raine fell and the fluddes came the windâ— blew beate vpon that house it fell not for it was grouÌ„ded on a rocke But vvho so heareth my words doth them not shall be likened to a foolish maÌ„ which buildeth his house on the sandes so that when the raine winde and flowds came and beate on it it fell Here he signifieth that they which endevour to doe the will of God shall never fall no not in the day of iudgment Psal 1.5 contrarywise the vvicked shall not be able to stand in iudgement Gall. I graunt if a man vvill seeke to get to heaven by his workes he must doe this but mee thinkes the Scripture teacheth an easier way namely by saith onely sure I am fullie perswaded that if I come vnto God with a stronge faith he will not reiect mee Scholl your strong faith will proue a stroÌ„g presumption if it bee destitute of good workes Calv in c. 18. ver 17. Ezech. Mat. 22. which point our Saviour Christ doth make most manifest by the parable of a Kinge who bidde certaine guestes to the wedding but wheÌ„ some made excuses some set light by it wheÌ„ they were invited he sent the secoÌ„d time some evil intreated his servants Wherefore the King being vvorth destroied those murtherers sent the third time commanded his servant to goe into the high waies and as many as they coulde finde bid them to the mâ—â—iage then his servants went brought all they could finde both good and badde so the wedding was furnished with guestes then the King Gall. Nay nay goe no further you haue said enough and as much as I can wish for you say that the good badde are received and I am sure if I bee not one of the good I shall bee one of the badde beleeue mee it iâ— a very comfortable place Scho. Nay but deceaue not your selfe such catching at pieces of the Scripture is the cause of many errours you offend against principal rules of interpreting the Scripture we may not beleeue that the scripture teacheth any thing contrarie to the nature of God Ang de doctrina Christ lib. 3. cap. 3. and if any place seeme to vs so to doe we vnderstaÌ„d it not aright Now wheras out of this place you miscoÌ„struing it vvoulde conclude that which is contrary to the nature of GOD namely that God receiveth the wicked into his kingdom God alloweth not of the wicked Psa 11.5 nay hee hateth them hath prepared everlasting tormentes for them God being good yea goodnesse it selfe cannot but abhorre that vvhich is badde Besides this in interpreting the scripture you must take heede that you doe not make one place coÌ„trary to an other as in this your interpretation you do and that against plaine evident places as that in the 25.41 of Matthew in the 21.27 of the Revelation In the former wherof is plainly shewed that the wicked and mercilesse shal go into everlasting fier In the latter that no vncleane thing shall enter into the kingdom of heaveÌ„ Againe in interpreting the Scripture you may not single out words or sentences without having consideration of the principall drifte vvhither they tende but consider that which went before with that which follows after Aug lib 3. cap 3. which precept if you had observed in the place which I was about to speak of you would haue made a contrary conclusioÌ„ to that that you haue made Suffâ—r mee therefore to alleadge the whole place and then if you will reply Gall. I pray then goe on Schol. The guestes being come the King came to see his guest savv a man not having a wedding garment this vvedding garment by the consent of al writers is charity consisting of good works the king coÌ„mandes his servants to take him and binde him hande and foote and cast him into vtter darknes where shall be wâ—â—â—ing and gnashing of teeth this maÌ„ came to the Kings Sonnes vvedding and tooke himselfe to be a bidden guest supplied the roume of a guest as many now a daies supply a roâ—me in the church of Christ beâ—re the name of Christians as hee the name of a guest vntill the time ofteâ— theÌ„ being found without a wedding garmeÌ„t must looke for the same doome This point is manifested also by the sentence of the fiâ—e foolish virgins who came also to the wedding but were shut out because they had no oile in their lampâ— all therfore that come are not received come they never so coÌ„fidently except they be qualified with some measure of regeneration Ioh 3. Mat. 19.28 without which no man can enter into the kingdome of God And lest you might imagine that this is done to some few for example sake to cause the rest to be more carefull of their life and conversation Rev. 3.17 and so you notwithstanding may escape this severity marke further vvhat our Saviour saith in another place Many shall come vnto me in that day say Lord Mat. 7.21 Lorde haue not vvee prâ—phecied in thy name and by thy name cast out devils and by thy name done many and greate works then wil I professe to them saith our Saviour I never knew you