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
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
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
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
the like practise of counterfaiting Papists who make shew of religion hauing sworne hearts to the Pope whose dispensation either they haue or trust in some reconciling reliques and ceremonyes from Rome for these causes I thought it some danger to lay open suche blasphemyes such escapes of an euill and erronious conscience which beginning long agoe in the ancient heretiques the Priscillanistes Montanists Pelagians Anabaptists and Catharists c. and hauing been long time buried in the botome of Hell are not thence to be raked any more Also I thought it almost impossible to meet with such an inconstant and slippery serpent that hath so obscure wordes now to hide and now to conuay her poyson thereby to auoyde the wholesome remedy by the worde and iust punishment by the magistrate But my good brother these my doubts grew from the eye I had to their will and way finding the Serpent so subtile to charme others yet him selfe to shut his care so against the trueth that he will not heare the voyce of the charmer charme hee neuer so wisely and that it is as hard to finde out his way as the way of a Ship that hath sayled through the sea For afterwarde considering that Antichrist did bring as he thought to perfection the mystery of iniquitie in the working force of Satan in all powers and signes and lying woonders and in all deceit of vnrighteousnesse as S. Paul prophesied we in these last ages haue clerely seene and that notwithstanding God hath already almost altogither consumed that man of sin with the spirit of his mouth which is his word preached in the Gospel I acknowledge with praise to God the father in Iesus Christ for that sword of the spirit that two edged swoord that it is able either to heale or to wounde to death all aduersary power be it either in al impietie of heresie or in all corruption of maners Yea if H.N. were freed from all his sinne and washed from all corruption If he in deede were as he is in the fancie of his familie an angell from heauen or by an other transubstantiation more then an archangell or that which they affirme and I dare not write yet teaching otherwise then we haue receiued from the holy Prophets and Apostles he is to be holden accurssed and his Gospell of the kingdom with all other his doctrine to be had in abhomination They that pray are thus to pray against such heresies they that write are so vpon occasion to write and Magistrates are in a zeale of Gods house to put on that minde that the holy trueth may bee exalted and all heresies rooted out to the glory of GOD and the preseruation of his Churche from those damnable waies wherein many not esteeming nor seeking the trueth are sooner destroyed then they can feare destruction Therfore you haue doone wel in the Lord drawing out that sworde of the worde of God to make a separation betweene thought and thought betweene practise and practise betweene secret open paths of errour and contempt betwene ioynts and marrow betwene soule and spirit that all the outgoings escapes and dennes wherein these heresies either lye in waite and worke against the trueth or hide themselues from discouery may be discouered and the bright face of the trueth appeare to the great glory of God ouerthrowing of al error cōuerting those of that family of Loue whom he hath loued and in mercie will conuert deliuering their eyes from blindenesse and feete frō falling and to stay those that might for want of the voice of the trumpet sodenly fal into the enemies hand to be caried away into the miserable captiuitie of those heresies and to the second death that followeth thē as their iust reward Also the Magistrate by such a manifest discouery of those blasphemies against God against his Christ against his worde shall more more see into the great danger of their horrible sect and find necessary cause to ioyne with the worde to cut it off lest in the end they with their brethrē the Anabaptists exalt themselues asmuch against the holy and necessary authoritte of magistrates as they doe already against God and his word by whome Princes raigne receiue their blessed peace and safetie Against which Magistrates this practise they haue vsed and still doe vse abusing their holy place of Iustice they recant in woordes without recantation in heart as I noted before holding it for a rule that they ought not to destroy the Temple of GOD whiche is say they in a grosse and absurde interpretation our body and therefore we will not be brought to persecution and death Making a rule against the rule of Christ and against the most wonderfull practise thereof in him selfe and his holy Martyres who