not of the ceremonial Likewise also in the Epistle to the Galathians where he doth especially entreat of the ceremonies hee alleadgeth both the sentences of Moyses namely the curse to those that fulfil not the whole law and life to those that keep it And in the former indeed hee teacheth that so many as trust to the workes of the Law to be iustified by them be vnder the curse because they cannot wholly and fully keepe it But in the other he declareth that there is so much differēce betweene the law and faith that if any man bee iustified by faith hee cannot in any sort obtaine it by the Law But it is certain that as well the curse threatned to the transgressors of the Law as the promise to eternal life made to such as fulfill it are not to be restrained to the ceremonies alone but also are to bee referred to the morall Law and that too by more right for as much as God as Hosea saith preferreth mercy before sacrifice Hos 5. 7. Moreouer after the Apostle in the secōd chapter of the Epistle to the Ephesians hath affirmed that wee are saued by grace through faith and that not of our selues he addeth but of the gift of God not of workes least any man should boast himselfe Which wor is do most euidently shew that the Apostle speaketh not of the ceremoniall works but of morall which giue men far more large matter of boasting then the ceremoniall doe Finally when he writeth to Titus Tit. 3. ◠that wee are saued not by the works of righteousnesse which we haue done but by the mercy of God who seeth not that the Apostle doth especially entreate of morall works to whom the title of righteousnesse agreeth far better then to the ceremoniall Which things being so there is no doubt but that the Apostle whensoeuer he speaketh of the workes of the Law to proue that we are neither saued nor iustified by them doth no lesse meane the morall then the ceremoniall yea rather that he doth shut out both from the cause of saluation and righteousnesse Theoph. But why be they so often called of him the workes of the Law Matth. To teach that if the workes commanded of God and euen contained in his own law be to no purpose to iustifie vs that the works commanded and deuised by men are much lesse able and fit to do it Theoph. Why God gaue a Law that we cannot keepe Now do I agree vnto thee For I perceiue that we are neither iustified nor saued by workes neither in the whole nor in part as hath beene diligently proued by thee And verily vnlesse I be deceiued there is great iniury done to the glory of God while mē go about to darken the force power of his grace and mercie mingling the same with the filthinesse of our works But seeing the matter is so why did God giue the morall law Mat. Of the vse of the Law The Apostle witnesseth Gal. 3. 21. 12. that it was not to the end we should be iustified or saued by it For he sayth If there had bene a Lawe giuen that could haue giuen life surely righteousnesse should haue bene by the Law But the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuē to them that beleeue Notwithstanding it is not vnprofitable to the faithfull nay rather they do reape a double commoditie by it wherein bee comprehended the ends for the which God gaue it vnto vs. I sayd to the The vse of the Law in respect of the vnfaithfull faithfull because it hath this onely worke toward the vnbeleeuers that their condemnatiō may be the more heauie for as much as comming to the knowledge of Gods will by it they do willingly run into the contrarie Theoph. Let vs consider of that double commoditie which thou saydest the beleeuers reape by it declare the first Mat. It is noted by the Apostle in the Epistle to the Galathians For after that he hath shewed that we can Gal. 3. 19. not attaine saluation by the Law he addeth wherfore then serueth the Law It was added because of the transgressions that is that by the helpe of it we might acknowledge our sinnes as the same Apostle in another place expoundeth it in these words By the Law Rom. 3. 20. commeth the knowledge of sin For if we do examine our works by that perfection which the Law requireth of vs then it shall appeare most euidently how manie waies wee be guilty before God and therefore what fearefull condemnation we haue deserued Theoph. But what profite haue we by that Mat. Much. For as a sicke man except he throughly feele his sickenes and perceiue present danger will not go to the Phisition euen so the feeling of our sins and the danger of eternall death which we see hangeth ouer our heads driueth vs to seeke for that true Phisition of our soules Christ Iesus from whome by faith wee may receiue the remedie offered vs in the Gospell which otherwise we would haue neglected Therefore Paul saieth The Law was our schoolemaister Gal. 3. 24. to bring vs vnto Christ And in another place Christ is the end of the Law for righteousnesse vnto Rom. 10. 4. euerie one that beleeueth And this is the first commoditie which we haue by the Law Theoph. Shew briefly the other Math. After that wee be regenerated and therefore made fitte to do good workes then the Law teacheth vs whatsoeuer is to be performed of vs that we may obey God For although we can not come to the perfection whereunto it leadeth vs yet we must set it before our eies as a marke whereat we are to leuell continually that daily more and more we may striue to hit it Hereunto appertaineth that exhortation of Christ Bee ye perfect as your father which is in heauen is Mat. 5. 48. perfect The Law therefore is as it were a glasse wherin we may behold the spots of our soule and so indeed be compelled by faith to wash them away in Christes bloud Moreouer it is a lanterne vnto our feete which guideth vs that wee goe not out of the right way from the path of righteousnesse Theoph. Seeing good works be not the cause of saluation it seemeth to follow that they bee altogether vnprofitable and therefore that we neede not to bee greatly carefull of them Matth. It followeth not For God hath deliuered vs out of the hands of our spirituall enemies namely the Deuill and sinne saieth Zacharie Luk. 1. 74. that we should serue him with holinesse and righteousnesse in his sight all the daies of our life Paul also cōfirmeth the same thing in the Epistle to the Ephesians Ephes 2. 8. 9 10. For after that he hath affirmed that we are saued by grace through faith and that not of our selues it was the gift of God not of workes presently he addeth For wee are his
Let vs now see how enuie may be referred to this commandent Matth. Because by it wee are mooued to poure out manifold slanders and backbitings against our neighbour no lesse then by hatred that continually accompanieth it But this sinne is most lothsome vnto God as that which proceedeth of pride and is contrarie to Christian charitie whereof Paul saieth 1. Cor. 13. 4. charitie enuieth not The tenth commandement Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his oxe nor his asse nor any thing that is his Theoph. The tenth commandement is behinde the meaning whereof I haue heard before wee are therefore to come to the exposition of the text it selfe Contayneth it anie other thing besides the desiring of our neighbours house and family in it expressed Mat. God would rehearse those things the obiects whereof for the most part are wont to affect and mooue vs vnder which hee comprehendeth all of the same kinde namely all lustes by the which wee are stirred vp to the transgressing of any commandement of the later Table Theoph. Is not that lust only forbidden in this commandement whereunto our will giueth consent Matth. That lust was contained in the former commaundements wherein not onely wicked deedes but also counsels and deliberat consent of the will bee forbidden Therefore in this commandement the Lord proceedeth further hee requireth somewhat more of vs namely that we be not tickled with any kind of lust although our will consent not yea also be against it Theoph. But how canst thou shewe that this is the minde of God Matth. Most easily for the Apostle saieth I had not knowen lust if the Law had not saide thou shalt Rom. 7. 