Concerning the brasen serpent 2. Kin. 18 4. Ezechias is in that behalfe specially commended of the holy Ghost for that he brake it because after a sort it was worshipped of the people Now therefore with what face dare they alledge these examples to vphold their images set vp contrarie to the expresse commandement of God seeing especially there is so filthy an abuse of them vnto all kind of idolatrie Theoph. But what did the Cherubins and the brasen serpent signifie Math. Euerie Cherubin had foure wings with two they couered their face whereby was taught that the Angels them selues be so stricken with that brightnesse of the diuine Maiestie that they cannot endure it and so be coÌ„pelled to couer their faces with the other two wings they couered the mercie seate which was vpon the Arke to instruct vs that God is incomprehensible and therefore ought not to be represented by anie humaine likenesse Touching the brasen serpent God signified by it that all they whom that old serpent namely the deuill with whose poyson and that indeed deadly we are infected through sinne had bitten were healed so as by faith they do flie vnto Christs death For the brasen Serpent was a figure of Christ as the Lord himselfe teacheth in these words As Moses lifted Iohn 3. 14. vp the serpent in the wildernesse so must the Sonne of man bee lifted vp that who soeuer beleeueth in him should not perish but haue life euerlasting Theoph. The third obiection I am satisfied for the second obiection the third is behind wherin they alledge almost innumerable miracles which were wrought in fauour of the worshippers of Idols and for the punishment of such as despised them Matth. The answer Although I might most worthely reiect the greatest part of those miracles as false and fayned yet will I grant this that they may be all taken for miracles indeed But what can they build with them might not the Heathen boast the selfe same things of their Idols Valer. Mâ—… lib. 1. Cap. â— Let prophane histories bee read they will affoord infinite examples of those things neither indeede is it maruell For the deuill to the ende he might establish his owne false doctrine would therein followe God Theoph. How Matth. As God when hee meant to open his trueth vnto men sent foorth true Prophets and Apostles to preach it and furnished them with the power of the holy Ghost that they might confirme it by sundrie miracles So the deuill the father of lyes assayed the same thing when he would bring in Idolatrie and superstitioÌ„ into the world For he raised vp false Prophets and Apostles to preach it and put into them the power of working miracles for the confirmation of it Hereupon it is that Christ warneth vs diligently to take heede of Mat. 24. 24. false Prophets who saith he shall do great signes and miracles so as they shall deceiue if it might be the verie elect Whereunto also may be applied the saying of the Apostle speaking of Antechrist Whose coÌ„ming 2. Thes 2. 9. is by the working of Sathan with all power and signes and lying wonders Theoph. Why doth the Apostle call them lying wonders Matth. Not so much to note the falshood of them as to giue vs to vnderstand of the ende whereat those miracles do shoot And that is to confirme most false and lying doctrine such as are Idolatrie and superstitioÌ„ which are directly contrary vnto Gods word which indeed ought to be vnto vs in stead of a touchstone by the which to discerne true miracles from false that we be not deceiued by them Theoph. Thou thinkest therefore that all miracles which serue to confirme false doctrine are wrought by the deuill and therefore to be refused as lyes and done to deceiue Matth. I thinke so And for this cause doth the Lord warne vs by Moses if there arise in the middest of vs a Deut. 13. 1. 2. 3. Prophet that foresheweth things to come or sheweth anie other signes for this purpose to turne vs aside froÌ„ his worship that we do not heare such a Prophet for the Lord your God saith he proueth you to see whether you loue him with all your heart Theoph. But howe can the deuill haue the power to worke miracles which appertaineth onely to God Matth. The Lord looseth the bridle vnto him and giueth that power that he may auenge him selfe vpon those which despise and refuse his truth of whom Paule thus writeth Therefore will the Lord send them the 2. The. 2. 11 strength of delusion that they may beleeue lyes Theoph. Thou hast now satisfied me concerning the first part of this commaundement and those abuses haue bene discussed in it which are wont to be brought into the worship of God but chiefly the greatest amoÌ„g them namely Idolatrie It remaineth therfore that we The other part of the 2. commandement come to the other part to the end we may know what is to bee done in the outward seruice of God that is framed according to his owne will Matth. That is when a worship is giuen both agreeable to his nature and acceptable to his Maiestie Theop. What is that worship or adoration agreeable to the nature of God Math. Of spiritual worship It is taught of Christ himself Ioh. 4. 