loosing their life heere haue found it in heauen and hauing their bodies burnt to ashes in hope they looke for the ioyful resurrection of the same bodyes at the comming of Iesus Christ Therfore my very good brother I thanke God for your labours praying his maiestie to blesse them that the offenders may see and repent their offence that others yet free may remaine by such instruction free for euer from those and such heresies and may be more more armed against error with the trueth and comforted therein to their saluation Praying also that God would continue with increase that spirit of zeale and wisdome in the heart of our most excellent soueraine the Queene other in authoritie vnder her to represse those fantasticall and erronious spirits being indeed the true succession of those ancient Catharists Puritans who thought themselues not to sinne but actually to bee possessed with absolute holinesse and purenesse For so those thinke of themselues and plainly affirme it of their illuminate elders But howsoeuer they seduce some goodly and zealous men women of honest and godly conuersation placing them at the porch of their Synagogue to make a shewe of holinesse and to stand there as baites and stalles to deceiue others yet alas who can without blushing vtter the shame that is committed in the inwarde roomes and as it were in the heart of that Synagogue of Satan These are the things I haue thought touching the booke and a testimonie of my greate ioy touching the same And besides the good I haue already noted this confutation shal testifie to all ages at large that the blessed gouernment of our gratious soueraigne the Queenes maiestie suffereth neither Papists nor other heretiques to goe vncōfuted or vnpunished howsoeuer first in great abundance of singular clemencie it pleaseth her to seeke their saluation draw on their effectuall conuersation Which blessed fruite of that singular clemencie the Lord God graunt in Christ Iesus and a perfect peace to this Church for euer Amen Yours assuredly in the Lorde W. C. ¶ A Confutation of monstrous and horrible heresies taught by H. N. and imbraced of a number who call them selues the Familie of Loue. ¶ The Title
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
where the request was made by Moses to haue this glorie of GOD shewed him the Lorde promised that hee woulde make all his good goe before him it will refourme our iudgement heerein and cause vs to conceiue that it is no other visitation he meaneth here then such as his best children after their offences are forced often to feale at his handes I meane not as the Church of Rome woulde haue it that the Lord doeth thus wreake his wrath vppon them vntill they shall haue made a iust satisfaction for their sinnes but that hee doeth herein prouide that himselfe might receiue no staine by them While albeit hee bee content to bee mercifull vnto them in their sinne yet will hee reserue for all that vnto himselfe the right of a fatherly visitation to declare that he is farre from being a fauourer or friende vnto sinne In this explanation of H.N. his fayth wee heare nothing why vnto GOD there shoulde bee added this worde father and yet it were requisite since hee is called in question for his fayth by all Christian Churches planted thorowe out the whole worlde hee shoulde speake plainely to euerie principall poynt yea or no touching his agreeing or dissenting from them The cause of his silence herein is for that hee acknowledgeth no distinction of persons to be in the Godhead wheras of purpose this worde father is set downe in the Creede and Articles of our fayth to meete with that mischiefe of H.N. and others the like their errours and heresies It had beene requisite likewise since in so short a draught of Christianitie we may not thinke anie thing to bee superfluous or vnnecessarie that hee had shewed some good helpe for the strengthening of our fayth to haue come from that almightie power which the Almightie shewed in the workemanship of heauen and earth whereof there is expresse mention made to that ende in this place The Scripture doth discerne the Lord from all Idols by this alone marke of his Maiestie the Gods saith the prophet which haue not made heauē earth shal perish frō the earth frō vnder those heauens The scripture doth likewise make it a strōg fortresse of our faith which driueth out doubtfulnesse distrust as we read of Abraham that he did not doubt of the promise thorow vnbeleefe but was strong in faith because he was well assured that hee which had promised was of sufficient power and abilitie to doe it And vndoubtedly when we shal vnto anie promise of the Lorde ioyne in serious earnest consideration this remembraunce withall that it is the promise of that God who by his power out of nothing brought all the faire furniture of this world it