froÌ„ vs He left his life for vs that our life might be let out to honour him He made not so slender a purchase with so great a price as that if hee had a good sigh or a good word at our last breath that would suffice him this life was geuen for the purchase of a zelous geuing of our liues to the works that please him And therfore doth the Apostle tell vs that we are not our owne men to frame our life after our owne liking but are to serue the Lorde both with our body and with our spirite because they are the Lords bought of him with a price Yf we humble not our selues to a zelous folowing of good works we withhold the lords due for he hath paide a great price to purchase a good life at our handes Hee hath with no smal price but dearely bought of vs the honor of a life led in zelous obedieÌ„ce vnto his word For we are not barely to geue some good words either els to shew some good countenance toward religion and christian conuersation but to haue our conuersation declare that we are affected with the same become studious of such an estate of life Suche men declare theÌ„selues to be that peculier people for whoÌ„ the Lord laide out his life As for those who waâ—ke so indifferently betwene true religion false that a man can not discerne whether they are more inclined vnto As also those that walke so euen betwen a ciuil life a christianlike hehauiour that the difference is not easilie discussed they do declare themselues as yet not to be affected in desire towards those dueties which the Lord hath laid vpon his Now where this purchase of his hath taken place they are become a peculiar people zelous of good workes If colde christians haue so litle comfort from the death of Christ what shal become of them that are sworne enimies either to true religion or els to good life christiaÌ„ behauiour It is said here by the Apostle that we must be purged to become a peculiar people vnto our God zelous of good works which office of purging the holy Ghost perfourmeth not by miracle but by meanes wherein we haue great cause to be thankeful vnto God that whereas our foode was exceding grosse vnder the gouernment of the Pope as hauing only for diet the inuentions of man Nowe that pure and fine foode of the woorde of God is not only made lawfull vnto vs but also liberally layde out for vs But herein againe we ar bothe to confesse and acknowledge our want that seing we are not voyde of sinne while we remayne in this flesh and therfore haue neede to be often purged clensed our purgations for all this so greate a change so good a constitution of the minde vnder the Gospell be nowe at this day nothing diuers from those that were vsed in that that greate grossenes which we had vnder the Pope The Cannon lawe I confesse might purge somewhat in those times of ignorance when because the foode was so grosse the minde coulde not but be full of great and grieuous humores but now the constitution of our mindes beyng altered by reason that the foode is so cleane diuers from that it hath benne how can it purge to any purpose Let vs therfore euery one pray that seing by reason of this good diet of the Gospell the state and constitution of our minde is chaunged in steede of the Cannon lawe which passeth ouer many daungerous humors and purgeth them neuer a whit by reason of the great grossnesse that is in it VVe may haue rules Canons out of the worde of God which will pearce further purge other humoures wherof we haue great store those such as do greatly blemishe the Gospell and causeth so greate slaunder vnto our profession as hyndreth many from comyng thervnto Howe often doth the whole body of this realme asseÌ„ble togeather in that highe court of parliament to redresse those euils that are amonge vs ether in bodie goods or name making new statutes and repelinge olde accordinge as by that wisdome and experience which God hath giuen theÌ„ they see perceiue any danger either preseÌ„t or shortly lyke to fal vpoÌ„ them But as for the Church which Sathan maliceth infinitlye more and therfore maketh many sorer assaltes against the same how slenderly in all such assembles is her estate thought vpon And what statutes are their made to preueÌ„t the practises of Sathan Or what old ones be once repelid how vnprofitable or hurtfull so euer experience doth tel vs that they be The Lord touch them with the care of it who haue especial authoritie to redresse it I haue already bene verie long and the weather hath bene very tedious vnto you a woorde therefore or two of the last point and so I make an ende The maner of teaching trayning of schollers in Christ his schoole is by teaching exhorting and rebuking these thinges saieth the Apostle Speake exhort and rebuke with all authoritie We cannot conceaue the matters of saluation by and of our selues they must be taught vs and when wee yeelde vnto them in iudgement beeing perswaded of the truth thereof it is another labour then the former to be rightly affected with them And therfore they must be pressed vpon our affections by exhorting and rebuking for we are not by and by truely touched with our dutie and humbled to the obedience thereof when once wee haue subscribed in our iudgement to the truth and equitie of the thing Men muste haue speciall cunning and skill from God that shall come within vs and make vs in iudgement and affection to yeelde vnto duetie howe shall they preach saith the Apostle vnlesse they be sent This argueth a strong and a woonderful corruptioÌ„ to be within vs which hath so blinded our reason and hardened our affection that they must bee men of speciall giftes and graces that shal be able to open the eyes of our mind to conceiue the trueth and to touche our affections so as they shal be moued to make conscience of the same We may well discerne then howe vnprofitable those ministers bee in their place who know nothing how to exhort and rebuke Who woulde hyre into his haruest a Mower that coulde not set an edge vpon his sith when it should happen to be blunted by stones or other thinges that were hid in the grasse And is not teaching exhorting and rebuking the edge of the worde which maketh it cut And be not our heartes of themselues if Sathan shoulde cast in no outwarde occasions a grounde that is full of stones and what shoulde hee doe then in the haruest of the Lorde that cannot geue an edge to the worde by strengthening the trueth of the doctrine if false Prophets and Teachers should cast in stones of heresie erronious opinions nor yet by waking and rowsing the affections of men by exhorting and rebuking acording to sound doctrine
A Confutation of monstrous and horrible heresies taught by H. N. and embraced of a number who call themselues the Familie of Loue. by I. Knewstub Ephe. 4.14.15 Henceforth let vs be no more children vvauering and caried about vvith euerie vvind of doctrine by the deceit of men and vvith craftinesse vvhereby they lay in vvaite to deceiue But let vs follovv the truth in loue and in all thinges grovv vp into him vvhich is the head that is Christ Seene and allowed according to the Queenes Maiesties Iniunctions ¶ Imprinted in London at the three Cranes in the Vine-tree by Thomas Dawson for Richard Sergier 1579. To the right honorable his very good Lord and Maister Ambrose Earle of Warwick maister of her maiesties Ordinance Knight of the noble order of the Garter and one of her highnesse moste honorable priuie Councel Iohn Knewstub wisheth increase of all true happinesse and honour with the continuall comfort of a good conscience GReate haue beene those harmes right honorable and my very good Lord which the Church of God in euery age hath suffred at the hands of straungers open enemies vnto the trueth but yet nothing so grieuous as that hurte which she hath frō time to time had at home by some who haue long layen in her owne bosome and as Children beene serued from her owne table For as ciuill warre is alwayes more dangerous then foraine force So the enemyes within the church be they who of al other deale with greatest danger against the Church Against the force of an open enimy we haue the strength of a double wall the credite of a cause for Religion the concorde of our mindes But these walles are wanting when the Church dealeth against enimyes gone out from her which sometimes haue been of her For touching the cause of religion they wil be equall with vs touching the points wherin we differ they may be thought euen of some who are no sworne enemyes vnto Religion if matters be not very wisely with great iudgemēt examined to ouermatch vs For the continuance of friendship as they pretend vnto Religion seemeth to assure vs that their profiting in knowledge and iudgement and no other cause hath moued them aswell to be diuers from them selues as to departe from vs As for the professed enemie he is more hardened against our cause and better armed against our selues when he seeth the cause it selfe as it were parted by opinion and vs deuided from our selues in affection These enemyes of the Church do both strengthen the enemies arme abrode and also discourage the friendes at home yet hath the true Church alwayes beene subiect to this tryal euen when Doctrine was moste pure and pastors most painfull Was not Moses in his time troubled with Iannes and Iambres Paule in his time with Hymenaeus and Phyletus Iohn the Euangelist with a multitude of Antichristes and yet I thinke no man dare take exception either against the puritie of doctrine at those times or against the trauell paynes of those persons Neyther haue we onely examples to tell vs it hath bene so but doctrine left in the Church to tel vs that it must be so There were false Prophetes among the people sayeth Saint Peter euen as there shall bee false teachers among you which priuily shall bring in damnable Heresies denying the Lorde that hath bought them There muste bee heresies sayeth Saint Paule euen among you that they which are proued among you may be knowne The causes why it must be thus with the Church doe I finde in the scripture to be these that the good may bee tried and knowne the wicked foūd out punished The good are tried whether they loue the Lord aswel by their affection towarde the doctrine of Christe as by their fruits of conuersation For there is no man that loueth an other who is not studious of his disposition to knowe what is well liked of him and acceptable vnto him that he may serue his humour and be set a woorke to his good liking and pleasure So that hee who hath bestowed no study that way either is not otherwise setled in iudgement or moued with affection but that euery seducer may deceiue him doeth plainely declare therein that he beareth no loue towards him Punishment is executed against the wicked either by giuing them vp into heresies and erronious opinions for that hauinge the trueth in knowledge they made no conscience of it neither in affection did beare any loue towarde it either else because not submitting them selues to the simplicitie of the word they haue desired to be fed with curious questions matters of witte and subtile speculations Of both those offences we are not onely warned off by the doctrine of the woorde but also by the heauy iudgement of God which did fall vpon certaine offenders herein whereof there is expresse menciō made in the word Great is the grossenes thē of the Papists who therfore stūble at the true church because some proue heretiques that haue beene brought vp in the bosome therof as if they had neuer red this in the Scripture spoken in the person of the Church They went out from vs but they were not of vs for if they had beene of vs they woulde haue continued with vs but greater is the carelessenesse of many that would be accounted Christians who notwithstanding all these heauie examples and visible warnings of Gods wrath bee not touched for all that with care to ioyne conscience vnto knowledge and to let a good iudgement haue the honour of a louing affection alwayes waiting vpon it May professors of the trueth now possibly bee any longer satisfied with bare profession when the almightie hath alredy takē the reuengmēt therof into his own hands begun to driue such out of their dennes to hunt them out of their lurking holes and not to leaue them before hee haue brought their deserued iudgement of palpable blindenesse vpon them so that we se them before our eyes glory in their shame and put vpon them as a garment of honour the couering of confusion therefore the punishment of God fallen now visibly vpon this family is the iudgement of bare professors and carnal Gospellers In these persons they al are arrained found giltie iudged Now haue we learned by tryall experience that the Gospel disdaineth the sole attendance of our knowledge and looketh to bee receiued in like manner with a good heart and friendly affection And good cause and reason there is why it should be so for who is so meane amongst men that would be content with this entertainmēt amongst his friendes if at his comming to them they would vouchsafe to name him and take knowledge that they had seene him And is not this the best welcome that many in these dayes doe make the Gospel they are content to speake to it take knowledge of it but they are but a few that so friendly do entertaine
