we looke for oure Sauiour Iesus Christ Phillippians the .iii. Chapiter d. For wee confesse our selues to be as straungers in this lyfe vsyng the thynges of the worlde as though we vsed them not the first to the Corinthyans the .vii. Chap. e. Not doyng our bodely labour with the respecte of our owne lucre but for that we woulde not lyue idely also to haue wherwith to help the impotent membres of Christ neyther louyng the worlde nor the thynges of the worlde but receiuyng all nedefull necessyties of the bodye in worldly thynges geuyng God thankes withoute any scrupulosytie or grudge of conscience For al the creatures of God ar good nothyng to be refused if it be receyued with thankes geuing i. Timo. iiii a. For lyke as God doth forbyd all men from the louyng inordinate vsyng of worldly thinges so lykewise dothe hee permit all his electe people their bodily necessities of all worldly thynges when soeuer of two euyls the one can not be auoided God permitteth the lesse for the eschewing of the greatter in all earthly thinges Mat. xii a. Mar. ii d. Luk. vi a Gen. xix b. Wherfore the scriptures sayeth i. epist of Ihon. ii chap. e. If ye know that Christ is righteous ye know also that euery one which foloweth righteousnesse is borne of hym for euery one which loueth Christ loueth also all people whiche be regenerate in Christ Ihon. v. a not only in wordes but in actu all deedes ep Ihon. iii. c. for all people which doth the contrary be the children of the deuyll ep Ihon. iii. b. By whose delusyon our Markte men haue so long disceiued vs for the iust proufe whereof if it maye please the Kynges maiestee by the godly godly aduyse of my lorde Protectors grace and other of his honorable couÌ„sel to graunt and permit like libertie to some one of them being of smal reputacioÌ„ learnyng which be now regenerate with the spirit of Christ as was graunted to Elias in the tyme of Ahab Kyng of Israhell as we reade the thyrde boke of Kynges the xviii chap. That lyke tryall as was beetwene the sayde Elias and all Baals prophetes bi the offring of sacrifice may be now openly and only by the holy scriptures written after the trew litterall sence betwene one suche of the elect in Christ the whole multitude of our markt ministers that lykewyse al the multitude of them nowe may confer their lernyngê together or seuerally whether thei lyst then to be openly plainly knowen sene whether thei can shew the word of God written after the trewe litteral sence for the cleare discharge of their conscience for their doctrine conuersacion ye or no and if they can not all men ought to refuse to dispise their doctrine how clerkely or eloquently soeuer it be vttered and none otherwyse to accepte them but as the mynisters of the deuyll and the Beast whose marke thei beare ii Corin. xi c. Iude. c. d. e. And on y e other side if the coÌ„piler hereof a poore lay man of small litterature be not able by godê assistauÌ„ce only by the power of the Spirite of Christ to shew the word of God writteÌ„ in the true literal sence both for the cleare discharge of his owne conscience conuersacion also of all other that be regenerate in Christ let it bee death vnto him Wherfore in so muche as the people beyng present with kyng Ahab conuerted confessed God when they saw that he sent fyer from heauen to consume that Sacrifice which Elyas offred wereful certified that he alone was the true Prophet of God and that Baals Prophetes beyng ccccl. were all false teachers because their Sacrifice which they had offred remayned whole vnbreÌ„t Howe muche more then nowe shoulde the worde of God written be a sure vndoubted tryall in the playne literall sence for all Christen men to beleue and so therby also to knowe who be the true ministers of the gospel of Christ who be the disceyuers of the people Wherfore if suche tryall may be permitted in maner afore sayde who so euer should then mistrust it to be a good a sure tryall worthy to be belened of all people his blyndnesse were very wonderfull because wee haue no certaintie of the trut he but by the holy scriptures as thei be written vnto vs and by the gyfte of the holyghost Wherfore if our marked men hauyng much lernyng had also the gyfte of the holyghost in them as they haue not it were not possible for any man to disproue their doctrine and conuersacion with the holy scriptures written which wer ordeyned preserued vnto vs by the holy ghost Wherfore the cleare confutacion of them and also of their doctrine conuersacion with the holy scriptures written by one man of small literature shall manifestlye declare the incomprehensible power of God Deuteron xxxii e. agaynste whom nothynge can preuayle in whose doctrine