollos Indeede the sonnes of Sceua are too bold with the Name of Iesus Acts 19. 13. and so were the Priests with the Name of God We adiure thee by the liuing God tell vs c. Mat. 26. And as with the title of God they are too forward to meddle so where God hath stamped his Name vpon his Doctrine his Sacraments his workes they with their foule hands are sound to be too ready to touch it but all they get by vsing or abusing it rather it is the encrease of their guilt by prophaning so sacred a thing as his Name which is glorious and fearefull it being written That God will not hold him guiltlesse which taketh that Name in vaine Therefore the godly they very sparingly vse the Name of God neuer or sildome in their common speech vnlesse vpon great occasion and when necessity constraines and then they take it vp with great feare and awe lest they sinne in vainely vsurping it praying at least in their hearts and secretly desiring the Lord to guide them in the vse of his Name alwayes fearing to apply it to any light and trifling much lesse to any wicked purpose as to confirme a falshood or to cloke a naughtinesse And this is it which Salomon admonisheth vs of in that antithesis or opposition between him that sweareth and him that feareth an oath Eccle 9. 2. Hereby teaching that whereas sinners doe rashly vse the Name of God euen in an oath without reuerence or consideration of that awefull and wonderful Name contrariwise good men whensoeuer they are to vse the Name of God in an oath especially or otherwise they come to it with feare lest they offend by vaine vsage of it Now concerning the Sabbath they are thus affected towards it farre otherwise then euill men are they doe not supersticiously esteeme it aboue other dayes as it is a day but they ioy in the remembrance and vse of it in regard of the worship of God performed on that day and because of the benefit that doth redound to their soules for the building them vp into the sauing knowledge of God and of Iesus Christ his Sonne In these respects they doe long for the Sabbath till it come they cheere vpon it when it doth approach and in the weeke dayes they looke so well to their wayes keeping in all things a good conscience and so religiously walking in the workes of their vocation as when the Sabbath doth come they can with alacrity and ioy sanctifie it The men of this World doe not with more gladnesse gather in their Corne Wine and Oyle then God Children to keepe the Lords day Psalme 122. 1. I reioyced when they saide to me We will c. From the obseruation where of neither themselues nor such as be vnder their charge are held by such common hinderances as the World is letted by But as they breake through all 〈◊〉 that they and theirs may resort to the House of God so their desire study is to spend the whole day throughout publikely and priuately in such holy workes as are commanded of God and be sitting his day as reading singing conferring praying visiting the sicke prisoners exhorting comforting as occasion is offered reconciling of iarres examination of their Family how they profit by the publike Ministery lastly by meditation on the creatures For which purposes they make a cessation from all their owne seruile workes which on other dayes were lawfull to be done that they may be free to attend all holy duties of the Sabbath to obtain fresh strength of grace from the God of Heauen to ceasse all their life long from their dead workes the lustes of their sinfull nature so as 〈◊〉 here into a spiritual rest they may enioy at last an eternall Sabbath in Heauen Aquila What letteth but that now we may passe forwards vnto that ranke of good workes which doe concerne men seeing wee haue taken a taste of those workes which godly men and they onely can and doe performe towards God Apollos Yes friend Aquila there is a 〈◊〉 for wee haue a principal part of godlinesse yet to 〈◊〉 in which we may in no wise passe ouer and it 〈◊〉 Patience in affliction Aquila It was well remembred for there is no more necessary worke of godlinesse then this of patience we haue not more need of water and the aire then of
11. What a worthy gift or instification is 12. Of Sathans malice against this doctrine Experto crede The seuenth Part of this Dialogue entreateth of the neerest effects of Iustification by Faith 1. IS reconciliation with God 2. Peace of conscience 3. Accesse into the grace of God 4. Standing in this grace 5. Hope of heauenly glory 6. Reioycing vnder this hope of despaire and presumption 7. Ofioy in tribulations 8. Sense of Gods loue in the heart 9. Glorying concerning God The eighth Part of the Dialogue entreateth of another fruite of Faith called Sanctification 1. SAnctification what it is how it is by faith 2. The parts and causes of it 3. The degree and measure of it 4. Of the spirituall combate betweene the flesh and the Spirit 5. ' Of Repentance the consequent of Sanctification 6. Ofrenewed Repentance the beginning and signes of it 7. Of encouragements to Repentance 8. Of the hinderances of Repentance how to be remoued 9. Of good workes the fruites of