For mark their meating you shal perceiue that alwaies the one draweth vpō the other wil neuer leaue him before he haue either a leg or an arme of him And in asmuch as partly by his dark speaking partly by his allegorical expositiō he hath hatched a mōster of perfectiō which he calleth Christ I haue added to the end of this booke 3. seuerall short treatises of those 3. special matters concluding the booke with a Sermō which I made heretofore moued therunto by the iudgemēt of some not only for that the present occasiō did then force me to stād vpō that historie of Christ his death which H.N. would wholy and altogither transforme into an allegorie but also for that in so large a matter of doctrine to reforme our iudgemēt I wished there might be somwhat ioined to further our cōuersation I haue likewise set down the iudgemēt of some godly learned as wel of the Dutch church as of our owne touching these heresies of H.N. that thēselues may see I am not alone neither in my opiniō of thē neither in this necessarie cōtention by writing with thē These fruits of my labours my very good Lord I present vnto your honour as a publike testimonie of my humble duetie good will vnto your L. not only in respect of my selfe for your L. great good deseruings towarde me but also in regarde of many others who find a safe harborow vnder your honourable protection and haue such an easie accesse entrance vnto your honour in all their good occasions and lawfull requests as bindeth vs vnto all duetie and thankfulnesse vnto his maiestie and your honor as his instrument for the same Which hath made me bold at this time to cōmend vnto your honourable care the redresse of a dangerous enormity which of late hath broken out in this land I meane this Athisme brought in by H.N. that his household who will bee called the Familie of loue The seruice your honour may doe vnto God in it is great the hope to preuaile against them in like maner is good for as true Religion spreadeth and increaseth vnder the crosse so punishment and affliction is the bane of heresie and false religion With what care and conscience such matters are to bee dealt withall that which is read in Deut. 14. may sufficiently direct your honour Where it is plainly declared that if anie shall secretly intice vnto a strange religion either friend husband or brother the nearest bondes that nature or friendship hath they stand charged not only to reueale it but also that their handes shall be first vpon them to put them to death To bewray the secretes of a deare friend who is to a man as his owne soule seemeth to flesh and blood an heynous matter to deale so with a mans brother the sonne of his mother or with his daughter the bowels of his owne bodie the law of nature doeth crie out of it and yet for the glorie of our God we are not onely in such a case to reueale this against them but our selues to be the chiefe doers in the death execution of thē which telleth vs that with the true worship of God and religion neither friendship nor nature may enter anie comparison nay it telleth vs that at the bringing in of Idolatry a strange religion how secretly soeuer the seedes therof shal be sowen rather thē by the impunitie therof Gods glorie should be defaced and the daunger that is due for the neglect thereof should be susteined we are not onely to lay aside naturall affection but euē to breake into our owne bowels to bathe our selues in our owne blood The case so nearly touching the glorie of our God I am in good hope that this which hath bene said shall sufficiently perswade your honour to enter into some speedie care consideration how to suppresse so great grieuous a danger Your L. labour in this cause so directly and so daungerously dealing against the highest hee can neuer forget to recompence who hath promised to reward euē to a cup of cold water bestowed vpō the least of those little ones who doe beleeue in his name The God of all glorie make you partaker of that honour which is assured vnto all them who by these such like fruites of faith shall trauaile the ratifying of their owne election and the remouing of all such enormities or blemishes which either hurt the health or hinder the beautie of the Church Your Lordships most bounden to serue in the Lorde Iohn Knewstub To the Reader grace and peace THe holie Apostle speaking of the comming of the Romishe Antichrist sheweth that the Lorde woulde set vp that rennagate seat as it were an executioner or sergeant of his wrathfull iudgement against those which should not haue the loue of the trueth that they which would not effectually beleeue it receiuing sentence of the Lord himself to beleeue lies effectually shoulde be put to the execution thereof by the ministerie of that seat The truth wherof as in other places of Europe so in this our Countrey especially is euidently seene where the Lord sitting in his Assise not twise a yeare but all the whole yeare long reuengeth the shameful contempt and neglect of his truth by sending numbers to their stie or walter againe which beeing drawne into the fouldes of Christ by the preaching of the Gospell behaued themselues coldly and carelesly therein And albeit in long processe of time this only cāker of Poperie be able to eat vp the whole church yet the sinnes of our Countrey crie so loude that is to say are done so openly and so vncōtrolledly in the sight of the Lord that as if he woulde make a short hande of all he setteth vpon vs with diuerse engines at once to pull downe that which he hath so graciously builded and with diuerse axes layde euen to the roote vtterly to cutte vp that which his owne hand hath planted And to follow the former comparison as where there are great store of fellons the Iustices of Assise are faine to seuer and single themselues to make the speedier hande of them euen so through heapes of those which haue no loue of the truth in them the lord is as it were faine to erect vp other iudgement seates by the which hee may ease himselfe of them and to appoint other hangmen for their quicker dispatch to the place wherevnto they are adiudged And therefore contenteth not himself now with the heresie of the Papistes which haue beene a long time the principall sincke to receiue the outcastes of the Church nor with the heresie of the Arians and Anabaptists as it were other houses of office whereunto some of the filth of the Church hath beene discharged but stirreth vp other brandes of hell to set fire as it were in euerie corner of the Church Of this sort are the vnlouely companie of them that call themselues the Familie of loue Wherevpon it may
them then of the common sort euen such as a louing father doeth of his owne sonne Moreouer their sinnes are seldome or neuer in their sight I meane with this consideration that in iustice they doe deserue not onely the stopping of the course of his grace but euen to haue let in vppon them the floudes of his wrath Which thing if it were truely seene could not but sette a great price vpon those benefites that come in ouer such desertes The minde of the giuer commendeth not the gift with them for they see not so farre they ioyne them not as seales to his letters of free grace I meane to the free graunt of his grace notwithstanding wee bee forewarned of this deuiding of them and so straightly charged to vnite them Beware least thou saye in thine heart my power and the strength of mine owne hand prepared me this aboundance but remember the Lorde thy god For it is he which giueth the power to gette substance to establish his couenant which he sware vnto thy fathers as appeareth this day Is it not a great villanie to taste so liberally of his benefites and yet to perswade vs so sparingly of his good will to haue so friendly dealing with his giftes and so little liking of him self that when we haue deuoured so manie benefits we shoulde inquire of the Almightie who he is that wee shoulde serue him as if yet we had seene nothing to binde our seruice vnto him Can there be more vnkindenesse then in so manie benefits bestowed to gaine no good will so manie benefites to be let out and no good will to come in with them againe That wee may the more clearely see into his good will and free mercie through his benefits we must be brought back now then vnto our sinnes and the iust desertes thereof For then shall we recken them to be benefites in deede when we see what doings they haue succeeded and beene ioyned withall Thus allayeth Moses the pride of the people of Israel and getteth GOD his due honour among them in the ninth of Deut. Speake not thou in thy heart after the Lorde thy God hath cast them out before thee saying for my righteousnesse the Lorde hath brought mee in remember and forgette not howe thou prouokest the Lorde GOD to anger in the Wildernesse since the day thou diddest depart out of the lande of Egypt vntill yee came vnto this place ye haue rebelled against the Lord. He calleth to minde sundrie of their grieuous transgressions particularly reciting the time and the place By these rules let vs trie who in matters of any weight layd vpon them by the Lord are lyke to returne this answere Who is the Lord that I should serue him Euen so manie as doe finde no sweetnesse nor taste in him by his benefites as are no more confirmed by his blessings in his fatherly affection towardes them such as get thereby no strength of fayth such as doe not holde themselues the more bounde vnto him as are not the more delighted in him as are not the more desirous to walke worthie of him as finde not their heart the more ioyfull in him as finde them no better minded to his lawe to the which hee hath set ouer his owne loue euen those I saye that dwell in the benefites and so they haue their desire they holde that their heauen and their happinesse that looke no further then the benefite that stay vpon it and inquire no further whether God doe