lyke as he that fulfylleth the whole lawe yet fayleth in one poynte is gyltye in all Iames. ii c. So lykewyse he that hath a faythe to beleue parte of the holy scriptures in the literall sence as they bee written vnto vs beleueth not all his faythe is vnperfecte For Christ promysed not that any man should be saued for the beleniÌ„g of parte of the gospell but for the beleuyng of all thynges whiche he promysed therein dooyng all thynges also in spirit which he coÌ„mauÌ„ded in the establishment therof mat xxviii d. Whervuto the promyse of euerlastyng lyfe is made and not otherwise for God doth abhor all vaine hope Ieremy ii g. which is not establysshed in a perfecte faythe wholly agreable vnto hys word Ephesians the .iiii. chapiter c. Wherfore if we shoulde beleue any mans opinion to be good godly doctrine in any thynge more or lesse then is written within the holi scriptures or in any thing contrarye to the true literall sence thereof whereby shuld we know whose opinioÌ„ we ought to beleue For euery part of the holy scripture spoken by the holigost for our instructioÌ„ is of lyke aucthoritie and may no more be altered from the literall sence in one place then in an other But I speake not of the parables which christ spake to the hygh learned Scribes Phariseys the predesessors of our marked men to whom thei do succede in lyke power of the Beast beyng of a long tyme ascended oute of the bot homlesse pit Apoca xiii a. and. xvii b. But I speake of the plain declaracioÌ„s which Christ made of al parables to his Disciples For he declared all thynges plainly vnto them Mar. iiii c. And so lykewise all other partes of the holy scriptures be euident and playne to all them whiche haue the same gyste of the holyghost which the holy scriptures were spoken by Ihon. xvii c. d. Howe beit if any parte therof be altered from the true meanyng of the literall sence we are vncertayne
¶ THE HARVEST IS AT HAND VVHERIN THE TARES SHALL BE BOVND AND cast into the fyre and brent Math. xiii D. G VUherfore here the worde of the Lorde O ye gentiles preache in the iles that lie farre of and saie he that hath skatered Israel shall gether hym together againe and shall kepe him as a sheperde doeth his flocke for the lorde hath redemed Iacob tidde hym from the hand of the violent they shall come and reioyce vpon the hils of Syon and shall haue plentiousnesse of goodes whiche the lorde shall geue theim and their conscience shal be as a well watered garden for they shall no more be hungrie and whan it is new builded and set vp on this facion it shall neuer be broken nor cast downe any more Ieromi 31. B. B. Neuerthelesse wo be vnto them that calle euill good and good euill whiche make darkenesse lyghte and light darkenesse Esaie the .v. D. The contentes of this voke wherin is mēcioned the policy of popyshe Prestes what wee oughte to pray fore and a comparison betwen them the prestes of baal also diuers textes and sentēses of the holy scripturs to put mē in remembraunce of the wrath of god to com agaynst al vngodly people declarynge also what man is of him selfe in the olde Adam what y e Lawe is wherfore it was geuen what Christ hath done for vs what promys he hath made and to whom and who be the true ministers of his gossple and also who be the deceyuers of the people and an hūble peticion desyred of y e kynges maiestie and a discouerynge of titud of antichristes likwise abrefe declaracion of y e Ioyfull tyme to come with ageneral absolucion for oure fayned speritualtie whome I doo most cōmonly name in the proces here of markt mene or marckt mōsters not onely because they are marcked in their bodies somtimes weare disguysed mōstrus garmētes but because their doctrine is marked also for y t that they wold haue the people to beleue part of the holy scriptur as it was spoken and writtē vnto vs and som other partes therof they wolde not haue them to beleue in the true litterall sence but wolde haue the people to beleue it receiue it only as they do marke it appoynt it out vnto thē and wher as soumtimes do also name them marked mōsters it is because they are soo shamles so far waxen in their abhomynacions that they dare do al vnspekable myschefe Ose vi c. wherfore because no man knowyng the word of god may iustly withe out offence name thē to be any of y e people of god therfore I name them by suche names as be moste agreable to their conuercaciō know ynge y t all they whiche hath bene of the marke and be nowe truly cōuerted perceiueth this to be true wherfore none of them whiche knoweth true godlynes ☞ wylbe offended ☜ ☞ To the reader ☜ Grosely compyled withoute any clearkly Eloquēce by Iohn Champneys an vnlearned laye mane borne in