enter into the holy Apoc. 21. 27 Citie Theoph. How then are we iustified or made righteous before God Mat. In the Scriptures there be two righteousnesses set forth to vs which also do verie much differ the one from the other These are 1 The righteousnesse of the law and 2 The righteousnesse of faith But the holy Scriptures do teach vs that we cannot be iustified by the former which is of the Law to the end we might flie to the other which is of faith Theoph. Declare vnto me wherein both these righteousnesses do stand as also what the difference is betweene them Math. The righteousnesse of the law is the perfect keeping of the law For if we did but fully and perfectly fulfill whatsoeuer that cōmandeth we should by our works be iust before God neither should we need anie other righteousnesse But the Apostle in diuerse places sheweth Rom. 3. 20. Gal. 3. 11. that this can not be for as much as all men be sinners and therefore vnrighteous which shall not be omitted by vs when we speake of workes and therefore he concludeth that we are iustified by faith But the righteousnesse of faith is the righteousnesse of Iesus Christ which by faith is freely imputed vnto vs of God By these things thou mayst vnderstād what the difference is betwixt the righteousnesse of the law and the righteousnesse of faith 1 The Law requireth it of our selues but faith calleth vs from our selues to seeke for it in Christ in whō onely it is and that indeed perfectly 2 Againe the Law requireth vs to obserue and do all that it commandeth otherwise it threatneth the curse But faith requireth this one thing namely that we beleeue and promiseth all kind of blessings to such as beleeue 3 Finally the righteousnesse of the Law comming from our selues should set vp merit put away grace Contrariwise the righteousnesse of faith which is from God taketh away merit and setteth vp grace Theoph. Now I vnderstand wherin both these righteousnesses consist and in what things the one differeth from the other But I thinke it may be gathered of your wordes that we are not properly iustified by faith but by the merit of Christ Mat. Thou gatherest rightly For if faith should iustifie by any inward vertue as it is always weake imperfect our righteousnesse also should be imperfect Faith therefore is as it were an instrument wherewith we take hold vpon our perfect righteousnesse which is in Christ which Paul plainly expresseth in these words All haue sinned and are depriued of the glory of God Rom. 3. 23. 24. 25. but are iustified freely that is to say by his grace by the redemption made in Iesus Christ whom God hath set forth to be a reconciliation through faith in his bloud 1 First the Apostle witnesseth that all men be vnrighteous for as much as all men haue sinned and therefore be depriued of the fauour of God 2 Then he teacheth vs that the righteousnesse by the which we are iustified before God hath the foundation in the onely merit of Christs death wherewith God is pacified so as he is become mercifull and fanourable vnto vs. 3 To conclude he sheweth that freely by faith we are made partakers of that righteousnesse of Christ How often soeuer therefore this manner of speach is vsed by the Apostle we are iustified by faith he vnderstādeth that this is done by the most perfect righteousnesse obedience and satisfaction of Iesus Christ which gifts are imputed vnto vs when we are by faith made one with him Theoph. it followeth then that all our righteousnesse is onely in imputation Mat. Yea truely For it is necessary to the end we may be accounted righteous before God that our vnrighteousnesse be not imputed vnto vs and that Christes righteousnesse be imputed Now Christ performeth both these the imputation of whose giftes causeth that our sinnes be not layd to our charge for as much as by the benefite of that imputation they be couered remoued out of the sight of God although he knoweth euery one of them so as he can tell their very number This case therefore standeth as it doth with the blacknesse of a coale set on fire which blacknesse we know to be in the coale although we see it not with our eves Theoph. Psal 32. 1 That excellent saying of Dauid calleth these things to my remembrāce Blessed are they whose iniquities be forgiuen and whose sinnes be couered Blessed is the man to whom the Lord imputeth not sinne But seeing our righteousnesse and all our saluation dependeth vpon faith in Christ tell me what faith is Mat. Faith in Christ is a certaine speciall assurance by the which we know that we are partakers of the merite of the death and resurrection of Christ so as it is satisfaction for vs and forgiuenesse of all our sinnes which indeed is the foundation of the Christian faith Gal. 2. 16. Ioh. 6. 47. Rom. 3. 23. Ephes 2. 