loue them and is become a father vnto them so as they may account vpon his benefites as giftes from a louing father those that thinke themselues then to vse his benefites best when God and all goodnesse is the furthest from their minde those that can finde no taste in these temporall blessings vnlesse the mention of him who giueth the taste and sauour vnto them be indented and conditioned withall to depart farre from them for that time which they haue to vse them those that will neuer set their sinnes in sight that they may further the account of the benefite and the good will of the benefactour Wee must denie this vngodlinesse that yet demaundeth Who is the Lord that we shoulde serue him after so long vse of his benefites Now would I know where we might haue a place for them that are lesse acquainted with him then they were manie yeares a goe who haue lesse comfort in his worde lesse Religion lesse obedience lesse good conuersation as for them that take his benefits and with them doe warre against him the place is taken vp alreadie in the nethermost pit if the Lord giue not great repentāce therfore brethren for Gods cause let vs hastē our better acquaintance with him who by benefits hath so lōg time cōmended him selfe vnto vs let it be our shame that he should thus long be a stranger vnto vs that of so long time hath had so louing dealing with vs Let vs ioy more in his delightes set our hartes more vpon that he commaundeth and commendeth vnto vs so shall wee come out of their rancke which in hart say Who is the Lord that we should serue him Which men by his benefites haue receiued no earnest of their saluation no pledge of any speciall goodwil no assurance of true safetie no delight in his loue no more familiaritie with him nor greater comfort of him who are no more drawen out of the worlde and her delightes to folow him who hath in so sundry giftes witnessed his good will called them vnto him pledged these as earnestes that his owne glory abideth for them Now would I see where we might set them if not in his ranck who haue so often been fetched vp from the loue of the world by so many messengers of Gods mercie and yet haue so litle ioy to be aboue and so hungerly pursue the pleasures and profites here belowe as yf they had neuer no not in meditation had the sight of any other delights The benefites then leade vs vnto the Lorde when in them we see him to be our father and make the more hast to come to him hauing an eye to the endlesse life he calleth vs vnto Comming more in desire from these things here belowe and getting more holde and more hope aboue shewing aswell in prosperitie as aduersitie that we are not wedded in our luste and desire vnto worldly goodes in wealth by not being letted by it to folowe the way that God doeth set before vs nor yet to deale mercifully with our neighbours and to walke humbly with them And in affliction by holding our selues well contented in so much as we want not him who is a plentifull portion and the best heritage The last note of vngodlinesse is this they say what profite shall we haue if we call vppon him These are no speaches of the tongue as I haue saide before but the sence of the hart No man so euill that maketh not some reckoning of his
if a man of no conscience had the custodie of all the Euidences of this lande hee might doe muche mischiefe by canceling crossing interliuing putting in and out at his pleasure hiding or shewing renting or reseruing as him lusteth And is not this performed while the lawe is made to speake that they knewe in trueth it did neuer meane and to burie that in scilence which it was appointed to giue testimonie and witnesse vnto and if all this were nothing what can be so miserable as when a man hath bene all the day abroade in the stormes and tempests at night when he commeth home hee shall finde his house in that case that it can neither holde out winde nor rayne And doe not manie who are forced by reason of Stormes and Tempestes abroade to take them to this their house and harborowe I meane the lawe finde the tempest often as grieuous there as before they did in the playne woulde to God there were none turned out of their owne doores in the middest of the storme without any hope at all of harborow from thence or if a man that had bene dogged to his own doores by theeues and hauing gotten his house vpon his heade beginneth to breath himselfe and reioyce for his good escape thinking all to be safe and suspecting no harme who coulde sufficiently bewayle him if in the middest of his Triumph they bee founde in his owne house that fall vpon him and murther him And is not the lawe the house of the troubled and vexed man Yea Westminster Hall is the poore mans house And therefore doeth hee pay taxe and subsidies that it might bee an house of defence vnto him able to keepe out winde and weather how tempestious soeuer If a man that is oppressed and wronged abroade in any parte of this lande shall bring his matter vnto hearing at VVestminster Hall looke that yee bee good vnto him in his owne house let him take no harme at home His griefe is greate enough abroade It hath alwayes euen by the lawes of man beene counted an haynous offence to vexe and annoy a man in his owne house What ye think of the matter I cannot tell this I am assured of it is his due to be well dealt withall there and ye are to aunswere the Lorde not only for deniyng but also for delaing and deferring of iudgement For why the man hath right and title in his good cause vnto as speedie a dispatch at your handes as possibly may had And therfore Iob professed that he had not weried the eies of the widow with wayting lōg for helpe before it came It is a true saing of that Heathen man Bis dat qui cito dat He doubleth his gift that geueth it speedily It was a griefe to Iethro Moses his father in lawe to see the people stande from morning to euening about Moses waiting for their dispatch How would he haue taken it if he had seene men which commonly hapneth here among vs to wayte from tearme to tearme nay from yeere to yeere Wee are all of vs seuerally to deale righteously with our brethren in all our conuersation with them and thereby declare the loue wee beare them And the Lorde hath appointed vs to shewe this loue not only vnto them but vnto the thinges that be deare vnto them as goodes and good name euen vnto these hath the Lorde bounde vs aswel as vnto there persons For wee must thus intermedle one with another and finde succour one from an other And their name and goodes by his appointment goe thorowe our handes and charge aswell as his person and muste finde succour there This is the charge from our GOD that when anie thing of theirs passeth thorow our handes it finde that affection towardes it which may geue testimony of our brotherly goodwill to them and witnesse our obedience vnto god And the same GOD that forbiddeth the murder of his body forbiddeth also the stealth of his goodes And the same GOD that hath bound ouer our loue and good affection to his bodie hath in like maner doone it towardes his goodes Hardly shall any man be perswaded that he is louing vnto him who is empairing him in any thing that is deare and precious vnto him alwayes gayning by his losse The poore man whose monie must passe through the handes of the Merchaunt the Farmer the Draper c. by that time that euery one ouerselling his commodities hath gotten a fleese bringeth the sweate of his browes that is his bloud which he hath plentifully powred out and made no spare of it thorow out the whole yeare into a narrowe rowme Neither can he giue a true report of anie loue hee found at their handes more then one might find at the hand of a Turke or Infidell In the 25. of Leuiticus the people of God are charged not to oppresse one another in buying and selling but as the yeare of Iubile was nigh or farre off so to sell dearer or better cheape Wherein the seller was bound to regard the profite of him that bought for longer then the yeare of Iubile he could not possesse it At which time by the lawe of God it must returne to the owner againe The yeare of Iubile is abolished but the lawe of conscience being the equitie of that lawe remaineth that a man should regarde not himselfe onely but also the state of another Whereby it is apparant it was not lawfull for a man to take whatsoeuer he could get without regarde what a bargaine his neighbour was like to haue at his handes We are exhorted by the Apostle to make conscience of such matters in the first to the Thessal 4. Let no man oppresse or defraude his brother in any thing for euen the Lord is a reuenger of such things Knowe you not sayth Saint Paule that the vnrighteous shall not inherit the kingdome of God And what right hath any man to another mans mony not giuing him the value or worth of it in wares or marchandise Be not deceiued saieth the holy ghost in the same place Neither theeues couetous persons nor extorcioners shall inherite the kingdome of god The want of equitie and conscience in this behalfe is notably taxed by Solomon Prouerb 20. It is naught it is naught sayeth the buier but when hee is gone apart he boasteth It toucheth this naturall corruption where euerie man would haue regard onely of him selfe euen without anie respect of another when not onely his owne thoughtes but euen his owne woordes do oftentimes condemne his dealing both of iniurie and dissimulation Our careful walking in the waies of righteousnesse haue plentifull promises of blessing from the Lord so that if his worde be of any credite with vs we may be well assured that by such dealings our gaines will grow to be the greatest He that walketh in his integritie sayth Salomon is iust and blessed shall his children be after him He that followeth after righteousnesse and mercie
faithfull as one head are saide to be the likenesse of God his Father to be also of the godly nature and beyng and finally to be according to the will of God wholly minded with God then the which I doe not remember that I haue founde in all his woorkes any greater thing geuen vnto Christ By this which hath bene said it is euidēt that this heresie of the familie of loue touching Adam and Christ is the selfe same with the heresie of the Pelagians For Augustine doth reporte the opinions of the Pelagians to haue bene these 1. Peccatum Adae ipsum solum laesit The sinne of Adam hurt onely himselfe 2. Infantes nuper nati in illo statu sunt in quo fuit Adam ante praeuaricationem Infantes are in the same state that Adam was before his fall 3. Adam siue peccaret siue non peccaret moriturus esset Adam if he had not sinned shoulde notwithstanding haue died 4. Dei gratia secundum merita nostra datur The grace of God is giuen according to our desertes 5. Filii Dei non possunt vocari nisi omnino absque peccato fuerint affecti They cannot be called the children of God vnlesse they become altogether without sinne Touching their opinion of the grace of God in an other place Augustine doth report it to haue bene this 6. Hoc solum ad dei gratiam pertinere contendunt quod cū libero arbitrio et non peccandi possibilitate creati sumus This is al which they giue to the grace of God that we are created with free wil possibilitie or power not to offend Where he openeth their opinion touching infantes more plainely in these wordes 7. Paruuli non indigent gratia saluatoris eo quód nullum ex Adam contagium damnationis contraxerint Infantes neede not the grace of a Sauiour because they haue no damnable contagion or infection from Adam Nowe these opinions doe necessarily