7. not lust But it is more cleare then the light that all men without the Law could haue vnderstood that concupiscence ioyned with consent was sinne and therefore it is apparant that the Apostle meant that the concupiscence which the will resisteth is forbidden by the Law That may also bee gathered by the summe of the Law wherein the Lord commandeth Mat. 22. 37 that we loue him with all our heart with all our soule and with all our minde whereupon it followeth that we cannot be tickled euē with the least cōcupiscence but presently there is something in our minde voide of the loue of God and therefore that it is a sinne against this Law Theoph. So farre foorth as I see God in his Law requireth of vs most exact perfection Matth. Math. 5. 48 He requireth it indeede For he would haue vs to bee perfect euen as he himselfe is perfect And therefore hee hath set before vs his Law instead of a glasse and a most perfect pattern of righteousnes that the life of man might be conformable to the purity of his diuine Maiestie In so much as if there were any that did perfectly keepe it hee should in this life perfectly set foorth the image and likenesse of God The summe of the Law Mat. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy minde This is the first and the great commandement And the second is like vnto this Thou shalt loue thy neighbour as thy selfe On these two commandements hangeth the whole Law and the Prophets Theoph. I am throughly satisfied concerning the exposition of the Law Now I would haue the summe of it which thou repeatedst euen now to be declared by thee that I may vnderstand it And first why he comprehendeth all the keeping of the first Table vnder the loue of himselfe Matth. This was done that wee might vnderstand from what fountain that loue floweth and what effects it worketh in vs. Theoph. From whence floweth it Matth. From the knowledge of him and the assurance of the loue wherewith hee loueth vs. For it can not bee that wee should loue any except wee know him and doe certainely know that wee are loued againe of him Theoph. What effect worketh that loue of God in vs Matth. Willing obedience For we desire to obey him whom wee loue and the more loue increaseth the more obedience increaseth By these things therefore it is plaine that the obseruation of the whole first Table is contained vnder the loue of God For he cannot be loued of vs but we do in like manner 1 Reuerence him 2 Put our whole trust in him 3 Call vpon him when soeuer any necessity presseth vs. 4 And giue him thāks for his innumerable benefits Moreouer if he bee loued of vs wee will not giue the worship due vnto him alone to creatures or to dumbe Idols but according as he requireth wee will spiritually worship him If he be loued of vs it will be our chiefest delight to speake of him which shall be done of vs with due reuerence and religion diligently taking heede that we offend not him with a word If I say he be loued of vs his Sabbaoth shall be our delight because wee may speake with him more commodiouslie as well by the holy ministery of the word and reading by the which he speaketh vnto vs as by prayers by the which we speake vnto him Moreouer those delights will engraue such sweetenesse in our mindes that wee shall easily despise all sports and other worldly things wherein worldlie men are wont to spend those daies Hereuppon it is plaine that so many as loue God do keepe the whole first Table Theoph. But wherfore doth the Lord adde that God must be loued of vs with all our hart with all our soule and with all our vnderstanding Matth. To the end wee may know that our minde and soule ought to bee filled with his loue and that therefore it is required that he might be most entirely loued of vs aboue all others aboue parents brethren sisters wiues children friends goods yea and our selues also But if at anie time a man should bee set betweene two loues the one whereof is that that is due vnto God and the other that that is due vnto parents brethren sisters wiues children friends and these two loues cannot stand together so as while we apply our selues to the one we neglect the other then the Lord is to bee preferred before all the other and all other things are to bee neglected that wee may follow him For so Christ himselfe saieth Hee that loueth Mat. 10. 37 father or mother more then me is not worthie of me and he that loueth sonne or daughter more thē me is not worthie of me As if hee saide whosoeuer forsaketh not wife and children and all his goods rather then denieth me is not worthie of me And that more is in the same sense he saieth If anie commeth vnto me and hateth not his father and mother and wife and children and brethren and sisters and euen his owne life he cannot be my Disciple Theoph. But vnlesse I be deceiued the loue of God doeth not wholly but
the grace of God and benefite of Christ Let vs now go forward to the rest concerning the first part of this point namely the lawfull calling of Ministers I require no more Let vs speake of the other namely of the word of God which they are to preach How many principall parts be there of it Matth. Two the Law and the Gospel Theoph. What vnderstandest thou by the name of the Law Matth. The Law That doctrine by which is taught what is to be done to obey God which indeede is contained in the ten commandements lately expounded of vs. Theoph. But what is the Gospell Matth. The Gospel The word of it selfe signifieth good tidings but in this place it is taken for that doctrine which cōtaineth the promise of for giuenesse of sinnes euerlasting life made vnto vs of God in the word by his sonne And it is called good tidings because it is the most excellent message of all that can be brought Theoph. To what end must the law be preached Math. That men by the knowledge of their sinnes may bee brought to Christ and to repentance and amendment of life For therefore God gaue it as wee haue said in his place Theoph. Whereunto is the preaching of the Gospell to be referred Matth. That the penitent may be assured of the forgiuenesse of sinnes and the enioying of eternall life For this cause Christ saith Luc. 24. 46. that so hee ought to haue suffered and rise againe the third day and that in his name repentance and forgiuenesse of sinnes should be preached vnto all nations But he saith expresly in his name because as well repentance as the forgiuenesse of sinnes haue their ground and foundation in the force of his death and resurrection without the which we can neither repent nor obtaine forgiuenesse of sinnes as it hath also beene said in his place Theoph. What is the cause that Christ maketh mention of repenetance before the forgiuenesse of sinnes Mat. Not indeed to teach that repentance goeth before forgiuenesse of sins forasmuch as this rather goeth before that for no man can repent except his sins being pardoned the holy Ghost be giuen him by the helpe whereof he may repent but to teach the Ministers that the doctrine of remission of sins is not to be applied but to the penitent seeing that faith by the which wee are made partakers of Christ and his benefites maketh it selfe apparant and to bee seene by repentance which also was shewed in the proper place Theoph. The agreement and disagreemēt of the Law and Gospell Seeing repentance is to bee preached with remission of sinnes it followeth that the morall law is not contrarie to the Gospell of Grace Matth. Neither is it indeed contrarie but in respect of them which seeke their saluation either in the whole or in part by their good workes for the Apostle saith Gal. 5. 4. As many of you as bee iustified by the law are made voide of Christ and are fallen from grace But in respect of the faithfull who know that their saluation dependeth vpon the onely mercy of God in Christ there is a good agreement betweene the law the Gospell For the Law sheweth vs sinne the damnation that we haue puld vpon our selues by it and so it leadeth vs to the Gospell by the which sinne is put away and we be discharged of condemnation Secondly the law sheweth what is to be done but the Gospell by the spirite of regeneration ministreth vnto vs power both to will and to do Theoph. Seeing there is so good a consent betweene the Law and the Gospell wherefore doth Paule say You are not vnder the Law but vnder grace for it seemeth he would say thus much that the Law is abolished Rom. 6. 