in Christ Now least the wicked as many of them do should challendge a part in Christ hee shevveth who are in Christ saying who liue not after the flesh but after the spirite that vvholly yeelde not themselues as slaues to their carnal lusts but such as delighte in a spirituall life conformable to the vvorde of God They then that shal be saved must haue some inherent sanctification And in an other place he shevveth that they vvho are appointed to inherite the kingdome of God are by the goodnes of God preordained that they shall liue a godly life before they shall enter into the kingdome of God saying we are the workemanship of God created in Iesus Christ vnto good vvorkes which God hath ordained Eph. 2.10 that vve should liue in them If God hath preordained that they who shal inherit his kingdome shal liue a godly life bringing forth good works so that as our Saviour saith by their fruits you shall know them Mat. 7.16 howe can anye hope to bee saved vvithout good vvorks This point that they vvhich shall bee saved shall liue a godly life is so manifest in the scripture as nothing more The Lorde himselfe protesteth concerninge these That he will put his feare in their heartes Ier. 32 4â— Ezec. 11.19.20 cap. 36.26 that they shall never depart from him and that he will put a new spirit in their bowels take away their stony harts out of their bodies will giue them a heart of flesh that they may walke in his statuts Yea the care of observing the wil of God in the elect shal be such and so eminent that whosoeuer seeth them shall knowe them therby Esay 61. For as the earth bringeth forth her bud and the garden causeth that which is sowen in it to grow so will the Lord cause righteousnes to grow in them saith the Prophet And our Saviour saith Ioh. 14.2 24. â—f any loue mee he vvil keepe my commandements but he that loveth me not keepeth not my commandements And againe he saith â—oh 13.35 by this shal all men know that yee are my disciples if yee keepe my commandementâ—s A second reason Second reason may be giveÌ„ why God will not receiue those vvho defer their conversion to God by newnesse of life vntil the last gasp hoping that that will be sufficient if they cal for mercy then Because our Saviour doeth pronounce this general proposition Mat 10.33 that he that deâ—ieth him before men he will denie him before his father in heaven now such as liue vngodly vvithout a care of doing the wil of the Lord though they professe him in their mouths 1 Sam 2.12 Tit 1.16 They professe thâ—y know god but by their work they deny him 2. Tim. 3. â— yea though they beleeue and acknowledge all the Articles of the Creed yea haue knowledge of the Scripturs yet if they liue vngodly they deny God and therefore shal be denied if you will bee tryed by the Scripture vvho so defineth of them as denyers of God A thirde reason why they shal not be received Third reason who deferre their conversion vnto God vntill their departing out of this life is because it is not possible that then they can haue a true repentance Mark 1.4 Calvinsti lib 3 cap 3 seâ—t 3 5. sequent For a true repentance cannot be without his essential parts one essential part whereof â—â— â—ewnes of life what newnes of life can they haue vvho are departing this life That this newnes of life is an essential part of true repentance it is manifest by the doctrine of Iohn the Baptist preaching repentaÌ„ce Mat 3.8 Act 26.1.19.20 who wheÌ„ he saw the Pharisies resort to his baptism of repentance men reposing theÌ„selues wholy on the faith of their father Abraham saith vnto them say not within your selues we haue Abraham to our Father but bring forth fruites worthy amendement of life for every tree that bringeth not foorth good fruite is hewen downe cast into the fier it is not sufficient to feare God for so did Pharaoh It is not sufficient to be sorie for that which is past for so was Caine Esaw and Iudas nay Iudas went farther he was not only sorie for that which was past but also coÌ„fessed his sinne acknowledged the Innocencie of Christ and restored his vnlavvfull gotten goods having heerein a better conscience theÌ„ many cruel oppressors in these daies vvho come shorte of him in this point yet was it not a true repentaunce so did the Emperour Maximinus who tyraÌ„nically dealt with the Christians Euseb lib. 8. c. 17. 