and all sanctifying and sauing graces And hence it is that the minister himself findeth not the word which he deliuereth effectual for the begetting of faith or any grace in him which notwithstanding is powerfull in many of the hearers for these purposes because the Lord vouchsafeth not the assistance and inward cooperation of his holy spirit with the outward ministerie of the word vnto him which notwithstanding he mercifully granteth vnto others Seeing then the ministerie of the word is Gods owne ordinance which he maketh effectuall to whom hee will by the inward operation of his holy spirit by whomsoeuer it is deliuered and seeing those ministers which are most holy and vertuous cannot at their pleasure infuse grace into their hearers for Paul may plant and Apollos may water but God giueth the increase 1. Cor. 3.5 so that neither the one nor the other are any thing in themselues without Gods blessing seeing also those who are loose and vicious if they truly preach the truth it selfe cannot by their badnesse hinder Gods ordinance but that comming from their mouthes it will be effectuall for the conuersion of men vnto God and the eternal saluation of those that beleeue for though vnto himselfe it be but a dead letter yet the spirit of God may giue life vnto it in those who receiue it and though he preacheth for glorie or gaine or for enuie and strife yet we must with the Apostle reioyce that Christ is preached any manner of way Phil. 1.15.18 and reape the fruite thereof to our eternal comfort Lastly seeing the wisedome of God thinketh it good to send ambassadours of both sorts sanctified and vnsanctified and oftentimes maketh the word in the mouth fo a faithfull and godly minister the sauour of death vnto death and the same word in the mouth of one who is voide of grace and sanctification the sauour of life vnto life to the end that we should not depend vpon man but wholy rest and relie our selues vpon Gods owne ordinance giuing and ascribing vnto him the whole glory and praise of our conuersion and saluation let not Sathan perswade vs to thinke the worse of the pure word of God because of his corruption who deliuereth it for what were this but to refuse a comfortable ambassage from a gracious prince because we dislike the qualities of the ambassadours what were this but to scorne to receiue a kind letter from a louing father because the carrier doth displease vs what is this but to refuse a rich treasure because it is brought vnto vs in an earthen vessell which is fraile and brittle what is it but like proud beggers to refuse the bountifull almes of a mercifull prince because it is deliuered vnto vs by an Amner which is couetous and hard harted Yea what is it but to crosse our Sauiour Christs expresse commandement who commanded all to heare euen the Scribes and Pharisies who sate in Moses chaire Matth. 23. and to do after their words though not after their workes In a word what is it els than to pin Gods ordinance vpon mans sleeue and to make the preaching of the Gospell Rom. 1.16 which is the power of God to saluation vnto euery one who beleeueth to depend vpon the weake strength of fraile flesh either to bee made effectuall by his worthinesse or to bee made vaine and vnprofitable by his vnworthinesse CHAP. XXIIII Sathans temptations taken from sundrie opinions sects and religions answered ANd thus Sathan may be answered §. Sect. 1. Sathans temptations perswading vs to professe no religion when he taketh occasion of discrediting the Gospell and hindring the course thereof by obiecting the wickednesse and worldly prophanenesse or the infirmities and fraile weaknesse of the Ministers thereof But if he cannot thus preuaile he leaueth their liues and commeth to their doctrine Doest thou not see will he say that there are innumerable sects and contrary factions amongst those who professe Christianitie some Papists some Protestants some Arians some Anabaptists some Pelagians some Libertines some Familists some Donatists many other who all cite and alledge Scriptures for the defending of their contrarie opinions confidently affirme that they only haue the truth amongst them how therfore canst thou know which is truth and which is falsehood who interpret the scriptures aright and who wrest and misconster them or if thou wert disposed to be religious what religion wilt thou professe in this great confusion to what Church wilt thou adioyne thy selfe seeing one is contrarie to another and thou knowest not which is in the truth If thou beest wise therefore keepe thy selfe quiet and let all alone harken not to any of them or if thou dost beleeue them not ouer hastily be of that religion which will best stand with thine aduantage or if thou wilt needes serue God follow thine owne conscience haue a good intention in that thou doest and it is enough but professe not one religion more than another till thou seest those who are learned agree amongst themselues for vntill then thou canst haue no assurance that thou professest the truth For the answering of which