14. and taken away by the Gospell of grace Matth. And indeed he vnderstandeth it of the abolishing of the Law by the Gospel but only concerning How the law is takē away the condemnation and curse of it as he himselfe in another place expoundeth in these wordes Christ hath redeemed vs from the curse of the Law when hee was Gal. 3. 13. made a curse for vs. Howbeit concerning the vse of it it is no way abolished for Christ him selfe saith Mat. 5. 17. I came not to take away the Lawe but to fulfill it Which also the Apostle confirmeth in the Epistle to the Romanes for after that he had taught that wee are iustified not by the Law but by faith in Iesus Christ he presently addeth Do we therefore make the Law voyde through faith God forbid yea rather we establish the law And indeed why should that most excellent benefite which the Gospell yeeldeth vnto vs discharge vs from worshipping and seruing of God by the which we are rather to be stirred vp to giue it vnto him more more Theoph. Is the Lawe therefore neuer to be separated from the Gospell Mat. The law neuer to be separated frō the Gospell The one indeed is to be distinguished frō the other that we cōfound not the mercy of God with our workes which they do corruptly that will mingle the righteousnesse of faith with the righteousnesse of the Law that is to say heauen with the earth neuerthelesse they are not to be separated neither yet to bee preached a part Theoph. But Christ sending foorth his Apostles to preach the Gospell throughout the whole world maketh mētion only of the Gospel for he saith Mat. 16. 15 Go preach the Gospell to euery creature Mat. The word Gospell set by it selfe comprehēdeth also vnder it the doctrine of repentance and therefore the law no lesse then the doctrine of remission of sins Which indeede is plaine by the place of Luke alledged euen now who expoundeth these wordes of Marke his words be these Luc. 24. 46. Christ ought to suffer in his name repentance forgiuenesse of sinnes to be preached A right maner of preaching It is therfore the dutie of ministers in their sermons by the preaching of the law to bring men to the true knowledge and feeling of their sinnes to ioyne therewith the threatnings denounced against the breakers of the law and to exhort them to true repentance and amendement of life Then they ought to set before them the forgiuenesse of sinnes from the doctrine of the Gospell of grace But cōtrariwise they ought to propound wrath and the iust iudgement of God against the disobedient stubburne except they conuert repent The keyes of the Church And these indeede be the keyes of the Church which Christ had promised to Peter and in him to the other Apostles and to all Pastors which also after his resurrection he deliuered to his Apostles whē he sent them to preach the Gospell throughout the whole world Theoph. But why did he then promise those keyes to Peter alone which neuerthelesse as thou sayest he meant to giue to the other Apostles also Matth. Because
condeÌ„nation to be proued confirmed because he aboundeth with innumerable both infirmities and sinnes for the which he is found guiltie before the most iust iudgement seate of Almightie God Mat. Of maÌ„s free will Man is not onely as thou sayest defiled with many vices and infirmities but also by his own nature 1. an enemie of God 2. Full of wickednesse 3. A seruant of sinne That is to say such a one as hath neither will nor power to do well Th. Thou doest indeed very much throw down man Mat. Gen. 6. 5. I do it not but God himself in these words The wickednesse of man is great in the earth Gene. 6. 5. and all the imaginatioÌ„s of the thoughts of their heart is only euil continually Moreouer in the same Chapter he teacheth vs Verse 3. that man is nothing else but flesh And Saint Paule plainly affirmeth Rom. 8. 7. that the vnderstanding of the flesh is enmitie against God because saith he it is not subiect to the law of God for indeed it cannot be The same also he affirmeth in another place when he saith Col. 1. 21. that we are strangers from God and enemies our mind being set vpon euill workes As if he should say that the enmitie hid in the heart was bewrayed by euill deeds Rom. 7. 14. In another place also the same Apostle saith that we are carnall sold vnder sinne that is that we are the bondslaues of sinne 2. Cor. 3. 5. Yea he proceedeth so farre to say that of our selues we are not sufficient to thinke much lesse able to do that which is good Theoph. But was this the mind of the Apostle to shew that all generally be bondmen of sinne Mat. Rom. 3. 9. Yea verily For speaking of the natural corruption of man out of the testimonie of Dauid he plainly saith We haue proued before that both Iewes and Gentiles be vnder sinne As it is written there is none iust no not one there is not any which vnderstandeth Psal 14. 3. 53. 3. or which seeketh after God They haue all gone out of the way they haue bin made altogether vnprofitable There is none that doth good no not one The faithfull indeed be exempted from that number but yet not because they be not such by nature But because God such is his mercy amendeth our wickednesse and corruption by the benefit of regeneration whereby he worketh in vs both the will and the power to do well as in the proper place shall be more largely declared But all the vnbeleeuers as they be vnprofitable to any good worke so they are carried with great violence vnto euill Theoph. But the thing of it selfe seemeth to prooue that it is otherwise For there be as there euer haue bene some which haue bene endued with most excellent gifts Mat. The Scripture saith it cannot be that an ill tree should bring foorth good fruit It may in deede sometime bring foorth such as be faire to the outward appearance which notwithstanding are not good So also a man may find many infidels which do works hauing a beautifull shew but such as cannot be good in deed For the heart which God specially looketh vnto is corrupt and vncleane for it cannot any way be made cleane but by faith Therefore the Apostle saith Act. 15. 9. Rom. 14. 23 What soeuer is not of faith is sinne Theoph. Wherein standeth that vncleannesse of the heart Mat. In that doing those beautifull works they be neither touched with the loue nor feare of God and therfore do not thinke of yeelding him obedience neither is it maruell seeing they know him not Whom notwithstanding no man can loue or feare before he do know him Theoph. What is it then that mooueth them to do those works which are so faire in shew Mat. cause 1 Some because naturally they be not giuen to the vices which they leaue cause 2 Others because they be restrained by a slauish feare of Gods iustice or else for that they dreame to deserue somthing at the hands of God cause 3 Others for feare of lawes or lest they should do any thing that might hinder their prosperitie cause 4 Or else their lustes doe striue as the â—…des so as that which is the stronger preuayled ouer the rest and bridleth them from breaking â—…orth into action As for example A vaingloriouâ— man will make a shew to be liberall to the end he â—ay serue the turne of his ambition On the othâ—…â—…de a couetous man that he may spare charges wiâ—… light by honor although his mind within be â—… fire with ambition A proud man will be bounâ—… to get prayse among the coÌ„mon people Shâ—â—…at feareth the reproch of the people alâ—… her mind be defiled with vnchast lusts yet outwardly will be chast Finally the vnfaithfull neuer respect the glorie of God when they thinke to do good works Which neuerthelesse is as it were the very life of good works so as if it be wanting they cannot be acceptable vnto God Theoph. If therefore all the goodly deeds which the vnfaithfull do be of no account with God he shall be in no better case which carrieth himselfe modestly keepeth vnder the lusts of his flesh then he which passeth away all his life dissolutely Mat. No verily not so For God rewardeth those works but only in this life And oftentimes also he giueth theÌ„ such things in respect whereof they did their good deeds as health quiet life prayse good report among men and such like Therfore our Sauiour Christ saith that the Scribes Pharisies in that they prayed Mat. 6. 