18. vntill he fel into a sore disease as he thought past recovery then in his sicknesse bethinking himselfe how cruelly hee had handled the Christians perswading himselfe that he was punished with that soare disease for his cruelty against them presently he commaunded edictes to be given out vvith all expedition that the Christians should bee dealte with in al curteous manner and their goods shoulde bee restored them their Temples reaedified and desired them that they vvould pray for him vvhich beeing done hee vvas restored to his former health being recovered to health hee falleth as hotely to persecute them as ever he did So that you may see though the vvicked in such cases of extremity shew some token of repentance 1. Kings 21 27. Fourth reason Prov. 15 â— Esay 1.14 Psa 66.18 Psa 62. â—2 Mat. 16 17 Rom 2.6 Rev. 22.12 as also did Ahab Yet it is but a bastarde repentance it proceedeth only of feare and not of loue and therfore cannot bee accepted as a true repentance A fourth reason why such shall not be receiued is because their praier is an abhomination vnto the Lord much lesse accepted of as it hath beene proved before The fift reason The first reason Rom. 2. is because God wiâ—â— iudge every man according to hiâ— works And lastly true repentaÌ„ce is not in the power of man but a special gift of God The sixt reason Iames 1. bestowed onlie on the elect vvho alway haue his true feare in them so that they â—un not into such excesse of siâ— as the wicked doe 1. Ioh. 3.9 because they are borne of God and haue alwaies his seed in th m Gal. You say wel repentance is the gift of God it is not in my power it is God say you that putteth his spirit in his elect which causeth theÌ„ to liue a godly life far better then other meÌ„ If theÌ„ I liue â—ot as they do blame me nor when God shâ—l put that holy spiâ—it in mee vvhich will make me willing to keepe his law I shall then lâ—ue as honestly as they but yet I haue it not Scholl It is said in the scripture Prov. 19.3 the foolish â—erverteth his own waies his hart freeteth against the Lorde when Adam had foolishly consented to his wife â—o eate the forbidden fruit he concealeth his owne fault
I first overtooke you I thought I should haue a tedious iourney but now me thinkes we haue pleasantlye passed our waye And for this daies iourney I wil buy me a bible that I may bee able to talke when I meete with the like cōpany For if I light in such company as talke of the scripture I sit mute or leaue their company because I haue read nothing in it Scholl I am very glad to heare you resolved to reade the scriptures although as yet you meane to reade it to no other purpose then to be able to talke of it yet if you read it I doubt not but God will so blesse your labor therin that it will worke better effects in you then onlie abilitie to talke of it for the reading of it will bring you to the true knowledge of God the knowledge of God to the loue of God the loue of God to a desire to liue according to his will Wherfore David saith Ps 19.7.11 Ps 1119.9 Heb. 4.12 the word of God converteth the soule it giveth wisedome to the simple and maketh the readers therof circumspect to avoide those things that are evill it causeth men to be new men it is mighty in operatiō So that by one sermon of Peter three thousand were cōverted Acts 2.41 Felix though a bad man yet hee trembled vvhen hee harde Paule preach of righteousnes tēperance and the iudgement to come Wherfore I pray neglect not the reading of it Act. 24.26 Rom 1.16 1. Cor. 1.19 since it is the power of God to salvation aboue all conforme your life vnto it and thinke not that it is an easie thing to attaine vnto the kingdome of heavē They that vvill enter into the kingdome of heaven must vse violence constraine themselues to leaue off carnal and worldly affections the way that leades to destruction is broad Mat. 11.12 Luk. 16.16 and vvide and manie there are that enter therein but the way that leades to heaven is straite and narrow few there are that enter therein The ofspring of Adam is devided into fowre sorts Consider the whole of-spring of Adam what a number never come vnto the true knowledge of God but vanish a way in ignorance and idolatry all these are in the way of perditiō An other sort there are that know god and acknowledge al the articles of the Creede yea the trueth of the whole Scripture Titu 1.16 Ioh. 5.44 Ioh 12.42.43 yet denye God in their works and these are also in the way of perdition A third sort pretend they know God pretende an externall kinde of holynes but deny the force of it 2. Tim. 3.5 Ioh. 12.42.43 loving the praise of men more then God these also are in the broad way of perdition A fourth sorte there is vvho knowe God in sincerity loue him beleeue in him and conforme themselues to liue according to his word these only are in the strait way to heaven Calvin institut lib. 3 cap 14. sect 1. Wherefore as you tender your ovvne salvation haue a care to vnderstand the worde not that you may be able to talk of it but that you may