the countie of Somerset alytyl besydes brystowe haueynge more affection in the playne settynge fourth of y ◠troth then in alonge Sophystycall Ipocrystishe tale craftily vttered wherfore I desyre you to beare with my rudenes in that y t I haue so grosly gathered certayne places of y e holy scriptures and haue euen so lykewyse written thē herein to put such men in remēbrance as be of god and yet dothe not muche excersyse thē selfues neither in readyng nor hereyng of the holy scriptures that by the mean hereof I mai partli moue them to vse more diligence ther in and also to be more earneste to god in their faythful prayer for the assistaunce of his grace both to attayne spiritual power therby to lyue acordenge to the true relygiō of y e gosple of christ and also to haue the true vnderstandynge of his worde by the gyft of the holy goste in aperfyt fayth beynge establyshed in anvndouted hope of all thynges promysed therein and not to be of awauerynge mynd and so be desceaued by the sophistical ipocrytishe doctrine w t our markt monstres of their owne mindes doth set forth but vtterly to abhōre and dyspyse it gal Lyke as all men which be of god moueth and procureth one another to seke the true knowleage of all godly leuynge onely of god by assistaunce of his grace in y e holy scriptures other in hearynge or readynge therof accordyng to y ◠cōmānde ment of god both in the old testament and also in the new Esai xxxiiii Iere. ii f. Iohn v. c. Col. iiii d. Tim. ii a. and iiii b. So likewise our shameles mōsters wolde haue men to beleue that their clerkly sophistical doctrīe should sufficiently instructe the people in the knowlage of the holy scriptures for they them selues know not what the regeneracion of y e spirite of christ is but what the deuel and the subtiltie of mans wit by out warde nynge knoweth y t many of thē be perfect in and therby they set foorth their doctrine Wherfore I haue rudly in this litill botke set furth the trouch as it is written in the holy scriptures in a witnes against their clerkly sophistical cōueiaunce knowyng perfectly y t all people whiche be of the elect of god regenerate in christ doth delit more in eueri part of the truth being neuer so rudely writen or spoken then they doo in aclerkly sophisticallye although he be neuer so pleasantly vttred how be it our markte men set them foorth apase for now that they perceiue y t the highe powers wyll not suffer them to vse their old abhominacions they set foorth newe Ipochritish doctrin to bringe their children aslepe and so to kepe them out of the way how be it if the childern did knowe perfetly what nurscis thei be that rocke them they wolde slepe no more in their cradels but wolde rather ly in y e bare playn groūd w t the electe people of god i christe amōg whom god sayth bi y e prophite Esai xxxiii c. ye shall not se people of astrange tounge to haue so diffuse alangauge that it may not be vnderstande neyther so strange aspeche but that it shal be perceued for al that be the true ministers of christ and haue his sperite in thē as saint paule and wother the appostles had dispise their out warde holynes and clerckly lernynge as saint paul did philipp iii. b. for sainct paul beynge lerned wold in no wise precahe or wryte any thynge cōsernynge the gosple of christ after y e maner of outward lernynge i cor iib. and gala i. c Wherfore be ware of y ◠doctryne that is be syde this for to make mani bokes it is an ēdles work preacher xii d. but all scripture geuen by inspiration of god is profitable to reach to improue to amend to instruct in rightuousnes that the mane of god may be perfite prepared vnto all good workes the
ii timo iii. d. for all the wordes of god are pure cleane and he is ashelde vnto all them y t put their turst in hym Wherfore friste knowe this that no prophicy in the holy scripture hath any priuate interpretation for the scripture cam not by the wyll of man but holy mene of god spake as they were moued by the holy goste y ◠ii peter i. d. and euen so nowe y e thynges of god knoweth no māe but y ◠sperit of god which sperit sercheth althynges euen the bottom of goddes secretes wherby we knowe the thynges that are geuen to vs of god whiche thynges also wee speake not withe wordes whiche mans wysdome or lernynge teacheth but withe wordes which the holi gost doth teache i. cor ii c. praynge alway in sperit for grace merci peace from god our father and frome our Lorde Ihesus Christe to be with all them whiche loue the profession of his gosple vnfaynedly Wherfore oure faythfull prayers beynge mad to god for the vnyersal assystaunce of his graces our moste bounden duty is to pray for the preseruatyon of the moste Royall