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
is the disposicion of man for the fyrst man Adam bare a wicked hert traÌ„sgressed and was ouercome and so be al they that ar borne of hym The iiii of Esdxas the .iii. chap. c. for the imaginacions of mans hert is euyll euen froÌ„ his youth Gene. viii d. And is but earth earthly i. Corin. xv f. Endued with wyt and reason Genes i. And subiect to affection lust Gene. iii. And no man hath attayned to the whole knowledge of his owne synne Psal xix d. For in the flesh of man remayneth no good thyng Roma vii d. Wherfore those thiÌ„ges which men haue in hygh estimacion be abhominable in y e sight of god Luke xvi d. For the naturall man perceiueth not the thinges whiche belong to the spirite of God i. Corin. ii chap. d. Wherfore it is vndoubtedly to be beleued that all people remaynyng in the olde Adam beyng of naturall discressyon whiche be not yet regenerate of God with the spirite of Christ are thus farfurth vntyl this tyme. the subiectes of the deuyll abiectes from God Roma viii b What wisdome or learning soeuer thei haue or what outward lyfe soeuer thei lyue knoweth nothyng of the thynges of god i. Corin. ii c the .iiii. booke of Eâ—dras the .iiii. b. Neuerthelesse reason and learning by the workes froÌ„ the creasion declareth and confesseth God so that they are without excuse that so know God and glorifye hym not as God Romayns the first c. Howbeit no man by any gyft of nature may glorifye God or do any thyng which is godlye for it is God which worketh al goodnesse in vs bothe the wyll and also the deede the Philippians the seconde c. Wherfore the onely trewe perfect remedy is for all reasonable people to seeke of God in prayer the regenacioÌ„ promysed in Christ Esaie liiii d Ihon vi c. Mat. vii chap. b. and Luke the .xi. b. Wherby they shal haue both the true vnderstaÌ„ding of his word also power in spirite to lyue alway accordyng to the trewe professyon of the Ghospell for otherwyse no maÌ„ may be acceptable with God and a partaker of euerlastyng lyfe with Christ Math. xiii c. and Luke viii b. For neither reason nor learniÌ„g can declare the true religion in Christ wherwith onely God is pleased and pacified by Christ wherfore wo be vnto them that are wyse in their owne syght thynke themselues to haue vnderstanding Esay v. e. And precheth or setteth furth anye doctryne of the holye Scriptures without the spirite of god Esai xxx a. And cursed be y e maÌ„ that putteth his trust in man that taketh flesh for his arme he whose hert departeth from the Lorde he shal be lyke the heath that groweth in the wildernes and as for the good thyng that is for to come he shall not see it Ieremy xvii b. But shall be as ignoraunt of the comyng of the glorye of the Gospell as the most parte of the Scribes and Phariseis were of Christ for God hath wrapped all nacions in vnbeliefe that he might only haue mercye on all his electe Romaines the .xi. Chapiter e. for in the tyme of the Law the hygh learned Scribes Pharyseis beyng ignoraunt of God for their vnthankefulnesse sake thought to establysh their owne righteousnesse by the law Romaines the .x. chapiter a. Lyke as our marked men now beyng destitute of the spirit of Christ thynketh to minister the gospel by their outward learnyng for other knowledge thei haue not but doo therin now lyke as the Scrybes and Phariseys dyd which knew not that the lawe was spirituall and that it required more perfectioÌ„ then mai be obserued of any erthly man namely in that that it coÌ„maundeth that we shoulde not lust Exodus xx chap. c. Deut. v. b For who soeuer lusteth or desyreth in herte any thyng whiche is his neyghbours is condemned by the law Math. v. c. For they knewe not that the lawe was geuen to vtter synne and to shew the imperfection of our flesh and that therby no flesh shall be iustified in the syght of God Rom. iii. c. Wherfore they were ignoraunt also of the promyse made to them in the law for there was neuer no promise of euerlastyng lyfe made vnto man therin but only that those Isralites which dyd the thiÌ„ges of the lawe should lyue therin Gal. iii. b. Receiuyng the benedictions promysed in the lawe Exo xxiii d. Deau vii b. where Moyses sayde vnto them if