depart from me ye that worke iniquity Mark well these wordes many shall come yea plead an interest in Christ because in his name they had prophesied cast out devils and done great many workes Yet for al the they are cast of because they were wicked men A man may haue the the spirite of prophesying power to cast out Devils by the helpe of God power to do great and manie miracles and yet be a castaway if he haue not the spirit of regeneration wherby only he loueth God and delighteth in doing his vvill wherfore flatter not your self with bare solitary faith destitut of good works which kind of faith is not a saving faith Gall. But I am sure I haue heard it often read preached too that if a man haue faith it is sufficient Schol. It is true beeing truely vnderstood So likewise it is said Ioh. 17.3 this is life euerlasting to know thee the only living God whom thou hast sent Iesus Christ if you doe not expound this place by conferring it with other places of the Scripture you may as vvell conclude that a bare knowledge of Christ or God is sufficient to eternall life without any faith in him or loue towards him Then may you conclude that they vvho prophecied in Christes name cast out devils and did great many works in his name shal be saved though wicked men coÌ„trary to the expresse words of our Saviour for they al knew Christ Nay then the very devils are more sure to be saved then any man for their knowledge of god is more perfect then the knovvledge of men Mark 5.7 yet the scripture is most plain that they shal not be saved But confer this place with others you
doe testifie vnto vs when the power of the Emperour should bee Eclipsed then the man of sinne should exalte himselfe aboue all that is called God or is worshipped that hee shoulde sit in the temple of God shewing himselfe that he is God which in the Popes of Rome hath already beene verified exalting themselues aboue God taking vnto themselues the authoritie of God making lavves to be observed vpon no lesse daunger of eternal damnation then the laws of God dispensing against the plaine worde of God abrogating the commaundemente of God to establish their owne This the maÌ„ of sinne hath finished according as it hath been foretolde of him But his pride shal bee abated and hee shal come to an ebb as the same Apostle foretelleth 2. Thess 2.8 Esay 11.4 saving that the Loâ—d will consume him with the spirit of his mouth that is by the preaching of his gospel By this means we see the kingdom of Antichrist now brought to a very lowe ebbe and his madnesse made manifest to al men 2 Thess 2. â—i 12. saving in some fewe to whom God hath sent strong delusions that they may bee damned because they loued not the trueth Antichrist being reuealed and made manifest nowe follovveth the last time this time present wherein we nowe liue of which the Apostle Paul speaketh 2. Tim. 3.1 Saying this know also that in the last daies shall come perilous times for men shall bee lovers of their owne selues covetous boasters prowd cursed speakers disobedient to parents vnthankefull vnholy vvithout naturall affection truce-breakers false accusers intemperate fierâ—e despisers of theÌ„ that are good traitours heady high-minded lovers of pleasure more then God having a shewe of godlynesse but haue denyed the force of it The Epist of Iude consisteth 2. Pet. almost whollie of the description of these ill men of whom also Peter forewarneth vs the which if you reade you shal haue the manners and behauiour of the men of this age presented as liuely vnto you as if you shuld see them al in a glasse at one viâ—w Now as I haue saide before corruption in manners being the proper disease to this age in reason we should bende our chiefest strength against this disease especiallye since the reason whye the Apostles foreshevve these thinges is Iude 3. that wee should earnestly contende against it and that in this miserable and perilous time we should haue compassion on some pulling them out of the fire vers 22. in putting a difference as the Apostle Iude saith He coÌ„pares this time to a citie set on fire which when it happeneth vvee catch at that vvhich is dearest in our sighte and saue it from burning We must put a difference according to the differeÌ„ce of meÌ„ for some there are who sinne of infirmitie and weaknes are as the Apostle saith overtakeÌ„ wâ—th sinne Gal. 6 1. these we ought to reclaime with the spirit of mildnes gentlenes Others there are who are more stubborne and wilful these wee must rebuke more sharpely A third kinde there is vvho 2. Tim. 4.2 so they may enioy their pleasurs care neither for God nor man who say vnto vs depart froÌ„ vs Iob. 21.14.15 vve desire not the knowledge of the Lorde vvho is the Almighty that wee shoulde serue him and what profite shoulde wee haue if vvee should pray vnto him Psalm 50.17 Ier. 2.24 these kinde of men hate