Repentance the causes end and vses of them The 9. part of the dialogue of particular good workes c. 1 Of loue towards God what it is to loue him 2 By what rule our loue is to be guided 3 Whence it springs and what bee the effects and tokens of it 4 Of the feare of God 5 How it differs from that fear which is in the wicked 6 Of the fruits of the true feare of God and of the measure of it 7 Of trust in God what it is 8 What be the grounds of it 9 How the trust of the godly differeth frō the vain confidence of the wicked 10 Encoragements to trust in God 11 Of prayer and thankefulnesse 12 Differences betweene bad good men in these duties 13 Of the word Sacrament 14 Of the religious vse of Gods name and Sabbath 10. part of the dialogue of patience 1 Afflictions the obiect of patience 2 Of common afflictions 3 The godly more afflicted then the wicked and why 4 The generall grounds of patience 5 Of chastisements c. 6 The fruites which by chastisement come to children c. 7 Of trials first by conflict of conscience with sin 2. of martirdome 8 What martirdome is 9 The condition of dying for Christ. 10 Preparation to martirdome 11 Of resolution in the suffering of martirdome 12 An answer to obiections that flesh and blood makes against martirdom 11. part of the dialogue of workes as concerne our neighbour 1 Of righteousnesse and loue vnto our neighbour 2 Our neighbour is our enemy as well as our friend 3 Difference betweene a Neighbour and a Brother 4 The actions of brotherly loue 5 Brotherly kindnesse The last part of this dialogue of peace other effects of loue 1 Of peace the kinds thereof 2 It is proper to the godly 3 Of humility 4 Of Grauity 5 Of Gentlenesse 6 Of long suffering c. 7 Of goodnes and meekenesse 8 Meeknes in iudgment affection 9 Selfe preseruation 10 Of truth in speeches promises 11 Of contentednes 12 Duties concerning superiours and inferiours A receit against Hypocrisie 1 Hipocrisie what it is 2 Sundry kinds of hipocrisie 3 Particular or vniuersall hypocrisie 4 Dwelling or raigning 5 In profession or conuersation 6 Grosse or subtile hypocrisie 7 Causes of hipocrisie both common especiall 8 Sundry effects of hipocrisie 9 Tokens of hypocrisie 11 The cure of hypocrisie A Confortatiue for sincerity and vprightnes 1 Who be vpright and what vprightnesse is 2 How sincerity doeth differ from hypocrisie 3 Sincerity how it is gotten 4 How it is to be preserued 5 How to be tried in a mans selfe 6 Reasons to stirre vs vp to seeke and keepe sincerity Finis A DIALOGVE between APOLLOS AQVILA touching the Workes of Christ proper to the Elect that is such workes as none but the Elect haue or can haue Apollos GOod Friend Aquila now that wee haue such opportunitie of place being heere in a pleasant greene field and are at such good leysure wee should doe well to passe our time away in some wholsome communication which may tend to our edification in godlinesse Aquila It is a very good motion For seeing time is a thing so precious as we must giue a reckoning to God of euery minute of our time and hauing in the former dayes of our life spent so much of our time either in doing nothing or in doing other things or doing other things then pertaineth to vs to deale in it is therefore meete that we should now redeeme the time and the litle remainder of it to bestow it well as wee may reape a present benefit and an euerlasting good for surely vpon the well-husbanding of our time heere there will follow a blessed haruest of a glorious 〈◊〉 heereafter But whereof shall we talke what shall be the subiect of our speech Apollos I heard you say that when the workes of Christ which as the King of his Church hee worketh in the elect alone such as are giuen to him of his Father were taught openly to you and to the rest of your good neighbors that you held it a doctrine very worthy the teaching as being of great vse for Gods Children Will ye that I try your memory and put you to call to mind the principall and maine heads of that doctrine Aquila I did indeed iudge it to be a matter very profitable and still do so iudge and me thought vvhen I heard so many seuerall fruites of the Spirit giuen vs together with our Calling distinctly and in good order propounded to our consideration that it was as if one should haue led me vnto a garden planted set forth with variety of sweete and delicate flowers whereof I might take enow to delight my senses withall both while I was there and afterwards Therefore if it please you to aske me I will answer you as farre as I beare away that which I heard Apollos Let me then heare from you what these graces are which Christ Iesus doth worke peculiarly in the elect Aquila They may al be brought to these two heads The first is an effectuall calling Secondly the fruits that arise and spring from thence or the gifts which doe accompany and come from that calling Apollos How proue ye that there is a calling proper to the elect seeing 〈◊〉 〈◊〉 〈◊〉 in the Gospel That there are many called which are not chosen Math. 20 16. It may be also that there bee some chosen which haue no calling Aquila It is true some may be called which were neuer chosen and it is alsotrue that none are chosen but they be called because it is written Whom he predestinated them he called Ro. 8 30. By which it is apparent that there is one calling which is common to the Elect and to such Reprobates as line within the bosom of the militant Church and this calling is outward only and there is an inward calling which flowes from the grace of predestination and is proper