16. and fasted to be praysed of men had their reward Mat. 11. 22 Moreouer the state of such as in this life haue behaued themselues modestly shall be easier in the day of iudgement then of the other Theoph How can it be that God should reward works which he liketh not being such as were not done for his sake Mat. Therby he declareth how pleasing a thing true obedience is vnto him for asmuch as he rewardeth the very shadow of it Adde this hereunto that he hath regard vnto those workes not as they come from vncleane pâ—…sons but from himselfe Theoph. 〈◊〉 what sense sayest thou that those workes come from Goâ— Mat. I say that â—…d to the end that order eueÌ„ disposing of things may 〈◊〉 kept in the world doth bridle the wickednesse of some and so maketh them fit to follow vertue In respect â—…ereof we feare not in our common speach to call them â—…ll borne or of a good nature whereby we meane that 〈◊〉 from the beginning of their life God gaue them somâ— speciall grace Which if it be not there is no doubt but 〈◊〉 be such as they are liuely pictured out of the Apostâ—… 〈◊〉 after he hath sayd Rom. 3. 12. that there is not one which doth good straightway he addeth Psal 5. 10. Their throat is an open sepulcher they haue vsed their
I bee deceiued the wicked doe not the will of God but God doth his will by the wicked Mat. Thou iudgest rightly For the purpose of the wicked in doing the will of God is far vnlike the purpose of God himselfe Which Isaiah himselfe doeth plainely note speaking of Sennacherib For after that Isai 107. he had saide that hee was the rod of Gods wrath and the staffe of his hand whom hee sent to a dissembling nation whom also he would command to pray and to take the spoile of the people of the Lordes wrath straight way he addeth But he thinketh not so neither will his heart esteeme it so for he imagineth to destroy and to cut off not a few nations Theoph. God then is the maruailous workman which can vse any instrument to do his worke by Mat. Yea indeede he vseth both good and euill to his glorie but in farre vnlike respect For hee guideth the affections of the former namely of the Angels and of the faithfull by his holy spirite so as the worke which he doth by them is altogether good But the other that is to saie the diuell and the wicked are moued by their owne malice and so they do wholly differ from God who neuerthelesse by his wonderfull wisedome doth so guide their actions that in the end they fall out vnto his glorie Theoph. This doctrine excellently agreeth with that which I haue heard of thee more then once namely that the sinnes of the wicked bee from themselues but while as sinning they do this or that thing that is of God Mat. Thou gatherest well For so doth God execute his iudgements For hee punisheth sin with another sinne and for the most part with a sin of the same kinde As murther with murther theft with theft according to the vnchangeable sentence pronounced by himselfe Gen. 9. 6. Whosoeuer sheddeth man his bloud by man his bloud shall bee shed Isai 33. 1. Woe to thee that spoilest when thou hast made an end of spoiling thou shalt bee spoiled Theoph. But often times it falleth out that the wicked prosper so as they be free from all aduersitie yea from deserued punishments the godly euery where be pressed down with afflictions Mat. Indeede God punisheth some sinnes in this world that both his prouidence and iustice may appeare for else he might seem not to care what mē did And againe he leaueth many things vnpunished that we may vnderstand there is another life after this wherein he will most seuerely reuenge all the sinnes of men yea with the greatnes of punishment recompēce his long patience toward them wherewith by his innumerable benefites he called them to repentance But concerning the afflictions of the godly when God sendeth thē he hath regard both to his own glory and to our saluation For according to the saying of the Apostle all thinges worke together for the best Rom. 8. 28. vnto them that loue God I omit that there may be many Hypocrites among the faithfull whose sinnes God doth worthely punish Theoph. Of afflictiōs But what profite may the faithfull reape by their afflictions Math. What profite not one kinde but manie which for the helpe of memorie I will bring into sixe heads Theoph. Declare the first Mat. The first vse of afflictiōs humilitie By them God bringeth vs to humilitie while by our owne experience hee prooueth that what soeuer goodly thing wee wondred at in our selues is nothing Hereuppon was that speach of Dauid With rebukes thou chastisest men for iniquitie thou makest his beautie to consume as a moth surelie euerie Psa 39. 11 man is vanity Theoph. What is the cause that God doth so humble vs Mat. 1 First that all glory and praise may bee giuen vnto him alone 2 Secondly that we may put away that same vaine confidence which naturally sticketh within vs so to fly to him alone and to put our trust in him 3 Last of all that we may bee the better prepared to receiue his gifts 1. Pet. 5. 5. which hee giueth not but to the humble Theoph. Come to the second point Mat. The second vse of afflictions repentance By afflictions God calleth vs to true repentance For when he chastiseth our sinnes hee doeth this to make vs vnderstand how much hee detesteth sinne wherein we do not a little flatter our selues that so also we might detest them Moreouer with this he tameth the rebellion of our flesh euen as husband-men are wont to tame theyr stout cattell with the plough and daily more and more teacheth vs obedience Hereuppon Dauid sayth It is good for mee that I was afflicted that I may learne Ps 119. 71. thy statutes Theoph. This bringeth that to my remembrance which before this time I haue heard of thee namely that God by afflictions doth correct our vices that he may allure vs vnto vertue Mat. Thou sayest well For euen as iron if it bee not occupied is marred with rust and the earth except it bee dressed bringeth foorth onely briers and brambles So also the godly if they bee not exercised with diuerse afflictions do as it were fall a sleepe in their pleasures and become dull and slowe to Gods seruice so as in steade of fruites beseeming repentance they bring foorth nothing but vanity and folly Therefore the Apostle sayeth to the Hebrewes Heb. 12. 11. euery affliction for the present time seemeth not ioyous but greeuous but afterwards it bringeth the quiet fruite of righteousnesse vnto them that are thereby exercised Theoph. It is now time to come to the third point Math. The 3. fruite of afflictions pitty to others By afflictions God worketh this in vs that wee learne to pitty such as be in distresse For no man hath compassion or suffereth with another who himselfe hath not suffered before By this argument the Apostle to the Hebrewes prooueth that Christ will haue compassion vppon our afflictions and that hee will bee our aduocate with his Father These bee his wordes wee haue not an high Priest which cannot be touched with the feeling of our infirmities but such a one as was in all thinges tempted in like sort yet without sinne Theoph. Go forward declare vnto me the fourth point M The fourth vse of afflictions praier By afflictions the Lord shaketh of our drousines and doth stirre vs vp to earnest prayer In so much as not without good cause afflictiōs be called the schoole of the holy Ghost where we are taught to pray well The Lord also commaundeth vs to pray in the time of trouble promiseth that we shall be heard Call vpon Psal 50. 15 me in the time of thy trouble and I will deliuer thee thou shalt glorifie me Which all the faithfull do often proue true in their owne experience For as the same Prophet saith Psal 34. 19 the Lord is neare those that be broken in heart and will saue the contrite in spirit Theoph. That is a most