23. speaking to that woman of Samaria he saith The houre commeth and now is when the true worshippers shall worship the Father in spirite and truth for the Father requireth euen such to worship him Now he opposeth or setteth spirituall worship which God requireth against carnall worship deuised by men which because it is answerable to their carnal and corrupt nature maruellously pleaseth themselues but doth most of all displease God that is a spirite Yea indeed no worship but spirituall is acceptable vnto him Theoph. Now it is to be seene wherein that adoration or spirituall worship standeth Mat. Sincere prayer is the chiefe part of it whether it be publiâ—e or priuate when our hearts be lift vp vnto God with a pure coÌ„science all things being taken away that may withdraw or estrange our mindes from him as images candles and such other inuentions of men falling downe vpon our knees our heads vncouered and hands lifted vp to heauen Theoph. Are not kneeling vncouering of the head lifting the hands vp to heauen carnall ceremonies Matth. No in no wise For we call them carnall ceremonies that were deuised by men and such as tye our mindes to these earthly things but these are both ordained of God and do bring forth farre diuers or vnlike effects For they call our mindes from these earthly and fraile things and do lift them vp to true pietie and spirituall meditation Theoph Is there nothing else required to worship God spiritually besides the things which thou hast reckened vp Mat. There is somwhat else required namely that we do heare his word receaue the Sacraments with humblenesse and reuerence of mind
more easily the same vseth the Deuill For if he heale the diseases of cattell he doth it with no other minde but to bind the owners of them to him selfe if he bring any case to our bodies he doth it to bring the soule in bondage to him selfe for that cause that at length he may thrust bodie and soule with him selfe into hell Finally he doth alwayes vsurpe dominion and Lordship ouer them to whom he maketh shew of seruing for a time Theoph. It were therefore better for a man to serue himselfe then to haue such a seruant Matth. It were so and indeed to be holden with sicknesse all the time of our life rather then to recouer our health by his helpe Theoph. I will yet demaund one thing whence hath the deuill this power that he can heale the diseases of our bodie Matth. God permitteth it vnto him by his iudgement as it hath bene sayd of vs that they should more and more be blinded which flie to the deuill that by their owne desert they may perish in their errors Theoph. The third manner of taking Gods name in vaine is behind Mat. Gods name takē in vain by dissolutenesse of life It is when a man professeth him selfe to know God but denieth him in his deeds that is whose whole life yeeldeth nothing but offences stumbling blocks Of whom there is mention in the Prophet for thus the Lord chideth with them Why doest thou declare my statutes takest my law in thy mouth seeing thou hatest Psal 50. 16. to be reformed hast cast my words behind thee The same also is to be thought of hypocrites which are farre worse then these for in words outward deeds they doe vainely make shew of the feare of God but their heart is verie farre off from him To this number also they may be reckened whose minde wandreth about other matters while they are praying Theoph. Let vs come to the fourth maner of taking Gods name in vaine Mat. When wee speak of god without cōsideration When this word God or the name of Iesus is vsed of vs either rashly or without cause as manie do with whom it is ordinary that in the way of maruelling or wondring they oftē vse these speeches my God Iesus Theoph. But thou shalt hardly perswade these that they take the name of God in vaine notwithstanding it be often vsed of them for they say it is better to name God then the Deuill Mat. Our nature is so corrupt and so vsed to sinne that we see not anie but the greatest which indeede if they be weighed by our iudgement shall bee taken for verie small For this cause God gaue vnto vs his Lawe which is as it were a glasse and a most perfect patterne of holinesse that by comparing our actions with it wee might acknowledge our sinnes and studie to amende But of these things shal be spoken more at large when we shall come to the vse of the Law Now we are to examine that most damnable maner and to compare it with this commaundement of the Law Thou shalt not take the name of the Lord thy God in vaine What is this in vaine do we onely then sinne against it when it is set vpon by vs with blasphemies renouncings of it No in no case but then also whē it is named either with contempt or rashly But what is he that being in his right mind seeth not that it is both cōtemptuously and rashly