euill company alone but whatsoeuer occasions of sinne by place persons times or things must be taken heed of for occasions being taken hold of giue great strength to our sinfull nature but being taken heed of doe much pull it in I would also counsell men sometime to faste and refraine from meate and all pleasures of life for at certaine fit times they can beare it and alwayes to vse great temperance in meates and drinkes and other lawfull delights but aboue all thought and study must be had that these priuate meanes be holpen by the publike That men put themselues vnder a good Ministerie it being the principall instrument of our calling for howsoeuer the word of God read or preached if we respect the letters sillables hath not any strength at all nor the action of reading or preaching as it is performed by man how well soeuer they be as weake as water to this purpose of conuersion and calling yet being both the good and holy ordinances of God they become strong because the God of strength and might worketh by them yet in a seueral degree For the Scripture teacheth vs that ordinarily it pleaseth God by preaching Christ to saue such as beleeue 1 Cor. 1. 21. That is to say both to begin their saluation by it drawing them effectually out of their infidelity making them to beleeue Also to build them vp further in their holy faith and godlinesse of life vntill they come to possesse fully saluation in Heauen Hence it is that the preaching of Christ crucified is there verse 18. termed the power of God to saue that is the powerfull instrument by which it pleaseth God mightily to worke for the sauing of the Elect. Moreouer we are taught in Rom. 10. 14 15. that ordinarily we are not otherwise being of yeeres brought to haue faith to beleeue in God then by hearing such Preachers as be sent and furnished from God with authority and gifts for that ende as it is written How shall they beleeue in him except they doe heare and how shall they heare except they preach and how shall they preach except they be sent In the Acts of Apostles Chap. 26. 18. Saint Paul reporteth that hee was called to this very ende that by his preaching the Gospell hee might open the eyes of the blinde turne men from Satan to God from darkenesse to light Finally to omit infinite authorities of Scripture as Ephe. 4. 11 12. 1 Cor. 14. 24 25. and such like places which oftentimes yoake or ioyne preaching and beleeuing as cause and effect Acts 11. 20 21. and 14. 1. c. I doe beside reade of innumerable soules euen by thousands at once called to Christ by the opening and application of the word Albeit then we are to leaue to Christ to engender encrease faith and sanctification by what meane he himselfe will yet for our selues we are to depend vpon such meanes as wee find in the word to be ordained for such workes and this is principally by preaching the word that is by a faithfull deliuery of the sense of Scripture by the Scripture with wise and fit application of doctrines to exhortation confutation rebukes comforts threatnings as it is written He that prophecyeth speaketh to men to edification to exhortation to consolation 1 Cor. 14. 3. In the 24 25. verses of this Chapter we may reade the mighty operation of this Ordinance of Christ for begetting and confirmation of a liuely faith most notably to be commended If saith Paul all prophecie and there commeth in one that beleeueth not or is vnlearned he is rebuked of all and so are the secrets of his heart laide open and so he will fall downe on his face and worship God and say plainely that God is in you indeede By this it is cleere that together with preaching God coupleth his owne arme and power both to enlighten the minde to see inward and secret corruption hid from vs before and to bow the heart to reuerence and obey God As men therefore for the health of their bodies doe chuse places conuenient to dwell in where there is wholsome ayre sweete water and other commodities so they wil much more doe this duty to their soules for the health and safety thereof as to prouide for it good diet by the wholsome preaching of the word ordinarily on the Saboath which together with Catechizing and the benefit of publike prayer and Sacraments shall in Gods appointed houre effect this blessed worke of a true calling to their present comfort and euerlasting saluation of their soules Where these meanes be not at all vsed if so be they may be had or some and not all or vsed negligently or by fits and starts onely there the case will goe hard For howsoeuer our calling hath God alone for the Authour and beginner the finisher also and perfiter of it yet