tractable and do obey admonitions Theoph. It commeth to my remembrance that the article of the Church is set after the article of the holy Ghost because the holy Ghost beareth witnesse within vs that we be members of it Mat. Not only for this cause but especially because it is gathered together by the diuine working of it by the which indeede we are knit together into one bodie with Christ and are partakers of all his giftes that is to say the merit of his death is communicated vnto vs by the which wee obtaine forgiuenesse of sinnes the force also of his resurrection is imparted by the which we shall rise againe in that last day shal liue eternally with him All which things are in the Creed in exact order declared presently after the article of the church Theoph. Hitherto we haue spoken sufficiently of the true Church therefore we haue dispatched the first point that I propounded Of the communion of Saints Let vs therfore come to the other What is the cause that thou saydest we were no lesse ioyned by the holy Ghost with the Church then with Christ Mat. Because it cannot ioyn the faithful with Christ but it doth also ioyne them together among thēselues euen as the members cannot be ioyned with the head but they be also vnited together into the bodie Now this is a most fit similitude and best agreeth to the vniō which we haue with Christ For as the head if it be ioyned with the members guideth them nourisheth them and giueth them life and motion euen so Christ perfourmeth all these things to his Church with the which he is made one by the working of the holy ghost For this cause is this sentence so often repeated of the Apostle Col. 1. 18. 1. Cor. 12. 27 Christ is the head of the bodie of the Church The faithfull are the bodie of Christ and members for their part Therefore also Christ him selfe giueth his owne name to the Church as when he reproued Paul Act. 9. 4. Saule Saule why persecutest thou me and this he doth because the head and members be one A short exposition of the Apostles Creede Theoph. Thou hast made mee to vnderstand all the articles of the Apostles Creed Neuerthelesse I do desire to the ende the things which thou hast sayd may the better stick in my mind that the summe of the same articles should againe be declared in some short Paraphrasis or exposition as also to be taught how the faithfull may apply them to them selues Mat. Thou desirest a thing except I be deceiued not vnprofitable Therefore euerie one may comprehend the summe of the Creed and apply it to himselfe in these words I put my whole trust in God the father I beleeue in God the Father as in him which will blesse me For I doubt not seeing he is the Father of Iesus Christ but he is also my father and therefore loueth me perfectly and infinitely euen as he him selfe is perfect and infinite Now that will of his cannot be hindered by impotencie Almightie maker of heauen and earth or weakenesse as our earthly parentes are often wont For he is omnipotent and hath all creatures as well those that be in heauen as those that be in earth in his hand to do me good to keepe me safe from all sinnes and to helpe me in all my necessities so far forth as he him selfe shall know to be expedient for me who also doth so keep in bridle and hold backe the deuill all mine enemies that they cannot by any meanes hurt mee And in Iesus Christ his only Sonne our Lord. I do also put my whole trust in Christ Iesus our Lord the onely Sonne of God of the same essence with the Father and the holy Ghost who came downe into the earth that he might lift me vp into heauen which was made man to the ende he might haue the same God with me and I might haue the same Father with him For these be his words I ascend or go vp to my Father Ioh. 20. 17. and your Father and my God and your God Which was conceiued by the holy Ghost born of the virgin Mary suffered vnder Pontius Pilate Who also that he might reconcile mee to God the Father was conceiued by the holy Ghost and borne of the Virgine Marie Moreouer vnder Pontius Pilate he suffred all the reproches which I had deserued For he was bound as a guiltie person that I might be loosed out of the chaine of the Deuill and sinne He was condemned of an earthly Iudge notwithstanding he were most iust and innocent that I which am guilty of innumerable transgressions might be discharged before the tribunall seate of the heauenly Iudge Who in scorne was clothed with purple and crowned with a crowne of thornes that he might make me partaker of his glorious crowne and kingly dignitie Crucified dead and buried Who was nayled to the crosse dead and buried that he might deliuer me from the curse of death and slauerie of sinne and the tyrannie of the deuill Who for me descended into hell while as in the verie time of that passion he suffred both in soule and bodie He descended into hell the fearefull torments of the wrath of God which I had deserued and wherewith I should for euer haue beene ouerwhelmed in hell who also the third day rose againe from the dead that for my sake death being The third day he rose againe from the dead He ascēded into heauen fully ouercome he might giue me life Who finally ascended into heauen from whence I was banished for my sinnes that he might set open a passage for me into it and might in my name take possession of the heauenly kingdome Sitteth at the right had of God the Father almightie But now he sitteth at the right hand of God the Father almighty and there continually maketh intercession for me with his Father and offreth for me the merite of his death that so he may become mercifull vnto me From thēce he shall come to iudge the quicke and dead I beleeue also that at the last day he shall come visibly downe from the heauens to iudge both quicke and dead Neither is there any cause why I should feare or be afrayde of condemnation seeing I shall stand at the iudgement seate of that Iudge which is also my patron and aduocate I do therefore assuredly know that he will giue sentence on my side and absolue me that I may be partaker of his glory I beleeue in the holy Ghost I do also put my whole trust in the holy Ghost which is God of the same essence with the Father and the Sonne who also hath ioyned me with Christ and sanctified me in him Which beareth witnesse with my Spirite that I am the child of God Which maketh request for me with sighs that cānot be expressed Which comforteth me in aduersitie Which kindleth a desire
the infinite maruellous wisedome of God which by a way altogether wonderfull hath knit or ioyned together his perfect iustice with his perfect mercy and that as well to his owne glory as to our saluation and benefite Mat. True indeed But if thou do with a litle more diligence marke that way thou shalt find three things which the reason of man could neuer haue deuised and which out of Christ are found no where else for the auoyding of the punishment due for our sinnes and they be these That we should our selues pay our debts vnto God or else seeke another which is both able to pay them and also doth acquite vs of them or that God himselfe should forgiue vs whatsoeuer we be indebted vnto him Theoph. I would haue these things declared by thee a little more largely Matth. First therefore I will shew that these three cannot any where be found sauing in Christ And verily whatsoeuer men can imagine they shall neuer find in themselues wherewith to satisfie God Who also as the Apostle saith Rom. 11. 32 hath shut all vnder sinne that he might haue mercy vpon all Neither shall they find any creature in heauen or in earth sufficient to doe this office But if they flie vnto God his mercy to obtaine forgiuenesse of their sinnes his perfect iustice will be a let which requireth to be fully satisfied Theoph. Let vs now see how God hath ioyned these three things together in Christ to reconcile his exceeding great mercy with his most perfect righteousnesse vnto our saluation Matth. Being made one with Christ by faith and therefore also partakers of his goods wee our selues pay all our debtes vnto God and that of the riches of Christ which are truely made ours And by this meanes the perfect iustice of God is fully satisfied which indeed requireth this that he which oweth the debt should pay it Neuerthelesse another hath payd it for vs namely Christ who alone hath drunke vp the cup of God his wrath and as the Apostle saith hath 1. Pet. 2. 