followe of that doctrine which H.N. hath here deliuered touching Adam and Christ which in effect all of them not onely I my selfe but diuers others haue hearde some of the chiefe men of this familie affirme and constantly mainteine Whereby we may playnely discerne that they lie vnder an heauy iudgement of God in that so plaine testimonies of the scriptures cannot preuayle with them for the chaunginge of so corrupt opinions Is it possible in playner speach to proue that lyfe came into the world by one to wit Christ and that we are iustified by the righteousnes of one man than the Apostle doeth in the epistle to the Romaynes Whose words touching that matter are these As by the offēce of one man the fault came on al men to cōdemnation so by the iustifiing of one the benefit abounded toward al men to the iustification of life Here we see it confirmed that one benefite by one man doeth bring iustification vnto all that are iustified This is the Gospel of Iesus Christ and the doctrine that wee haue from him but H. N. his Gospel setteth foorth many benefites of good doctrine and good life proceeding from many men euen so many as haue bene founde to feare GOD as causes of iustification and righteousnesse vnto all that shall be holden as righteous before the Lorde Thus ye see this horrible heresie of Pelagius to be reuiued agayne by H. N. and his family albeit somewhat subtilly for feare of beyng espied and therefore he hath gotte him both a newe name and a newe coate My hope is all this subtiltie notwithstanding that he shal nowe finde the Churche of GOD the same in affection towarde him and his doctrine that he hath tried it to haue beene in former times Sure I am there is cause he shoulde haue vs more seuere against him thē euer Pelagius had them For there is more poysō in his opiniō touching Adam and Christ then yet ye haue heard yea more then euer Pelagius powred out as shall God willing playnely appeare when I come to open his opininion of Christ In the meane time this I will say referring you for the proofe thereof vnto that place that Adam with H N. is no man but an estate of men yet subiect vnto sinne and Christ likewise is with him no man but a condition of men altogether void of sinne Therfore al his young disciples be Adams all his illuminate elders be Christs H.N. In his first exhortation Chapter 7. The first article of the Christian faith WE beleeue in God the Father almighty maker of heauen earth we confesse or acknowledge that the same is a true and liuing God a mighty spirit a perfite cleare light and a true being And that the same being is GOD the Fathers name and his loue it selfe Answeare THe Diuels themselues will confesse no lesse of the almighty they doe acknowledge him to be a true and liuing God a mighty spirite a perfect cleare light and a true beyng and yet haue no comfort or trust in him but shake and tremble at the remembraunce of him Pagans heathen men will confesse thus muche and yet notwithstanding are voide of all comfort or true confidence in the Lorde Touching the great multitude of testimonies that are mustred here in the Margent and ready for the defence of this confession when I compare it with the small or no number that before came foorth in the defence of Pelagianisme for the discent of sinne onely by imitation I may well say as did Aristippus of Dionisius his liberalitie Tuto Dionisius liberalis est his enim qui multis indigent pauca mittit Platoni vero qui nihil accipit plurima Dionisius sayeth Aristippus I dare geue you my warrant for it mainteyneth all this his liberalitie wel enough For Plato hath the most of these giftes that ye see goe from his dore sent him because he taketh nothing As for those that haue need of manie thinges and therefore like to receiue if any thing finde be offered marke it when you will you shall them tempted of him with verie few That God is a true and liuing GOD a mightie spirite is so playne and confessed of all that it may well refuse these so manie giftes of defence which here bee offered by H. N. But that desperate and more then pyned cause of Pelagius to haue sinne not to be originall in vs for all this his feasting heere departeth from his gates not releued so much as with one crum of breade nay which doth more bewray the want of all conscience and feare of God in him it is so cunningly couched that he is to looke neerely vpon it who shal after the second or thirde reading finde out his opinion and meaning therin and yet for all that it is a principall point of H.N. his religion and the chiefe ground worke wherevppon standeth a great parte of his monstrous corruption But to let that alone what meaneth H. N. in the profession of his faith to say We
Section seuenteene Oh alas how greate contention and vnprofitable disputations hath there bene concerning the conception of Iesus Christ in the wombe of Mary and touching his birth but if they all which contended heere about had knowen the power of God and that also the mysterie of the minde and works of God had bene giuen thē to vnderstand so should they then verily not haue contended there aboute And whereas the Scripture declareth that Christ should come of the seede of Abraham he wipeth that away after his mystical maner saith that the seed out of the faith of Abraham and out of the pure virgin Mary is the true seede of promise to the blessing of all generations of the earth so that otherwise he will not haue him to be Abrahams seede but in that he followeth the faith of Abraham And as for beeing borne of the virgin Mary hee will haue that a matter common to all his illuminate elders and perfect men of his familie Where he saith That the vpright children of the beliefe which had their discent of the seede of the faith of Abraham and of the pure virgin Mary were knowne to be the seede of the promise His reason is rendred before because Mary with him signifieth nothing else but a doctrice They therfore that are taught in his schole from whence only cōmeth as he thinketh pure doctrine are saide to be borne of the pure virgin Mary and for this cause when he had affirmed that the true seede of Abraham should not be conceiued of the fleshe but of the holy Ghoste Hee saith further that this is to bee done through the power of the most highest in the beliefe The word of God teacheth vs another doctrine that Christ was very man borne of a woman as we reade in the Epistle to the Galathians When the fulnesse of time was come God sent his sonne made of a woman that hee might redeeme them that were vnder the lawe And in the firste of Matthewe and thirde of Luke he is so plainly prooued to bee the seede of Abraham and the seede of Adam after the fleshe that there can bee no admitting of H N. his mysticall meaning or allegoricall exposition Which thing the Apostle likewise affirmeth plainely when hee saith I wish my selfe to be seperate from Christ for my brethren that are my kinsemen according to the flesh which are the Israelites of whome are the fathers and of whome concerning the fleshe Christ came who is God ouer all blessed for euer This damnable doctrine of H. N. ouerthroweth all comforte which is giuen to Christian consciences in the worde of god For seeing by man and in our nature sinne was committed and corruption did take beginning the iustice of God did require that he should be very man and haue our nature who was to make satisfaction for the same That as equitie doth require where the offence was committed there the satisfaction might be made Otherwise howe coulde our consciences rest satisfyed that the law in iustice were answeared and for this cause the holie Ghost saith He toke not on him the nature of Angels but the nature of men and the seede of Abraham And therefore in that he refusing the nature of Angels hath taken vpon him the nature of man hee hath in so doing ouerthrowen all H.N. his spiritual constructions and supercelesticall interpretations touching the flesh and humanitie of Christ and forceth him to a true and naturall meaning in that matter It was necessary likewise for our comfort that his conception should be pure and therefore that hee should be borne of a virgine without the help of man For otherwise if hee had not beene pure in and from the conception he had beene no meete Mediatour for others but one that had stoode in neede of a Mediatour him self Neither should the satisfaction make our full and perfect discharge against the iustice of God seeing his best children are not rid of the remnaunts of sinne but stil feele prouocations and motions vnto euill in them if our nature in him who is the peacemaker were not pure and altogether without spotte or staine And therefore damnable is that doctrine of H.N. that would wring this comforte out of our handes and make vs beleeue that Mary signifieth nothing but a pure teacher and that so many are borne of the pure virgine Mary as are brought vp in the doctrine of H.N. which is as full of puritie as Antechriste is of Christianitie And as by his doctrine wee are lefte comfortlesse touching our satisfaction for sinne so are we likewise touching the hope to obtaine any thing by way of Prayer and intercession Let vs goe boldely saieth the Apostle vnto the throne of grace for wee haue not an highe Prieste which can not be touched with the feeling of our infirmities but one who was in all things tempted in like sorte yet without sinne If the bolde presenting of our selues in Prayer before the throne of grace arise heerevppon that our mediatour is ready to take compassion because he hath our nature in it had tast natural feeling of our infirmities then by the same stroke that H.N. ouerthrowth his humanitie he giueth the deadly wounde to the comforte that wee haue to call vpon God in our necessities H.N. The fourth Article Wee beleeue that this holie seede of blessing namely thissame onely sonne of GOD Iesus Christe our Lorde and Sauior the very like beeing of GOD the Father hath suffered vnder Pontius Pilate was crucified dead and buried and descended to the hel Wee confesse that thissame sonne of GOD inasmuch as hee beareth all thinges with the worde of his owne power beareth also in vs our sinnes Answeare For as much as this Mathematicall Christe which H.N. discribeth is in the minde of man as a qualitie or affection thereof begotten by his doctrine therefore hee is constrayned to saye that hee beareth our sinnes in vs For he will haue the obedience which his familie doth performe through his doctrine which hee calleth the beliefe to be of that valewe that immediatly vppon the receite thereof they haue a Quietus est of the Lord for all their sinnes are clearely discharged of all their iniquities and stand fully reconciled vnto their God because then in all thinges they doe his will according as is declared in the twelfth chapter of his Euangelie Section 7. where speaking how the Priesthoode of Aaron had place vntill the reuealing of his doctrine hee hath these woordes According to thissame manner had this Testament administred by the elders of the holye vnderstanding the foregoing and his fruitefulnesse with the vnilluminated vntill that the beliefe out of the power of GOD became with childe through the holy Ghost and bare or brought foorth a newe man or a newe creature according to the very like beeing of the heauenly Godheade by the beleeuers and illuminated them euen so in their spirite