ye hearken vnto these lawes obserue do them the Lorde thy God wyll loue thee blesse thee and multiply thee and he wyll also blesse the fruit of thy woÌ„be the fruit of thy land thy corne thy wyne thyne oyle the encrease of thy oxeÌ„ the flockê of thy sheepe ce These such other lyke were the benedictioÌ„s promysed of GOD to theym which lyued in the law so that the receiuyng of these benedictioÌ„s declared what righteousnesse was in theim concernyng the law neuertheles the doinge of the thynges of the iawe dyd not helpe them to euerlastynge lyfe for that was geuen before to Abraham his seede by promis Gen. xii a. the .xviii. c. xxii d. so that all people after that tyme which were partakers of euerlastyng lyfe dranke of the same spirituall rocke of faithe which Abraham did i. Cor. x. a. both in the tyme of the law and also before the lawe for the inheritaunce of euerlastynge lyfe commeth to all people onely by grace through fayth Ephe. ii b for the law was but only added because of transgressioÌ„ tyll the seed came to whom the promise was made whiche is Chryste Gal. iii. c. So that what so euer the law saithe it saithe to them whiche are vnder the lawe Ro. iii. c. for the lawe was a scolemaister till the tyme of chryste but syns that tyme all people whiche be regenerate in chryst are no lenger vnder the lawe galath iii. d. for the lawe is not gyuen to no personne whiche is made righteous in chryste by a true faith hauyng the power in spirite by the gyfte of the holy ghost to loue al the elect people of god accordynge to the commaundement of chryst Ioh. xiii d. for the hole commaundemeÌ„ts of the lawe are included in the perfection of loue out of a pure heart and of a good conscience and of a faythe vnfayned from the which thinges because the whole multytude of our markt men haue erred thei are turned to bayne iangelynge about the law would be techers therof yet vnderstand not what they speake neither wherof they affirme i. Tim. i. chap. b. But be euen suche lyke teachers as we reade of Act. x b. that troubled the coÌ„gregacioÌ„ in the Apostles tyme which wold haue had sircumsicion the coÌ„mauÌ„demeÌ„tes of Moses law kepte which neuer no man els in his flesh was able to kepe but onely Christ wherfore the Apostles by one assent wrate a coÌ„trary coÌ„mauÌ„dement that we shoulde beleue
what to beleue more of it for because that then diuerse men might make diuerse interpretacions as thei haue doone in tymes past And few of them agree one with another yet euery man coloured his opiniō with the holy scriptures And he that had most sophistical conueiaunce temporall power to maintain his opinion with all was best beleued So that our marked men hauyng the vpper hand supprest the truth alway by terible imprisonmente and death For they made the fyer to defend them agaynst al those people which professed the true religion of the gospel of Christ Wherefore whosoeuer beleueth any part of their doctrine to be good godly in any thīg which is contrary to that that is written within the holy scriptures after the playne literall sence thereof is clearely destitute of al true belefe For no man hath aucthoritie to alter the literall sence of the holy scriptures contrary to y e other manifest scriptures written For that was the inuention of the deuyll and executed by our marked men other such his ministers wherby they deluded all people For of the holy scriptures there is but oue true sence whiche is directly plainly expressed in the letter thereof beyng compared together so that ther is no part of it repugnant one agaynst another But because that naturall men can not do that which the scripture cōman̄deth in the letter therfore they beleue not that the literal sence is always true For thei eonsider uot that there is a new creacion by God aboue nature and y t euery man whiche in Christ is a new creature ii Corin. v. Chapiter d. shapen and fourmed in righeteousnesse and trew holynesse to the Ephesians the .iiii. Chapiter c. And that thereby they doo that which the letter of the holye Scripture cōmaundeth For they vnderstande not that Article of their faythe that the true catholyke people in Christ do the wyll of God by the power of the holy gost Ihō iiii c. And