vsed in these maners of speaking If any haue bin at a feast which peraduenture hath not bin without riot and other sinnes he will not feare to vtter these words according to the custome amōg vs O my God how excessiuely haue we laughed O my God how richly daintily were we entertained If any of our seruāts disquiet vs by their vnskilfulnesse or slownesse straightway he shall heare O God how foolish thou art O God how slow thou art If we find any place filthy and vncleane or if we smell any ill sauour by and by shal the name of God be mingled with these things in these words O God what a filthy place O God what an ill sauour do I smell These examples most common among our countreymen were to be alledged that we might so much the more plainly shew how greatly the name of God is vsed contemptuously and rashly of vs. A certaine ancient left it written that if we haue a costly garment we do then onely put it on when we go to the companie of great personages and do most carefully looke vnto it that it be not spotted in somuch as we shun and auoyd all such things as might soile it But the most holy name of God with the excellencie and worthinesse whereof no garment no not any creature is indeed to be compared is so little esteemed of vs that it is continually intermedled with vaine and idle speeches with raylings and filthinesse Theoph. I do acknowledge that the name of God is abused with very great cōtempt in the speeches which thou hast reckened vp but that sin is so common that in very deede the godly themselues and such as desire to reforme their liues be not free from it for a mā shall find very few that sinne not in this point Mat. It was the cause why I haue handled that sinne more at large to the end it may the better be knowne especiallie to such as be touched with any feare of God that by the reuerence wherewith they honor his name they may be moued to amendment which they shall with very small labour attaine if they giue their minds vnto it Theoph. Let vs come to the fift and last way whereby the name of God is taken in vaine Matth. When any sweareth by him vainly Theoph. Of swearing Before I demand how any sweareth by the name of God vainly I would haue thee to declare what an oath is Matth. It is the calling of God to witnesse for the confirmation of the vnknowne truth of our speech Theoph. How many kinds of oaths be there Mat. Two For the one is of things past the other of things to come namely when any thing is promised with an oath which promise if it be made vnto God is called a vow Theoph. Let vs consider how a man sweareth by the name of God in vaine Mat. That is as often as those circumstances which are required in an oath are not kept Theoph. How many are those circumstances Matth. In an oath which is of things past there are three without which the oath shal be altogether vaine 1 The first is that the thing whereupon we are about to sweare be not only true but also that the truth of it be certainly knowne to vs. 2 The second is that the thing be of some weight aswell to the glory of God as to the loue of our neighbour 3 The third is that the truth of that thing by any other meanes cannot be brought to light
for otherwise the very name of God is contemptuously vsed But as an oath respecteth things to come there be fiue things to be obserued 1 First that the thing be of some importance 2 That it be iust and lawfull 3 That it be in our power 4 That we be prepared to do it 5 Finally that in time we performe it indeede although it should be to our losse as we be taught of the Prophet Psal 15. 4. Theoph. What if all these circumstances be not obserued is not the name of God taken in vaine Mat. It is and very great reproch is done vnto him especially if that whereof we sweare be not true for then he that doth that accuseth God of lying and falshood therfore so much as in him lyeth taketh from him his Godhead and maketh him like the deuill that is the father of lyes Iohn 8. 44. Theoph. But if we haue taken our oath to do some ill thing as for exāple to kil are we boūd to perform that Mat. No not so for in our Baptisme we vowed vnto God that we would serue him and obey his will And that oath cutteth off all other contrary vnto it Sin therefore is cōmitted in that an vnlawfull oath was takē vainly rashly contrary to the will of God howbeit the sin should be farre greater if it were kept But if we be not bound to do ill things although we haue expresly promised them much lesse if they be required of vs vnder the colour of some general promise For secretly they be excepted which are not lawful no lesse thē those which cannot be done or be impossible And therfore Herod was not bound to cut off the head Mat. 14. 