estate of the Kynges maieste my Lord protectors grace and all other of y ◠kinges most honorable Coūsell that the kynges highnes procedynges maye prosperusly take good effect to y e glory of almyghty god to the kynges honor and to the encrease of all godlynes in y e vtter dystructiō of y ◠who le Incorporatiō and power of all marckt prest hod and to restore the people of god within all his realmes and dominions again frely in to the true lebertie of y e gosple of christe lyke as the godly Kyng Iosias beyng yong of age in the begynynge of his time distroyed all the preestes prophites of baall of other false goddes and also restored the people beynge Iewes to the true worshippynge of god after the lawe of moyses As we reed the iiii kynges xxiii and the .ii. of cronicles xxxiiii Wher with al god was well pleased and is alway with all Kynges hygh powers which seke his glory and the deposition vtter suppression of all suche tirannous Ipocrires as all our markt mē be which in tim past hath caused Kinges other high powers to assist thē to execut their abhomīable deuelish tirani to maītayne al other of their abhomynations which doth fare exced all other abhominations y t any man mai read of in y e holy scriptures y e hath beenn sence y e begynynge of the worlde both for long continuaunce and also for great delusion namely it doth fare exceed the abhominations of the prestes and prophites of baal for wher baales prestes be fore the raygne of the sayd godly king Iosias caused y ◠people to worshipe Idoles our markt men haue bothe caused y ◠people to worshipe many mo Idoles then euer baalles prestes did be lyke wyse worshipped themselues as Idoles and be also named the ministers of the gosple of christe although they delite in habōndance of temporal possessiones hauynge names of dignitie lyke tēporall Princes and rulers cleane contrary to the doctrine of christe math xx d. xxiii v. mark x. ◠luke xxii c Iohn xiii v. Pet. v. a. Whiche is an open presūptuōs blasfemi of y e gosple and like as baalles prestes procured y e death of many of the true prophets of god so haue our markt mē procured and sougth the death of all maner of people whiche profeste y e true religyon in christ lyke as baales prestes dyd cōtrary to y e ordynancis of god wrytten in the lawe of moyses so haue our marked mōsters don yet dayli doth so fare forth as thei dare for fere of the temporall power cleane contrary to all the ordynaūcis of chryst wrytten in the gosple and yet wold stil be naēd to be the ministers of christe be cause they can talke of goddes worde and haue many crafty argumētes sophystycall dysputations therof and therfore thei say thei know god but with their dedes thei deny him Cit. the fyrst chap. b. hauynge but a similitude or vayne shadowe of godlynesse but haue openly denied the power therof the .ii. of Cim iii chap. a. wherby they ar plainly knowne to be the chyldren of the deuyll and dampnacion Ihon. viii f and the first epistle of Ihon. iii. b. Wherefore God sayth by the Prophet Esa i the .xiiii. chap. e. Let there be a waye sought to destroye theym which be in their fathers wyckednesse that they come not vp agayn to possesse the land And it is also writē in the Psalmes cxxxvii b O daughter of habilō happie shall he be that rewardeth the as thou hast serued vs blessed shall he be that taketh thy chyldren throweth theim against the stones for the tyme is come that whosoeuer wil not receyue the trewe doctrine of Christ shal be destroyed from amonge the people Actes iii. d. And the vngodly transgressors suche as are become vnfaithfull vnto the Lorde must all together be vtterly destroyed Esa i. g. For the Lorde Ihesus shal shew himselfe from Heauē with the Angelles of his power with flamyng fyer which shall render vengeaunce vnto theim that knowe not God and that obey not vnto the gospell of our Lorde Ihesus Christ whiche shall be punyshed with euerlastynge dampnacion frome the presence of the Lord and from the glorie of his power The seconde to the Thessalonyans the fyrste Chapiter d. In whiche power he is now come in spirit to be glorified in his Sayntes and to be magnified in al them which beleue The second to the Thessaloniās the first chap. d. which is the bynding of Satan and the fyrst resurrection spoken of in the Apocalipses the xx chapiter a. b. that is where as the trewe professyon of the Gospell hath ben so moche persecuted hated euer synce the Apostelles tyme that no man myght be suffred opēly to folow it Now God wyll glorifye all theim that loue it for euer and euer thoroughoute all posterities Esai lx c. And wyl clerely destroy the whole power of all the enemyes thetof Esay lx b. O consyder this ye