that onely by that lawe of the spirite of lyfe Christ hath delyuered vs from the lawe of syn death Roma viii a. Neither they perceyue not the deuision betwene the spirite the flesh because y e spirit of Christ is not in theim For it is not possible for any mā to discerne the operaciō of that which he knoweth not of Wherfore that was the most principallest parte of our markte mēs doctrine to make the people to beleue that there was no such spirite geuen vnto man wherby he should remaine righteous alway in Christ the Epistle of Ihon. iiii a. Whiche is the most deuelysh error that maye be because it breedeth a a doubte in all them that be infected there with whether the Holy Scripture be true or not beyng written by men hauyng but the very selfe same Spirite of Christ that all other reasonable people hath whiche shall be euer lastingly saued in christ Act. ii f. the first Corin. xii b. Notwithstandyng in outward ministracion the Apostles had power to doo that whiche other membres of the same misticall body of Christ can not doo as in doyng of miracles other thynges Lyke as in a corporal bodye euery membre hathe not one office neither one membre can doo the offece of an other neuertheles euery liuely mēbre of a corporall bodye hath lyfe felyng in them And euen so lywyse euery membre of the misticall body of Christ hath one spirite one intelligence of the worde of God and one purpose of herte in all godlynesse the fyrst to the Corinthiās the xii chapiter d. Ephesians the .iiii. a. c. Ezechiell xi d aud xxxvi f. So that aduisedly willyngly they dooe nothyng agaynst the wyll of god the Epistle of Ihon the .iii. chapiter v. Therfore the holy Scriptures in the trewe literall sence is sufficiente for their outwarde instruction in all godly doctrine For within the letter of the New Testamēt there is sufficient instruction concernyng the true Religion of the gospell among all them which beleue it to be true in the literall sence And who so euer dothe not so beleue it beleueth nor knoweth nothynge that is good Luke xvi g. i. Tim. vi a. but may goloke for vnwritten veryties among these vnnedefull ministers oure Marked Preesthod For what lesse deuelish presūption is it to thinke the holy scripture vnsufficient or vnperfect in the literal sence for all godly instruction but euen a playne deniall of Christ For Christ is included in the worde and the word in Christ Ihon the fyrst chap. a. Wherefore to thynke the worde insufficient is to thynke Christ is insufficient also the holy gost to be vnperfect which wrought alwayes in them that wrote it by whō also it hath ben alwaies preserned shal be to y e worldes ende Ihō xv c. Act. i. a. Ro. x. d. Which scripture doth also manifestly plainly declare vnto vs that the Apostles lefte nothynge vnwritten whiche was proffitable to oure faythe but haue declared the whole coūsell of God beyng nedefull for vs to know act xx d. e. g. neuertheles lyke as wee haue promyses of mercy in Christ so haue we war nyng by Christ Math. xxiiii Marke xiii Luke xxi that many should come in his name saiyng I am Christ shoulde disceiue many cet Wherfore note this that Christ ment not that many shoulde name them selues Christ as it wer by their proper names but this worde Christ hath this significacion to be anoynted of GOD or to haue a godly power For Iesus was anoynted of god and had also the godlye power in hym Wherfore he is called Ihesus Christ an only sauyour anoynted of God for the iustificacion of all his elect people from syn Mat. i. So that all those men which hath taken vpon them any parte of his office in remission of synne saiyng they haue power geuē them so to do hath in so saiyng said thei were christes theim selues because they take that vpō them which was appoynted by GOD onely for Christ to doo Neuerthelesse by the regeneracion of the spirite of Christ all the electe people of God haue power to knowe to declare whose synnes GOD hath forgeuen in Christ also whose synnes he dothe retayne to iudgement For the Spirite of Christ is the onely key of the Kyngdome of Heauen whiche was promysed to the faythe of saynt Peters confession Mat. xvi c. For fayth is the gyfte of God maketh vs righteous And the gyfte of the holy ghost which is the Spirite of Christ maketh vs perfecte bothe in knowledge and power to dooe the wyll of God in spirite But faythe of it selfe hathe neither perfecte knowledge of the holy Scriptures neither power to doo that whiche the Scripture cōmaundeth for that cōmeth onely by the gyfte of the holye ghost after fayth sometime immediatly as we reade Act. x. g And of the good theife Luke xxiii d. and some tyme longe after For there were dyuerse congregacions in the Apostles tyme whiche were