7 of Iohn Baptist by his oath taken to Herodias Theoph. The second part of the third commandement of sanctifying Gods name We haue spoken sufficiently of the first part of this cōmandement let vs come to the other Now that pertaineth to the sanctifying of Gods name By what wayes therefore may the name of God be sanctified or hallowed of vs Mat. By fiue euen in a like nūber with those whereby it is taken in vaine Theoph. Declare seuerally euery of these wayes Mat. The first is that we sing his prayses reade his word and speake reuerently of him 2 The other is that in aduersitie he be praysed of vs both in heart and mouth as we reade Iob did in these words Iob. 1. 2. Let the name of God be blessed 3 The third is that so often as need shall require we do make a most franke confession of his truth and leade a life agreeable to that confession 4 The fourth is that we pray vnto him and from our heart giue him thankes 5 The fift that when it shall be necessary we sweare by his name Theoph. How is the name of God sanctified when we sweare by it Matth. Because by an oath lawfully taken he is acknowledged of vs for the true God forasmuch as we confesse him to be the searcher of the hearts secret thoughts whē we cal him to be a witnesse of the things that be hidden from men Secondly because we flie to him as a most earnest defender of truth and therefore a most seuere reuenger of lyers and such as forsweare themselues And these indeed be the proper offices of God alone Finally by an oath his name is sanctified seeing that by it controuersies which hurt Christian charitie be ended as the Apostle speaketh Heb. 6. 16. Against Anabaptistes that wholy condemne swearing From whence we may gather how wonderfull the kindnesse of God is toward vs who doth so farre abase himselfe that he will be present at our controuersies and make an end of them Therefore there is no cause why we should doubt to sweare by his name in the place of iudgement or elsewhere so as all the conditions be kept For whosoeuer refuseth to sweare refuseth to giue glorie vnto God Theoph. But Christ commandeth that we sweare not at all neither by the heauen nor by the earth Mat. 5. 34. and that our communication be yea yea nay nay affirming further that whatsoeuer is more is of euill which also is confirmed by Saint Iames. Iam. 5. 12. Mat. That indeede is true But Christ in the same Chapter plainly saith That he came not destroy the law or the Prophets but to fulfill them Therefore his purpose is not to cōdemne the right vse of an oath expresly commanded of God in these wordes of Moses Deut. 6. 13. Thou shalt feare the Lord thy God and shalt serue him onely and sweare by his name Theoph. In what sence therefore did Christ forbid swearing altogether Mat. That he might bring againe this commandement to the true vnderstanding of it which had beene much corrupted by the false gloses of the Scribes and Pharisies For they taught it was no sinne when any swore in vaine by the creatures as by heauen and earth seeing that the name of God was not expressed But Christ meaneth to shew that although the name of God was suppressed or not mentioned yet secretly it was sufficiently expressed in such oathes and that therefore therein sinne was committed against this commandement Therefore his purpose is not to forbid the lawful vse of an oath but the abuse as when a man sweareth vainly by what name or in what manner soeuer it be done Theoph. It followeth therefore that it is lawfull to sweare by creatures so as it be not vainly forasmuch as the name of God is secretly vnderstood in them Matth. Yea verily yet with this condition that those creatures be auoyded in swearing which haue beene commonly abused to Idolatrie Thus this learned man and some other haue thought of this matter For then the name of God is not vnderstood vnder them but it is euen suppressed that they may haue his roome the honour being giuen vnto them which belongeth to the Maiestie of God alone But this do they which sweare by the names of Saints departed In which respect the Lord is bitterly angrie with them that sweare by other Gods and taketh that kind of swearing to be an argument of manifest falling away from him Whereupon he complaineth of the Israelites in Ieremie in these words Ierem. 5. 7. Thy children haue forsaken me sworne by those which are not Gods And that indeed very iustly for the breaking of the second third commandement is a signe of breaking the first Theoph. How so Mat. Euen as he worshippeth God with spirituall worship and sweareth by his name so oft as the Lord shall require which spiritually hath conceiued comprehended him in his mind so whosoeuer hath imagined to himselfe a false God or many Gods doth forthwith declare it by worshipping of Idols whose names he hath in his mouth when he sweareth It is therefore truly sayd that Idols be first in the heart before they be brought forth either with the hand or mouth Theoph.