cannot but be forcible to keepe off such doubtes of hauing the promises of God performed as fleshe and blood are full of Good reason it is therefore that H N. should not haue beene altogither silent in a matter of so great importance but of that wee heare nothing There is another matter that he shooteth at to wit after he hath affirmed God to bee a true being to proue that the same being is god the fathers name his loue it self for they are his very words Now he bringeth no other proufe of it then that of Iohn where it is sayde That God is loue but no woorde heard that his being shoulde be no other thing beside loue it selfe which is the matter that he woulde willingly establish Now this is his accustomed craftie and subtile dealing the sooner to deceyue the simple thereby hee will aduouche Scripture when hee setteth downe most absurde thinges albeit there bee no parte of his opinion established thereby It sufficeth him if there bee founde in the Scripture one of those woordes that hee vseth howe farre soeuer hee swarue in sense and meaning from the purpose of that place from whence hee taketh it For what reason is there in this to say because GOD is loue therefore his essence and beeing is loue Shall euerie thing that a man is become an essence and beeing vnto him One man is religious riche learned well fauoured temperate chaste humble charitable yet are not all these his essence and beeing For one thing cannot haue more then one essence and being And in trueth none of these can be called the essence and being of a man for there bee men that want all these and yet haue the essence being and nature of men Nowe albeit the Almightie cannot bee without loue yet therevpon it followeth not that his being is loue no more then it doth to say fire cannot be without smoke nor snow without whitenesse therefore the essence and naturall being of fire is smoke and the substancial nature and being of snow is whitenesse which is well knowne to bee most vntrue Moreouer mercie wisedome righteousnesse strength and holines al these be as neare the nature being of the Lord as is loue for as he is loue so is he wisdome righteousnes holines strength all these are absolute perfect in himselfe But if all these seuerally should be his essence being then should there be many beings natural essences of one thing nay distinct natures beings of the same thing then the which what can be more mōstrous For the Lord God is but one in essence being howsoeuer he be three in person and therfore this assertion of H. N such like which being graunted do necessarily inferre that the Lorde God is not one in nature and being are daungerous nay hereticall and blasphemous It is no new thing to haue such slender proofes from him for such straunge opinions for it is his cōmon and general practise throughout al his bookes and therefore it is assuredly true that if his religion were no better stayed and vpholden by the wealth and fatnesse of some in that familie then it is by authoritie from the Scriptures the credite thereof woulde haue beene cracked with diuerse of them long before this time I thinke H.N. hath beene his scholler who now of late hath brought to light and taught a kinde of perswasion which he calleth a princely proofe whereof hee speaketh thus Oratione persuadere non Regium sed Oratorium munus esse Regiam autem persuationem in donis ac muneribus sitam esse oportere It beseemeth not a King but an Oratour to perswade by speach for a King is to perswade by giftes and rewardes And surely H.N. his proofes are altogether Princely by rewardes and giftes as for proofes and perswasions from the scripture by worde or writing whatsoeuer shew of sufficiencie bee made that way yet in truth he is content to let that alone to poore Oratours and the meaner sort of men as ouer base and beggerly for so mightie a personage as is himselfe Touching the number of authorities that here are brought foorth this one thing I am well assured of and so will euerie man affirme that shall with anie iudgement examine the same that vnlesse
he take something for their standing other benefit he hath none by them This true essence and being of God which H. N calleth his loue is not according to his doctrine any thing that the Almightie hath proper and peculiar vnto himselfe in that he is God but that which all the faythfull are possessed of and that not in some little measure but so as there dwel liue or rule no other thing in all there spirite thoughtes mind and soule but alone this true godhead with his louely being of the vpright loue For these are his owne words in his first exhortation Chap. 15. and Section 26. The true freedome verily is this that the maÌ„ through the ministratioÌ„ of the gracious word is wholy released purged or purified froÌ„ all wicked nature which hath raigned ouer him that