that forget God Psalm l. d. And holde you styll in the Lorde abyde paciently vpō him yet a lytle whyle and the vngodly shall be cleane gone Psalm xxxvii b. wherfore put nothyng to the woordes of God lest he reproue thee then thou be founde a lyer Prouerb the .xxx. a as all our markt men be therfore kepe alwayes in remembraunce and submyt your selues to the cōmaundementes of god Deut. iiii a. xii d. where he sayth you shall put nothyng vnto the wordes which I commaūde you neither take ought therfrom for if any man shall adde any thīg to the holy scriptures God shal adde vnto hym the plages that ar writtē therin And if any man shal minish any parte therof God shal take away his parte out of the boke of lyfe Apoc. xxii d Neuerthelesse suche
gyfte of naturall reason to examyn their conscience surely and plainly by Goddes worde either in hearynge or readynge therof so to know them selues what estate they be in or who soeuer hath not his conscience agreable ther vnto wholly directly without other wrestyng or writhyng thereof hathe no promyse made within any part of the holy scripture to be saued in Christ but the wrath of God remaineth vpoÌ„ him Ihon. xii g For although that the apostles woulde that the Elders of the congregacioÌ„s in the primatiue Church of Christ should be are with the wekenes of the Iewes whiche receyued the Gospell at the begynnyng of their conuersion in their scrupulosytie for etyng of meates and other lyke thinges yet neuerthelesse they would not suffre any of them to continewe in the congregation which conuerted not after certayne admonicions froÌ„ al kynd of such bondage Tit. iii. c. But vtterli expulsed them out of the congregacion al that taught any such doctrine to lai any maner of yoke of bondage vpoÌ„ any of the congregacions Gal. ii a. more then that which the Apostles theim selues had taught wherfore thei coÌ„manÌ„ded that if any maÌ„ preached or taught any other doctrine although it wer aÌ„ Angel from heaueÌ„ we should hold him acursed gal i. b Wherfore here is to be noted that all thei which minish ani thing fro or addeth any thynge more to y e Apostles doctrine then y t which they and the EuaÌ„gelistê and the Patriarkes prophites haue written vnto vs ar accursed of God Apoca. xxii d. which saynt Paule calleth other doctryne because there is other thingê in it then that which the holygost teacheth For the Apostles of Christ wer the last people that God appoynted to write scripture whose doctrine shall remayn to the worldes end Act. i. a. Roma x. d Wherfore whosoeuer beleueth any mans imaginacioÌ„ conserniÌ„g the doctrine of the holy scripture thinkyng that by anye exposicion other written or preached he maye haue the true vnderstandynge therof may be well lykened to such a blyude man which being withoute eyes thynketh to see with an other mans eyes if thei were set in to his head and consydereth not that the syghte of the eyes is a gift of nature only to theym in whome naturally they be that no mans cuÌ„ning can do any such workes muche lesse then maye any mans doctryne either writteÌ„ or preached make them whiche be but naturall men to see perceyue the spirituall lyght of gods worde Before that tyme they be regenerate of God after regeneracioÌ„ all those people in whom the spirite of Christ remaineth haue no more pleasure in mans clerkely curiosytie in the doctryne of the holy spirite then a naturall man hathe beyng vnlearned is very desyrous to haue the knowledge withoute boke by hert of some thing that is written one that shoulde reade it so teache him dothe syng it to hym in prickesong hanyng much fyne descant ther in by the meane wherof he doth not perceyue the wordê perfectly whiche he desyreth to learne by hert in this case he that wer so taught would thinke that he had a frowarde scolemaister euen so lykewyse do al the electe vnlearned people thynke when any man maketh long clerkely protestacion sircumstaunces in the doctrine of the holy scriptures because it hindreth them from that whiche they woulde learne by hert that is the true literall sence of the holy scriptures as they be written For the true vnderstandyng therof is geueÌ„ them of god Esa liiii d Ihon. vi e. and. x. a. whensoeuer they heare the true literal sence ther of spokrn being written for our instruction Wherfore they delyte not in suche clerkely curiositie of men but do vtterly abhorre it because so many meÌ„ haue ben disceyued by it and do note also much presumption in all theym that vse it because saynt Paule all other whiche were godly refused it the fyrst to the Corinthians the seconde chapiter a b. and to the Galat. the fryst b. c. For lyke as the naturall reason of man discusseth