warneth vs to be true in all things Theoph. Is it not therefore lawfull sometimes to hide the truth Matth. Is is not onely lawfull but also many times expedient in respect both of the common and priuate profite of our neighbours Yet with this condition that we be not bound by oath before the Magistrate to declare it For otherwise it should not be lawfull for vs to conceale the truth except the question were of the peace of the Church or the safety of our brethren For Christian charitie requireth that we should suffer any thing rather then bring danger to any brother much more to the whole Church As for example if a man were held prisoner of enemies he ought rather to suffer all kinds of torments then to declare any thing that might be to the hurt of his countrey or of his neighbour Theoph. The conclusion is that thou thinkest it lawfull yea sometime expedient to conceale the truth but that it is not lawfull to lye vpō any occasion no not for our owne safetie or the safetie of our neighbour Mat. I thinke so For the glorie of God that abhorreth lyes ought to be preferred before our owne life the loue of our neighbour Moreouer the rule of charitie requireth it not that we should by a lye hide the sinne of our neighbour which by the commandement of God is to be punished Theoph. Now I see that there is no lye that is not euill But thinkest thou not that it is to be accounted amongst the least sinnes Matth. The often vse of it causeth that we thinke it light but the Scripture iudgeth farre otherwise for it saith Psal 5. 6. O Lord thou shalt destroy them that speake lyes In another place also reckening vp the sinnes that hinder the saluation of men it doth by name make mention of this numbreth it with murthers whoredomes and other hainous offences for Iohn saith Apoc. 21. 8. The fearefull and vnbeleeuing murtherers and whoremongers and sorcerers and idolaters all lyers shall haue their part in the lake which burneth with fire and brimstone which is the second death Neither doth it that without cause for it directly fighteth with the nature of God which is the truth contrariwise it agreeth with the deuill that is the father of lying But there is no sinne whereunto we do more encline euen frō our birth Which indeede doth sufficiently shew that by originall sinne we haue put off the image of God and haue put on the image of the deuill as it hath bin declared before namely in the Chapter of man Theoph. Enough hath bene spoken concerning the former part of this commandement that is of the prohibition it followeth therefore that we come to the other that is to that that is commanded Mat. In it is commanded that we helpe our neighbours with our testimonie if at any time neede shall so require both publikely in the place of iudgement and priuatly without that place Moreouer that to our power we defend the good name of our neighbour that we put far away the slander raised vp agaist him at least witnesse by our sower countenance that we be not pleased with such speeches For Salomon faith As the Northwind driueth away the raine so doth an angry Pro. 25. 23. countenance the slandring tongue Last of all that in all things we pleasure our neighbour if he shall stand in neede of our counsell To comfort him in his troubles If at any time he go astray patiently and by the rule of loue to admonish him that he may be brought againe into the right way These be the chiefe points wherein our neighbour may be holpen of vs by our speech according to the meaning of this commandement Theoph. I haue nothing further to aske concerning the exposition of it Notwithstanding before we come to the tenth commandement wherein the inward lust or concupiscence of the mind is forbidden I would vnderstand of thee to what commandement the forbidding of drunkennesse and enuy is to be referred which are two most common sinnes Matth. There be some sinnes which for the diuerse respect of the effectes may be referred to the forbidding of diuerse commandemēts Of which sort it is certaine they be which thou hast euen now mentioned For we may referre drunkennesse to the prohibition Against drūkennesse contained in the second third and fourth commandements of this later Table For it bringeth forth brawlings which sometimes murthers and slaughters do follow Moreouer although drunkards abstaine from the slaughter of others yet are they guiltie of the murther they commit against themselues according to our prouerbe Gluttonie slayeth more then the sword Furthermore it stirreth vp men to lust It also bringeth them to pouertie which theft followeth Adde hereunto that whosoeuer wasteth the gifts of God so intemperately with the want wherof many be oppressed are in that respect holden guiltie of theft Last of all when they are heat with wine the tongue by and by is set at libertie and vnbrideledly by slandering backbiting shamefully defameth the good name of our neighbour Theo. Thou hast indeed reckened vp many sins that spring frō the abuse of a most excellēt creature of God Matth. But by that it appeareth how great the corruption of man is For he is not onely an enemy vnto God but also to himselfe for as much as he abuseth to his owne