there dwel liue nor rule any other thing in him namely in al his spirit thoughts mind soule but alone the true godhed with his louely being of the vpright loue yea to be so wholy replenished with all vertues of God that there flow nothing in him but the spirituall heauenly and liuing waters And because H.N. his doctrine tendeth to establish a kinde of loue which in his opinion is the true beeing diuinitie and deitie of God therefore he calleth also his counsell and instruction this true being For thus he speaketh in his first exhortation Chapiter 12. Section 54. If yee stand minded to feare the Lorde to bee obedient to his lawe that passeth foorth presently out of the true Sion his word that passeth forth presently out of the heaueÌ„ly Ierusalem giue ouer your selues after my counsaile and instruction according to it al as the Lord hath reuealed the true being vnto me out of Sion and Ierusalem wholy and altogither so will I then in like maner euen out of the heartie loue stand seruiseable so much as I may in the Lorde vnto you dayly and at all times thervnto to the end you should feare the highest God and might learne to knowe his righteousnesse For his righteousnesse is the loue the true being and the euerlasting life Speaking as you heare of his doctrine and exhorting them to the imbracing thereof hee calleth it the true being when hee sayeth according as the Lorde hath reuealed the true being vnto mee And in the ende he concludeth that the righteousnesse which he teacheth is the loue the true beeing and the euerlasting life So that the Deitie and beeing which H. N. giueth vnto GOD is no other then that which mortall men attaine vnto For the righteousnesse which they perfourme by his doctrine is as he sayeth the loue the true being and euerlasting life And forasmuch as this true being is no other thing with him then that loue which by his doctrine manie are made partakers off therefore in the beginning of his Euangelie H.N. affirmeth himselfe to be godded with God in the spirite of his loue and likewise sayeth that he was the true light of the perfect being And in his first exhortation Chapter 17. Section 5. The Childe confesseth of the Father and eldest Elder that the moste highest hath reuealed the possession of his moste excellent Maiestie in him and that with the same being of the perfect Godhead he hath made a godly dwelling with him This doctrine doeth vtterly ouerthrow the true diuinitie deitie of God it robbeth him of his true essence and beeing and couereth him with no other essence nature or being then is found in man it setteth the creator among the creatures and it matcheth the the creature with the creator The Lord if it be his good wil open their eyes that they may see it giue them harts that may blush and be ashamed of such blasphemie that eâ—that they may receiued in true repentance or otherwise if they will still harden their hearts that wee may see them laid downe in their confusion and couered with their owne shame H.N. In which name of the father wee are plucked Section 3 thorowe the seruice of his holie and gratious word vnder the obedience of the law of the Lorde of the beliefe of Iesu Christ and of the loue of the holie ghost by the father to the loue of his onely sonne Iesu or Sauiour the very like beinge or substaunce of his Godhed and euen so baptised or washed in the same name of the father Which plucking of the father and baptising in Section 4 the fathers name hath the foregoing by vs in the administration of the holie word vnder the obedience of the loue with the Law or ordinaunce of the Lorde And with his correction or discipline wherewithall we euen so as in an enmitie against the sinne beecome preuented and infourmed to an incorporating in the godlie righteousnesse For euen so in the becomming baptised in the name Section 5 of the father doth the Lord chastise or nurtur with his lawe euery man which hee plucketh or receiueth vnto him where through it becommeth than all made manifest in the man whatsoeuer becommeth chastised by the light or through the light Section 6 Through which fatherlie discipline in the becomming manifest of the sinne we are in seeing perceiuing in the light all the horriblenes of the sinne togither with Deuils and the fleshes lying craftie deceitful or false nature and Gods indignation and wrath ouer the same ouer all such as are of one minde therwith Section 7 When we nowe finde our selues guiltie in al and become in such sorte chastised by Gods grace through his light of the fatherlie loue so beare wee at that time greife sorrowe and anguish or affliction for the sinnes cause and confessing the same sinnes with humble heartes in the seruice of the holie word vnder the obedience of the loue of the father wee become wholy inclined and goodwilling to hate to leaue and to lay away