all reasonable erthly thynges so doth the spirite of Christ only discusse all godly thynges necessary to be knoweÌ„ vnto Galat. the fyrst Epistle of Ihon. ii c d. the fyrst to the CortÌ„ the secoÌ„d Chapi c. Wherfore lyke as reasonable men do not coÌ„menly vse to shutt the dores wyndowes of their houses in the middes of the fayre day lyght so burne candles and other lyghtes no more do the electe people of god beyng regenerate in Christ refuse the spirituall lyght which they haue of Gods worde by the spirite of Christ and seke it by mens ymaginacions And furthermore lyke as reasonable people thynke it foly to burne candles other lyghtes where the day lyght maye sufficiently serue So lykewyse all people which be regenerate in Christ doth thinke it deuelish madnes for any man to trust in mans doctrine because Christ hathe promysed Mat. vii b. Luke xi b. Ihon. xvi f. a good spirite all thinges els nedefull for our saluacion to euery man whiche saketh it in faythfull prayer of his father in his name wherfore it semeth to vs which be regenerate in Christ that al such men which saketh it not of god according to the doctrine of the gospell do not regarde the lyfe to come orels mystrust the promyses of Christ beleue men better then they do Christ For no man lyuyng is able to proue that he hath sought it of God in a true fayth which hath it not for at this present tyme god is so mercyfull too offre it to all people which haue not openly blasphemed the holy ghost and yet but a small nombre in comparison to the multitude do receyue it wherfore his wrathe wyll shortly be knowen Howbe it in all those people whiche be be regenerate with the spirit of Christ the wonderfull workes of God are sene at this present day For what is a gretter miracle then the whole cleare alteracioÌ„ of the hert of maÌ„ which may vndoubtedly be perceyued in al them which be regenerate in Christ For the olde stonye heart is cleane taken out of all the people of God they haue a new hert geuen them of God which is always obe dieÌ„t to the spirite of Christ Ezechiel xi d. the .xxxvi. l. the Ebrues the viii c. and the x. c. So that in whome so euer the Spirite of Christ is that persone can not be vnfruitful For by their spirituall fruytes that they minister one to another whiche is loue ioye peace longsuffryng gentlenesse goodnesse faythefulnesse mekenesse and temperancy they maye bothe knowe them selues also be knowen to all other godlye people and not otherwyse For no man is knoweÌ„ by any outward appearance after the flesh IhoÌ„ vii c. ii Corin. b d Therfore if any man be in Christ he is a newe creature ii Corint v. d. whose whole delyte and conuersacion is in heauen frome whence
baptised and receyued faythe in Christ long before they receyued the gyfte of the holy gost as we reade in the Actes the .viii. chapiter c. the xix a. Howe be it their knoweledge was alwayes vnperfecte vntyll that tyme they were regenerate wyth the Spirite of christ i. cor iii. a. viii a. For his Spirite is the oyle whiche the wise Uirgins shal take in their lampes of fayth to meete with the trwe Bridegrome Christ Mat. xxv a. And is also y e oyntmeÌ„t which techeth vs all godly knowledge Ep. IhoÌ„ ii d. wherfore s Iames. v. c. wold that the people which wer disesed shuld anointed ther with which ointment cometh most comenly vpoÌ„ the elect people of God by praier in fayth and by laiyng on of handes of the electe ministers of God in Christ in lyke maner as we reade Act. viii chapter c In which chapiter is also mencioned the request of one SimoÌ„ which offered the Apostles money to haue had lyke power to haue geuen the Holy Ghoste to whom he woulde by the laiyng on of his handes Notwithstandyng the Apostles refused hys money and also declared vnto him that he had no part of that ministracioÌ„ Neuertheles synce that tyme our markte moÌ„sters hauynge the full power of the Beast in theim haue ordeyned other thynges in stede therof to minister to sycke people aske y e ministers of Christ no leaue And doo vse also to minister to theim in chyldhod a certayne oyle or grease which is coÌ„menly called the Confirmacion of their Baptysme makynge the ignorant people to beleue that that is the gyft of the holy gost lyke as Mahomet made the people to beleue that the holy gost in the lykenes of a doue taught hym what doctrine he shoulde teache the people Howbeit the delusion of Mahomet ê preestes now at this present tyme is not so muche to be merueyled at as the delusioÌ„ of our markte men because Machometes preestes doo liue according to their profession also th 〈…〉 doctrine is agreable to those Scriptures whiche bee written vnto them but our marked meÌ„ liue cleane