there is a necessity laide vpon vs to serue the gracious prouidence of Almighty God as instruments therein by attending and exercising the meanes appointed Therefore as Paul Acts 27. hauing a warrant from God of good security yet saide If these Mariners doe not tarry in the Ship we cannot be safe so I may say Gods ordinary dispensation considered that if these meanes be cast off and not cared for we cannot be called Now for such as be already called and can finde in themselues the true markes thereof as this is the greatest comfort in the World so if they will preserue this comfort then they must see to it that such meanes as it pleased God to blesse vnto them at first for the obtaining of an effectuall vocation and conuersion these very meanes they addict themselues vnto vsing them still and them all if there be no necessary let and being constant without being weary in a right manner also sincerely and humbly with a feruent desire of Gods glory aboue all things being much in prayer and godly meditations and as euer they will be thankefull for such a grace as their effectuall calling is let them striue to walke worthy of the vocation wherewith they are called in all lowlinesse and meekenesse long suffering and loue Ephe. 4. 1 2. Apol. Friend Aquila ye haue reported vnto me verie much of that which ye learned touching effectuall calling now if ye will let vs passe on to the other point namely the graces which doe necessarily goe with this calling except ye haue somewhat further to speake of this matter which if ye haue I will gladly giue you the hearing Aquila Yes Sir I will craue your patience alittle for I forslowed to tell you when ye asked me of the meanes of calling that it hath seemed good in the eyes of God to call some immediately without any ministry of Angels or Men as Adam in Paradise Abraham in Charran Paul in his iourney to Damascus to declare himselfe to be most free not bound to the meanes which are rather
good Christian and that it is spirituall and inuisible fought by inuisible combaters and weapons At length you deliuered the necessity of this battle by the true causes of it whereof the first is the wil and good pleasure of God who as he ordained his owne Sonne so all his members to this spirituall warre and conflict thorow which they are to passe vnto the Crowne and the Kingdome which is prepared for them as in earth no man is crowned except first hee striue lawfully none diuide the spoile which first haue not abid the brunt of the battle and obtained the victory The second cause is the extreme malice of Sathan against Christ the head and for his sake against all the Elect his members whom he will neuer ceasse to tempt and that with most wonderfull subtilty as a Serpent long experimented and with outragious cruelty as a red fierce and fell Dragon or roaring Lyon if it were possible to draw backe againe the regenerate vnto his kingdome and hauing ouercome them to destroy them 1 Pet. 5. The third is the repugnancy and contrariety which is betweene the Spirit and the flesh in the new borne Christians in whom they continually striue together as the twinnes did in Rebeccaes wombe the Spirit striuing against the flesh and the flesh lusting against the Spirit without truce or reconcilement hell and Heauen light and darkenesse God and Sathan being no more contrary in quality then the Spirit and the flesh Here I call to minde that it was taught that in Scripture phrase Spirit grace new man law of the mind in this argument were Synonyma and of one signification also flesh old man corruption law of the members were equiualent termes importing one thing so as euery regenerate man hauing these in him consisted of a double man and had two men warring in him perpetually during his whole pilgrimage the old man which is that remainder of sinne that vicious quality deprauing and poysoning our Nature inclining to the breach of Gods Law which is vsually called the flesh That which is borne of flesh is flesh Iohn 3. 6. And abstaine from the lusts of the flesh 1 Peter 2. 12. And corruption as Ephe. 4. 22. The old man is corrupt for it causeth spirituall vnsoundnesse wasting all where it reigneth lastly Law of the members because in faculties and powers of soule and body it hath force of a king or law to command and enioyne absolutely in wicked men but in the regenerate with resistance And the other man is the new man which is that quality of holinesse created in mind and will renewed by the Spirit of God hence called The Spirit and Grace because it is freely giuen and worketh things gracious and pleasing to God and lastly The Law of the minde because there it gouernes as a Law or Commander Now the opposition and strife betweene these two men in the regenerate it is this in generall that grace or the Spirit or the new man doth raise and beget godly desires and affections tending to Heauen and hindereth the wicked motions of corruption and the old man and this againe engendereth vicious euill desires and thoughts crossing and hindering the good counsels and purposes of the Spirit and new man In which conflict sometime sinne preuaileth against grace carrying vs away and leading vs captiue as it were fast bound in fetters and chaines Rom. 7. 