know how to rectifie your faith and life Gall. 6.7.8 Gall 5.21.23 For be not deceiued God is not mocked that which a man soweth that shall he reape hee that liveth aefter the flesh that is liveth carnally shall be damned but he that liveth after the spirit that is endevoureth to liue according to the wil of God shall haue life everlasting And thus because we are nowe entred into the citty I leaue to talke further of this point Gall. Sir for your good advise I thanke you most hartily this I promise you that hereafter I will haue a greater care of these matters 〈◊〉 I haue had heretofore Now sir if you wil doe me that favour as to ride with me to my Iune I shall accept it for great kindnesse and I will bestowe the best wine in Oxford on you as good a pipe of Tobacco as ever you tasted Schol. I am beholding to you for your good will I praye pardon me at this time I must to my Colledge thus I leaue you to the almighty Gall. A due withal my heart FINIS
A SHORT DIALOGVE WHEREIN is proved that no man can be saved without good vvorkes Edit 2. With some Additions Be not deceaved God is not mocked for whatsoever a man soweth that shall he reape he that soweth to the flesh shall reape corruption but he that soweth to the spirite shall reape life everlasting Galat. 6.7.8 AT OXFORD Printed by Ioseph Barnes and are â—o be sold in Paules Church-yard at the signe of the Crowne by Simon Waterson 1604. To the Right VVorshipfull Sir ROBERT VERNON Knight all health and prosperitie Although Right Worshipfull nowe long distaÌ„ce of place and time hath severed vs yet the exceeding greate kindnes you alwaies bore towards mee whilest you lived in Oxforde hath wrote so deep an impression in my minde that neither discoÌ„tinuaÌ„ce of time nor distance of place hath any thing abated my woÌ„ted dutifull affection towards you Presuming of the like affection in you towardes mee knowing your kind dispositioÌ„ I am imboldned to offer dedicate this my little book vnto you the which being conscious of his own imperfections craues your patronage and favour which if it may obtaine it fears not to come abroad into the view of men if you vvill vouchsafe to reade like of it it seaâ—es not the censure of others both which it hopes the rather to obtaine for my sake It is not long nor tedious I hope it is profitable and therefore it hopes the better acceptaÌ„ce the which if it mighte obtaine you shall make mee not repent mine endevours Thus my humble duty remeÌ„bred I commit you to the tuition of the Almightie Yours for ever IEREMY CORDEROY To the Christian Reader AS to the body of man Curteous Reader all kinds of diseases to all kinds of ages are not incident but some diseases are more peculiar to vs wheÌ„ wee are children some proper vnto vs when we are youÌ„g meÌ„ some more incident when wee are olde so in the Church of God al kind of evils breake not forth in one age but some are more peculiar to some age theÌ„ vnto others as both histories of former times and daily experience doe manifest vnto vs the disposition whereof come not by chance but by the determinate couÌ„saile of the Lord who in his iust iudgmeÌ„t disposeth of these things as it shal make for his glorie and the good of his church That these things come to passe by the appointment of God it is manifest by many places of the Scripture wherein god sheweth that he doth send these calamities for the exercise of his church also foretelleth the time when they shal come in the â—3 of Deuteronomie verse 3. the Lord saith that he vvill sende false Prophets amongst vs to trie vs vvhether we loue him with al our harts with al our souls â—y this means mens harts shal be manifested whether they loue God or no they that belong vnto God wil not giue eare vnto these false Prophets but vvil bee directed by the word of God according to that saying of our Saviour my sheepe heare my voice follow me Ioh. 10. they vvill not follovve a straunger but flee from him for they knovve not the voice of a stranger He foresheweth wheÌ„ such such evils shal come as it appeareth in divers places of the Prophets in the olde Testament and in the new the revelation of Iohn aboundeth in predictions of things to come Now as God in his goodnes mercy towards vs vouchsafeth to forewarne vs of these temptations that shal come on vs when that therefore vvee may bee the better armed against such events so it is our duty to take notice hereof and accordingly to addresse our selues to withstand such temptations as shal come on vs but especiallie to obserue what evils are more proper to the time wherein we our selues liue as most pertineÌ„t vnto vs not to speake of matters of olde time but of latter times as most