grauen image Ex. 20.4 neither shalt thou bow downe to worship it The church of Rome saith it is godly to haue the church ful of images and to kneele downe before them to sette vp candels vnto them and with incense to honor them The scriptures teach vs that Christ by once offering himselfe on the crosse made perfecte for euer all them that be sanctified He. i0 i4 yet by the Church of Roome are they horrible heritickes that say there is not dayly sacrifice propitiatory for our sinnes in their Masse The scripture saith in the vse of the Lords supper Ma. 26.27 Drinke yee all of this The Papists say it is heresie to affirme that the laye people shoulde drinke of the Lords cuppe Moreouer our Sauiour Christ instituted a sacramente of thankesgiuing as he saieth doe this in remembraunce of me They make it a sacrifice propitiatorye for the quicke and the dead hauing not one sillable of Gods word for the same Christe gaue breade they say there is no breade Christ gaue wyne they saye the substance of the wine is cleane vanished away Christ sayd when he gaue bread this is my body and when he gaue wine this is my bloud they say when the one or the other is giuen that it is both the bodie bloud I omit their mixing of diuerse corrupt doctrines their vnfruitefull and dangerous ceremonies I omit that they haue made it a common marchandice to buy◠soules out of purgatorie and how◠they haue made of this heauenly mysterie a perpetuall matter of idolatrie by leading the people in their eleuations to worship the creature in steede of the creator For if it should be throughly declared how they haue wrested and wroung the wordes of Christes institution it might seeme to al men that haue the feare of God very maruelous but this which hath beene spoken may suffice 247 The keyes of the kingdome of heauen are all one with the power of binding and loosing of remitting and reteining sinnes AS God to teach Pharao what he would doe in Egypt by 7. yeeres of plentie 7. yeeres of famine did vse two sundry dreames of kine and eares of corne the surer to resolue him of his purpose in the same so Christ to teach vs what he doth for mankind in ordeyning the ministerie of the worde and Sacramentes vseth two similitudes the one of keies the other of binding and loosing that we may knowe the better the fruite and force of it Touching the keyes he speaketh of heauen as of a house whereinto there is no entraunce for men vnlesse the doore be opened Mat. 16.19 Nowe we all of Adams race are shut out of heauen as Adam our progenitor was out of Paradice through our offences and sinnes For no vncleane thing shall enter into it Reu. 21.27 Io. 3.16 But God of his loue and fauour towardes vs hath giuen vs his Sonne his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternall life which is the inheritance reserued in heauē for vs. 1. Pet. 1.4 Ro. 10.14 We cannot beleeue vnlesse wee heare his word We heare not his word vnlesse it be preached Wherefore when God the father sent his sonne Christ and Christ sent his Apostles Luk. 4.18 Esay 61.1 Mar. 16.15 Lu. 24.27 as his father sent him to preach his worde to men that they who repented and beleeued in Christ should haue their sinnes forgiuen them the faithlesse and vnrepentant should not be forgiuen then he gaue authoritie as it were to open heauen to the faithfull and to shutte it against the wicked Which office to shut and open because in mens houses it is exercised by keyes 2. Kin. 18.18 Esa 22.22 the stewarde of the house is said to haue the keye of it to open it to shut it therefore Christ the principall steward of Gods house is said to haue the keye of Dauid Reu. 3.7 he gaue his Apostles the keyes as it were of the kingdom of heauē when he made thē his stewardes to shut out to let in 1. Co. 4.1 Ro. 5.12 Ro. 6.23 Pro. 5.22 The other similitude of binding loosing is to like effect For we are al by nature the children of sin therfore of death Nowe sins are in a manner the same to the soule that cordes to the bodie the endlesse paynes of death that is 2. Pet. 2.4 1. Pet. 3.19 the wages of sinne are like to chaines wherewith the wicked are bound in hell as in prison Frō these cordes of sin chaynes of death eternal mē are loosed by christ whē their sins be remitted their sins are remitted if they beleeue in him If they beleue not their sins are reteined whose sins are reteined they cōtinue bound For he that beleeueth not shal be condemned Io. 3.18 he that beleeueth shal be saued None shal be cōdemned but they whose sins are reteined to bind them with the chaynes of darknes none saued but they whose sins are remitted and the cordes vnlosed by which they were holden 2. Co. 2.16 Wherefore sith the gospell is