which not onely H.N. but all other Heretikes professe of hauing our sinnes answered by and in our selues either wholy or at least in some part that the verie figures shoulde haue light sufficient in them to driue awaye all darkenesse and doubting herein But what lighte can make him see that is blinde or open those eyes that in iust iudgement are closed vp by the Lorde H.N. And hath suffered in all obedience of the word of his heauenly father the death of the crosse in reproch blasphemie contempt and false defamation or accusation for our sinnes cause Answere The name of Christe as you haue hearde is giuen by H. N. vnto all his illuminate Elders as vnto those who haue atteyned vnto an estate of perfection by meanes of their obedience vnto his doctrine Whome howe manie soeuer hee comprehendeth vnder one name and speaketh of them as of one person It is giuen also as you haue hearde by speciall prerogatiue vnto the eldest Elder that is H. N. himselfe The suffering of this Christ his death of the crosse is set forth in this that he hath yelded all obedience to the worde of his heauenly father which is this doctrine of H.N. and gone vnder and borne reproch blasphemie contempt and false defamation or accusation for the same Thus hath H. N. his Christ suffered the death of the Crosse in that himselfe and his illuminate elders could neither by their owne affections nor yet by the reproch and contempt of others be brought from this doctrine and seruice of loue which thing is confirmed in the. 20. Chapter of this his first exhortation and third Section in these wordes Against these assaultings the man ought in his yongnesse to learne to take vp his crosse on him to follow after Christ his Sauiour in his like suffering or death of the crosse and to shewe forth pacience with Christ against all the assaultings vntil that al the enemies or aduersaries of the louely life through the death of Christ that is in maner of suffering be vtterly vanquished and that he euen so is growne vp thorow the death or togither suffering of Christ which is the dayly oblation in the holy to the olde age of the man Christ and entred thorow the secōd birth from the dead into the euerlasting life which passage or way to the euerlasting life we haue witnessed and figured forth distinctly and clearly in the figure of the true and spirituall tabernacle and in other moe places in the glasse of righteousnesse The yong scholler in this scoole of Loue whome hee calleth the man in his yongnesse is as you heare to follow Christ that is H.N. and those illuminate elders in his like suffering and death of the crosse So that Christ had no other suffering or death of the Crosse then the yongest scholler in H.N. his schoole must suffer go vnder and that is nothing else as he sayth in this place but to shewe foorth pacience against all assaultings vntill all the aduersaries of this louely life by this maner of suffering become vtterly vanquished and hee growne vp to the olde age of the man Christ that is a perfect and absolute elder And therefore in his two next sections hee exhorteth them that it shoulde not bee tedious vnto them to shewe foorth this pacience and to abide this death of the Crosse for a little time in bearing the assaultes of those enemies who woulde turne them from the good will they haue to this godly being vnder the obedience of the loue and doeth promise vnto them that after a little time of this their distresse affliction and anguish the Lorde will bring his Christ that is as he there sayth his best beloued and most holy being vnto them in power and glorie In the 26. and 27. Sections of this Chapter he doeth in plaine wordes declare that while a man is in this yongnesse and not fully setled in the doctrine and seruice of loue but subiect to anguishe and affliction with temptations and assaultes eyther with himselfe or from others that would drawe him from the same and with griefe for his stumbling or falling by meanes thereof then is he suffering with Christ vpon the Crosse for the redemption of his sinnes These bee his wordes in that place Wherfore when as now your stumbling and falling becommeth dayly figured very great and horrible before you and that yee for that cause beeing wofull of heart feele yet the pricking of the sinne the dartes of the death and the condemnation of the hell or beare the same with anguish in your hearts yet feare not nor be dismaied in your heartes but shewe foorth pacience and followe after Christ in his suffering for those are the dayes of affliction heauinesse and death wherein Christ hath gone before you in the holy for to prepare you through the same death of the crosse the euerlasting forgiuenesse and redemption of sinnes as there is before sayde Where you may painely see that H.N. his Christ in his yongnesse as hee calleth it was a sinner and was wofull in his heart for his stumbling and falling are woful in heart he sayeth Those are the dayes of affliction and heauinesse wherein Christ hath gone before you for to prepare you through the same death of the crosse the euerlasting forgiuenesse and redemption of sinnes And if yet some more specialtie touching the death of H.N. his Christ be asked after that shal be the sooner answered if we call to remembrance that which was vttered before out of the 9. Chap. of the Euangelie and tenth Section to witte that the knowledge after the letter and the obedience vnto the same is the first birth and the knowledge of Christ after the flesh which must bee crucified and put to death that the lawfull heire which is after the spirit spirituall and heauenly may take place comparing it with that which is written in the 21. Chapter of his Euangelie in these woordes Forasmuch nowe as that in times past the clearenesse of Christ through the holy ghost was yet vnknowne vnto the vpright and faythful disciples of Iesus Christ whilest that they knew him not otherwise but after the fleshe so was it therefore needefull that Christ should keepe the Pascha or Passeouer with them for that cause the Lord Iesus caused the same to be prepared him for to keepe the Passeouer with his Disciples in the true beeing and tolde them before of his suffering and Passeouer and that they must also doe the like if they woulde come to his clearenesse in the heauenly being with his father Therfore hee gaue them to vnderstande in what maner his Passeouer should be to wit that he namely Christ after the flesh should be slaine and euen so accomplish according to the true being the true God seruice with the gifte or offering of his fleshe in the holy namely on the true aultar of the holie offring which is his crosse whereon he died in the beleefe herewith Christ
his is ascended into heauen sitting at the right hand of God his almightie father but with this cautiō that it is like as the scripture mencioneth therof that is as his owne head shall imagine the Scripture to speake when it is transformed from the true and naturall sence into allegories and mysteries of his owne making And therefore after his woonted manner louing to make his Commentarie darker then the Text which hee hath taken in hande to open and explane hee saith That his Iesus hath taken in the heauen raigneth ruleth essentiallie in the heauenlie being that is that beeing free from sin the knowledge of the worde after the letter he is now become altogether heauenly spiritual inspired with knowledge immediatly frō God himself For his Christ after the spirit is him selfe and all that his number who are by obedience vnto his doctrine growen to such perfection that now they sinne no more beeing replenished with the fulnesse of the holie spirit of Christ as himself speaketh And that he meaneth no other ascending into heauen ▪ neither any other taking in of the heauen is euidently proued out of his Euangelie chapter 26. and 10 Section Beholde when as now the law of Moses was in such wise as is said fulfilled or accomplished and had no longer seruice with the death of the sinne and with the beleuers of Christ which through the lawe were dead vnto the law but the spirit of Christ which made the diseassed beleeuers of Christ aliue againe in righteousnesse out of the death of Christ so had then also the Priesthoode in his Images figures and shadowes after the manner of Aaron no more ministration with the liuing in Iesu Christ neither yet gaue it any clerenes more with them because the heauenly clearnesse of Christ and his vpright beeing of loue wherein the disciples of Christ were comprehended excelled farre away all cleerenesse of the figuratiue seruices for that cause the priesthood of Aaron chaunged also with the Disciples of Christ and ceassed by them for with them there was a spirituall heauenly priesthood appeared in vpright righteosnesse and euen so was the same with his seruice established on Christ after the spirit the true light which is an high Prieste that bideth for euer at the right hand of God in the heauenlye beeing whose seruice of the spitituall heauenlie ministration commeth not to passe in the letter nor in the figures but in the verie true beeing Beholde euen so was Christ after the spirit in his office or seruice a minister of the very true and heauenly goods among his disciples and beleeuers and hath when hee had taken in the Heauen multiplied him selfe through his seede of the holie Ghost out of the heauenly beeing to the increasing of his generation the vpright seede of Abraham according to the promises and euen so became Christ fruitfull vpon earth in many thousandes of his Saintes all which he through his death made free or iustified frō the sinne made them aliue through his holy Ghost taking them vp from the earth and assembling them vnto him at the right hande of God his father in the heauenly beeing He affirmeth as you heare in the 10. Section that when the lawe of Moses was accomplished by the death of sinne and had resigned vnto the spirit of Christ which made the deceassed beleuers aliue again in righteousnes thē had the priesthood after the manner of Aaron no more ministration with these liuing neither gaue it any more clearnes vnto them this is his reason because the heauenly cleerenesse of Christ wherein the disciples of Christ were comprehended excelled farre away all cleerenesse of the figuratiue seruices The same reason hee rendreth in the next Section saying that the priesthood of Aaron ceassed with the disciples of Christ for that vnto them there had a spirituall heauenly priesthood appeared who was with his seruice established on Christ after the spirit which is an high Priest that bideth for euer at the right hand of God in the heauenly being In the 12. Section continuing his speach of those to whome nowe the heauenly Priesthood had appeared hee calleth them Christ after the spirite and affirmeth that when he had taken in the heauen he multiplyed himselfe thorowe his doctrine which he calleth his seede of the holie Ghost for beeing perfect they may publiquely teache and professe to the increasing of his generation the vpright seede of Abraham according to the promises and so became Christ fruitfull vppon the earth and assembled many vnto him at the right hand of God his father in the heauenly beeing This is the taking in of the the heauen or the ascending into Heauen of H.N. his Christ and the sitting at the right hand of God his father euen to become heauenly minded and inspired from aboue in all fulnesse with this knowledge and obedience which H.N. requireth in this his seruice of loue Heere is neither hope nor comfort for vs in any other man beside our selues neither is any consolation opened either from the ascencion of Christ either else for that he sitteth at the right hande of God his father only this is confessed that the number of his perfect ones are become inclosers and haue taken in the heauen so that there is no portion of heauen and other true happinesse to be hired or otherwise had vnlesse a man renounce the knowledge of the worde after the letter become voyde of all sinne and perfectly illuminated with thefull cleerenes of H.N. his doctrine The greatest comfort that I see a man who would willingly become a disciple can haue by H. N. his doctrine is that though his religion be very highe and mysticall yet his Heauen is very lowe euen heere vppon Earth among vs For this ascention of his Christe and sitting at the right hande of his father is performed in this life when the disciples become once comprehended of this his heauenly cleerenesse and of his vpright beeing of the loue When shall we once come to the bottom of this dungeon of darkenesse How hard is it when once a man hath giuen way to heresie to finde that stoppe which shall make him stay and recouer himselfe Howe great is the goodnesse of our God that hath armed vs with cleere and plaine doctrine out of his woorde against these and the like daungers and hath left vnto vs the knowledge of his Christ to our exceeding great comfort and consolation insomuch that euery article of our beliefe addeth something to the consolation of a christian For albeit our hope be great in that we heare of him who went downe into the graue in our sinnes that hee is risen againe and so acquite of that danger and iudgement which he lay vnder for the same yet is it much more when we vnderstand that the Lord hath not so left him and caste him of who was the whole dealer doer for vs but hath receiued him into heauen his owne