temptation we are to know that the scriptures haue foretould vnto vs that there should be sects diuisions 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 heresies false teachers euen vnto the end of the world as appeareth 1. Cor. 11.19 1. Tim. 4.1 2. Pet. 2.1 And the experience of al times both vnder the law vnder the Gospel may sufficiently teach vs that wheresoeuer the truth of God is published and preached there it is opposed by innumerable sectaries and heretikes which by the malice and subtiltie of Sathan are stirred vp to impugne and discredit the true religion and therefore if Sathan can still keepe vs blindfoulded in ignorance and restraine vs from the confession and profession of our faith till there be a generall vnitie and agreement in the true religion without all opposition or gainesaying then he hath attained his desire for so shall we neuer ioyne our selues in the communion of the saints nor bee true members of the Church professing practizing the religion of Iesus Christ seeing the diuell will not cease to stir vp his wicked instruments false Prophets secraties and heretikes to the end they may oppugne and contradict the truth when it is sincerely preached and make it frutelesse in the hearts of vnbeleeuers seeing also our Sauiour hath taught vs that his Church is but a little flocke which is assaulted and grieuously vexed not onely with Lyons Tigers and open enemies but also with Foxes and Wolues in sheepes clothing and secret enemies who vnder the shew and profession of religion seeke to vndermine and bring it to ruine And the Apostle also hath forewarned vs that there must be heresies among vs 1. Cor. 11.19 that they who are approoued might be knowne 1. Cor. 11.19 Though therefore there be many sects and heresies many false religions and but one truth
of the saints and for the edification of the body of Christ. A notable example whereof wee haue Act. 2.41 where Act. 2.41 by one sermon three thousand soules were added to the Church Secondly hereby we are regenerated and begotten vnto God and therefore in this respect Paul professeth himselfe the father of the Corinthians 1. Cor. 4.15 1. Cor. 4.15 and without this regeneration and new birth none shall euer enter into the kingdome of God as our Sauiour sheweth vs Ioh. 3.5 Thirdly Ioh. 3.5 vnlesse the blinde eyes of our vnderstandings be illuminated we shall fall into a laborinth of errors and neuer finde the hard way which leadeth to Gods kingdome but the word of God is that heauenly light which shineth vnto vs who sit in darkenes and in the shadow of death guiding our feete into the way of peace as it is Luk. 1.79 and in this respect Luk. 1.79 Matth. 5.14 Act. 13.47 Gods ministers ars called the light of the world Math. 5.14 Act. 13.47 because as lights they guide and direct men in the waies of saluation and reueale vnto them the great light euen the Sunne of righteousnes Christ Iesus Fourthly through faith we are saued Ephes 2.8 Neither is it possible Eph. 2.8 that without saith wee should euer attaine vnto saluation for this is the condition of all the promises of the Gospell without which wee cannot haue any assurance of them Ioh. 1.12 and 3.16.18 Rom. 14.23 Heb. 11.6 Ioh. 1.12 and 3.16.18 Moreouer whatsoeuer is not done of faith is sinne Rom. 14.23 And without faith it is impossible to please God Heb. 11.6 But the preaching of the word is the ordinarie meanes of begetting faith in vs as appeareth Rom. 10.17 Faith commeth by hearing Rom. 10.17 and hearing by the word of God And therefore whosoeuer contemne or neglect the hearing of Gods word they refuse the meanes of faith and being without faith all they doe is sinne and cannot please God neither can they euer haue any assurance of Gods promises or their owne saluation Lastly by the hearing of Gods word we are saued and therefore Gods ministers in this respect are called Sauers of the people 1. Tim. 4.16 Take heede vnto thy selfe and vnto learning 1. Tim. 4.16 continue therein for in so doing thou shalt both saue thy selfe and them that heare thee because they are the ministers of God whom he vseth as meanes and instruments in working the saluation of the elect and therfore seeing by the preaching of the word we are made members of the body of Christ regenerated inlightned seeing therby we attaine vnto faith euerlasting saluation let vs as we loue our owne soules diligently heare the word and not suffer our selues to be hindred from frequenting the holy assemblies of Gods saints with euery vaine pleasure and base commoditie § Sect. 5 But here the tempter wil be readie to obiect Sathans temptations whereby he vvithdraweth men from the diligent hearing of Gods word answered that though the word preached be thus necessarie and profitable at sometimes when we are at leasure yet this should be no reason to moue vs to neglect our busines or abandon our pleasures for when once by the hearing thereof we are conuerted inlightned with the knowledge of Gods true religion and indued with faith it is sufficient if we but seldome heare it for