to bee reformed these are like those wilde Asses vsed to the vvildernesse that wil not be turned and who so seeketh to turne them shal but vvearie himselfe Mat. 7.6 Exod. 10.29 2. King 3.14 but not prevaile let these pleasantlie descende to hell for who can turne them wee may not giue that which is holie to dogges nor cast pearles to swine if wee doe they wil treade theÌ„ vnder their feete returne and al to rent vs. Wherefore if I may bee so boulde to advise those to whoÌ„ the care of soules is committed I would advise them to follow the steppes of our ancient Fathers who alwaies bent their studies against that of their time wherin they lived which was most hurtful and the abuses which then most abouÌ„ded Since the time of the Apostles vntil within these fewe yeares errour in doctrine most abounded therefore we see the godly men of that age bent their whole studies to confute errours but nowe God be thanked this disease beeing almost cured and as greate a disease as the former affecting the Church of God in my opinion if wee devide the worde aright and minister a word in due season we ought especially to vse our endevour to reclaime men from vngodly behaviour and not wholy in these daies spend our studies and labours against errour in doctrine notwithstaÌ„ding gentle Reader I speake not definitiuely herein but my slender opinion if I speake vpon weake groundes I will not be stubborne but am content to yeelde to men more iudicious Farewell Yours in the Lord JEREMY CORDEROY A SHORT DIALOGVE between a GallaÌ„t a Scholler of Oxforde and a Church-Papist wherin is proved that good works are necessary to salvation RidenteÌ„ dicere verum quid vetat praesertim in hac iocosa aetate cum nil nisi ioci placent GAllant You are well overtakeÌ„ sir Scholler You are welcome sir Gall. I pray sir how farre ride you this vvaie Scholl To Oxford Gall. And so do I if you would ride a litle faster I would be glad of your company Schol. For companye sake I vvill alter my pace Gal. It seemes you are a scholler by your attire Scho. So I am Gal Of what profession Scho. I study divinity Gall. Then I doubt we shall not passe our vvay so pleasantly as I hoped I should Scho. Why think you so Gall. Because I see few or none that study it but are given much to melancholy and sadnes scarce fit for any company I haue an olde acquaintance in Oxforde who before he gaue himself to this study was very pleasant but since he hath vndertaken this study hee is cleane altered scarce the same maÌ„ now no good-fellowship with him but he is alwaies reading the Bible or musing still silent vnlesse you vrge him to speake Scho. That is a good chaunge For in that he is alwaies reading the Bible it is a good signe he is carefull to vnderstand the vvord of God vvhich is the meanes of our salvatioÌ„ â— Rom. 1. verse 16. 1. Cor 1.8 in that he is coÌ„tinually musing it is likely that he doth ruminate meditate on that he hath read to apply it to his vse conforme his life according to it vvithout which ruminating meditation we make small vse of our reading but are like vnto conduits which receiue water but keepe it not This was prefigured vnto vs in the olde lawe of Moses Lev. 11.2 Deut. 14.4 where no beast was clean but such as chewed the cud Which kind of beastes vvhen they haue received sufficient food
past hee may be saved notwithstanding he hath passed his whole life in vngodlynesse I say such a man so living so doing Aug. tom 10 lib. 50. homil cap. 41. Chrisost hom 19 in 4 genesis Calvin Zanch. Heming et omnes saniores interprat in versum 13. 2. Thessa 2 et Eph. 2.10 can haue no warrant in all the scripture that hee shall be saved The repentance which the scripture requireth is not a bare coÌ„ceived greefe for that which is past peruse you the words of the Prophet Ezech. 33. whence they are taken and you shal manifestly see that there must be a doing of that which is good right and an eschewing of that which is ill which cannot be done in an instaunte or moment The wicked may repent and bee sorry for that which is past yet shall they not be forgiven For as the wicked may haue some kinde of faith 1. King 2â— Mat. 27.3 Maca 2 9. Calvin instit lib. 3. cap. 3 sect 3. 5. sequent and yet bee damned so may they haue some kinde of repentance and yet bee damned But that you may more clearely see you mistake the meaning of these words taking it as if it were generall to all sortes of sinners Fox de Christo gratis iustificante lib. 2. fol. 323. vvheÌ„as in deed it is meant but to one kinde of sinners if you vvill â—ightly vnderstand the meaning of these vvords you must coÌ„sider that there are tvvo sortes of sinners The one kinde are presuÌ„ptuous sinners in vvhom sinne raigneth vvho not only delight and continue in sin Psal 11.2 Ioh 9.31 Rom 1.31 1. Tim. 1.9 1 Pet. 4 18 but also giue them selues vvholy over as slaues vnto sin The other kinde of sinners are such as sin of infirmity vvho when they are overtaken with sinne are grieved at it sory for it they coÌ„tinue not in it Rom. 7. 