24 borne our sinnes in his body vpon the tree And therein most manifestly appeareth the great mercy of God that gaue his most dearely beloued Sonne for vs his enemies vnto a most shamefull death Finnally because he that hath satisfied the heauenly Father for vs is his dearely beloued Sonne euerlasting God with the Father freely giuen vnto vs the continuall forgiuenesse of sinnes as hath bin sayd is ioyned with his satisfaction and that doth especially make stedfast and sure his immeasurable mercy Theoph. Verily a notable discourse and very full of comfort Let vs now returne to the exposition of our petition Why is this clause added in the end as we forgiue them that trespasse against vs Matth. That is according to the promise made vs of the forgiuenesse of our sins vpō this condition that we forgiue them that hurt vs. And Christ would haue it expresly mentioned because he knew how hardly we forgiue others their trespasses Therefore in this clause he calleth vs to remember that wee shall not obtaine forgiuenesse of our sinnes at the hands of God except we also forgiue our neighbours their offences Hereupon is that threatning of God by the Prophet against the Israelites When you shall stretch out your hands Isay 1. 15. I will hide mine eyes from you although you make many prayers I will not heare you for your hands are full of bloud Theoph. Therefore this manner of speech doth not appoint an equalitie as if God forgaue vs so much as we shall forgiue Mat. No not so For our forgiuenesse euen as we our selues be imperfect is alwayes imperfect and sauoureth of the vncleannesse of our flesh whereupon it commeth to passe that euen in them that are most regenerated notwithstanding they doe vnfainedly forgiue as God requireth and desire no reuenge yea rather be ready to do good vnto such as haue hurt them and do daily pray for them yet there remaineth some bitternesse so as we do not embrace them with that affection of heart which we would haue embraced them with if we had alwayes beene well pleased with them which if God should do we were in very ill case Therefore this is the meaning of this petition ô Lord according to thy promise forgiue vs our sinnes fully and perfectly as the most perfect God For as much as we as most imperfect men according to thy commandement haue bene fauorable vnto them that haue hurt vs. Theoph. In what place are this commandement and promise Matth. They be presently added by Christ after this prayer in these wordes If you forgiue men their offences Mat. 6. 14. your heauenly Father will also forgiue you But if you shall not forgiue men their offences neither will your Father forgiue you your offences Theoph. I grant it is very right that we should doe those things to our neighbours which we desire to be done to ourselues And so that God doth most worthily denie them forgiuenesse that will not forgiue their neighbours Matth. True especially seeing our sinnes against God whereof we craue pardon are farre more grieuous and farre more in number then are they which our neighbours can euer commit against vs. And this doth Christ plainly teach in an excellent parable whē he saith Mat. 18. 23 The kingdome of heauen is like vnto a king which would demand an account of his seruants And when he began to recken there was one brought vnto him which ought ten thousand Talents And when he was not able to pay it his Lord commanded him to be sold and his wife and children and all he had and the debt to be payd The seruant therefore fell downe and besought him saying Master appease thine anger towardes me and I will pay thee all Then that seruants master had compassion vpon him and loosed him and forgaue him the debt but when the seruant was departed hee found one of his followes that ought him an hundreth pence and he layd hands vpon him tooke him by the throat saying pay me that thou owest Thē his fellow fell downe at his feete and besought him saying appease thine anger towards me and I will pay thee all yet he would not but went cast him into prison till he should paie the debt And when his other fellowes saw what was done they were verie sory and came and declared vnto their maister all that was done Then his maister called him and said vnto him O euill seruant I forgaue thee all that debt because thou prayedst me oughtest not thou also to haue had pitie vppon thy fellow euen as I had pitie on thee So his maister was wroth and deliuered him vnto the Iaylers till hee should pay all that was due vnto him So likewise saieth Christ shall mine heauenly Father do vnto you except ye forgiue from your hearts each one to their brother their trespasses The sixt petition And leade vs not into temptation but deliuer vs
from euill Theoph. The last petition is behinde Mat. The exposition of the last petition Hauing obtained forgiuenesse of sinnes we desire of the Lord to be present with vs that wee fall not againe into them when we say lead vs not into temptation but deliuer vs from euill For this wee pray that he will not giue vs ouer into the power of the deuill to be ouercome of him in temptation as we haue deserued but contrariwise that he would strengthen vs against the assaults and deadly subtleties of so great an enemy that so daily more and more we may apply our selues to amendment of life and obey him Theoph. When therefore God leadeth men into tēptation doth he not stirre them vp to euill Matth. Not so For that is altogether vnworthy of his Maiesty and is contrary to his diuine nature Iam. 1. 13. For this cause Iames saieth Let no man when hee is tempted say he is tempted of God For God cannot be tempted with euils neither doth he tempt any man But euery one is tempted while he is drawen aside and snared of his owne concupiscence Therefore as God defendeth the faithfull with his mercie neither suffereth them to be deceiued or mastered of the Diuell to be ouercome of sinne so on the contrarie side such as he meaneth to punish hee deliuereth ouer to the Diuell as to a tormentor to bee ouercome vanquished of him in temptation In which sense the Apostle saieth that they which glorifie not Rom. 1. 14. God are giuen vp to the lustes of their owne hearts Which neuerthelesse hee doth without any allowance of sinne as hath beene saide in his place Theoph. So far as I see God punisheth sins with sins Matth. Yea verily but by a way diuerse from that whereof I spake when wee entreated of afflictions In which place wee saide that God sometimes stirreth vp one which committeth that sinne against vs which wee our selues had committed against another an example whereof wee haue in Dauid He had defiled the wife of Vriah the Lord raised vp his sonne Absolom to defile his fathers Concubines But of all the temptatiōs sent of God that is the most grieuous when God deliuereth men vp to the deuill to bee ouercome of him in temptation For then hee giueth them ouer into a reprobate sense that when they haue heaped sinnes vppon sinnes they may at length runne headlong into eternall destruction except the Lord which sometimes he doth by his mightie hand stay the course of that downe fall Theoph. What meaneth the conclusion added to this prayer For thine is the kingdome the power and glorie for euer and euer Amen Mat. It containeth the cause for the which we craue all the former things namely for that they concerne his kingdome power and glorie For by the first three his kingome is made manifest and by the last three his power is exercised whereuppon followeth the increase of his glorie Therefore this conclusion is added The exposition of the conclusion that wee may with more boldnesse come vnto God and craue of him the things wee haue spoken of who onely is able to giue them vnto vs and that with greater assurance we might beleeue that wee shall obtaine them For as much as while he bestoweth them vpon vs he declareth himselfe to bee a most mightie king whereuppon followeth his owne glorie Theoph. I can not sufficiently maruaile at this abridgement or breuiarie of prayer as also the two former namely of faith and the law seeing that in so few words and