8. Whereupō it is that they be indifferētly vsed For somtime the scripture saith that we are iustified by faith in Crhist and somtime it ascribeth it simply vnto faith Theoph. What then is faith Mat. Of Faith The word faith hath many significations For sometimes it is as much as a promise to performe somwhat thereupon to keepe faith is the same with standing to a mans promise signification 1 Hereunto may be referred the saying of Paule God is faithfull as if he had sayd that God which men doe often neuer faileth of his promise signification 2 Somtimes also it is taken for the gift to worke miracles as when Paule saith 1. Cor. 13. 2. that if he had all faith so as he could remoue mountaines yet if he had not loue that he were nothing signification 3 Besides it signifieth the wholesome doctrine of godlinesse as when Paule chargeth Titus Tit. 1. 13. Admonish them that they be sound in faith In which sense he is cōmonly sayd to thinke ill of the faith which erreth frō the puritie of doctrine signification 4 But the most proper signification of the word faith is that wherof we speake in this place whereof also there is so often mention in the Scriptures Gal. 2. 16. Ephes 2. 8. when in euery place we are sayd to be iustified and saued by faith and that without faith no mā can please God Heb. 11. 6. Thē indeed faith is the certifying of vs of the loue of God toward vs. Theoph. But why saydest thou at the beginning that faith in Christ is the foundation of faith it selfe Mat. Because we cannot certainly determine that God will be mercifull vnto vs except we do first know that Christ by his death hath made satisfactiō to God for our sinnes and reconciled him vnto vs. Therefore Peter saith 1. Pet. 1. 21. that through Christ we beleeue in God which raised him from the dead and gaue him glorie that our faith and hope might be in
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
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
tongues to deceipt the poison of Aspes is vnder their lips Psal 10. 7. Whose mouth is full of cursing and bitternesse Their feete are swift to shed bloud Isay 59. 1. Destruction and calamitie are in their wayes And the way of peace they haue not knowne The feare of God is not before their eyes Psal 36. 2. Which testimonies are gathered by him out of sundry places of the old Testament that he might procure the more authoritie and credit touching this matter Theo. But how could it be that man the most excellēt creature of al others should be so much corrupted Mat. It was not by his first nature for he was made like vnto God but by originall sinne wherewith Adam by his disobedience in eating the forbidden fruit infected himselfe and all mankind Theoph. Tell me what that likenesse of God is wherin thou sayest the first man was created as also the originall sinne wherwith mankind was tainted afterward Mat. Of the Image of God The likenesse of God was that the vnderstanding of man was lightened with the true knowledge of God and of the worship due vnto him That also he had a right will framed to the obediēce of God Now it is called the image or likenes of God because in those excellent gifts man did shew set out the wisedome goodnesse and power of his creator But when Adā by rebellion fell frō this his estate he was depriued of this likenesse together put on the likenesse of the deuill That is to say he was spoiled of those notable gifts in stead whereof came in all manner of vices As 1 The ignorance of God and of his seruice 2 Wickednesse for he hated vertue and loued sinne 3 Weakenesse vnto all goodnesse Of originall sinne And this is the blot of the originall sinne which being within vs as a fire of wickednesse and lust doth cōtinually breath out the fruits and effects of it to wit vngodlinesse and vnrighteousnesse Theoph. But that corruption seemeth to be accounted rather a punishment of Adams sin then sin it selfe Mat It is indeed a punishment of sinne the fountaine and welspring of all sinnes Neuerthelesse it is also sinne and worthy of death euen as Paule saith As by one mā sinne came into the world and death by Rom. 5. 12. sinne and so death went ouer all men through him in whom we haue all sinned that is to say were infected with originall sinne Theoph. But how could Adam make all his posteritie partakers of that infection of sinne Mat. By generation For he could not beget any children but such as were like himselfe euen as a viper bringeth forth none but vipers Now it is called originall sinne to shew that we are corrupted not by any wickednesse taken to vs or farre fet but that we do bring with vs corruption bred within euen from our mothers wombe Which Dauid confesseth of himselfe Psal 51. 5. Behold I was borne in iniquitie and in sinne hath my mother conceiued me CHAP. III. Of the knowledge of Christ who hauing satisfied for vs the perfect righteousnesse of God hath opened a way to his infinit mercy through the which at length we may come to eternall life Theophilus LEt vs repeate the order of our former speach Forasmuch as God cannot denie his iustice neither yet shew mercy without the vpholding of his iustice and man is so corrupt as hath bin declared by thee out of the Scripture he cā looke for nothing else but he wrath of God and eternall death Mat. God himselfe hath giuen the sentence For he saith by his Prophetes Deut. 27. 