2. Ioh. 3.9 they hate it they allovv not of it they endevour to resist it Novve vvhen it is said that at vvhat time soever a sinner doth repent him of his sinnes Lege BullingeruÌ„ in 3. Apocal. God vvill forgiue him it is to be vnderstoode only of that kiâ—de of sinners who sin of infirmitie and vveakenesse and not of presumptuous sinners for these kinde of sinners he doth giue over to a reprobate sence Rom. 1.24 Ephes 4. 2. Thess 2.11 Heb. 6.4 That all kinde of sinners cannot claime the benefite of this promise it is manifest by diverse places of the Scripture It is impossible saith the author to the Hebrews that they which were once lightened and haue tasted of the heavenly guift were made partakers of the holy Ghost if they fal away should be received again by repentance And againe he saith Heb. 10.26 If vve sinne willinglie afâ—er that we haue received the knowledge of the truth there remaines no more sacrifice for sinnes Which tvvo places though most meÌ„ take it for the sin against the holy Ghost whoÌ„ I gain say not yet they proue thus much that some cannot haue the benefite of repentance therfore that speech At what time soever a sinner doth repente him c. is not generall vvithout exception Yet know further that not only those who sin against the holy Ghost but also they who sin of presumption they in whom sin raigneth cannot challendge the benefit of this promise Consider what the Lorde himselfe saith He that blesseth himselfe when he heareth the curse against such as transgresse against the law saying I shal haue peace though I walk after the stubbornnesse of mine own hart I vvill not be mercifull to such an one saieth the Lorde but all the curses written in the covenant shal come vpon him Deu. 29.19 againe in another place the Lord saith vnto sinners of this kind namely against the daughters of Israel Hos 4.14 WheÌ„ your daughters are harlots I wil not visit them signifying thereby that hee will not giue them the meanes of repentaunce whereby they may be saved Prov. 1.28 God by the mouth of Salomon saieth of these kinde of sinners they shall cal vpon me but I will not answer they shal seek me early but they shal not finde me because they hated knowledge and did not chuse my feare they woulde none of my counsailes but despised my corrections Thus dealt the Lord with his choseÌ„ city IerusaleÌ„ Mat. 23.37 which refusing the meanes and neglecting the times of her salvatioÌ„ was reiected of the Lord thus the Lord dealt with the Church of the Thyatireans wherin was Iezabel Revel 2 21 he gaue her a time to repent and shee did not therefore vvas shee destroied As for the other sort of sinners who offend of infirmity though they fal many times a day yet they rise againe turne vnto the Lorde disallowing that which they haue done hating it 1. Ioh. 3.9 14. and striving against it nether can they delight and like of sinne but striue against it no more then a loving childe abide the disgrace of his father The reason hereof is because they haue the spirit of God dwelling in them Rom. 8.14 and they are led by the spirit of God which causeth them to liue a godly a saÌ„ctified life with out the which there is no salvatioÌ„ Gall. A hard saying Is it altogither impossible theÌ„ that a man may be saved except he haue lived a godly life Scholl As impossible as it is for a Cammell to goe through the eie of a needle as to bee cast into the fire and not be burnt as to be cast downe a high steepe Tovvre and not be hurt I grant that the Lorde is aboue his lavve given to men therefore can if hee vvill dispense vvith his ovvne lavve but whosoever will liue an vngodly life presuming to bee saved because God can saue him doth as foolishly as if he should cast himself into the fire Dan 3.25 Ps 91.11 12 presuming that God vvil preserue him from burning because he can or cast himselfe from a high tower presuming that God will preserue him from hurting because he can God can do many things that hee vvill never doe among which this is one that he wil not saue the wicked that continue in vngodlynes vntil their liues end which may be proved by many reasons First rea 1 Tim. 5.21 25. 1 Thess 4.7 Mat 19.28 Rom. 8. As first those whom hee hath ordained to salvation hee not only calleth but also sanctifieth but they that liue continually in vngodlines hâ—ue no part of sanctâ—fication and therfore no part of glorification Now least you should think that the Apostle meaneth that sanctification onely which is in Christ is imputed to vs by faith and not also some measure of inherent sanctificatioÌ„ marke vvell vvhat hee saith in the same Chapter shewing what kind of men they are that shal be saved Vers 1. there is no condemnation to those that are