what in substance can we learne which we haue not alreadie learned or what can the preacher teach vs which we doe not know as well as he Against which temptation which is so common and pernicious it behooueth euery christian most carefully to arme himselfe and to this end let vs know first that this neglect of Gods word is a manifest signe that such are not as yet truely conuerted nor indued with any measure of sauing knowledge and true faith Ioh. 8.47 and 10.27 for whosoeuer are of God heare his word Ioh. 8.47 and all Christ sheepe heare his voyce and follow him as it is Ioh. 10.3.4.27 Whosoeuer haue attained vnto knowledge faith and the rest of the graces of Gods sanctifying spirit they will be so rauished with the excellencie of them that it is not possible for them to content themselues with a small measure but still they will labour to grow from knowledge to knowledge from faith to faith from one grace to another till they become perfect men in Christ And as those who haue but once tasted of some delicious meate are not satisfied therewith but againe and againe feede vpon it if easily they may come by it because their taste is exceedingly delighted therewith so if euer we did but truely taste of this heauenly Manna and spirituall foode of our soules the word of God we would not rest so contented but when oportunitie is offered we would often feede vpon it vntill our soules were fully satisfied and nourished vnto perfect strength 1. Cor. 12.13 and forasmuch as so long as we continue here our knowledge is but in part and our faith weake and Gods graces but in small measure therefore we would continually feede on this heauenly nourishment to the end of our liues that thereby our knowledge may be increased our faith strengthned and all other graces confirmed and multiplied in vs. But if on the otherside we loath this heauenly Manna it is a manifest signe we neuer tasted thereof in truth or that our soules are exceeding sicke in sinne which maketh them that they cannot rellish this daintie and delicious foode and that we haue not knowledge faith or any grace begotten in vs neither that our selues are begotten vnto God For as the childe being begotten and conceiued doth presently draw nourishment from the mother and the bigger it waxeth the more it desireth till it come vnto perfect age and strength so as soone as the graces of Gods spirit are begotten in vs by the preaching of the word they draw nourishment from their spiritual mother the Church and the stronger they waxe in grace the more earnestly they desire a greater pittance till they become perfect men in Christ And therefore where there is no desire of this foode there is no regeneration nor new birth Gods word the food of our soules often to be receiued Moreouer the word of God is the foode of our soules whereby we are nourished and the graces of Gods spirit confirmed and increased in vs and therefore it is not sufficient to eate of this foode once or twice but continually euen as often as the Lord calleth vs to this spirituall banquet For as the body will waxe faint and quickly perish vnlesse that which wasteth away be continually supplied by nourishment so will the soule languish and waxe faint in spirituall graces vnlesse it be often nourished with this heauenly Manna Let not therefore Sathan perswade vs that seldome hearing of Gods word is sufficient whereas this banquet is often prouided for though in the time of scarcitie by the
his testimonie who is the father of lies wee will adde thereunto another of vndoubted authoritie Apoc. 12.10 for Apoc. 12.10 it is said that the Saints reioyce because Sathan who was the accuser of their brethren was cast downe which accused them before God day and night So that Sathan can spare no time from accusing vs for sinne but that which hee imployeth in tempting vs thereunto or in inflicting those punishments which God permitteth him to lay vpon vs. Whereby we may perceiue the malice and treachery of our enemie who though he be the chiefe cause which moueth vs to sinne yet himselfe is the first that accuseth vs for it and that vncessantly Which may serue as a strong argument to make vs warie of our waies least falling into sinne we giue Sathan occasion to insult ouer vs and to preferre bils of inditement before our heauenly Iudge whose exact iustice will not let sinne goe vnpunished If there were a promoter continually prying into all our actions who were most malitiously disposed against vs and readie to infourme of all our misdemeanour vnto the Magistrate how fearefull would wee be to doe any thing which would bring vs within the compasse of the law But such an informer continually obserueth all our behauiour euen in our secret chambers who will not faile to accuse vs euen of those sinnes which he himselfe hath tempted vs vnto and therefore seeing this malitious blab still prieth into our actions this should be of more force to withhold vs from all sinne then if all the world did look vpon vs. But he is not onely an accuser but a slaunderer also and