concerning vs. The Apostles inspired by the holy Ghost haue intimated vnto vs of this age what temptatioÌ„s shal assault vs vvho haue divided the time from the incarnation of Christ vntil his second coÌ„ming to iudgment into two several times in which two several temptations shal assaulte the church of God the former of these two times they terme the latter daies the â—ther the last daies â—n the former that is the latter daies shal come errours in doctrine in the last times shal come corruption of maÌ„ners not that the later daies shal be free from corruption of life and vngodly behaviour or the last daies shal bee free from errour of doctrine but in the latter daies errour of doctrine in the last daies lewdnes of life as two predominant ill humors shal abound therfore according to the diuersitye of these two times it is our duty to bend our selues more against the one then the other In the time of errour wee must most of al endevour to confute error in the times of vngodlines in life wee must contend against vngodlines in conversation Now because this time present wherin we liue is the last time wherein corruptioÌ„ of maÌ„ners shal most abouÌ„d according to the prediction of the Apostle the which wee see with our eies to be too true I haue chosen rather to speake of the necessitie of good works to saluatioÌ„ as most befitting this time then against error in doctrine though I haue not altogither omitted to speak some thing against it seeing that now most men offende in lewdnesse of life more then in errour of doctrine If any doubt whether this time wherein we liue be the latter or last times or no let him but conferre the prophecie of these tvvo times with the euent which hath fallen out he may easily be resolved The Apostle Paul speaking of the latter daies wherin error in doctrine should abouÌ„d saith 1. Tim. 4.1 now the spirite speaketh evidently that in the latter daies some shal depart from the faith and shall giue heede to spiriteâ— of errour and doctrines of divels which speake lies through hypocrisie and haue their consciences burned with an hot yroÌ„ That this latter time began in the Apostles time and holdeth vntil the revealing of Antichrist the same Apostle sheweth in an other place vvhere he saith the mysterie of iniquitie doth alreadie worke 2 Thess 2. Chrysost 2. Theâ— 2. hom 4. Ambros 2. Thes 2. Hierom in Dan. 7 quest â—1 ad Algas Tertull de resurrec car Lactan l 7 Aug. lib 20 cap 19 Zancheus in 2 Thes 2 Osiander in 2 Thess 2 epit hist ecclâ—s centur 7. lib. 1 lequent Plat. de Boâ—if 3. Func Cron. de Phoca Bon. 3. onely hee which nowe with-holdeth shal let vntil he be taken away He which hindred Antichrists authority then was the greate power of the Emperour of Rome who would hinder the power of the man of sinne vntill he that is the Emperour should be taken avvaie as histories the event and expositours
vvorkes and for his time he had after he came to the knowledge of Christ no man did ever so much The Apostles forsooke Christ but he though he knew to defend the innocency of Christ was to accuse Pilate the high Priests the Scribes Pharisies Elders the people of extreame iniustice stood to the defence of our Savior saying this man hath done nothing amisse acknowledged his godhead reproved his fellovv reviling Christ fearest thou not God Luk. 23.40 seeing thou art in the same daÌ„nation confessed his sinnes vve are iustlie punished And lastlye praied vnto him Lord remeÌ„ber me when thou commest to thy kingdome yet you say you see no reasoÌ„ why you should not be saved as well as he If you can shew that you haue bin as carefull to set foorth the glory of God ever since you came to the knovvledge of Christ as hee vvas you say somevvhat else your case is not alike with his His sins vvere sinnes of ignorance but you caÌ„not plead ignoraÌ„ce for it caÌ„not be but you haue ofteÌ„ heard that every one that wil cal on the name of Christ 2. Tim. 2.19.20 must depart froÌ„ iniquity els shal he not be a fit vessel for the kingdom of â—â—d Gall. Tush what tell you me of this and that That I must be careful to learne the word of God I must be diligent in frequenting Sermons frequent the coÌ„pany of those that are godlye and liue a godly life I pray answere me but this Is not every one already either ordained to everlasting life or everlâ—stinge damnation Scholl Yes Gall. Can that which God hath alreadye decreed of theÌ„ be altered Scholl No Gall. Why theÌ„ what talk you idlely and absurdly As if it any thing availeth vvhat I nowe doe either good or badde since the decree of God cannot be altered vvhatsoever I do Schol. It is true which you say that the ordinaunce of God already decreed