contrary to the true professioÌ„ of the gospell and contrary to the example of Christ of all his Apostles also ministreth crafty doctrine coÌ„trary to the holy Scriptures written Wherfore the acceptyng of them as trew ministers of the Gospell is not onely a declaracion of ignorance in godly knowledge but also a declaracion of blyndnesse of naturall reason For howe may reason conceyue truthe to be in them in whome so muche falshed is founde Wherefore what worldly affectioÌ„s so euer we haue to them we ought only to be ruled by the worde of God written vsyng them but lyke as natural meÌ„ do vse the membres of their naturall bodyes For a natural man which hath rotten teethe in hys head that dothe neuer rest from paynfull ache wyll seeke a remedy but if he canne haue none he wyll haue hys rotten teethe drawen out of his head rather then to haue all his bodye continuallye disquyeted And euen so lykewyse our Marked men are lyke vnto rotten teeth for they can not minister the woorde of God as they ought to doo And as for the spiritual ache which al godli people haue bi them we see playnly that the hyghe powers haue soughte as muche the reformacioÌ„ of them as may be yet they be as craftye as euer they were disguisyng themselfe with sophisticall hipocrisy either new or olde as fast as euer thei did the deuyl is as familier with them as euer he was Wherfore God send vs remedy of them shortly Howbeit most men be in lyke case with theim as women bee with their Parrottes for women vse muche diligence to make theire Parrottes to speake yet with all their diligence they canne not make them to talke so reasonabli as a resonable creature can And no more can no man make those ministers which be onely appoynted by meÌ„ to declare the true meanyng of the woorde of God so playnly and truly as it ought to be whatsoeuer be deuised for them For the true vnderstandyng of the holy scriptures is as dyffuse to theim as the wordes of a clasped booke which no man openeth Esaie xxix c. For God hath sent them strong delusioÌ„ that they should beleue lyes because they receyued not the loue of the truthe but had pleasure in vnrighteousnesse ii Thess ii chap. c. For they ar cloudes without water trees withoute fruyte at gatheryng tyme beig twise dead wherfore god shal plucke them vp by the rootes For they are lyke the ragynge waues of the sea fomynge oute theire owne shame They ar the wandering starres to whome the myste of darkenesse is reserued for euer Iude. d. For in so much as God promysed but one Ihesus to be Christ Gala. iii. c. A full satisfaction redemption and sustificacion of all his electe people from synne Ebrues x. c. As is before mencioned all men may see and perceyue playnly what shamelesse Antechristes all our Markte men bee whiche haue taughte the people to beleue in others satisfactions other instificacions and other remissioÌ„ of syn deniyng also the power of the Holy Ghost saiyng that the spirite of Christ was insufficient without outwarde learnyng to discerne the true meanyng of the holy Scriptures when the electe people of God dyd heare them or reade them whiche is an open blasphemy of the holy gost which Christ saith shall neuer be forgeuen Mat. xii c. Marke iii. b. Luke vii b. Wherfore whosoeuer trusteth vpon their conuersion sheweth himselfe to mistrust the trew literall sence of the holy scriptures spoken by Christ written for our instruction For lyke as God is mercifull accordyng to his promyse so is he righteous accordyng vnto his worde and thereby shall iudge the worlde Ihon. xii g. And by his worde declareth also al thinges nedefull to be knowen to his people before it come to passe Amos. iii. b. iiii d. Whiche the worlde canne not perceyue For what worldly man in the Primatiue Church dyd beleue that it was the wyl of god that al his elect people in Christ should be persecuted hated of all nacions of men vntyll that tyme wherin God wyll glorifie the gospel whiche tyme is also manifestly declared in the holy scriptures both by the Prophetes and also by the Apostles neuertheles all worldly people bothe learned other are as ignoraunt therof as the hygh learned Scribes Phariseis were of Christ For the deuyll being chaunged into the likenes of an Angel of light bath geueÌ„ his power vnto marken men hys ministers Apoca. xiii a. By whome all earthely people haue beÌ„ disceiued whose incorporacion and power the holy scripture calleth the beast because the spirituall whore of Rome which corrupted all the people of the earth with her fornicacioÌ„ dyd syt vpon their doctrine was maintayned therby Apo ca. xvii a. Whose abhominacion God hathe disclosed to dyuerse Kynges and hyghe powers and hathe put in their