and baptism he shall become saued but who so beleeueth not hee shall according to the worde of Iesu Christ become cōdemned 35. For that cause let no mā boast him to be a christiā that hath not in the vpright faith receiued the true tokens of the Christianitie that is that beareth or carieth not the name of the Father and of the Sonne and of the holie Ghost essentially and liuingly in him otherwise he shall assuredly in this same day of the loue of the righteous iudgement before al the holie ones of God which are comprehēded in the communialtie of the loue bee founde false and lying For the woorde that the Lorde Iesus Christ hath spoken shal iudge him in this same newest day Answeare H.N. proceedeth nowe to the sentence of euerlasting condemnation which hee thundreth out agaynst all howe many soeuer who shall not nowe in this present day of the loue beleeue this doctrine which he hath here published and professed What sentence hee himselfe lieth vnder I leaue it vnto the Lorde but if there be any place left vnto prayer for him I pray God hee may be so truely touched with repentaunce as that curse may be turned from him which wayteth for so many as by damnable doctrine shall leade blinde and simple soules out of the way In the meane time we stande assured from the mouth of the lorde that the curse which is causelesse shall not come The true Churche of Christ acknowledgeth the holy Ghost to be God equall with the Father and the Sonne because the Scripture geueth libertie and freedome vnto him in distributing of graces and giftes vnto the children of god According as we reade in the former Epistle to the Corinthes Al these thinges worketh one and the self same spirite distributing to euerie man seuerallie as he will because in like maner it ioyneth him with the father and the sonne makinge but one God of those three persons as it is written in the first Epistle of Saint Iohn There are three which beare recorde in heauen the Father the worde and the holy Ghost and these three are one Wee doe assuredly beleeue that the holie Ghost will bee our comforter vnto the ende as well in woorking the woorkes of sanctification in vs as in making strong and sealing vp vnto our spirite the assurance of saluation and euerlasting life bringing all that to passe in our weakenesse which the Lorde hath promised in his woorde For the which ende he is sent from the Father and the Sonne into the world Which effectes are many in number and merueilous for the great workemanshippe thereof in such frailtie as wee are forced to feele and confesse to be within our selues For what a wonderful worke is this in flesh and bloud to haue a wise and vnderstanding heart in the will and word of his God The Apostle setteth this sight of God his goodnesse towardes vs which is offered in the Gospel farre aboue the reach eyther of sense or reason attributing it onely to the holy Ghost The things which eye hath not seen neither eare heard neither came into mans heart hath God prepared for them that loue him but God hath reuealed them vnto vs by his spirit for what mā knoweth the thinges of a man saue the spirit of a mā euen so the things of God knoweth no mā but the spirit of god What a rare work is this in like manner to geue vnto men who are priuie to themselues of manifolde offences and great wretchednes the confidence and boldenesse to call God Father making a full reckoning of his fauour and good wil towards them which thing is notwithstanding wrought in the seruants of God by the spirit of God as the Apostle witnesseth because ye are sonnes God hath sent forth the spirite of his sonne into your hartes which crieth Abba Father Of what difficultie likewise is that woorke to quicken this not dull but dead disposition within vs in the wayes of the Lorde his lawes and in the woorkes of his commaundementes yet doeth the spirite of God performe it in vs as wee reade in the Epistle to the Romanes If the spirite of him that raised vppe Iesus from the dead dwell in you he that raysed vp Christe from the dead shall also quicken your mortall bodies by his spirite that dwelleth in you Moreouer that passeth the power of man in our afflictions to be guided vnto God and to haue beside the matter the acceptable maner also of mourning and groning ministred vnto vs which proceedeth from the spirite of God as it is written to the Romanes Likewise the spirite also helpeth our infirmities for we know not what to pray as we ought but the spirite it selfe maketh request for vs with sighes which cannot be expressed but he that searcheth the heartes knoweth what is the meaning of the spirite for he maketh request for the faultes according to the will of God. And howe woonderfull is the Lorde by this woorke of his spirite in vs who are yet kept from our Countrey kingdome and oftentimes so euill intreated and so litle regarded that not onelie men but the Lorde himselfe seemeth to reckon of vs as vnwoorthie of any welfare here vppon earth to haue notwithstanding within vs a good earnest of our inheritance in heauē euē the spirit of God who hath also to name Comforter for these and like effectes of consolatiō after that ye beleued ye were sealed with the holy spirite of promise which is the earnest of our inheritaunce for the redēption of that libertie purchased to the praise of his glory As for H.N. his holie Ghost there are no suche thinges to bee had from him for concerning the earnest and assurance to be made for our inheritaunce what vse can there be thereof when once wee are entred vpon the same nowe by H.N. his doctrine euerlasting life is in this life and in this estate of perfection which he professeth therfore when possession is taken there is no longer place for anie pledge or earnest of assurance and therefore H.N. his holie Ghost cannot bee he which the Scripture setteth foorth and maketh knowen by the propertie of a pleadge or earnest Beside this when H.N. his holie Ghost is once come they are past praier for sinne they haue not to pray against it beyng no sinners and goodnesse they want not beyng perfect and therefore he is not that holie Ghost which the Scripture speaketh off that helpeth their infirmities who know not what to pray as they ought making request with sighes and grones that cannot be expressed H.N. The nienth Article Wee beleeue one holy Churche a communialtie of holie ones which is the conioyned bodie of Christ or incorporated through the loue to Christ and that the shedding forth of the holy Ghost commeth to passe vnder the obedience of the loue vppon the same For through the holie Ghost wherewith shee is in
of the heauenly goods which are administred and brought thorow the seruice of loue to an euerlasting perfection vnto the vpright of heart and wherin al vnperfect or childish things Images figures and shadowes do ceasse becommeth nowe in this present day O ye louers of the truth euangelized and declared vnto you all and thereto also yee all so well as we were created for to liue therein and are called and bidden vnto the same out of the grace and mercie of God by me H. N. in whom God hath sealed the dwelling of his glorie and his holie name Wee are taught out of the worde of God to beleeue and assuredly to looke for the resurrection of this our flesh which by death is taken downe and layde into the dust For by that league and couenant wherein the Lord standeth bound vnto vs to become our God he hath not onely taken our soule but our fleshe and bodie also into his fatherly protection and that not for the time of this life alone but in like maner for the life to come And therefore our Sauiour Christ Iesus by these words of the couenant proueth that the dead shal rise againe yea that Abraham who had bene alreadie partaker of rising from sinne in truth the shadow whereof H.N. vrgeth for the rising againe of the flesh should haue yet an other resurrection which is to rise vp in flesh and bone to inherite euerlasting comfort as well in bodie as in soule For as the godly doe glorifie GOD here vpon earth both in bodie and soule so shall they likewise be glorified of him in both in the life to come And this is an article of our beliefe and especiall comfort left vnto Christians But how can it be that H.N. should be priuie vnto these such like comfortes who is vtterly ignoraunt of Christ the procurer of thē The Apostle Paule whose conuersation was in heauen and therefore already possessed of the rising from sinne looked notwithstanding for this resurrection of the bodie when it should be chaunged and made like vnto the glorious bodie of Iesus Christ as it is written in the Epistle to the Philippians But our cōuersation is in heauen from whence also wee looke for the sauiour euen the Lord Iesus Christ who shall chaunge our vile bodies that it may be fashioned like vnto his glorious bodie according to the working whereby hee is able euen to subdue all things vnto himselfe It is manifest then by this which hath bene spoken that the resurrectiō of the bodie cannot be drowned as H.N. his doctrine doeth teach vs in the rising from sinne and wickednesse And beside in this short abstract of the principal points of our faith is it possible to perswade any man that one and the same thing shoulde bee the matter and argument of sundrie articles Now by the doctrine of H.N. this article is the same in effect with those of Christ his rising the third day frō the dead his ascending into heauē his sitting at the right hand of God his father yea it is the same in meaning with those of the holy ghost the holy catholike Church the cōmunion of Saints the forgiuenes of sinnes For all these be nothing else besides that estate of life which his doctrine doeth describe to bee the louely being and that estate of perfection which his illuminate elders bee possessed of What cause haue all true hearted Christians to crie out agaynst this doctrine which