cannot be altered Yet your illatioÌ„ hereof is very false and sophisticall The which that you may the better see I will illustrate it by the like sophisme S. Origen telleth of a certaine sophister who to perswade a sicke man not to sende for a Physition Lib. 2. contra Celsum vsed this reason if said he it be decreed by destiny that thou shâ—lt recover thy health then in vaine doest thou send for a physition but if it be decreed by destinie that thou shalt not recover then also in vain dost thou send for a physition since hee shall not helpe thee the sicke replyed to the sophister beeing belike a new married maÌ„ in this manner If God hath decreed that thou shalt haue no childreÌ„ in vain dost thou vse the meanes of a woman but if God hath decreed that thou shalt haue children in vaine hast thou vsed the meanes of a woman for that which God hath decreed shall bee done though thou hadst not vsed the meanes of a vvoman The Sophister saide true that if it vvere decreed by destiny that the sicke man should not recover in vain should he send for a physitioÌ„ but his illation hereon was false absurd being ignoraÌ„t of the event what vvas decreed that it vvas in vaine to send for a physitioÌ„ sith God hath ordained physitions as an ordinarye meanes to cure diseases and therefore not to be neglected but vsed except vve vvil willingly refuse the ordinance of god to bring to passe that which God hath ordained to be done It is true also which the sicke man replyed in vaine vve marry for procreation of children if God hath ordayned we shall haue no children but his illatioÌ„ was false hereon that the sophister vsed in vain the ordinary meanes which God had ordained to bee vsed to this purpose So you say true that vvhatsoever you do now you cannot alter that vvhich God alreadye hath decreed but your illatioÌ„ or inference hereon is very false that it makes no matter to salvation hovvesoever you liue sith as God hath predestinated meÌ„ to salvatioÌ„ so also hath he ordained the means wherby they shall come to everlasting life the which means if they despise they despise God and faile of their salvation 1. Thess 4.7.8 1. Pet. 2.24 Luk. 1.74.75 1. Cor. 10.9 Num. 21.6 Psal 106. Numb 14.37 Novve the ordinary meanes which God hath ordained to bring his elect to salvation as by many degrees and steps are first an effectuall vocation by the externall preaching of his worde and internall operation of his holy spirit from this knovvledge of God by vocation to iustification by a true faith from iustification proceedeth sanctificatioÌ„ and then glorification of eternal life Gall. Come come while you thus discourse we forget our pace spur Scho. Alas it is pitty to ride faster you see how our horses sweate vvith this pace vvhich vvee haue rid already Gall. What come never spare a â—ade spur spur Scholl Nay vvee may not vse crueltie towards dombe creatures The scripture saith Deut. 22.6.7 if thou finde a neaâ—â— of young birds thou shalt not kill the dâ—mme 〈◊〉 them and least you should thinke this a light or small matter God promiseth to theÌ„ that obserue this light commaundement length of life and prosperity of daieâ— And it is said in an other place Pro. 12.10 a righteous man vseth mercy towards his beast but the mercies of the vvicked are cruell Gall. Nay theÌ„ if you are so precize that I may not spur my horse but by scripture fare you wel I am not for your company I see one riding before I will overtake him I hope he is a better fellow Scholl Farewel sir Gall. You are wel overtaken sir Papist You are welcome Gal. I pray how far ride you this way Pap. To Oxford Gal. I am glad I haue light in your company I haue bin so tyred with a scholler behinde that I was faine to gallop away from him Pap. What 's the matter Gal. Hee is so ful of reformation instructioÌ„ reprehension contradiction all vpon holynes and good works that hee puts me cleane out of my humor 2. Pet. 2.3 Pap. You haue said enough I knowe by that vvhich you haue spoken 2. Pet. 2.3 of whose brood he is Gall. Whose Pap. Of Luthers Gall. Luthers what was he Papist A man that coÌ„tradicted the whole world whose spirite of contradiction hee hath left to al h s brood and if you thinke I falsely accuse them you shall see the proofe of my speech you say he is all for good workes if your hast be not the greater let vs a light and walke a little he wil quickly over take vs. I vvill speake for good works I wil lay a quart of vvine he vvill be as hoat against them as he hath bin for them Gall CoÌ„tent let vs alight I wil lay with you that quart I haue no hast onlie I loue not to ride a dreaming pace I vvoulde gladly heare the scholler recall all that he hath