preached to this end a sauour of life to life vnto beleeuers Esay 61.1 vnto the vnbeleeuers a sauor of death to doth as we reade of Christ that the Lord sent him to preach deliuerance to the captiues and opening of prison to them that are bounde in like sort his ministers whom he sent to preach it are saide to binde and loose Mat. 16.19 18.18 Io. 20.23 to retain and remit sinnes So that both these kinds of speech import the same that is signified by keyes For to bind and to reteyne sinnes is to shut to loose and to remit sinnes is to open the kingdome of heauen 248 There dwelleth no goodnesse at all in our flesh IT is the part of a good Christian and a wise man to know himselfe and to knowe the nature of this flesh which we beare about with vs which fighteth alwayes so mightely against the spirite to know the waywardnes of our heart and the weakenes of our minde But many which neither knowe God nor thēselues are so far frō this that they thinke al their ability is of thēselues that they haue iudgemēt the light of reason and the ordering of their owne ways c. But we must humble our selues vnder the mightie hande of God and acknowledge that we are nothing Ro. 7.18 We must confesse with S. Paule I knowe that in me that is to say in my flesh dweleth no good Our Sauiour Christ sayth Io. 3.6 that which is borne of the flesh is flesh and that which is borne of the spirite Gen. 8.21 is spirite And God sayth The imaginatiō of mans hart is euill from his youth He hath made vs not we our selues he knoweth vs and not we our selues This is his saying and his iudgement of vs and this wee finde true For our will is froward and our
The Lawe saith pay thy debt the gospell saith Christ hath paid it The Law saith thou art a sinner dispaire and thou shalt be damned the gosple saith thy sinns are forgiuen thee be of good comfort thou shalt be saued The law saith make amends for thy sinne the gospell saith Christ hath made it for thee The lawe saith the father of heuen is angrye with thee the gospell saith Christ hath pacified him with his blood The Law saieth where is thy righteousnesse goodnesse and satisfaction the Gospell saith Christe is thy righteousnesse goodnesse and satisfaction The law saith thou arte bound and endebted to mee The gospell saith Christ hath deliuered thee from them all He that beleeueth not Gods worde beleeueth not God him selfe the Gospell is Gods worde therfore he that beleeueth not the gospell beleeueth not god himselfe 31 Difference betweene the Lawe and the Gospell THere is nothing more necessarie and comfortable for troubled consciences then to be well instructed in the diffecence betweene the Law and the gospell and therfore is the church of Rome muche to blame in this behalfe because it confoundeth together these two being in nature so diuers and contrarye one from the other as threatnings and promises things tēporall with things eternall soroweful things with glade tydings death with life bondage with freedome c. teaching the people that whatsoeuer the Lawe saith the gospel confirmeth and whatsoeuer the gospell saith the same is agreeable to the law and so make they no difference betwene Moses and Christ saue onely that Moses say they was the giuer of the old law and Christ is giuer of the new and more perfect law And thus imagine they the gospell to bee nothing els but a newe Law giuen by Christ bynding to the promises thereof the condition of our dooings and deseruings no otherwise then the old law And so deuyde they the whole lawe after this distinction into three parts the Lawe of nature the law of Moyses and the Lawe of Christe And as for the Gospell they saye it is reuealed for none other cause but to shewe to the worlde more perfect preceptes and counsailes then were in the olde lawe to the fulfilling whereof they attribute iustification and so leaue the poore consciences of men in perpetuall doubt and induce other manifolde errors bringing the people into a false opinion of Christ as thoughe he were not a remedy against the law but came as an other Moyses to giue a newe lawe to the worlde Furthermore as they make no difference beetweene the nature of the Law and nature of the Gospel confounding Moses and Christ together So neyther do they distnict or discern the time of the law and the time of the Gospel a sonder Gal. 3.24 For where S. Paule bringeth in the lawe to bee a Schoolemaister limiteth him his time vnto Christ and saith that Christe is the ende of the Law that is Mat. 5.34 Ro. 10.4 whereas the Lawe ceaseth there Christ beginneth and where Christe beginneth there the law endeth They contrariwise make the Law to haue no ende nor ceasing but giue to it immortal life and