or to mortifie the sinnes and all what is vngodly and to that effect we doe as than wholly giue ouer our selues in the counsaile of the holie worde and of the elders in the seruice of the loue To the ende that God the fathers name according to the requiring of the seruice of his loue might become hallowed and magnified in vs. Section 8 And euen so in the familie or communalty of the Loue wee obtaine grace and fauour before God the father and his sonne Iesu Christ become through the seruice of the holy woorde and of the fatherlie correction kepte and led foorth euen vnto Iesus Christ the sonne of GOD the father For to become iustified released or made free through the name of the sonne vnto whom God the father hath giuen all power both in heauen earth from the sinne â–ª and from her kingdom of the death of the Deuill and of all wicked spirites namely to our preseruation in the godlinesse in the
made and accomplished all his woorke and that hee namely the sonne of God Iesus Christ for that cause beareth also all thinges with the woorde of his power and maketh the purging of our sinnes throwe him selfe Answeare I Haue sufficiently before declared that Christians are taught to beleeue in Iesus Christ that it is not enough for them to confesse that there is a Christe or that Christ is the sonne of the liuing god And yet notwithstanding H. N. vsually in explaning the articles of our beliefe shunneth as rockes all words of faith and beliefe and embraseth in steede thereof woordes of confessing whereof he hath as it seemeth conceiued some better liking but the cause thereof he is content to keepe secrete to him selfe Where he professeth that Iesus Christ is the very like being of the liuing GOD his father and that GOD the father through him hath made and accomplished all his woorkes that he beareth all things with the worde of his power and hath made the purging of our sinnes throwe himselfe It shall God willing appeare hereafter in my answeare vnto this reason that he meaneth nothing lesse touching Christ then that his woordes seeme at the first sight to giue out of him As for his reason which is that because GOD the father hath made and accomplished all his woorkes by Iesus Christ in the creation of the worlde therefore hee shoulde make the purging of our sinnes through him selfe alone if it were good and sufficient the holie Ghoste might aswell haue the name of the mediatour and redeemer as Iesus Christ For GOD the father accomplished not that woorke without him Moreouer howe absurde is it that his dealing in the creation shoulde charge him with the woorke of our redemption When did H. N. euer see the obligation whereby at his entring vppon the Creation hee stoode bounde to perfourme the woorke of redemption The Scripture telleth vs hee laide downe his life frankly and freely of his owne accord not to discharge any dutie or debt of his owne growing vpon any former couenant hee had made for him selfe to perfourme but that it was to acquite vs thereby from euerlasting death and destruction which otherwise was in iustice to fall vppon vs And for that cause hath he geuen him this name Iesus as we reade in the Gospel after S. Matthewe Thou shalt call his name Iesus for he shal saue his people from their sinnes He came not then to rid him selfe from the daunger that any former couenant tharge or duetie of his owne had laide vpon him or bound him vnto but to deliuer his people from their sinnes which had laide holde vpon them and as an heauie burden did presse them downe vnto death So that the reason rendred in the scriptures why he had to name Iesus doth sufficiētly declare that it was no priuate cōmoditie of his owne but the saluation of his people that was sought for and accomplished by him And that wee shoulde not doubt of his authoritie or abilitie to goe through with so great a matter as is the worke of our saluation therefore commeth he from God the father with speciall authoritie and graces in all abundance annointed and enabled therevnto And thereuppon hath this name Christ accordingly ▪ which in our tongue signifieth annointed that our faith might not roaue vncertainely about our saluation but directly looke at one both sufficiently authorized and also fully furnished for that woorke where wee might particularly and cleerely see the grounde of al this good will betweene GOD the father and vs For from hence had this league the beginning and here is the hope and assurance that wee haue for the continuaunce of it Wherein the Lord his dealing is in all mercy towards vs that we should haue such specialtie geuen vs as might put out of doubt and point foorth particularly the occasion of our saluation For the scripture which is our euidence doeth not barely mention this matter of our saluation but telleth vs at large by whom at what time it was