¶ 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
doctrine of chryst is also a gyfte of the holy ghost onely to theym whiche be of the electe people of God for worldly people can not hate all worldly affections and lustes wherfore the vniuersall hatred thereof is also an other good fruite whiche no euyll tree can beare howbeit by this fruit the electe be not perfectly knowen but only to them selues neuerthelesse by doyng of the contrary as by louyng and delyting in worldly affections lustes the people of the world ar plainly knowen to be the subiectes of the deuil for who so euer loueth the world or the thinges of the worlde the loue of god is not in him the first epistle of Ihō the seconde chap. c. And as for the bearyng of the crosse of Christ before mencioned whiche is to haue alwai a spiritual pacience in all aduersyties tribulacions and persecucions to reioyce only in them Gala vi c Beyng therbi assured in a stedfast hope the secoud of Tim ii chapter b Roma v. a Knowyng also vndoubtedly the occasyō why god sendeth such aduersyties tribulacons and persecusyons to all his electe people is lykewyse a principall gyft of the holygost and also the spirituall conforte and ioye which the elect people of God haue therin vnto that tyme the gospell be fully glorified is cleane contrarye to the natural disposiciō of al worldli people wherfore it is lykewyse an other good fruyte whiche no yll tree can beare And where Christ sayth Luke xiii d. That who so euer receyueth notte the kyngdome of God as a chylde shall not enter therin sayeth also Mat. xviii a. Excepte we turne become as chyldren we shal not entre into the kingdom of heauē This doth manifestly declare vnto vs that all people which shal be saued in Christ receyue euerlastyng lyfe shall receiue it only by grace geuē of God in the mercifull promyse made in Christ without any assystance ther vnto of any of our owne workes Ephe. ii b. For euery one that entereth into the true rest of the Saboth of God ceasseth frō doing of their owne woorkes Ebrues iiii b. And submitteth them selfes as elect chyldren wholly to be taught lead in their conuersacion only by the spirite of Christ vnto whom they geue the honor of al godly enstructions so that thei do not after their owne ymaginacion neither seke their owne wyll nor seke their owne wordes Esay the .lviii. d Which the Scripture sayeth Apoc. xiiii a In suche a songe as no earthly persones could learne synce the tyme of Christ but onely the nombre appoynted of whome there bee some reserued by the mercifull goodnesse of God to declare the trewe euerlastynge gospell of Christ to the glorye therof through out the vniuersal world Apo. xiiii b. wherfore it is also a principal gyft of the Holy goste whiche no worldly person hath neither knoweth of Thō xiiii b. And an other good fruit which no yll tree can bere so y t by these fruites before mencioned and not otherwyse by any other outward appearaūce both the people of God also the people of the deuyll be perfectly knowen to all theim that knoweth the trewe doctrine of the spirite of Christ Howbeit the worldly people which worship the beast his ymage yet vnto this tyme thynkethe to know to deserne what sortes men be of by other outward hipocritish workes wherfor they condempne the people of God in their iudgementes as the scribes pharise is dyd Christ Tho ix c Because thei seme not to theym to be so holye in their outwarde appearaunce as the worldly hipocrites do Howbeit the best meane way to knowe who be the true ministers of the gospell and who be the disceyuers of the people if they bee straungers vnto vs so that we can not know them by their spiritual fruites before mēcioned then the surest way is to serche