thereof he hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If therefore he can spie but an apparance of euill in vs he will not sticke to say that wee haue or will commit that euill which he suspecteth vs of for he will wrest and misconster all we do to the worst sense and make of euery molehill an huge mountaine Thus wrongfully did he slaunder Iob that hee serued God for that end for which Demetrius seru'd his Goddesse namely for aduantage because he preserued him and blessed all he had affirming that if he would take away his goods and a little afflict his bodie he would blaspheme him to his face Iob. 1.10 And this also teacheth vs to look warily to our actions Iob. 1.10 abstaining not onely from euill but also from all apparance thereof as the Apostle exhorteth 1. Thess 5.22 that so wee giue not to our malitious enemie the least aduantage Neither is Sathan onely an accuser and slaunderer but also an executioner or hangman readie with all alacritie and sauage crueltie to inflict that punishment the which the Lord adiudgeth vs vnto as wee may see in the historie of Iob and this also sheweth vnto vs the extreame malice of our enemy which maketh him to forget that glorious state wherein hee was created with al willingnes to execute so base an office § Sect. 5 By all which appeareth that our enemie Sathan is most malitious Eph. 6.12 yea malitiousnesse it selfe as he is called Eph. 6.12 that is the father and author of all malice and enuie who laboureth might and maine to dishonour God and worke our destruction The consideration whereof should rouze vs out of our carnall securitie whereby men behaue themselues as though either they had no enemie at all or els such a gentle natured one that they may haue peace with him at their own pleasure seeing there is no hope of peace and truce vnlesse we can be content to liue in his thraldome to our vtter destruction for whomsoeuer he keepeth as his prisoners in this life he will at the houre of death and iudgment bring out to execution Let vs therefore oppose against Sathans malice Christian resolution stedfastly purposing and endeuouring to continue our fight in resisting Sathan to our liues end how troublesome soeuer it seemeth to flesh and bloud For seeing there is no truce to be hoped for nor to be desired if it were offered by reason of the enmitie which is betweene vs and our enemie seeing his malice is so inueterate and mortall that there is no mercie to be expected but all barbarous and raging crueltie seeing also wee fight the Lords battailes who hath assured vs of victorie in the end This should make vs so resolute that though we be foyled wounded and as it were beaten downe on our knees yet wee should neuer yeeld but make resistance euen to the last gaspe For what more honorable death then to dye in fighting the Lords battailes What death more profitable seeing by dying we shall ouercome and obtaine a finall victoric ouer all our enemies and receiue the crowne of glory euerlasting happinesse promised to all those who fight valiantly in this combat vnto the end CHAP. V. Of the strength of our spirituall enemie Sathan § Sect. 1 ANd thus haue I shewed the malitious will of our enemie let vs now consider of his power For though he be most malitious yet if hee wanted power to execute his malice wee might well contemne him and rest secure making no great preparation to resist his weake assault But with our enemie it is farre otherwise for as his will is most malitiously bent to hurt so is he strong and mightie to effect his will And this his power and abilitie to execute his will consisteth partly in his strength and partly in his skill and warlike policie whereby he imployeth all his strength to his best aduantage His strength may be considered both in himselfe and in his aides In respect of his owne strength he is very mightie Of Sathans strength considered in himselfe so that if the Lord permitteth him he is able to raise the winds stirre vp tempests bring downe fire from heauen and vtterly destroy vs in a moment And this his strength the holie Ghost expresseth by comparing him to things most strong either in the sea or on the land that so we may be more carefull to arme our selues against him He is compared to the great Leuiathan or Whale Esa 27.1 Esa 27.1 Iob. 41. whose inuincible force is described by the Lord himselfe Iob. 41. He is compared to a lion yea to a roring lion 1. Pet. 5.8 1. Pet. 5.8 which rauenously hunting after his pray hath his force redoubled with his hunger And also to a great red Dragon hauing seuen heads and tenne hornes whose strength is so great that with his very taile hee drew the third part of the starres of heauen and cast them to the earth Apoc. 12.4 Apoc. 12.4 that is he vanquisheth and subdueth many in the visible Church which make some profession of religion but in their liues denie the power thereof And this his strength is so much the more dangerous by reason of his mortall malice and deadly poyson which he casteth out of his mouth in great abundāce § Sect. 2 And least we should contemne