destruction the gifts that God hath giuen him to his profite and delight As for example God hath giuen vs wine to be nourishment but man turneth it vnto poyson God hath giuen it to reioyse our heart but man changeth it vnto heauinesse God hath giuen it to preserue the health of the bodie but man altereth it to the sickenesse of body and soule To conclude that which is the greatest thing of all by it man wittingly and willingly transformeth himselfe into a bruite beast when as he spoileth himselfe of reason by the which he differeth from them Theoph. Thou saist true but I see not what it is by the which men be allured to that sinne For neither glory nor profit nor pleasure can be sought by it For what pleasure is it if a man drinke not being a thirst Matth. No greater then it should be if a man after dainty cheare did presently eate But therein the verie bruite beasts go beyond them in moderation For a man shall not see any of them endure to drinke more then is necessarie Theoph. Hitherto inough of drunkennesse now let vs speake somewhat concerning enuie Matth. Of enuie It may bee referred to two commaundements Namely to the second of this later Table and also vnto this fift For seeing hatred is the perpetuall companion of it it compelleth men verie oftentimes to murther which is sufficiently proued by the example Gen. 4. 8. of Cain Theoph. Thou iudgest rightly For by enuie Cain was stirred vp to kill his brother because his sacrifice was not accepted of God but Abels
is not lawfull vnlesse it be vpon some very speciall knowen and approued occasion For the Apostle witnesseth that a necessitie lyeth vppon him to 1. Cor. 9. 16. preach the Gospell which is once called to the ministerie of the Church wo vnto him saieth hee if he preach not the Gospell Theoph. Thou hast verely reckned vp worthie conditions which whosoeuer hath is indeed to be accoÌ„pted a Pastor or Shepheard in the flocke of Christ namely 1 That he feele within himselfe an inward calling 2 Be of good conuersation 3 Of sound doctrine 4 Apt to teach 5 Be lawfully chosen of the Church 6 And finally perform his office diligently toward the flocke committed to his charge Personall succession Howbeit thou makest no mention of personall succession from the Apostles time without which notwithstanding manie thinke that the calling is voide and of none effect Matth. I doe grant indeede that Apostolicall succession is required to the end any may be lawfully called to the Ministerie of the Church which neuerthelesse is to bee vnderstood of the doctrine of the Apostles not of their persons For euen as heretofore Matthias succeeded Iudas that is a holy seruant of God a traytor so also it hath fallen ofteÌ„times that Iudas succeeded Matthias that is schismatickes and heretickes succeeded the most faithfull seruants of Christ Moreouer there is no testimonie in all the Scripture by the which it can be proued that that personal succession is required as necessarie to the calling of the Ministers This indeed is true if there be both the calling thereby hath the more authoritie as it was in that which they call the primitiue Church for in it the personall succession was ioyned with the truth of doctrine But when the truth of doctrine is ouerthrown then personall succession is nothing else but a visard which Satan vseth to blindfold the eyes of men to the end hee may keepe them in errour Therefore when it commeth so to passe as it is now in the Church of Rome what madnesse is it to desire that the election and calling of Ministers to preach the doctrine of Christ and his Apostles should hang vppon their person and will that bewray themselues to bee his open enemies and whose calling if it were examined by the former rule expressed in the word of God should be found to bee voide and nothing worth Theoph. I desire thee in few words to declare vnto me those points wherein the trueth of Christian doctrine is ouerthrowen in the Papacy Matth. A short rehearsall of Popish impieties It standeth chiefly in two heads and principall things The first is in that the sincere and true worship of God is defiled with innumerable superstitions yea with Idolatrie The other in that which respecteth the benefite of Christ which indeede is ouerthrown with the doctrine 1 Of free will 2 Of iustification by workes 3 Of the merit of workes 4 Of the intercession of Saints 5 Of the Popes supremacy 6 Of the workes of supererogation 7 Of Pardons 8 Of Purgatorie fire Of which wicked opinions the Masse was at length framed of them Theoph. The first fiue of these haue already bene declared by thee but the sixt namely of workes of supererogation I scarse vnderstand what it meaneth I would therefore haue thee shew it me briefly Mat. Workes of supererogation To supererogat in Latine signifieth so much as in the businesse of another maÌ„ to lay out a greater sum then we receiued of him by means wherof he is made bebter vnto vs. But these