in so exact order they containe such hard things and so excellent doctrine Matth. Thou doest indeede not without cause maruaile at them For in them shineth the wonderfull wisdome of God and they doe verie well agree together amōg themselues in that order wherein we haue propounded them For faith teacheth vs al things that are Faith to be beleeued vnto our saluation and I set it in the first place as it were the foundation of the rest But the The Law law concerning al things that he required to the yeelding of obedience vnto God followeth in most excellent order as the fruit and witnesse of faith Finally in Prayer the last place commeth prayer because of our selues we cā neither beleeue or do any thing that is pleasing vnto God by the which we be taught by what means we may obtaine both at his hands And in these is contained the summe of all Christian doctrine Theoph. Before I go to any other thing I wil aske thee two questions concerning the doctrine of prayer 1 First prayer seemeth to be vnprofitable seeing we can by it obtaine nothing at the hands of God besides that which he hath already determined in his vnchangeable prouidence to giue vs neither doeth hee cease to giue it although we pray not 2 Secondly it seemeth superfluous that we should pray vnto God to shew him what things we haue need of for as much as he knoweth them better then our selues Now it is thy part to answere to the former which concerneth the prouidence of God Matth. Whether the prouidence of God should keepe vs frō prayer They bee much deceiued which for this cause abstaine from prayer for the prouidence of God taketh not away second causes such as prayer is yea rather it doth stablish and strengthen them for God vseth them as instruments for the performance of that which he had appointed before But I remember a storie which if I bee not deceiued will bring light vnto this question A certaine noble man well furnished with horses and armour went to warre Now it fell out that hee tooke his iourney by the house of a verie faithfull Pastor of the Church knowen to him long before This man gaue not ouer to warne him to be diligent in prayer by the which he might mooue the Lord to fauour his enterprises He straight waie reasoneth concerning the prouidence of God as if he should haue sayde that God had already determined of all things that should come to passe and therefore that his decree could not bee changed by his prayers That good minister aunswered I would therefore aduise thee to send away thy horses and thine armour as things vnprofitable for as much as the issue of warre dependeth vppon the prouidence of God so as no other thing can come to passe besides that which he determined The souldier answered that such as went to warre could not without rashnesse lay aside their armour because they were instruments by the which God is woont to giue the victorie to such as it seemed good vnto him The same also might I say of praier saith the Minister by the which the Lord vseth to giue vs the things that be necessarie as well for the vse of this life as for euerlasting saluation and therefore that it was no lesse rashnesse to neglect it vnder the pretence of Gods prouidence especially seeing it is in so manie places commended
then he spake to Peter onely But as a little before Peter not onely in his own name but also in the name of all the rest of the Apostles which had that one faith had confessed that Iesus was the Christ and the sonne of the liuing God in like manner when Christ promised the keyes to Peter hee meant that they were also promised to the rest of the Apostles which hee doth sufficiently declare in the deliuerie of theÌ„ for he saith to all at once Receiue the holy Ghost Whose sins you remit they be remitted to theÌ„ whose sinnes you retaine they be retained I same also did the other Apostles and all Pastors confirme when exercising their ministerie they vsed those keyes Theoph. Wherefore doth Christ call the ministerie of Pastors by the name of keyes Matth. To the end we might vnderstand that the kingdome of heaueÌ„ as we haue declared before is by the ministery of the Church set open to the beleeuers and penitent and that it is shut against the vnbeleeuers and stubburne namely when as by it the former haue their sinnes forgiuen that so they may come to eternall life but to the other they be retained that so they may be shut from it For God doth ratifie that in heaueÌ„ which the Ministers vpon earth pronounce out of his word eueÌ„ as it appeareth by the words of Christ himselfe vnto Peter for after promise of the keyes presently hee addeth Whatsoeuer thou shalt bind in Mat. 16. 19 earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen And the selfe same thing he repeated after to all the Apostles to shew that they had like authoritie of binding loosing giuen to them with Peter Theoph. Therfore to bind loose is nothing else but to declare the remission of sinnes or to retaine them Matth. What it is to bind and loose Indeede nothing as it is plaine by the interpretation of Christ himselfe for he sayd to his Apostles in the place which euen now we recited Receiue the holy Ghost whose sinnes yee remit they be remitted vnto them whose sinnes you shall retaine they shall be retained For there is no harder bond then sinne forasmuch as being bound with it we be held and indeed willingly vnder the power and tyrannie of the deuill death and it cannot be loosed by any strength of man but by the onely might of Christ Theoph. Why then doth Christ commit the office of binding and loosing to the ministers seeing he himself alone hath the power of binding and loosing Mat. It is that we may vnderstaÌ„d that the Ministers be as it were Ambassadors proclaimers of the will of God which Paule teacheth in these words 1. Cor. 5. 19 God was in Christ reconciling the world to himselfe not imputing to them their sinnes and hath put in vs this word of reconciliatioÌ„ Therefore we are ambassadors in the name of Christ as God by vs did exhort you we entreat you in Christes stead to be reconciled to God Theoph. I see not therefore that the Ministers haue more power of binding and loosing granted them then any other priuate man For there is none that may not assure the beleeuer and penitent of the forgiuenesse of his sinnes contrariwise which may not set the iudgement of God before the vnbeleeuer and obstinate except he repeÌ„t And that verily shal be confirmed in heauen as it was pronounced by that priuate person for that is the will of God reuealed in his word Mat. Of the authoritie of the Ministers of the Church That is right indeed but there is some speciall thing to be considered in the promise of Christ made to the Ministers namely that by his spirite he will giue more efficacie force to their words theÌ„ to the words of any priuate man so as they shall by faith be receiued of the beleeuer but shall terrifie the conscience of the vnbeleeuer set before his eyes the wrath iudgement of God For otherwise the name of the keyes of the kingdome of heauen should falsely be giuen vnto the ministery of the Church seeing that we may enter into it it is not inough that the doctrine of forgiuenesse of sins beat our eares but especially that it enter into our hearts and be receiued of vs by faith obedience Whereunto is referred that saying of Paul Neither my 1. Cor. 2. 