had their beginning for the most part long since the time of Abraham as their owne histories manifestly declare Neither did any other religion of the heathen continue one and the same for that which one receiued another reiected that which one confirmed another changed and time hath worne them all out leauing scarce any small remnants or reliques of them And therefore all other religions sauing that which is deliuered in the scriptures are false and counterfet and this only the truth of God § Sect. 3 2. Reasons taken from the puritie and perfection of the Scriptures Secondly the puritie and perfection of the scriptures doe euidently shew that they are the word of God indited by his holy spirit for they manifest vnto vs the onely true God and propound him alone vnto vs to be worshipped expressing also the manner and meanes of his seruice from which we must not decline on the right hand or on the left but all other religions teach vs either to worship many Gods which is a thing absurd in reason and contrarie to the light of nature as diuers of the wisest philosophers well discerned or to worship the true God not according to his reuealed will but according to their false imaginations erroneous superstitions Now nature reason and experience it selfe teach vs that there is no wise King but will set downe rules and lawes according to which he will be serued and obeyed and not leaue it to euery ones fantasie and vaine imagination and shall we thinke God lesse wise then man that he should not haue a perfect law for the gouernment of his people but suffer euery man to follow his owne blind conceite and ignorant superstition § Sect. 4 3. Reasons taken from the sinceritie of the writers of the Scriptures Thirdly the sinceritie and vprightnes of the writers of the holy scriptures is a manifest argument that they were guided and directed by Gods spirit for they deliuer nothing in their owne name but in the name of the Lord not arrogating any praise vnto themselues but ascribing all glorie vnto God neither did they in their preachings or writings seeke themselues or ayme at any worldly benefit nay rather they were content to be contemptible subiect to scoffes and taunts yea to offer themselues to death and depriuation of all worldly felicitie for the truth of God which they had deliuered And whereas diuers of them might haue liued in all pompe if they would haue followed the times winked at the sinnes of rulers and suppressed the word of the Lord which they had receiued of him they chose rather to suffer persecution yea death it selfe then they would keepe backe any of the counsell of God as appeareth in the example of Esay Ieremie Ezechiel Michaeas Zacharias Aâ—nos and many others of the Prophets and Apostles Neither doe they in their writings abstaine onely from seeking their owne glorie and praise but also set downe those things which might tend to their discredit to the end God might be glorified in their infirmities the truth confessed and preserued and the Church of God benefited when by seeing the weakenes of the most strong they are kept from presuming on their owne strength and from desparing in Gods mercie And thus Moses concealeth not the fall of our grand parents the drunkennes of Noah the incest of Lot the lie of Isaack the whoredome of Iudas nay which more neerely concerned him he plainely reuealeth the horrible and bloodie sin of his grandfather Leuy Gen. 49.5.6 and Simeon in murthering the Sichemites and the curse of their father Iacob pronounced against them for this their outrage Genes 49.5.6 which could not in humane reason but be dishonorable to his stocke progenie and offensiue to all who were of that tribe furthermore he displayeth the corruptions imperfections and often rebellions of that people whose saluation hee preferred before his owne soule he spareth not to set downe the Idolatrie of his own brothur Aaron nor the sinne of his sister Miriam in murmuring against him nor of Aarons sonnes in offering with strange fire Nay hee leaueth the remembrance of his owne sinne of impatiencie and vnbeliefe for which hee was debarred from entring into the land of promise vnto all posterities as a perpetuall note of his owne weaknesse and infirmitie Neither sought he at al his own glorie and the aduancement of his posterity but the glory of God the good of the church as may hereby appeare in that when the gouernment was established in his hand he doth not make his owne sonnes his successours but Iosua his seruant because God had so appointed it The like may be said of Ieremie who hath in his prophecie left recorde of his murmuring and impatiencie Ierem. 