kingdome equall with Christe so that Christ the lawe together do raigne ouer the soule and conscience of man which is vntrue For either Christe muste giue place and the law stande or els the law the condemnation and curse of the law I meane must ende and Christe raigne For both these Christ and the Law grace and malediction cannot raigne and gouerne together 32 Of the true worship of GOD. The Lord our God doth straight lie charge vs in the firste commaundement of the firste table that we reserue vnto him onelie Ex. 20.2.3 Mal. 1.6 Mat 10.28 Ier. 10.7 Ps 135.6 hys whole honour not giuing anye parte thereof to anye other That wee loue and feare him aboue all that wee acknowledge him alone to bee our gouernour and guider of al things of whom we receaue all our benefittes And finally that we make our prayers to none other but to God alone For inasmuch as he is God alone and besides him there is no other Iam. 1.17 Ro. 10.14 and can and will doe all thinges for vs which are needfull aswell for our soules as bodies Wee must not goe vnto them which are no Gods neither any other where to seeke those things which cā be perfourmed and geuen vs by none but God onely The man that will truely examine himselfe in this commaundemēt must well consider with himselfe what doubting and mistrusting he hath of Gods helpe in aduersitie what vnlawfull meanes hee hath vsed to helpe him by in his seeldome or carelesse resorte vnto him in his prosperitie aduisedly considering that the lawe requiring soundnesse in our whole nature aswell in thought Deu. 27.26 as in deed accurseth him that continueth not sounde in all that is commaunded By this meanes we shal be brought to see what neede wee haue of the obedience and bloudshed of Iesus Christ Gal. 3.24 and so shall the Lawe be come our Schoolemaister to bring vs vnto Christ 33 What signifieth the deliueraunce out of Aegipt VVHereas the Lorde maketh mētion in the beginning of his lawe Ex. 20.2 of the deliueraunce from the bondage of Egipt we muste vnderstande that as concerning the bodie it is peculierly to bee referred to the people of Israel Howbeit it doth indifferently belong vnto vs all in that we are redeemed by Christ from hel the diuell sinne and death For wee are the children of Adam by nature accursed and inheritors of death Eph. 2.3 wee haue nothing in vs but sinne and so consequentlie we muste needes be accursed before God Let men please◠magnifie themselues as they liste yet beholde their birth beholde their nobilitie they are but bondslaues of Sathan they haue a sinke and bottomelesse gulph of corruption in them they are worthy that the wrathe and malediction of God should fall vppon their heades breifly being banished from the kingdome of heauen they are giuen ouer to all misery wretchednesse Now our Lord God by the hand of his sonne hath hence deliuered vs. He hath not sent a Moses as to the people of auncient tyme but not sparing his only sonne he hath deliuered him to death for vs. Io. 3.16 Being then ransomed with so deare and inestimable a price as is the holie and sacred bloud of the sonne of God We ought wholly to yeald our selues vnto him So then in steade that it was said to the auncient people that God had deliuered them out of the land of Egipt it is now saide that wee bee redeemed from the bondage of Sathan to liue vnto the Lorde Ro. 14.8 1. Cor. 6.19 as the Apostle speaketh that we are not our owne Wherefore it behoueth the faithfull that they presume not on the libertie to doe what seemeth them to liue euery one after his owne luste For our Lord Iesus Christ therefore died and rose againe and reuiued
entrance then a way out except it be to his euerlasting destruction for his horrible presumption 113. Sinne is not of God IN the beginning of all thinges god made man not in such sorte as hee now is in miserable a bond slaue of sinne and death but excellent holye iust and good but through his owne fault and transgression of gods laws he fell into sinne punishment death hell and into the verie power of the diuel And hereby it is manifest that sinne was neither created nor commaunded by God but forbidden because god gaue vnto man a good and holy commaundement wherewith he forbadde him that fruit which being eaten woulde bring sinne death and damnation We must not now busily dispute and curiously search why god gaue this commaundement of not eating vnto man when notwithstanding he was not ignorant of the euent or of that which would come to passe or for what cause he gaue the deuill power to tempt and deceaue man Or wherfore God did not mightily keepe man from falling c. For the holye Ghost by the mouth of Paule reiecteth such kinde of questions and findeth