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
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
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