20. Iere. 20 Of Ionas who hath set downe his owne rebellion punishment and repining against God Of the apostle Paul who hath not spared to call himselfe a cruell persecuter and chiefe of al sinners Now we know that naturally we desire to conceale the faults of our friendes and kindred and we count him an euill bird that defileth his owne nest naturally we seeke our own praise and the aduancement of our children and can brooke â—othing lesse than that our faults should bee diuulged and become table talke and therefore this detection of their owne and their friends falles and faults could not proceed from nature or any worldly policie but from the direction of Gods spirit which ouerruled their affections and tooke away all partialitie § Sect. 5 The fourth reason taken from the concent of the diuers writers of the Scriptures Fourthly the wonderfull concent which is amongst the diuers writers of the Scriptures doth euidently shew that they were guided and directed by one and the same spirit of God for whereas it is truly said of other men Quot homines tot sententiae Looke how many men there be and so many mindes there be wherof it commeth to passe that euery writer almost varieth from another gainsaying and confuting that which another hath deliuered that so out of the ashes of their credit and reputation they may build a monument of their owne fame the quite contrarie is to be obserued in the writers of the scriptures who successiuely writing one after another the space of diuers thousand yeeres doe notwithstanding consent together in the same truth the later ratifying and confirming that which the former had deliuered without any alteration opposition or emulation as though they were diuers hands set on worke by the same soule which could not possibly come to passe vnlesse they were ouerruled by Gods spirit § Sect. 6 The sift reason taken from the wonderfull preseruation of the Scriptures against all oppositions Fiftly the mightie oppositions which haue been made by the diuell and his wicked impes against this doctrine of the scriptures and yet al in vaine doe euidently shew that they are Gods word and truth the patronage and protection whereof he hath himselfe
this must not make vs to neglect all till there be an vniuersall agreement for as well may be reconcile light and darkenes the children of God with the children of the diuell grace naturall corruption truth and error as the true religion with those which are false or the professors of the one with the professors of the other Those who haue important businesses abroad doe not stay at home and refuse to trauaile because some goe out of the way but therefore they are more carefull to informe themselues of euery turning in their iourney because they would not erre with others those that haue a desire to liue doe not refuse all meate because some surfet die by eating that which is vnwholsome but rather hereby they are made more warie in making good choyse of such diet as is fit for the preseruation of their health those also who are sicke doe not neglect all phisicke because there are many cousening Imposters and vnlearned Emperickes who kil in sted of curing but this maketh thē with more circumspection to find out a skilful and learned phisition Let vs therefore follow the like practise in these spirituall things and seeing there is but one direct way which leadeth vnto heauen and many bywaies which leade to destruction let not this keepe vs from trauayling this heauenly iourney but rather moue vs with more diligence to inquire the right and perfect way seeing also there are many which offer vs poyson in sted of the wholesome foode and phisicke of our soules let vs learne with more care to make choyse and to put a difference betweene the one and the other But there it will be demaunded how those who are simple and ignorant can iudge which is the true religion §. Sect. 2. How the vnlearned may discerne the true religion from that which is false and which is the false who teacheth the truth and who falsehood to which I answere that euery one must labour to informe himselfe of the truth by studying and meditating in Gods word this must be his light to guide him his counsaylor to informe him his touchstone whereby he may discerne the stubble and straw of mens inuentions from the pure gold of Gods true religion Neither are we to receiue all doctrines hand ouer head but as the Apostle exhorteth vs we must trie the spirits whether they be of God or no and with the men of Berea we must search the scriptures I. Ioh. 4.1 Act. 17. to see if those things be so as they are deliuered and accordingly either receiue them if they are consonant with Gods word or reiect them if they be dissonant thereunto Yea will some say this were a direct course if those onely who haue the truth on their side had scripture to alledge but seeing euery heretike is as readie to quote scripture for the vpholding and defending of his heresie as the professors of Gods truth for the maintenance thereof all the question is whose interpretation is to be receiued as good and whose to be reiected as false and erroneous To this I answere that though there be some places in the scripture hard and somewhat doubtful and therefore the more easie to be wrested vnto a wrong sense yet are there others cleare end euident for the confuting of all sects heresies and errors whatsoeuer and therefore we must expound those places