great fault with them 1. Tim. 4.7 6.20 2. Tim. 2.16 Tit. 3.9 sharpely reproueth and condemneth them Wherefore the best and wisest waye is to beleeue that God is iust and to confesse that he willeth not that which is euil much lesse doth euill 114 The first steppe to the grace of God is to confesse our sinnes THey are incurable who hauing n◠feeling of their sinnes despise the grace of God Therfore it is horrible blindnes to be ignorant of our blindnes euen as not to knowe our sicknesse is almoste a disease vncurable And as the firste steppe to recouer health is to acknowledge our infirmitye euen so the firste steppe to the grace of God is to know our vngodlines and ignorance To this effect appertayneth that which S. Iohn sayth 1. Io. 1.8 If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and the bloude of Iesus Christe his sonne shall clense vs from all iniquitie In the verye chosen and deare children of God there surely is much sinne But it is taken awaye it is not imputed neither doth it remaine in the wicked onely there remaineth sinne and damnation There is therefore a passing sinne and a remaining sinne To this effect pertaineth this saying he that beleeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not see life Io. 3.36 but the wrath of God abydeth on him Let vs therefore beleeue in the sonne of God let vs confesse vnto him our sinnes that we being illuminated by him and absolued from our sinnes may come at the last to that light which no man can attayne vnto 115 Sinne is not of Gods creation in man but of the diuels procurement WHereas sinne is in mans nature it is not of Gods putting in by creation but by reason that Sathan did spread his naughtinesse further abroad at such time as man was beguiled by his wilines to disapoint the benefyte of God And thus it appeareth that the Deuils became accursed of them selues and that their being cruell full of rebellion full of lying and full of wickednes came altogether of their turning awaye from their creator as the scripture teacheth vs. 2. Pet. 2.4 Yet for all that they cease not to be alwaies vnder the hand of God And therefore what a thinge were this if we had not the knowlege therof For whē it is said that the diuel is the prince of this world it were inought to make vs afrayd if so be we knewe not that there is a bridle alofte which reineth him backe and hindereth him of doing that which he would For if Sathans power were not limited he would out of hand haue his full fling at vs Wee know he desireth nothing but our destruction according also as he is our deadly enemy so that he goeth about like a roring lyon seeking to deuour vs. 1. Pet 5.8 So then one of the necessariest articles that we haue is to knowe that the diuel is helde shorte and that howsoeuer he play the cruel enimie against our saluation yet can he do nothing further then is permitted him from aboue 116 What ought to be considered in originall sinne IN the consideration of originall sinne the corruption of sinne it selfe is firste to be considered the strength whereof is so great that through the corruption thereof the image of God is destroyed in vs and in stead of righteousnesse and holinesse there is placed vnrighteousnesse and vncleannesse secondly the guilt is to be considered whereby God if he would might haue counted them for sinnes vnto death but God was reconciled vnto Adam yet not in such wise notwithstanding that he tooke from him all sinne and corruption that afterwarde hee shoulde not be sinnefull corrupt and mortall for hee left him in the same case of nature wherein he was then sette but hee was so reconciled vnto God that he doeth not followe his accusation nor pursue his right but rather doth not impute vnto him his vices and corruption to condemnation There remayneth then in Adam corruption and floweth into vs his children by corruption gotten by inheritaunce Gen. 8.21 The Lorde sayeth Genesis 8. that the imagination of mans heart is euill euen from his youth Who can make that cleane sayeth Iob which is conceaued of vncleane seede Iob. 14.4 Beholde I was borne in iniquitie sayeth the Prophet and in sinne hath my mother conceaued me Ps 51.5 Euerlasting death Gen. 3.15 whereunto all men through sinne remaine subiect remayneth in the vnfaithfull Heb. 2.15 but from the beleeuers it is taken awaye by the blessed seede 117 Three degrees of faultinesse in sinne without the act THere are three degrees of faultinesse in sinne although it come not to the outwarde acte The first is a fleeting imagination or thought which a man conceaueth by the beholding of any thing for thereupon some one toye or other wil come into his head Or else although he see nothinge yet