diligently whether they preach the gospel in lyke maner as the Apostles of Christ dyd and as Christ cōmaunded al his electe ministers to do that is only by the instruction of the holy gost not otherwyse Luke xxiiii e. For that that the excellency of the power of the ministraciō of the gospell myght be Goddes not ours ii Corin. iiii chap. b. So that all the elect ministers of Christ geue the glorye and praise of the ministraciō of the gospell wholly to the spirite of Christ which is geuen to euery one of the electe people of God which shall be saued in Christ Act. ii f. the fyrst Corin. xii b. Wherfore whosoeuer preacheth the Gospel after any other maner then onely by thinstruction of the spirite of Christ is a disceiner whom the spirite calleth Ihon. x. a. A theife and a murtherer for that that he taketh vpō him to entre into the sheepe folde of GOD whiche is his woorde conteyned in the holye Scriptures by another meane and waye then by the most holy Spirite of Christ which is the only dore wherby all the electe people of GOD entre into the trewe knowledge of the holye scriptures so that all our marked men which preach without his spirite are spiritually both theues murtherers for they are theues because they take from Christ that which is his that is the ministracion of the woorde of God whiche ought onely to be ministred by the power of the spirite of Christ for otherwyse as by outward learnynge or anye other meane or waye no man can minister it purely and truly the first to the Corinthians the seconde chapiter b. c. Accordynge to the Commaundement of Christe Wherefore oure Markte men are also Murtherers because they dooe as moche as in theim lyeth spirituallye to murther all those soules to whome they haue so preached For likewyse as we haue but one Christ so is there but one trewe doctrine of Christ and but one spirituall conuersacion for all people to keepe whiche be regenerate in Christ Ephe. iiii a. Phil. iii. c. For all our marked men which inclyn not vnto y e good wordes of our Lorde Ihesus Christ to the doctrine whiche accordeth to godlynesse are pufte vp with the delusion of the deuyll and knoweth nothyng that is good but wasteth their braines about questions argumentes stryfe of wordes with many vayne disputacions after their corrnpte myndes beyng clerely destitute of all true knowlege i. Tim. vi a. Neuerthelesse all true ministers of the gospell of Christ seketh with most diligence to haue all people to come to Christ that is to beleue all the promyses made in Christ and to seke of God by Christ all thinges that he hath promised Whereof the mooste principall thing is to be regenerate of god with the moste holye spirite of Christ without the which spirite no man can entre the kingdome of God Ihon. iii. a. That is no man can know the thyng that is godly nether wherwith GOD is pleased i. Corin. ii c. Wherfore it is most nedefull expedient for all people hauing the
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
hertes to abhorre dispyse her Neuerthelesse they haue geuen her kyngdome and power vnto the Beast vntyll that tyme the wordes of god be fulfilled Apo. the .xvii. d That is nowe in the dayes of the voyce of the seueÌ„th Angell whiche begynneth to blowe in which tyme the mistery of God shal be openly publysshed as he preached by hys seruantes the Prophetes Apo. x. chap. b. That is that the elect people of God shall onely with the spirite of Christ the worde of God written clearely confute and confound the abhominable cauteilous delusion of all markte men ii Thes ii chap. b. Whose power ascended oute of the bothomlesse pytte and shall nowe be distroyed with all the glori therof for the whole beast shall be taken and confounded and come to nought Esaye the xxviii a. and the Apocalipses the .xix. Chap. d. So that they shall be hated and abhorred of all flesh Esaie the .lxvi. g. For the tyme is come that God wyll vtterly distroye theim because they haue distroyed the godlye people of the earth the Apoca. the .xi. chap. d. Wherfore they shal be cast into the great wyne fat of the wrathe of almightye god Apo. xiiii d. For their cauteilous delusion shall preuayle no longer but shall be vttered to all men the seconde of