which are darke and ambiguous by those which are perspicuous and manifest For exmaple if we would know whether Poperie be the true religion or no we must examine the doctrines thereof by Gods word not making choyse of those places which seeme any way hard and doubtfull but of those which are cleere and manifest and so we shall finde that their doctrines are as contrarie to Gods truth as light to darkenes For whereas they teach that we are able to fulfill the law and to merit heauen the scriptures affirme the cleane contrarie I am 3.2 and 2.10 namely that in many things we sinne all I am 3.2 and whosoeuer shall keepe the whole law yet faileth in one point is guiltie of all I am 2.10 that there is no man who sinneth not 1. King 8.46 1. King 8.46 that in Gods sight none that liueth can be iustified Psal 143.2 Luk. 17 10. Psalm 143.2 that when we haue done all those things that are commaunded vs we are vnprofitable seruants and haue done but our dutie and therefore merit nothing Luk. 17.10 So whereas they teach that wee must pray to Saints and Angels because they make intercession for vs the Apostle flatly excludeth all other from this office but Christ alone 1. Tim. 2.5 1. Tim. 2.5 there is one mediator betweene God and man Where as they teach that marriage is vnlawfull for some men at all times and some meates vnlawfull for all men at some times the holy Ghost telleth vs plainely that this is erroneous and a doctrine of diuels 1. Tim. 4.1.3.4 and that euery creature of God is good and nothing ought to be refused if it be receiued with thankesgiuing 1. Tim. 4.1.3.4 And that marriage is honorable for all men and the bed vndefiled Heb. 13.4 Heb. 13.4 that to auoyde fornication euery man must haue his wife and euery woman her owne husband 1. Cor. 7.2 and that better it is to marrie then to burne v. 9. 1. Cor. 7.2 Whereas they teach that our Sauiour Christ is carnally and corporally present in the sacrament the scriptures teach vs the contrarie namely that he is ascended into heauen and therefore not vpon the earth Matth. 28.6 Matth. 28.6 That when he was taken into heauen he was taken from vs Act. 1.11 Act. 1.11 That the heauens must containe him vntill the time that all things be restored Acts 3.21 Act. 3.21 Whereas they teach that we must make and worship images both are expresly forbidden in the second commaundement and in many other places of scripture Whereas they teach that the scriptures should be kept from the common people in an vnknowne language the Apostle plainely affirmeth that he had rather in the Church speake fiue words with his vnderstanding that he might also instruct other 1. Cor. 14.19 than ten thousand words in a strange tongue and flatly inioyneth that the Prophets should keepe silence in the Church rather than speake strange lauguages where there is no interpreter 1. Cor. 14.19.27.28 Whereas they hold that the cup in the administration of the Lords supper is to be withheld from the common people and giuen onely to the Priests the quite contrarie is to be obserued in the institution whereas our Sauiour saith Drinke ye all of it because it is his blood of the new testament that is shed for many for the remission of sinnes plainely thereby inferring that this signe and sacrament of his blood belongeth to as many as were redeemed by it Matth 26.28 Matth. 26.28 And whereas they say that here the disciples were onely
who heare it as it is Esa 55.11 we know if a salue be applied vnto a wound eyther it healeth it or els the sore ouercōming the vertue therof doth more fester and ranckle and so this spiritual salue being applied vnto our soules wounded with sinne doth either cure them or else becomming vneffectuall they waxe worse and worse When men sleepe are suddainly wakened with some strange and vnusual sound they presently start vp and are amased but after a long time they haue bene acquainted with the noyse they can sleepe securely and not be much disquieted so when men sleeping in carnall securitie are awaked with the threatnings of the law preached vnto them which like Canon shot thūdreth in their eares they are at first somewhat rouzed vp and beginne to looke about them but giuing themselues to sleepe againe in their sinnes after they haue bene many times awakened at last this fearfull sound nothing moues nor disquietts them neither wil any thing waken them out of this spirituall lethargie but the voyce of the Archangell commanding them to arise and to come vnto iudgement § Sect. 7 Seuenthly if we deferre our conuersion vntil our old age 7. Because old age is more vnfitt for repentāce then youth it will then be more harde and difficult then in the time of youth because old men are more indocible vnfit to learn then they were in their youthfull dayes and therefore whosoeuer meane to attaine vnto learning or to knowledge of any science trade or occupation they doe not deferre it to their old daies but giue themselues vnto it in the time of their youth when as their wits are most fresh their capacitie most quicke to receaue instruction