23. and sometime grace mastereth the lusts of sinne and remaineth Conquerour And this alwayes falleth out by reason of this combate that a godly person as he cannot doe what euill Sathan sinne and himselfe according to his will corrupt would doe because grace dwelling in him doth put an obstacle and barre vnto sinfull desires that they doe not breake out as blisters or botches in ones body so he is not able to attaine to performe either all that good which he would or in so good a manner as he would with such loue to God and his Neighbour as his soule wisheth and the Law requireth because remaining corruption doth oppose it selfe vnto the worke and motions of the Spirit Which is the thing whereof Paul had experience in his owne person and hath reported in Rom. 7. 14 15. both to the instruction of all and great comfort of the weake that by reason of dwelling sinne egging and tempting him to euill pulling and drawing him from God hee both did the euils which he would not and left vndone the good which hee would doe or did it vntowardly and weakely He could no sooner haue a good thought and motion tending to God ward but euill was present and at hand very ready to quench and smother This was the condition which hee was subiect vnto euen like the condition of a sicke man newly recouered or but recouering who faine would walke a mile or two for his health but when he begins to go his legges double vnder him for feeblenesse and he can scarse walke two turnes about his chamber Or as it fareth with an escaped prisoner which desireth to flye and his heart could serue him to go twenty miles or forty a day yet his bolts and fetters so comber him as he can scarse rid one mile a day So the Apostle felt and so much other regenerated persons feele themselues encombred with their sinnefull Nature as they are enforced euen when they do best to do their duties with care wants and imperfections Apollos In this spirituall combate there is a materiall thing to bee enquired into whether corruption do so farre at any time preuaile ouer grace as wholly to extinguish it for a time or the faithfull do but onely fall into a spirituall sleepe deepely forgetting themselues yet still retaining the life of Grace The case of Dauid falling so heinously sinning so deliberately lying so long being falne causeth diuers more then to suspect that the godly in their conflict with sin may take such a foyle as to haue grace wholly beaten out of their hearts for a season though not finally For it thoughts that he yeelded vnto sinne with his whole will which cannot be where any sparkle of Grace remaines Aquila Sir this is a Question which it were more meete for you to make answer to then my selfe howbeit seeing you will haue it so I will speake my minde in it When I reade in Scripture that God is vnchangeable his couenant euerlasting his calling and giftes without repentance his regenerating grace to bee an immortall seede to remaine in the elect to be such as none can take from them and that the life of grace can no more returne to the death then Christ can returne to dye againe and that Christ doth make intercession for beleeuers and that the Comforter which is giuen them shall abide in them for euer Vpon these and such like grounds I am resolued that howsoeuer sauing grace in the Elect may be wounded yet not killed battered and beaten yet not raced sore shaken yet not plucked vp by the rootes
though he cannot absolutely keep the Law to fulfil it in the strictnesse thereof by doing all that good that is commanded there and that vnto the end and in all perfection of loue nay there be sundry good duties and workes which our regenerate man through ignorance cannot so much as attaine to the knowledge of so large and broade be the Commandements and so narrow and dull is our capacity yet as he is sanctified throughout hauing all his powers of spirit soule and body well and aptly disposed by grace to doe good so he endeauoureth to know better euery day what his worke is which is prescribed him to doe and also to performe it in euery part so farre as it is knowne with such perfection as he can doing his worke in truth and vprightnesse though with wants and weaknesse so as he balkes no duties He will not play the Pope to giue himselfe dispensation for any good worke which he is bound to doe doe it neuer so much goe against his stomacke and contrary his corrupt iudgement and affection his profit or delight yet his heart standeth with the Law Rom. 7. 16. and with that hee will take part euen against his owne lusts repenting him earnestly of his failings in duty whether it come of ignorance or infirmity being still more desirous to come neerer and neerer to God in true righteousnesse Hence it is that the godly are saide in Scripture to walke in all the wayes of God as 〈◊〉 2 Kings 22. 2. to haue kept the Statutes and Testimonies of God as Dauid Psal. 119. to haue walked in all the Commandements of God without reproofe as Zachariah and Elizabeth Luke 1. 