Tim. the seconde Chapter v. For the lyght of Israell shal be the fier and his Sanctuary shall be the Flame and it shall kyndle and burne vp his thornes bryers in one day Esaie x. d. That is that the spirite of Christ which is the onely true lyght of all the electe people of GOD shall so lyghten and kyndle knowledge in his electe high powers ministers that with the holy scriptures written whiche is their onely sanctuary thei shal clerely confute and confounde all imaginacions of Marked men which is signified by the bryers and thornes because thei be the most noious vn pfitable trees that groweth lyke as Marked men be the most falsest and deuelish people that lyueth And where it is said that they shal be burned in one daye that signifieth that they shall be vtterly confouÌ„ded now at this present tyme in the appearaunce of the second comyng of Christ accordyng to the saiyng of s Paule ii Thess ii chap. b. And also agreyng to the other scriptures before meÌ„cioned in that he half so that iniquitee shal be taken a way out of the earth and righteousnesse shall reigne amonge the people the .iiii. of Esdras xvi e Psal xlvi b. lxxvi a. For God sayth by the Prophet Esai ii chap. a. and Micheas iiii a. In the later dayes it wyll come to passe that the hyl of the Lordes house shall be set vp hygher then any mouÌ„taynes or hylles yea the people shall preasse vnto it and the multidude of the Gentyles shall hast theim thyther saiyng Come let vs go vp to the hyll of the Lorde and to the house of the God of Iacob that he may teach vs his ways and that we may walke in his pathes This shall the Heathenysh markte men see and be a shamed Micheas vii c. For the earth shal be full of the knoweledge of the Lordes honor Abucuc ii c. And all the Ilandes of the people shall worship him euery man in his place Sophony the .ii. c. And God wyll make his people to haue a good name and a good reporte amonge all people of the earthe Sophony iiii d Therfore thus sayth the Lorde of hostes let your handes be stroÌ„g you that now here these woordes by the mouthe of the Prophetes and be lyuynge in the earth in those dayes zachari viii v. For the power only of the spirite of Christ shall reigne ouer al the earth so that ther shal be none other sauyour named vpon the earth but only Christ Wherfore men shall go about the whole earth as vpon a fielde zachary the .xiiii. chapiter c. And as for all rule power and myght that is vnder heauen it shall bee geuen to the holye people of the moste hyghest whose kyngdome is enerlastynge yea all powers shall serue and obey hym Danyell the .vii. Chapiter g. For God wyll make his people glorious for euer and euer and ioyfull thoroughoute all posterities Esaie lx c. Thus shall the hand of the lorde be knowen amongest his electe people and his indignacion among hys enemyes Esaie lxvi e. For all maner of people which by grace haue gotten the victorye of the beast of his image and of his marke of nombre of his name shal syng the song of Moses the seruaunt of God and shall also syng the song of Christ saiyng Great and merueilous are thy workes lord God almigty iust trew ar thy wayes thou king of sayntes who shall not feare the o lord glorify thy name Apo xv a. For al thendes of the world shal remembre themselues be turned vnto the lorde al nacioÌ„s shal worship before hi Psal xx f. Wherfore be glad ye righteous and reioyce in the lorde be ioyfull all ye that be of a true hert Psalme xxxii c. For the Temple of God shal be open and the Arke of his Testament seene therin Apo. xi d. That is that the people shall conuerte to the Gospell haue cleare conscieÌ„ce to god hauyng his worde for a wytnesse which is the Arke of Christes Testament For vnto theim whiche haue the Lorde before theire eyes strength shal be increased Esay xl g. Wherefore God sayth also by the Prophet Esay to all Markte men the .xli. f. Stand at your cause and bring furthe your strongest grounde shew openly what scriptures ye haue in the true literall sence to deferde your doctrine and coÌ„uersacion with all For your subtyl argumentes maye take no longer place because the scripture sayeth the fyrste of Timothie the .vi. chap. d. your study therin is a false science and nought and