shrinketh vp so manie and speciall comfortes so proper and peculiar vnto them H. N. The .xij. Article And we beleeue one euerlasting life Amen We confesse that the same euerlasting life is a true light of men and that God hath made and chosen him the man hereto that hee shoulde liue in the same light euerlastingly it is verie true Answere This euerlasting life which H. N. speaketh of is no other thing then that doctrine which he professeth And therfore he calleth it a true light of men according as we haue heard before in his title that in respect of this doctrine he chalengeth vnto him selfe to bee called the true light of the perfect being alledging the same place that here is cited for proofe thereof But least some might say that this place is not plaine inough to warrant this to be their opinion let vs heare himself open his owne meaning more at large These are his owne wordes in the 34. Chapter of his Euangelie Section 4. In this same day or last time namely in the perfection of the workes of God in his righteous iudgement the God of heauē hath now declared himself his christ together with al his saints to vs his elect also made a dwelling with vs brought euen so vnto vs out of his holy being the most holie of his true tabernacle with the fulnes of his garnishing and spiritual heauenly riches to an euerlasting fast standing Ierusalem and house for Gods dwelling according to the Scripture the which is the verie true vndisturbable kingdome full of all godly power ioy and of all heauenly beautifulnesse wherin the land of the lord with fulnesse of eternall life and louely sweetenesse is sung from euerlasting to euerlasting and wherein all mindes of pure heartes doe dwell liue and walke with freedome and Christian triumph in all loue This day of loue is with him as you heare the last time and therefore nowe doeth God make his dwelling with vs and bringeth the fulnesse of his spiritual riches And this kingdome as he sayeth here is the verie true vndisturbable kingdome full of all godly ioy and heauenly beautifulnes wherein is the fulnesse of eternall life He calleth it the eternall life because this doctrine must reigne on earth for euer and therefore in his exposition vpon this Article he doeth not affirme that anie one man shall liue in the same light euerlastingly but speaking indefinitely sayeth the man shall liue in it euerlastingly because there shall bee from hencefoorth in all times hereafter men founde that shall walke in perfecte obedience vnto this Doctrine It appeareth likewise out of his Euangelie that he professeth euerlasting life to be nothing else but his doctrine So that to liue in perfect obedience vnto that is no other thing then to liue in the life euerlasting in that light that shineth therein And it is therefore called euerlasting because it shal be professed for euer and no religion preuaile against it These bee his owne woordes Euangelie 37.13 Therefore also is this day or light of the loue with his seruice in the most holie the last day and the perfection or conclusion of all the workes of God in the which God himselfe with his Christ and with all the thousandes of his Saintes as in the moste holy of his true tabernacle appeareth and commeth vnto the beleeuers and obedient ones to the requiring of his worde to an eternall rest of his holy ones and to a godly consolation for all afflicted
to remember they haue their boundes appointed them and there to accquaint their affections to finde contentation sufficiencie and a rich portion So shal they truely be thankeful to God for it For in very deede these hartes of ours must finde them in their owne perswation richely prouided for ere they shall in trueth and vnfaynednesse be ioyful in the Lorde Let vs then learne from a contented minde to say vnto our hartes This is thy lot appointed thee of the Lord heere are thy boundes this estate hath the Lorde distributed vnto thee There is good cause not only to be content but also well appaide with it We must learne our hartes to be content with it nay to take it as riche and liberall portion whatsoeuer it be and as a barre to holde in our affections from raunging into greedy desires For our affections are as gulfs vnsatiable that woulde neuer rest with contentation in a-thing but still be enflamed with the desire of more which woulde still drawe and hale vs forwarde and so holde vs in continuall torment The remedy whereof the Lorde hath appointed our owne estate whatsoeuer to be that it might appease our affections and settle them with rest peace and good liking as in the seate which our good God hath seene to be conuenient for vs and therefore set vs in it to finde ease quiet comfort and contentment therein For yf thy hart be not setled in thine estate with good liking and contentation as in a good prouision it is vnpossible that euer thou shouldest become thankfull for it For to seeme to ioy without ioy is to play the hypocrite and to dissemble with god We muste therefore take our selues to bee riche alredy let goe this desire to be riche For as Paule saith They that desire to be riche fall into snares and noysome lustes which drowne men in perdition and destruction which while some haue lusted after they haue erred from the faith We must let goe the seeking greedily after that we haue founde alredy for there is riches and sufficient treasures in euery estate which muste be founde out of vs to quenche this desire to be riche Let vs learne to be content with our estate and to holde that as a certaine rule for he that hath no sure rule shal be so tossed of his affections and so carried hither and thither as hee shall neuer finde a time to say it behoueth me to holde my selfe heere within my boundes Let euery man therefore with S. Paul learne to be riche to take vp good liking of his condition and estate and take heede he conueye not the title of true thankefulnesse from his God while the vnquiet desire of encreasing his condition stealeth all comfort which must be matter of true thankfulnesse from his present estate But wee must learne also with Paul to be poore as well as to be rich for hee had learned and we must learne in what estate so euer we be therewith to be contented And this contentation of minde is a medicine for couetousnesse as the Apostle testifieth saying Let your conuersation be without couetousnesse be contente with that you haue The riche man must be learned to be poore euen to be redy with contentation of hart to goe vnder a poore estate and to assure him selfe to finde finde the Lords blessing and comfort in it He must in his riches take out this lesson and schoole himselfe herein and by exercise and meditation acquaint his mynde to the liking of a lower estate if the Lord should so see it good hopyng to fynde the Lorde very good to him in the same Beholde a meditation in riches and a lesson that is of all men to be studied and not that onely but learned also and taken out that if their estate shoulde yet be poorer they shoulde perswade them selues to finde the Lorde good vnto them in that their condition and therefore before to make their reckoning of a poorer estate by muche meditation of it and yet a riche blessing in that notwithstandyng euen a quiet and contented minde And this would further the account of our present estate when wee shoulde assure our selues of a verye good portion and plentifull yf our estate were yet lower Neither ought wee so to learne it as a lesson not likely to come to practice but as one whose practice were not like to be deferred This lesson hath in it a very necessarie vse to trie vs by For whatsoeuer he be that cannot beare a lowe estate layde vppon him by the Lorde yf hee haue an higher he will abuse that in like maner For he that is ashamed of pouertie wyll be proud of wealth He that is vnpatient when hee is humbled wil be insolent when hee is exalted For what can binde him to true duetie yf it be not conscience vnto GOD whiche yf he dare dispence withall in pouertie he will not greatly regarde in aboundaunce Thus wee see for a man to learne to be riche it is expedient hee learne to be poore For a man to learne to be honorable it is required he learne with patience and contentation to goe vnder an estate without honour This sobrietie then that keepeth the minde from beeyng ouercharged and drunken with the desire of a better estate is principally cheefely required in a Christian yet reacheth it further and conteineth within it those who albeit they bee not greatly seekyng after an other or better estate yet bee they to muche wrapped and intangled in the cares delightes of that they alredie haue This doeth the Apostle note vnto vs in the first to the Cor. This I say brethren because the time is shorte hereafter that both they whiche haue wiues be as though they haue none they that weepe as though they wept not and they that reioyse as though they reioyced not and they that buie as though they possessed not And they that vse this world as though they vsed it not for the fashion of the worlde goeth away And he doeth not onely open the disease but also giue vs the remedie of it the consideration of the shortnesse of this life and the speedie passage thereof Which he woulde haue to season our ioy to season our delights euen our bying and selling As yf he shoulde say there were in no place right ioy right griefe true bying true selling where the consideration of the shortnesse of this life the hope of that other did not step in to moderate the ioy the griefe the bying selling the cares that doe accompany a married estate Howe needefull it is that wee shoulde euen in lawfull thinges haue our affections temperate The parable in the 14. of Luke doeth apparantlie declare Where they that are bid to the Supper make their excuses only by those thinges that of them selues are lawefull and permitted For it is lawfull to bye a farme it is lawfull to prooue Oxen it is lawful to marry