notwithstanding his minde is so tickle vnto euill Gen. 8.21 as it carieth him hither and thither and maketh manye fancies to runne into his head And without doubt the same is a faultinesse but yet it is not imputed to the beleeuers for sinne The seconde degree is that vppon the conceiuing of such a fancie we be somewhat tickled and feele that our will swayeth that waye and although there be no consent or agreeing vnto it yet notwithstanding there is some inwarde pricking to prouoke vs vnto it Nowe this is a wicked sinne and as it were alreadie conceaued afterwarde followeth consent when wee settle our will vppon it so as there is no lett in vs for the performaunce of the euill but the want of occasion and opportunitie and this is the thirde degree For then is the sinne fully shaped in vs although there be
illustrate the same as it is written 2. Co. 12.9 My power is made perfect through weaknesse and again where sinne abounded the grace of God abounded much more 122 Foure thinges that concurre in remission of sinnes IN remission of sinnes these foure thinges must concurre and go together the cause that worketh which is the sacrifice of Christs bodie 2. the promisse that offereth 3. Faith that apprehendeth and 4. the repenting sinner that receaueth And althoughe sinnes dayly do growe which daylye prouoke vs to craue remission yet as touching the cause that worketh remission of our dayly sinnes and the meanes which apprehendeth and applieth the said cause vnto vs they remaine alwaies one and perpetual besides which no other cause nor means is to bee sought for of man So that to them that bee repenting sinners and be in Christ Iesus there is no lawe to condemne them though they haue deserued condemnation but they are vnder a perpetuall kingdome and a heauen full of grace and remission to couer their sinnes and not to impute their iniquities through the promise of God in Christe Iesus our Lorde And therefore wicked and impious is the doctrine of them firste with seeke any other cause of remission thē onely the blood of our sauiour Iesus Christ Secondly which assigne any other meanes to apply the bloudshedding of Christ vnto vs besides onely faith Thirdly and especially whiche so limit and restraine the eternall priuiledge of the passion of Christ as though it serued but onelye for sinnes done without and before Faith and that the rest after Baptisme committed must be done away by confession pardons and satisfactory deedes 123 Popishe satisfactions are not warranted by Gods woorde THe faithfull are not bounde by the worde of God to do that pēnaunce which the Papistes call satisfaction For there is one eternall satisfactiō viz. a price recōciliation redemption from our sinnes namelye the death of Christ whereby our offēces and punishmenes deserued for the same are clearly forgiuen and wiped a way And this is confirmed both by the Prophetes by the writings of the Euangelists and Apostles Esa 53.5 Ro. 3.24 1. Co. 1.30 Ro. 5.17.18.19 and chiefly by the Apostle Paule in diuers of hys epistles If therefore by our woorkes and pennance which we suffer that is to say if wee attribute to our satisfaction which consisteth in the correction of our body as fasting prayer almes and other like works the remission of our sinnes and the punishment due therefore or if we suppose that by this satisfaction we satisfie and requit al those things for which we wer guilty before God then truly this satisfaction is directly contrary and striueth against the satisfaction of C. Or else must they say that P. in the like case resoned not aright when he said that if righteousnesse be by the Law Gal. 1.21 then C. died in vaine For euen also after the same sort do we also reason saying If we our selus can make satisfaction for our sins what need then had Christ to dy wherefore the true church of God keepeth still that one eternall satisfaction euen the death of Christ herewith do all the faithfull content them selues iudging their works not to be so perfect or worthy that by thē their sins should be forgeuen and that God by them should be satisfied eternall life be purchased 124 Sin doth possesse our whole nature THe infection of sinne is vniuersally dispersed ouer our nature and hath infected euen the thoughtes themselues so greatly that whē the Apostle Paule will set forthe his damnable estate he doth set it foorthe no otherwise but that he did then follow the will counsel of his thoughts We must therefore learned suspect our thoughtes Eph. 2.3 Col. 3.2 if we will bee aduised by the Apostle and not to imagine with the doctors of Roome that our estate is good so long as the will when it shall haue wrestled at length getteth out not hauing