5 6 7. to haue pleased God in all things as the 〈◊〉 〈◊〉 1. 9. to haue walked perfectly as Ezekiah because howsoeuer they could not for measure and manner doe all in an absolute fulnesse so as there should be no fault yet for desire care and endeauour they stroue to doe all which they could know and their heart was vpright in one duty as well as in another and so performed a perfection of parts as the Schoolemen speake It being quite otherwise with the vnregenerate man who as he still will cherish some sinne so he doth omit some duty good work knowne to be his duty and as necessary as any which he doth either because it thwarteth his carnall liking and fancy or pincheth him in his gaine or some other thing which is deare to him Herod will doe many things at Iohns preaching and Iehu is zealous in many things for the Lord Simon Magus will conforme himselfe to the word in sundry duties but their practise hated it is a maimed practise There were some good workes which they would not be brought to doe as there were some sinfull affections which they could not be made to put off for their heart was not right before God Acts 8 21. they were not seasoned with his true feare therefore their repentance was counterfeit in action rather then in affection in shew not in verity Aquila Sir this was well remembred It is indeede a maine matter and it is also a certaine truth that the childe of God being in the worke of his Sanctification nenewed though not perfectly yet throughout in euery faculty of his soule bearing now the Image of God his Father not in part but in whole carrying his resemblance in righteousnesse and holinesse and his heart framed vnto sincerity therefore he is renewed not to an halfe obedience but to all obedience that is in all duties which pertaine to him so as his will and purpose of heart is so farre as measure of grace will allow and enable him with readinesse to doe whatsoeuer the Lord shall say vnto him either for leauing euill vndone or for doing that which is good That which was Dauids resolution and care to haue respect to all the Commandements of God Psal. 119. 6 it is though not in such degree of grace the care and affection of euery repentant person to keepe couenant with no sinne but to disclaime and depart from all to omit willingly no good worke but to honour God by an vniuersall subiection to the Law so farre as concernes them in euery good worke submitting themselues to the mercy of God in Christ for forgiuenesse of that wherein they slip caking afterward better heede to their wayes But now Sir may it please you this being recouered which wee had in a manner lost that we proceed in our purpose and tell me is it of necessity that true Repentance be accompanied with good workes of all sorts Apollos After the doctrine of Repentance ye doe in very good time moue me for the doctrine of good workes which follow Repentance as the shadow doth the body and flow from it as a Riuer from the Fountaine or as fruite springeth from the tree Repentance lying hid in the heart as the iuyce or sappe in the roote of the tree vttereth it selfe by good workes as by meet and conuenient fruites This is it which we may marke in the Scripture how the holy Ghost hath matched repentance and good works together shewing that they should repent and doe workes worthy of Repentance Acts 26. 20. Againe Repent and doe the first workes Reuel 2. 5. Also Bring therefore fruits worthy of Repentance Mathew 3. 8. Where it is to be noted that a good worke is called a fruite not onely to shew how God accepteth them euen as a pleasant fruite is accepted of him that dresseth a Vineyard or an Orchard but in respect as they come from Repentance as a fruite from a Tree And whereas he calleth it a fruite worthy of Repentance he meaneth such workes as be meet for such persons to doe as haue repented Consider also that it cannot be that a man inwardly should loue that which is righteous and hate iniquity in his soule but hee must needs outwardly expresse it as occasion and meanes be offered so as that Repentance may be worthily suspected to be false where good workes doe not follow there is no true change in the heart where there is none seene in the life If we search the Scriptures we cannot find any who haue repented in truth but they haue beene afterwards carefull to doe good workes To omit other examples whereof Scripture affoords vs store take one or two in stead of all Zacheus repented and his repentance was fruitfull witnessing it selfe by good workes both by retribution of goods euilly gotten and by distributing of well gotten goods also by a cheerefull entertainment of Christ. The conuerted theefe as little space as he had after his conuersion yet how many wayes did his repentance declare it selfe namely by the reproofe and admonition of his fellow by admirable patience by godly prayer by iustifying and defending Christ his innocency when he was condemned of all the Iewes and doing it before them euen to their faces also by confessing