26. Cursed be euery one that continueth not in al things written in the booke of the Law to do them And againe Ezech. 18. 4 The soule that sinneth that shal die Which things are to be vnderstood as well of the eternall death as of the natural as it is expressed by the Apostle Iohn But in Christ there is Apoc. 21. 8. remedy offred vnto vs. Therfore the knowledge of him in the holy Scriptures is ioyned with the knowledge of Ioh. 17. 3. God by the which we may attaine eternall saluation Theoph. Let vs therefore speake of the knowledge of Christ And first of all declare thou those things which concerne his person and then we shal see what remedy is brought vnto vs by him for our saluation Mat. Of the perso◠of Christ Concerning the person of Iesus Christ he is the eternal Sonne of God which tooke vpon him the nature of man that is to say was made man in soule and bodie like vnto vs in all things sinne onely excepted Therefore the nature of God and man are so ioyned together in him that they make but one person Hee hath also but one Father and one mother A father in respect of his Godhead a mother in respect of his māhood the Virgine Marie of whose substance hee was conceiued by the power of the holy Ghost Theoph. Prooue all these things briefly out of the word of God Mat. Saint Paul speaking of Christ saith when the fulnesse of time was come God sent his sonne made of Gal. 4. 4. a woman When he saith that God sent his Sonne he declareth that Christ is the second person of the Trinitie and therefore God which also elsewhere hee confirmeth in these words Who is God ouer all blessed Rom. 9. 5. for euer But when he addeth made of a woman he plainely declareth that hee is verie man Which also he affirmeth elsewhere in these wordes 1. Tim. 2. 5. There is one God also one Mediatour of God and men the man Christ Iesus Whereof it followeth that Christ is verie God and man For although each nature hath it own property remayning distinct to it selfe yet to the end we may vnderstand that in Christ they be ioyned together by a most neare bond so as they make but one person the Scriptures oftentimes say that of the Diuinity which agreeth to the humanity As when it is said that God had purchased his Church with his own Act. 20. 28 blood And contrariwise those things are saide of the humanitie which appertaine to the Diuinitie whereunto that saying of Christ is to be referred no man ascendeth vp into heauen but hee which came downe Ioh. 3. 13. from heauen euen the Son of man which is in heauē Theo. Declare a little more plainly what thou meantest by this when thou say dest that each nature hath his property remaining distinct vnto it selfe Mat. The diuinity was not changed into the humanitie for it remained eternall infinit and impassible Againe the humanitie was not turned into the Godhead For before the death and resurrection of Christ it was passible such a nature as might suffer And before as also after death created and finite which at one time could not be in more places for this is contrarie to the nature of a true body Theoph. This doctrine againe
his most perfect holinesse righteousnesse the effects or fruits whereof be the good works that we do Therfore good workes goe not before our iustification and saluation but they follow after as it was well saide by one of the ancients But that which followeth after cānot be the cause of that which goeth before By this argument Paule proueth that wee are not iustified by Ephes 2. 8. workes For he saith You are saued by grace through faith and that not of your selues it is the gift of God not of works lest any man should boast himselfe For we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them In which words he sheweth that good workes cannot be said to be the cause of our saluation because they bee done by God himselfe in vs through Christ after that we be saued by faith in him Theoph. Let vs come to the other thing which thou saidest did let that wee are not iustified nor saued by our good workes Mat. It is more plaine then the former namely because to the end a man may be iustified by workes it is necessarily required that he haue fulfilled the whole Law and that he be not found so much as sprinkled or wet with any euē the very least spot of sin before God For euen as one litle drop of inke staineth a whole goblet of cleare water so onely one sinne is sufficient to ouerthrow all righteousnesse of workes For this cause Iames saith Whosoeuer keepeth the whole Law offendeth Iam. 2. 