wholy yeelded nor flatlye falne downe Thoughtes therefore running this way after any thing of our neighbours in so doing make manifeste declaration of their poyson and corruption which if they haue no resistaunce do carye vs headlong through the brode waye into destruction Rom. 7.7 If by grace they shal be stopped and resisted in that grace God is to be magnified yet we in that our corruption notwithstanding are iustlye to bee blamed and admonished thereby to seeke for more aide in that parte of our thoughtes leaste if that temptation shoulde lye sore vppon vs Sathan shoulde that waye get entrāce into our hartes 125 The Godlye are ioyfull in affliction THe children of God doe reioice in the middest of trouble knowing that it will bring vppon them experience and tryall of Gods goodnesse in the ende Christ is made vnto them redemption from sinne whereas the vngodly howsoeuer in prosperity they fleshly bragge of their hope in GOD yet when affliction commeth 1. Cor. 1.30 they ar without all hart comfort or courage For they knowe not in deede that Christ is made vnto them redemptiō to deliuer them from al that daunger that commeth for sinne aswel as from sinne it selfe This perswasion causeth the godly in all their afflictions and necessities whatsoeuer Iam. 1.3 to staye themselues in godlye conuersation both towards GOD and man with pacience and assured hope of an happy ende Whenas the vngodly either murmure against GOD or else fall into some one euill dealing or other thereby to purchase their deliuerance which is an assured testimony that they doe not looke to haue it from the Lord. 126 Afflictions come by the prouidence of GOD. ALthough God doeth not by and by helpe his children when they are afflicted yet doth hee not forsake them because by his infinite wisedome and mercy he turneth those things to their saluation which seemed discommodities Ro. 8.18 And although the elect reprobate are indifferently subiect to the like euils yet there is great difference because God instructing the faithfull by afflictions doth further them in the marke of their saluation Whatsoeuer thinges happen to the godly they are so tempered from aboue that the which the world thinketh to be hurtfull the issue declareth it to be profitable ther is no cause therefore why it shoulde grieue vs to be afflicted except wee take in ill parte the election of the Lord wherby we are fore ordeyned vnto life and except we be vnwilling to represent in vs the image of the sonne of GOD whereby wee are prepared vnto celestiall glory 127 Afflictions come of Gods determinate purpose WHen God graunteth sathan liberty to afflict the faithful he doeth it not to pleasure him neither is he moued of anye fauour that hee beareth towardes him but because he hath ordeined it in his own purpose He was not moued by his sute nor perswaded by him to afflict and punish Iob but for asmuch as hee was minded of his owne good wil to chastise
christian souldier to reioice in the mercy of God to be feruent in prayer to geue thanks to God in all things the heathens which haue no part in the kingdome of Christ are thankful for their life and liberty wealth glorye and worldly prosperity But Christians ought to be thankfull in persecution in thraldome in aduersity in shame in misery and death it selfe Who would think that a Lyon which by nature is fierce and cruell shoulde yeeld forth hony Iud. 14.8 yet Sampson found honye in the bodye of a Lyon Ionas was swallowed vp of a whale yet not hurt Ro. 8.28 We knowe saith the Apostle that al things worke together for the best vnto them that loue God The Apost reioiced in their persecution that they were counted worthy to suffer rebuke for Christs sake And P speaking of this perfection in the godly saith we reioice vnder the hope of the glory of God Ro. 5.2.3 Neither that onely but also we reioyce in tribulation c who hath not heard of the pacience of Iob his cattel were driuen away his houses consumed with fire Iob. 1.21 his children slaine his body striken with a scurffe his wife loathed him and his freinds forsooke him And yet in all these miseries he fretted not but pacientlye susteining his aduersity The Lorde said he hath geuen the Lord hath taken it blessed be the name of the lord And again Iob. 13. i5 though he slay me yet wil I trust in him What are wee then that are neither thankfull for riches nor for health nor for our pleasures nor in the aboundance of all thinges which abuse the good giftes of God to dishonor him who hath geuen them vnto vs. The earth is the Lords and all that therein is the worlde and they that dwell therein He openeth his hande and filleth all thinges liuing with his blessing Psa 89.11 