purchased for vs what price was paid for it what enimies stoode against it and howe great a woorke it was after the beginning to goe thorowe with it and that Christe Iesus did execute both the office of a Priest and also of a Prophet in the accōplishing therof not onely praying for vs in that he was a Priest as appeareth in the Gospel after S. Iohn so declaring himselfe to be our mediatour of prayer and intercession but also offering vppe him selfe once for all a sufficient sacrifice for al the sinnes of his seruauntes and so became in like maner the Mediatour of our redemption In which two pointes of offering praier sacrifice to God for the people did the Priest his office consist Wherein the comfort of a Christian is exceeding great for that he hath so singular a person the force efficacie of whose prayer and sacrifice is dayly in God his sight for him as it is written to the Hebrues Christ is not entred into the holy places made with handes but into very heauen to appeare nowe in the sight of God for vs. And seeing as the Prophet speaketh The Lorde hath sworne and will not repent that he is a Priest for euer it followeth necessarily that there shoulde ▪ 〈…〉 euerlasting vse and fruite of that Priesthoode towards the faithful He did also execute the office of a Prophet towards vs had special cōmission likewise for that fūctiō as appeareth in the Prophesie of Esay The spirite of the Lorde God is vpon me therfore hath the Lord annointed me he hath sent me to preache good tidinges to the poore c. VVhich speache our sauiour Christ in Luke affirmeth to be verified in him selfe being of all other moste sufficient too make true report of the will and pleasure of the father and to deliuer vs from all feare of not atteyning vnto so high and secrete a thing because as saint Iohn sayth he dwelleth in his bosome and is his onely begotten sonne and therefore not onely of all other most deare vnto him but also most priuie vnto his greatest secretes For which cause hee is called by the Prophet Counsellour And in as much as his kingdome wherin should dwel holines and righteousnesse was to be gouerned by the scepter of his worde and preaching of the Gospel he hath promised his presence euen to the ende of the worlde vnto that office and function Goe therefore and teache all nations to obserue what so euer I haue commaunded you and loe I am with you vnto the end of the worlde For by vertue of this function he hath not onely barely and nakedly to set downe a trueth vnto vs but also to woorke effectually with it to transfourme vs into the same that we might geue credite to the promises and be humbled vnto the dueties commaunded The comfort that commeth vnto a christian for that Christ is made our
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
but neuer when men are dealt withall according to desert And because the Prophet Dauid had ascribed blessednesse to that man to whom the Lorde imputeth not his sinnes and it was written likewyse that Abraham his faith was imputed vnto him for righteousnes hee is not afrayde to set it downe as an assured trueth that our iustification commeth by mercy and fauour and not by merite and desert So that the naturall signification of the woorde doeth carry away iustification from works and geueth it by good right vnto fauour and grace Wherin this is also woorth the obseruation because wee are about the force and credite of the naturall sence and Historie of the woorde that the Apostle layeth great weight vpon the circumstance of time which the Historie doeth yeelde vnto him insomuche that because righteousnesse was imputed vnto Abrahā as appeareth in Genesis by that historie before he was circumcised he concludeth that iustification standeth by fauour and mercy alone and needeth not to be vnderpropped by woorkes for that Abraham before circumsicion which was with them as is baptisme with vs the entraunce into religion and seruice of God the first beginnyng to obey to the woorde and wyll of GOD was reckoned of God him selfe as a righteous man Yf there be suche weight in the woords and circumstances which are the least part of the history then doeth H.N. as was sayde before offer great wrong vnto vs who in his Allegories drowneth not only circumstances and the naturall signification of words but also the proper sence of Histories and whole sentences when they are set togeather The Heretiques in all tymes haue by Allegories vpholdē their errors And Allegories in al ages haue been theyr strongest instruments to woorke with all Epiphanius maketh mention of a beastly sort of Heretiques who by Allegories maintayned the sinne of the Sodomites not onely as a thing that might be suffered but as a duetie that must be doone most shamefully racking to the defence of that shamelesse opinion these woordes of our Sauiour Christe