meÌ„ dreame that men maie do more good works then God hath commanded and those according to this similitude they call workes of supererogation signifying that in respect of them they accompt God to be in their debt then which doctrine what is there more monster like for any to beleeue that a mortall man can binde his creator vnto him to whom notwithstanding whatsoeuer good thing hee is able at any time to performe that all he is indebted bouÌ„d to do according as hath bene shewed of vs in the chapter Workes But what a mischiefe is it that a great part of these works of supererogation is nothing els but idolatrie or superstitioÌ„ such as be religious pilgrimages monasticall life such other of that kind wherewith God is euen offended Wherfore seeing they haue set them selues against his will the Lord is not onely nothing in their debt but contrariwise they are so much the more holden guiltie before his iudgement seate Theoph. Popish pardons Verily till now I knew not that opinion as neither the other concerning pardons which I desire thee to declare vnto me Matth. It is no lesse absurd then that forasmuch as it hangeth vpon it Howbeit these doctrines do leane and stay them selues vpon two most impious and vngodly foundations 1 First because they thinke that Christ by his death hath satisfied not for the punishment but for the fault onely of those sinnes which are committed of vs after baptisme and therefore that we our selues must â—atisfie for it either in this life or in purgatorie fire till it be fully payd 2 Or else that one drop of Christs bloud was sufficient for our redemption And that whatsoeuer he suffered besides which is indeed an infinite merit is layd vp in the treasurie of the Church together with the innumerable workes of supererogation wrought by hee-Saints and she-Saints for the which God is indebted vnto them Of this treasure say they the Pope is the disposer and steward whereof he giueth to such as he seeth good that is to such as pay money That gift they call indulgences or pardons because they serue to remit or lessen somewhat of the punishment to be otherwise suffered in Purgatorie fire As often therefore as the Pope by his indulgences granteth ten twentie or an hundred yeares of pardon this he meaneth that so much is diminished of the time of that punishment which wee had deserued for full satisfaction to be suffered for our sins either in this life or in the life to come Yea they say further such is the height of their impiety that these pardons do profit the dead namely such as be in the fire of Purgatory in somuch as that if the Pope would seriously and in earnest draw foorth that his treasure of Pardons he could say they empty it and send the soules tormented in Purgatory the right way into the heauens Theoph. Why therefore doth he it not according to the patterne of that Pardon the Vicar wherof he saith that he is vpon the earth Mat. Least that Purgatorie fire should be altogether put out by the which the Church of Rome hath gotten so great riches as it now aboundeth with Theo. I do verily see that vpoÌ„ good cause it was sayd of thee that the truth of doctrine is vtterly ouerthroweÌ„ in the Church of Rome For these two points which thou hast eueÌ„ now spokeÌ„ of do almost altogether abolish and take away
kept from it Theoph. What callest thou Ecclesiasticall discipline Matth. The order in the church instituted of God specially for two ends 1. Cor. 14 40 The first that the ministerie may be preserued that as Paule saith all things may bee done in the church decently and in order Also that sermons may be made and the sacraments administred vpon certaine daies at certaine houres and with due reuerence frequented and resorted vnto of such as haue ioyned themselues to the Christian church The other end is that the conuersation and doctrine of euerie one may bee looked into that such as haue giuen offences may be amended according to the degrees prescribed by Christ Yea if they be stubburne Matth. 18. to be at length excommunicated that is cut from the body of the Church that God himselfe bee not reproached and the flocke infected by their euill example Moreouer that if it be possible as Paule teacheth they may by that shame be called to repentaÌ„ce Theoph. Of whome ought that ecclesiasticall discipline to be ministred Mat. Of the Pastors of the Church whereunto are to be adioyned certaine Seniors or auncients for this end as necessitie shall require chosen of the Church Tâ—e summe of all Christian religion declared by a three-fold method or order Theoph. Thanks be to God from whom we haue receiued this benefit that we haue happily in my iudgement handled all the parts of Christian religion Now I would that thou shouldest draw the chiefe heades of it into a short summe before wee make an end of this our disputation Matth. That abridgement or breuiarie may be done in a triple or threefold method so as the first may bee profitable to the instruction of the godly the other to their comfort and the third to consist of both by making an opposition or contrariety of true religion with all other religions Theoph. Go to therefore declare the first Mat. The first epitome It shall declare the order of the whole booke which indeed may be brought to fiue heads or principall points the coniunction or ioyning together wherof sheweth what is the certainty and truth of euerie one of them and so of all Christian religion as it hath beene declared of vs. Theoph. Rehearse those chiefe points Matth. 