Seing then there is much knowledge necessarily required to the making of a true Christian for without knowledge we can haue no faith and without faith there is no saluation therefore for the attaining hereunto it is very needfull that we beginne betimes and set our selues to learne Gods true religion in the time of our youth when as wee are most fit for this purpose And this counsayle the wise man giues vs Prou. 22.6 Teach a child in the trade of his way and when he is old he shall not depart from it Secondly as old men are more vnfit to learne so also they are more forgetfull to remember that which is taught them and therefore if they doe not set their whole mindes vpon Gods word and continually call to mind that which hath beene deliuered vnto them in the preaching thereof meditating therein with the prophet Dauid day and night all they haue learned will easily slip out of their weake and decayed memories Which thing is most hard for them to perfourme by reason of manifold distractions which that age is subiect vnto as the infirmities of the body sicknesse aches and innumerable griefes and also the manifold troubles and cares of mind not onely in respect of their owne state but also in the behalf of their children yong nephewes neere friends whose welfare is as deere vnto thē as their owne now if a single man hath cares inow to distract him from Gods seruice how many are their distractions whose cares are doubled and redoubled and therefore if we would make choise of the fittest time for our conuersiō we must not deferre it till our old age but turne vnto God in our youth when as our wittes are most fit to receyue and our memories to retaine instruction § Sect. 8 Lastly if wee deferre our conuersion vnto God till our old age 8. Because the hour of death is the most vnfit time for repentance or till we lye on our death bed we shall find it more difficult in that our enemie sathan who alwayes goeth about like a roaring lion seeking to deuoure vs doth then redouble his malicious diligence in working our destruction when as hee seeth the time drawe neere wherein hee must attaine his purpose or else for euer faile of his desire what therefore will now our malicious powerfull and most subtill enemie leaue vnattempted what violence will hee not now offer what pollicy will hee not assay to drawe vs from God to his kingdome of darknesse wee knowe that when enemies beseidging a citie doe heare that their seidge is shortly to be raysed by the approaching of mighty succours or within a while will become vaine and bootelesse by reason that the citie well bee more strongly manned and better victualed howe they will bend all their ordinance against the wall to make a breach how furiously they will giue the assault and how desperately they will fight that they may not bee disapointed of their hope and loose all their former labour and shall wee thinke that sathan who hath longe beseidged vs desiring nothing more then to sacke our souls and to spoile them of al Gods graces and to lead them captiue to hell and destruction will vse lesse politicke furie in assaulting vs with all his engines of battrie when hee seeth the time approach when as now or neuer he is to accomplish his desire But let vs consider moreouer how able wee are to indure his assaults if wee doe not prepare our selues before the time of sicknesse arming our selues with the whole armour of God surely wee are naked and lie open to all his violence being destitute of the girdle of veritie the knowledge of Gods truth neither armed with the brestplate of righteousnesse nor hauing our feete shod with the preparation of the gospell of peace whereby wee might bee inabled chearefully to march in the afflicted way which is full of the thornes and briars of tribulation and afflictions wherin we must trauaile if we will goe to Gods kingdome neither yet hauing the shield of faith whereby wee might quench the firie dartes of the wicked one nor the helmet of saluation nor yet any skill to vse the sword of the spirit the word of God eyther for the defending of our soules or the offending of our enemie And whereas wee may hope that God will at that time supply all our wantes and giue vnto vs all his spirituall armour whereby wee may bee defended and sathan repulsed wee are to knowe that God vseth not to giue his heauenly and spirituall graces at the houre of death to those who haue contemned them al their life or if hee doe bestowe them vpon any it is ordinarily by meanes which hee hath ordayned for this purpose as the hearing of the word harty prayer holy conferences and such like spirituall excercises now let it bee graunted that wee may haue at such times of our mortall sicknesses Gods ministers and all other outward helpes to further vs in performing of these duties which yet notwithstanding no man can promise to himselfe yet howe vnfit is any man in this case for the effectuall doing of these holy exercises when as his bodie is full of paine and his minde full of anguishe partly fearing Gods iudgments and eternall