Verily I say vnto thee thou shalt not come out thence tyl thou haue payde the vttermost farthing The Heretiques called Priscillianistae who taught that it was lawful to lie and forsweare in causes of religion thereby to hyde theyr religion and shameful life from the daunger of theyr aduersaries by Allegories did auoide whatsoeuer out of the Scripture was brought agaynst them These bee the woordes of Augustine touching those persons and that matter in suos sensus Allegorizando vertunt quicquid in sanctis libris est quod eorum euertat errorem Whatsoeuer is founde in the Scripture that ouerthroweth theyr errour by an Allegoricall exposition they make it to maintayne the same And the Anabaptistes nowe in our dayes with Allegories as it were with Rackettes doe tosse the Scriptures too and fro like tennes balles to serue their turne withall And who knoweth not that Allegories are the hookes wherewithall the Romishe Churche hath pulled vp theyr Purgatorie and suche other pelfe of theirs Hierome sayth of Origen that by his Allegorizing hee made his owne wit Sacramentes of the Churche These bee his woordes Origines liberis Allegoriae spaciis euagatur ingenium suum facit Ecclesiae Sacramenta In as muche as in an Allegory there is one thynge spoken and an other ment the Heretiques of all times haue drawne the scriptures generally without any respect into Allegories that whatsoeuer the woordes bee they might haue libertie to make a meaning therevnto of and for themselues and that without any helpe at all from the matter that is in hande Nowe the Allegories and figuratiue speaches vsed in the Scriptures muste haue their meaning made manifest and beaten out by the circumstance of the places from whence they are taken and by helpe from the matter which is in hande neyther may any place in the Scripture be vrged in an Allegoricall sence vnlesse the same taken litterally and in the Gramaticall sence shall establishe some thing repugnant eyther to faith or Charitie ¶ A plaine proofe that the darke and obscure forme of writing which H. N. vseth is an euident note of the Spirite of errour and deceite THe greate obscuritie darkenes of speache which H. N. vseth in al his workes bewraieth his doctrine spirite suficiētly if we had no other matter to charge him withal For the truth is simple and plaine Ethnickes could by the light of nature sufficiently see into such things One of them touching that matter saith thus Veritatis sermo est simplex apertus nec variis indiget explicationibus ambagibus sed iniusta causa cum per se sit morbida necessario indiget astutis pharmacis The truth sayth he is simple and plaine needeth not varietie of windlaces and fetchinges of matters about the bushe but an euill cause in that it is sicke and diseased hath neede to haue a cunning plaister conueied vnto it An other of them hath these woordes Simplex sententia est communis ac omnibus vsitata nihil admodum profundi astuté cogitati habens aut etiam aliud quid celans That phrase and forme of speaking hath simplicitie in it which is common and vsed of al hauing in it nothing craftily deuised neither cloking some other thing then is professed I leaue it to the iudgemēt of euery indifferent man whether H. N. his stile were able to abide euen this touchestone geuen vs of the Ethnicks to trie the trueth withal for what strange words hath he deuised frō that the scripture vseth to expresse the same thing by And how doth he after once he hath begon a thing by continual winding in of words drawe a man so far frō the place wher he was that hardly can he get home againe Moreouer how craftily doth he vse the worde and name of Christ for all that meane no other thing thereby then that estate of perfection which himself hath deuised so that if heathen men hauing no other euidence then that whiche the light of nature doeth geue them might bee permitted to passe vpon him hee woulde vndoubtedly bee founde guiltie euen by them of false and corrupt doctrine In the worde of God which is a rule of all righteousnesse vnto vs the borowed speaches which bee most obscure be taken from matters vsuall and commonly falling out in the life affaires of men For who knoweth not what the Lorde his meaning is when he calleth himselfe eyther away a doore or a vine And if al the similitudes parables and borowed speaches in the Scriptures bee examined they shal be founde to haue bene drawen and deriued from such matters as the people then were well acquainted withall This simplicitie plainnesse of the woorde which is a rule to al them that are guided by that spirite which spake in the same is very plainly proued out of the Prouerbes of Solomon vnder the person of wisedome Al the wordes of my mouth are righteous
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
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