so be al you that vse it in any thynge concernynge the doctryne of the holye Scriptures Wherefore nowe shewe your selues as coÌ„firmable to the plaine truthe of the holye Scriptures written when ye shall fortune to comen thereof as the deuyll your fyrst prouincial dyd when he was confuted by christ mat iiii v. For in so muche as he beyng the aucthor of that profession of your incorporacion dignitee and power confessed the truthe of Christ of his Apostles Mat. viii d. Luke viii d. Actes xvi d. after that he was ones confuted with the scriptures written Be not you no longer more comberous and obstinate agaynst the truthe therof now then the deuil was at that tyme and alleged other thynges to be ment in the holy scriptures then is expressed in the true literall sence therof For if ye do all men wyl know shortly that you ar worse more worthy of condempnacion then the deuyll is for belyke he had not so muche falshed orels he was not so folyshe when he tempted Christ by the scriptures to allege other meanynges therin then was expresse in the letter therof neither he defended not his owne imaginacioÌ„s agaynst the holy scriptures written as all you markte men haue done a longe tyme. Wherefore nowe froÌ„ hencefurth suffer the people of God wholly to pourge oute your olde rotteÌ„leuen for other wise we can not be new dowe in Christ for a lytle of your leuen sowreth a great peece of dowe i. Corin. v. b. For your salte hathe lost his saltnes wherfore there may nothing be seasoned therewith for it is neither good for the lande nor yet for the donghyll Luke xiiii g. That is that all you markte men which haue taught and affirmed doctrine agaynst the power of the spirite of Christ whiche all the electe people of God dothe receyue shal not be forgeuen neither in this lyfe nor in the lyfe to come Mat. xii d. Mark iii. d Luke xii cha b. Which is ment by youre salte that hathe loste his saltenesse And where the Scriptures sayeth that it is neither good for the lande nor for the donghyll By the lande is signified doctrine for the people and by the donghyll is signified temporall worldly businesse so that your doctrine counsell is not good nor meete to be receiued amoÌ„g the people neyther in the doctrine of the gospell for their instructioÌ„ neither yet in temporall matters For Christ sayth Mat. v. b. It is good for nothynge but to be cast out and trodden downe of men For who so euer fauoreth any of you which blasphemeth the spirit of christ is a partaker of your yll ii Epist of Ihon. c. Wherfore God coÌ„maundeth all his electe people to departe out of your company to seperate them selues clearely from you and not to touche any of youre vnclennesse Esaie lii c. ii Cor. vi c. the first Timo. vi b. Apo. xviii b. For your shame shall be discouered and your preuye abhominable delusioÌ„ shal be sene For God wyll aduenge hym on you and wyll shew no mercy to you as he doth to other people Esaie xlvii a. For you are the people whom god hath appointed to his wrath within the IlaÌ„des of this part of the world wherby the name of the Lorde myghte be feared Esaie lix b. Wherfore we ought to haue no more in nombre of you to remayne as ministers of the gospeil but euen so many as Elias suffered of Baals Prophetes to liue when he had confounded them by offeryng of Sacrifice the thyrd of the Kynges xviii g Howe be it it is to be thought that Baals Prophetes had not so much sophisticall conueiance to make theire excuse at that tyme as you Markte men haue now orels subtyll excuses were les regarded at that tyme then they be nowe for your abhominacion crafty delusion dothe farre excede and is much more then hath ben found in any maner of people synce the begynnyng of the worlde The particulers partly wherof by Gods assistence shal be more playnly expressed in another booke here after this Finis The worde of the Lorde remayneth for euer ☞ ✚ ☜ God saue the Kyng my Lord Protector the Nobilitie and all those which vnfainedly loueth the gospel The grace of our Lorde Iesus Christ be with vs all Amen Imprintyd at London by Humfrey Powell dwellyng Aboue Holburne Londuit Cum priuilogio ad imprimendum solum AN. Do. 1548. Man Lawe 〈◊〉 Knowsege Pelicion Ioyfull tyme. Nâ—tâ— Abâ—osucion