4. speech nor my preaching stood in the entising wordes of mans wisedome but in the demonstration or euidence of spirituall power For this cause also Isaiah calleth the preaching of the word the arme of the Lord Isay 53. that is the instrument by the which he declareth his might and power that he may bring vs to saluation Theoph. I do see indeede that the force and fruite of preaching the word of God is very great For those three steps by the which wee obtaine spirituall health wherof thou diddest entreate in the Chapter of Faith are by it daily called to vse and practise Matth. Thou iudgest right For first the law is preached that wee may acknowledge our deadly disease namely sinne Secondly the Gospell is preached wherin the sauing remedie is offered vnto vs in Christ Last of all faith which is wrought in vs and increased by the preaching of the word applieth that medicine vnto vs so as we obtaine saluation euen the full forgiuenesse of all our sinnes Theoph. The article of remissioÌ„ of sins in the Creede vnlesse I be deceiued is therefore set after the article of the Church to the end we might know that it is offered vnto vs by the ministerie of it Mat. It is indeede and therefore there is no forgiuenesse of sins neither saluation without the Church as in the floud there was no safetie out of the Arke of Noah wherein also at that time the Church of God was then shut vp â—hat being as it were a type of it Theoph. Thou hast hitherto largely inough taught that by the ministery of the word we do truely obtaine forgiuenesse of our sinnes Notwithstanding there be two things behind whereof I will aske thee before we come to the other treatise 1 First whether God do wholy as they say forgiue to the repentant all their sinnes 2 Secondly whether hee forgiue them perfectly namely remitteth the punishment and the fault so as they be not any more imputed vnto vs. Mat. Let vs speake of the former in the first place Iohn saith 1. Iohn 1. 7. All sinnes be forgiuen to the penitent that the bloud of Christ doth wash vs from all sinne He that saith all excepteth nothing Now repentance yeeldeth vnto vs a more certaine testimonie of our faith by the which as hath beene sayd wee be made partakers of Christ and of his gifts Whereupon it followeth that whosoeuer repenteth may most certainly determine that all his sinnes notwithstanding they be grieuous are forgiuen and done away Which also is taught by the examples
of that sinfull woman and of the theefe Theoph. But Christ saith Math. 12. 32. that the sinne against the holy Ghost shall neuer be forgiuen Mat. Of the sinne against the holy Ghost He saith so indeed But the Apostle to the Hebrewes sheweth Heb. 6. 4. that it is impossible that such as fal into it should be renewed by repentance for that is the gift of God granted to them onely of whom he hath determined in Christ to haue mercy Theoph. But what is that sin against the holy Ghost Mat. These words Against the holy Ghost do sufficiently declare what it is namely whē any after that he hath by the holy Ghost beene lightned with the knowledge of the truth of the Gospell standeth against that truth not for feare or through infirmitie but vpon wilfull malice For then wittingly willingly he resisteth the holy Ghost and maketh warre against him Theoph. How knowest thou that this is the sinne against the holy Ghost Matth. First it may be gathered of that which gaue our Sauiour Christ occasiō to speake of it namely that he might proue the Scribes and Pharisies to be guiltie of that horrible sin who sayd that the miracles which he did were wrought by the Deuill whereof notwithstanding they were not ignorant that God was the author and Christ himselfe by most certaine arguments did declare And his miracles they did maliciously disprayse in the hatred of his doctrine which they perceiued was manifestly confirmed by them From thence therefore it is plaine that they sinne against the holy Ghost that vpon set malice stand against the knowen truth Ad hereunto that by sundry places of the Scripture it appeareth that euery other sinne is forgiuē not excepting that which is against the doctrine of faith so as it be done of ignorance as it was with Paul when he persecuted the Church or through infirmitie and weakenesse as when Peter denied Christ Theoph. It is verily a wonder that so horrible wickednesse can enter into the minds of men vpon purposed malice to striue against the knowen truth Matth. It commeth to passe by the iust iudgement of God vnto those that haue long and much despised and set light by his most precious gifts namely his louing kindnesse and mercie in Christ the knowledge whereof notwithstanding he had vouchsafed them at length they be deliuered to the power of the Deuill that by steps degrees they may fall to that extreame and finall apostasie And because they are by it become like vnto Sathan namely when vpon knowledge and willfull malice they resist the truth they be no otherwise then himselfe depriued of all hope of saluation Theoph. Let vs now come to the other question Whē God forgiueth sinnes whether doth he it perfectly so as he remitteth the punishment and the fault Mat. Whether God remitteth the punishment the fault As God is perfect so doth he perfectly forgiue sins so as he neuer remembreth thē nor imputeth thē vnto vs. Fo so he saith euery where by his Prophets Isay 1. 18. Isay 44. 12. Mich. 7. 19. If your sinnes were as crimson they shall be made whiter then snow if they were as red as scarlet they shall be as woll I haue put away thy trāsgressions as thick clouds thy sinnes as a mist He will lay aside our iniquities and cast all our sinnes into the bottome of the sea Ps 103. 12. As farre as the East is distant from the West so far doth he remoue our sins from vs. Neither is this any maruell for seeing the forgiuenesse of our sins is grounded vpō Christ in whom they be fully punished God should be vniust if he required any thing further for them Theoph. But wee reade that Dauid suffered many punishments after that by the message of Nathan he was certified of the forgiuenesse of his adulterie An obiectiō against the doctrine of remitting the punishmēt fault For the child that was borne vnto him of Bethsheba died Moreouer also his sonne Absolom was raised vp against him which both made warre vpon him and defiled his wiues Which punishment was indeed denounced against him by the Prophet whereupon it seemeth to follow that God forgiueth the sinne but retaineth the punishment Matth. The answer to the obiection This is the doctrine of the Romanists from whence came the dreame of Pardōs Purgatory fire as hath before bene declared of vs. Neuerthelesse I am glad it is so come to passe that we may fitly speake of it in this place For I will shew that it is most absurd in as much as it separateth those things which of their own nature do wholly hang together For if thou take away the fault there is no place left for punishment otherwise God should be vniust if he should punish whom he accoūteth not faultie Moreouer seeing Christ himself in his owne body suffered the punishments due to our sins it is not to be doubted but that he hath discharged vs from the same euen as Esay expresly affirmeth in these wordes Verily he hath borne our griefs hath Isa 53. 4. caried our sorrowes we thought him strickē wounded of God and humbled but he was wounded for our iniquities broken for our sinnes The chastisemēt of our peace was vpon him and by his stripes we are healed All we as sheepe haue gone astray euery one hath turned to his owne way and the Lord hath layd vpon him the iniquities of vs all For this cause also Paule saith Rom. 8. 1. That there is no condemnation to them that are in Christ Iesus Wherby it plainly appeareth that God whē through Christ he forgiueth sins doth no lesse remit the punishment of them then the fault For otherwise our case were most miserable yea rather euē now we were vtterly vndone the forgiuenesse of our sins is vnprofitable to vs if the punishment be retained Theoph. Why so Mat. Because we be vnable to beare the burthen of it for as much as it is infinit no lesse then the fault for they be of the same nature Theo. What thinkest thou of the afflictiōs which God sendeth vnto vs euen after the forgiuenesse of sinnes Matth. I say they be not sent to be punishments of sinnes but to be vnto vs in stead of chastisements and corrections to humble vs and that we may be the wiser after for the Apostle saith 1. Cor. 11. 32. When we are chastised we are instructed of the Lord that wee should not be condemned with the world Theoph. Therefore the nature of afflictions be changed when as they be sent to the godly for they be not punishments of sins to satisfie the iudgements of God Matth. Thou sayest well he same is to be thought of the infirmities of the body which we know bee left vs not to be punishments of sinnes but an exercising of patience The same also is to be sayd of death which to vs is as a bridge