to be married Yet is it saide that rather the basest of the people shal be compelled to enter in then that these who haue ben bid and are hindred by these thinges though in them selues not vnlawful shoulde taste of the supper Wee see then how needeful this sobrietie is that keepeth vs from surfettyng with these transitorie thinges The very Ethnickes haue founde and taught that there is a blessing which a good man may finde in euery estate Scaenica hath these woordes Assuescendum itaque conditioni suae nihil tam acerbum in quo non equus animus solatium inueniet If Heathen men founde ioy in euery estate by custome and continuance shall wee finde none who haue the promise of our God for speciall blessinges and assistaunce Let vs answere our affections which will not heere of our abasing as Dauid did Michal the daughter of Saul 2. Sam. 6. Who scornefully checking him that he had so abased himself in bringing home the arke of the the Lorde and that before the maides of his seruauntes receiued this answeare from him it was before the Lord who chose me rather then thy father and all his house and cōmaunded me to be ruler ouer al the people of the Lord and therefore I will yet be more vile then this and wil be lowe in my owne sight and of the very same maide seruantes which thou hast spoken of shal I be had in honour Let vs I say answeare our affections and say it is before him and for him of whom we holde all let vs say wee are yet redy to be more vile and lowly if neede require our God see it so good for we must cheine vp our affections with cōsideration that our bondes are limitted vnto as and that we are redy to be abased yf suche a condition shoulde be layde vpon vs from the lord Let vs learne in the feare of God to take vp our affections from pursuing these delightes remembryng that the Lord hath pledged him selfe for assurance of a sufficient prouision Let your conuersation be without couetousnesse for it is said I wil not leaue thee nor forsake thee If we had but the woorde of some wealthie man to assure vnto vs a sufficiencie howe woulde it comfort our hartes and lessen our labours and cares Beholde the woordes of the highest for hym that is content with that he hath yf this will not mooue vs let vs remember that in the eight of Luke there is mention made of a cursed kinde of grounde that receiued the precious seede of Gods woorde into it but either riches cares or voluptuous life doth so choake it as there commeth no fruite of it And if this will not preuayle with vs let vs call to minde the watchwoorde that is giuen vs by our Sauiour Christe in the 21. of Luke Take heede least at any time your hartes be oppressed wirh surfetting and drunkennesse and cares of this life Nowe if there happen to be any who beeing weery with the burden of their weakenesse in this part shal be come earnest suters vnto the Lorde to preuaile against their corruption in this behalfe let them assure them selues that the vnfaigned petition and prayer of a man leaden with the burden of his want beeyng continued cannot returne emptie from that GOD who by name calleth out such to come vnto him with promyse that he will heare them Therefore to conclude this matter of sobrietie let our lot giuen vs of the Lord be our limitte let a lower estate be well digested by meditation let God his assurance be sufficient let his threatninges feare vs let his promyse yf wee be weery incourage vs. To liue righteously is so to order our life as euery man may haue his owne at our handes for iustice is a vertue that geueth to euery man his due The Lorde to maintaine brotherly loue among his hath made one the store-house of necessaries for another So is the welfare of euery man layde out of himselfe that loue may by suche meanes rather be maintained He that is in the place of iustice and iudgement is to remember that he geue to euery man his owne For the fatherlesse in his good cause hath the right of a father in him The Widowe of an husbande the blinde and ignorant man that cannot discerne where the helpe of his cause lieth hath the right and title of an eie in him the oppressed of a Patron Thus doeth Iob cleare him selfe in the 29. of Iob. I deliuered the poore that cried and the fatherlesse and him that had none to helpe him the blessing of him that was redy to perish came vpon me and I caused the widowes heart to reioyse I was the eye to the blinde feete to the lame I was a father to the poore and when I knew not the cause I sought it out diligētly I brake the iawes of the vnrighteous man and pluckt the pray out of his teeth Thus did Iob discharge him of the defence he did owe vnto thē lending his eie vnto the blinde to spie out the right of his cause and his hande to the oppressed to plucke the pray out of the vnrighteous mās teeth More and besides this the whole land hath title to a defence and safetie by them from sinn For sinne and wickednes vnpunished maketh the lande giltie of blood and bringeth the wrath of God vppon it Which wee haue notably prooued vnto vs in the 21. of Deut. A man is founde dead it is not knowne who slue him the Elders and Iudges muste come forth and measure to the cities that are round about him that is slaine the Elders of the Citie next vnto the slayne man muste take a Heifer out of the droue and bring it vnto a stony valley and strike of the Heyfers necke and washe theyr handes ouer the Heifer that is beheaded and testifie and say Our hands haue not shedde this blood neither haue our eies seene it O Lorde be mercifull vnto thy people Israel and lay no innocent blood to the charge of thy people Israel so the blood shal be forgeuen them so shal yee take away the crie of innocent blood This care and prayer was there to vnburden the lande of blood euen when the malefactour coulde not be founde and this confessing of a kinde of guiltinesse in the Elders and Iudges next vnto that Citie for that if iustice had beene straightly looked vnto by them it is credible the malefactour durst not haue approched so neare Thus woulde the Lorde teache vs that wickednesse vnpunished crieth out against the land wherein it is committed Nowe seeing by the expresse commaundement of GOD there was suche care taken to purge the lande of murder or manslaughter when the aucthour thereof was vnknowen And that not otherwyse then by sacrifice prayer and solempne protestation before the Lorde of their innocencie either for doeyng it or seeing it doone they were discharged of the daunger thereof What conscience and
care ought yee and all other that sit in iudgement to haue that you make not your selues this lande guiltie of the blood by winkyng at sinne and wickednesse especially by letting the murtherer that is manifest escape you And if the whole lande where wickednesse committed against the seconde Table is winked at be founde guiltie of blood we stande in greater danger of that iniquity that directly concerneth the glory of GOD I meane the offences doone against religion and the true woorshyppe of god And the whole lande is to looke for defence agaynst so great daunger at the Magistrate his hand And because it is a dutie they owe vnto vs it standeth them vppon to seeke the peace of their owne conscience in that callyng which cannot be otherwise compassed then in the true discharge of that which is det and due on their behalfe That which is recorded in the 22. of Iosua doeth notably direct Magistrates with what care and vigilancie they are too deale against corruption in the worshyp of god It is worth the noting to obserue howe they were afraide of the Alatr erected by Iordan insomuche that they geathered them togeather to goe vppe to warre against their brethren so soone as they heard that an Altar was builded in that place Albeit their brethren hadde no yll meaning in that matter Naye as afterwarde they doe professe their meaning therein was verie good and godly but conscience of duetie and experience of plagues where such offences as there they feared had escaped without punishment made them iealous ouer euerie occasion and afrayed of euery light suspition as appeareth by the speach which they had to their brethren Haue we to litle say they for the wickednes of Peor whereof we are not cleansed vnto this day ye are turned this day from the Lord and euen to morow he wil be wrath with al the congregation of Israel Did not Achan trespasse greatly in the execrable thing and wrath fell on all the congregation of Israell and this man alone perished not in his wickednesse The Lorde put it into the mindes of our Magistrates in lyke maner that whensoeuer they shall heare of an aultar erected in anie secrete corner of this lande and false worship vsed they make no delay vntill they haue seene the offence punished We see then what cause Magistrates haue to watche ouer euill and what occasion we haue to commend them to God by feruent prayer that they may sincerely serue the Lorde in so great a calling least the whole lande shoulde bee arraigned before the iudgement seate of the highest and all founde guiltie of much blood outrage and Idolatrie which hath long layde vppon the lande vnpunished which plague the Lord in mercie keepe farre from vs. Iustice and iudgement they are the strong holdes and fenced places of this lande they are the keyes of our Countrey they keepe vs better then all the Blockhouses or places of defence wheresoeuer they are better able to encounter with our enemies then anie garrison of men how well practised soeuer they may be But contrariwise the neglect of iustice is worse then rebellion it pulleth Princes out of their thrones maketh the lande cast out her inhabitantes ioyneth with forraine power openeth the gates of al our castles and holdes taketh the weapon from the warriour taketh the heart from the valiant souldier wisedome and forecast from the wise Councellour poysoneth all our munition And in the 5. of Esai the Lorde vnder the similitude of a vine doeth most liuelie declare howe he will deale with his people when iudgement and righteousnesse can not be founde among them He will breake downe the wall thereof and it shal be troden downe he will take away the hedge and it shal be eaten vp It is our parte therefore to pray for our Magistrates and those that be in place of iustice that they may looke to the cause of the widowe fatherlesse and oppressed that they may purge the lande of blood by taking punishment vpon malefactors that they may haue courage and the feare of God that they may hate couetousnes so that our Prince may sit sure among vs our holdes strongly fortified our headges stil vpholden that wee may long inioy peace to the better honouring of our god And their owne safetie doeth require great care in this behalfe Shalt thou reigne saith the Prophet to Iehoikim because thou closest thy selfe in Cedar Did not thy father eate drinke and prosper when he executed iustice and iudgement when he iudged the cause of the poore he prospered was not this because he knewe me saith thy Lord but thine eyes and thy heart are only for the couetousnesse and for oppression therefore thus saith the Lord of Iehoikim he shall be buried as an Asse is buried The Lawyer hee must deale iustly and giue euery man his owne for he is the liuing lande marke that limiteth men their inheritance that pointeth out their right and title howe farre it goeth and so breaketh controuersie and telleth euery one in his doubtfull cause where his clayme and title lieth what lawe and equitie will beare him in and where it wil forsake him He I say is a liuing lande marke that by true opening of the lawes boundeth euerie man within the compasse of his owne title And because of that doeth highly deserue of the common wealth as a most necessarie and profitable member thereof Such men are the common treasure house of the Land where vnto the euidences of euerie man are committed And they put in trust withall to reserue for euery manne his title that when hee is incombred for his right they shoulde out of that Treasure house of the lawe bring good euidence for him and so forthwith cleare his innocencie The lawe is the house of euery man where being tossed with many stormes abroad he findeth a place to hide his heade in and beyng in safetie doth boldely contemne both winde and weather quietly take his rest For being tossed with iniuries either in bodie goods or name we haue no house of refuge and rest beside the lawe no sanctuarie in our vniust vexation besides that The place which they serue God in who are ministers of the law is verie high and honorable the good they may doe verie much if God geue them conscience and care of it The hurt in like manner is exceeding great where the feare of God doeth not rule For is it not a merueilous mischiefe to remoue the land marke of any man it is that sinne that had a solemne curse called for against it by the ministery of the Leuites wherevnto all the people were commaunded to say Amen And what diuersitie or difference is there betweene him that setteth in the land marke and so boundeth a man shorter and him that either by wresting of the lawe or hiding the true meaning of it is an occasion of cutting short or empayring the true Title of anie man Euerie man will graunt that