1 The first entreateth of God 2 The second of man 3 The third of Christ 4 The fourth of Faith 5 The fift of the holy Ghost Theoph. It shal be so much the more easie to remember them because each of them may be applied to ech finger of the hand Declare them therefore to mee in order and shew mee the coherence and agreement which thou diddest attribute vnto them Mat. God First we must hold this principle that God seeing he is perfectly iust and perfectly merciful doth not onely shew his mercy but doth also declare his iustice Man This foundation being layd it followeth that man who oâ— his owne nature is a wretched sinner can not be saued from eternall death which he hath deserued except he haue some fit meane by the which the perfect iustice of God is satisfied But there cannot bee Christ found any other meane besides the merite of Christes death For by it the wrath of God being appeased there is a way made for vs vnto his mercy and therefore vnto eternall life But Christ shall profite vs nothing Faith except we be members of his body and so bee partakers of his benefites And both of these we obtaine by faith which indeede sheweth it selfe by good workes but namely by prayer Finally the holy Ghost The holy Ghost worketh this faith in the hearts of the godly by the preaching of the word confirmeth and keepeth it as well by that preaching as by the vse of the SacrameÌ„ts till at length he bring vs to euerlasting life Theoph. This is an excellent breuiary for in most few wordes and fit order it containeth the summe of ChristiaÌ„ doctrine to the instruction of the godly Now The second Epitome therefore let vs come to the other which thou saydest was profitable for the comfort of the faithfull Matth. That shal be set out in an order diuerse from the former but it may also be brought vnto fiue heads 1 The first is of repentance 2 The second of faith 3 The third of Christ 4 The fourth of God 5 The fift of eternall life And these also be ioyned together betweene themselues by a most neare baÌ„d for the confirmation of the saluation of the godly Matth. Shew me that band Mat. RepeÌ„tance First whosoeuer doth truly repent and that is easily perceiued when we serue God from the hart he hath faith But whosoeuer hath Faith is partaker of Faith Christ and his benefites And againe whosoeuer is partaker Christ of Christ and his benefites is iustified and made the child of God But whosoeuer is iustified and made God the child of God shall be deliuered from condeÌ„nation be partaker of eternall life Whereupon it followeth Eternal life that he which by good workes is assured of his repentance shall neuer perish but haue life euerlasting And those fiue staires or steps may be in stead of a ladder by the which we may clime eueÌ„ vp into the heauens to vnderstand certainely whether our names be written in the booke of life or not but the first onely is hard Theoph. Why so Mat. Because there is no little labour to be bestowed in the deniall of sinne that we may serue God from the heart but wheÌ„ a maÌ„ by the grace of God hath profited so farre there is very little labour behind From hence it is that sometimes the Scripture attributeth our saluation vnto workes namely to note vnto vs this order as wheÌ„ he saith Rom. 2. 6. Iohn 5. 29. God will giue to euery one according to his workes They shall come forth that haue done well to the resurrection of life Whereunto also that ought to bee referred which is sayd in another place Psa 119. 1 Blessed are they that walke in the Law of the Lord. Theoph. There is one doubt behind within me which seemeth to let that the godly caÌ„not be sure of their saluatioÌ„ namely because thereunto is required that they be sure of perseuerance continuing to the end without which Christ affirmeth that none caÌ„ be saued Neuerthelesse there be many found which in shew begin happily yea also haue long continued in the knowledge and confession of the truth who notwithstaÌ„ding do so fall from it that they neuer returne Matth. It is true indeed that perseuerance is necessary to saluation howbeit the Apostle affirmeth that Phil. 1. 6. he which hath begun the good worke in vs will perfect the same eueÌ„ vnto the day of Christ that is to the end of the battell And concerning them that fall away the words of the Apostle be manifest They went out from 1. Ioh. 1. 19. vs but they were not of vs