Ps 145.16 Ia. 1.17 Col. 2.3 Let vs looke vp into the heauens There is GOD the Father of lights from whom euery good and perfect gift commeth There is our redeemer Iesus Christ in whome are hid all the treasures of wisedome and knowledge When we see how mercifully and aboundantlye the Lorde hath dealt with vs in thinges concerning this life Let vs consider with our selues howe many good men and faithfull seruaunts of GOD lacke the same and haue not receaued these blessings in such measure as wee In all these thinges GOD speaketh vnto vs and sheweth that hee is the giuer and that we haue them at his handes and therefore that we vse them well and not be vnthankfull 244 We must not hide our talent in the grounde WHen we shall attaine vnto the light of the trueth through the might of Gods spirit in any acceptable measure we must not holde fast this treasure as it were lockt vp in a chest But we must communicat the graces of God vnto others doe the best we can to draw on the miserable ignorant people to the seruice of god and to cary about with vs the doctrin to publish it to all men when as it is cōmitted vnto vs as a treasure to bestow the gift which we haue receaued vpon our neighbours according to that measure of faith which GOD hath geuen vs. 1. Pe. 4. i0 Psal 119.171.172 Wee must not neglect those whom we might winne but we must gather as much company to the Lord as we can For we shal not need to feare that our blessing shal be diminished as the case stādeth in an earthly inheritaunce Ro. 14.29 the which when it is deuided into many partes euery one hath but a little For as for the heauenly inheritaunce we are very well assured that we lose nothing neither diminish any part of our right when we draw many of our neighbors yea an infinite multitude they al do encrease our glory and ioy When God calleth vs vnto him he goeth not to worke by portions as things either encrease or decrease in this worlde but we shall haue so much that as I said before our saluation shall bee so much the more encreased and our glory augmented when we haue gathered a multitude to our God 245 How Sathan hath bewitched the Papists THe Diuell hath bene no lesse enuious and hath no lesse preuailed in these latter daies then hee hath done in times past For now also hath he made many men to set forth the imaginations of their owne heartes and hath bewitched many to followe their damnable waies whereby the way of truth is blasphemed and for their owne traditions he hath made the word of the Lorde Iesus to be of none effect this work hath he wroght as we may see among the Papistes For whereas Christ hath taught vs to worshippe in spirit and trueth to drinke the wine in the sacrament of his body and bloude Io. 4.23 Ma. 26.27 1. Cor. 14.19 1. Cor. 10 27. Heb. 13.3 to praye in a knowne tongue to eate of any meats without scruple of conscience to vse holy matrimony in all estates as a remedy against sinne yet as though Christ were no prophet vnto vs they haue abrogated these his lawes and made other contrary of their owne This our eies haue seene and our eares haue heard and whether they wil or no they must needes confesse it Yet notwithstanding they flatter themselues in a maruelous madnesse and doing all thing contrary to the Lord Iesu they say still they cannot erre but they shall one day see and know that Christ is the onely Prophet of the newe testament and blessed be the Lorde who hath made vs this day to beleeue it and while yet the day of health and acceptable time is to hearken onelye vnto him and refuse all the vaine inuentions of men 246 The doctrine of the Papistes repugnant to the scriptures WE are taught by the Scriptures that Christ is ascended into heauen and sitteth on the right hand of GOD the father and from thence and no place els Col 3.1 he shall come to iudge the quick and the dead yet contrary to this article of our faith and contrary to the nature of Christs humanity if we beeleeue not that Christ euen in his fleshe is still in earth with vs yea and that in a thousand places at once the church of Rome wil pronounce vs detestable heretickes The scripture teacheth that we haue redemptiō and iustification by faith in Christs bloud onely without the helpe of our owne vertues and good workes For S. Paule saith Ro. 3.18 Therefore wee gather that a man is iustified by faithe without the deeds of the Law And to the Ep. Ye are iustified by grace Eph 2.8.9 and that not of your selues it is the gifte of God not of woorkes leaste any man should bost And yet if we beleue not that our workes do help vs to our iustification and remission of sins the papists wil condemne vs as heretiks The Scriptures sayth Thou shalt make thee no