20. in one point is guiltie of all But it is certaine that the faith full in this life cannot at any time come to the highest degree of that perfection no not to the middle of it Therfore the defect or want of righteousnesse doth by many degrees exceede all the ablenesse vnto it which any may attaine vnto by the directiō of the holy Ghost Therfore by works they ought to looke for the curse only which the Scripture pronoūceth against those that haue not perfectly fulfilled the law Theoph. Whether the faithfull can keepe the law How knowest thou that the faithfull after regeneration cannot fulfill the law Matth. Paule doth most plainly witnesse it in his owne person speaking of the condition of a man regenerated in these wordes We know that the law is spirituall Rom. 7. 14. 18. but I am carnall sold vnder sinne for to will is present with me but I find no meanes to persorme that which is good For this cause Dauid saith Psal 143. 2 Enter not into iudgement with thy seruāt for no man liuing shall be iustified in thy sight Theoph. But Luke speaking of Zacharie and Elizabeth saith They were both iust in the sight of God walking in all the commandements and ordinances of the Lord without reproofe Mat. Gene. 6. 9. The same thing is also said of Noah by Moses Noah was a iust and an vpright man in his time Howbeit the Scripture saith not that they were without sinne but that they diligently applied themselues vnto righteousnesse and laboured to walke in the commandements of the Lord. In which sence the faithfull in many places are called iust or righteous as well to note that zeale by the which they seeke to come to the perfection of righteousnesse as also that we may vnderstand that their obedience notwithstanding it be imperfect is as acceptable to God through Christ as if it were perfect Theoph. But how knowest thou that this is the meaning of the Scripture and that they who it saith were iust were not without sinne seeing the words do sound so much Matth. It is not hard to gather it out of the things which presently after be obserued of the Scripture it selfe namely that Zacharie beleeued not the wordes of the Angell and that Noah was drunken Moreouer these things be plainly expressed in it If we say 1. Ioh. 1. 10. that we haue not sinned we make God a lyer and his word is not in vs. And indeede if we do but a little more attentiuely consider of it what is he that in this life can euer Loue God with all his heart Put his whole trust in him alone Perfectly rule his owne affections So keepe his tongue vnder that it send out no idle wordes whereof at the last day Christ saith Mat. 12. an account must be giuen So keepe his eyes in order that they lust not his mind that it thinke no vaine thing If at any time he serue God to do it with that affection namely so perfect pure and whole as it is required of him Finally which letteth not many occasions of doing well or of doing something better then he doth it to escape him 1. Ioh. 3. 20. If our owne heart condemne vs in these and in many other the greatest things God saith Iohn is greater thē our heart that is knoweth innumerable sinnes which we our selues know not Of this is that saying of Dauid Who vnderstādeth his faults cleanse me from Psal 19. 13 secret faults Theoph. I haue in thy speech obserued foure kinds of sinnes whereof men are guiltie before God The committing of euill The leauing the good vndone Hidden sinnes The imperfection of the good deeds which in small number are done of vs. Which things if they haue place in the faithfull I do indeede confesse that they be farre off from being iustified by their workes Mat. There is no doubt but they be in the very best which also the Scripture cōfirmeth when it saith Iob. 11. 16. Man drinketh in iniquitie as water as if it sayd that iniquitie was as familiar and common a thing with him as to drinke Isay 64. 6. Psal 62. 9. We be all of vs as an vncleane thing and all our righteousnesse is as filthy cloutes The children of men are vanitie the chiefe men are lyes to lay them vpon a balance they are altogether lighter then vanitie Theoph. Do these things agree to the faithfull as well as to the vnfaithfull Mat. Yea verily for they of whom these things were written were faithfull beleeuers neuerthelesse they did recken themselues also in that number as Esay by name for he saith We all are as vncleane things again all our righteousnesses as filthy cloutes But if our iustice righteousnesse be such how I pray thee must it be thought of our vnrighteousnesse and sinnes Theoph. What differēce cōcerning good works is betweene the faithfull and the vnfaithfull Seeing the matter is so it seemeth altogether to follow that there is verie little difference concerning good workes betweene the beleeuers and the vnbeleeuers Mat. It followeth not for sinne only dwelleth in the faithfull but it raigneth not Howbeit in the vnfaithfull and vnbeleeuers it both dwelleth and raigneth Therefore euery beleeuer may vse that saying of Paul I doe not the good that I would The vnbeleeuers Rom. 7. 19. cleane contrariwise We doe
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