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
shewed vnto his disciples howe or in what maner his flesh must be offered and giuen ouer to a life of men that they all euen so which in the beliefe of their safe making from their sinnes eate his flesh and followed after him euen vnto the second birth should haue the life in fulnesse in all godly clearnesse according to the spirit Behold this is the vpright Passeouer with Christ or the right supper which the vpright beleeuers disciples of Christ keepe with Christ to wit that they depart euen so with Christ out of the flesh into the spirit and out of the death or mortalitie into the eternall life of euerlasting immortalite wherethrough the sinne and all destruction becommeth vanquished This death of H.N. his Christ in the flesh is to renounce the knowledge of Christ after the letter to die vnto that and so to passe into that clearenesse of the spirite in knowledge and obedience whereto we are led by the doctrine of H.N. which he calleth that eternall life of euerlasting immortalitie wherby sinne and all destruction becommeth vanquished The maner of the death and suffering of H.N. his Christ what it is may well be conceyued by the Allegorie of Agar and Sara in the 8. Chapter of his Euangelie By Agar as hee sayeth in that place is signified the written woorde which hee calleth the seruiceable writing or letter of the beleefe By Sara a perfect estate according to H.N. his doctrine For he sayeth That so manie be her children as are borne out of the beleefe of the true being of Abraham and are growne vp in the holy and godly vnderstanding Now when the seede of Sara the free woman which before was called Christ after the spirite is borne then is Agar with her seede that is Christ after the flesh or the written word which he calleth the seruiceable writing or letter of the beleefe put away and discharged And therfore then is H.N. his Christ killed put to death whē any disciple of his hath so profited that he is now no longer led by the writtē word but altogither ruled by reuelatiō with estate as H.N. teacheth is altogither void of sin imperfection If it be required what benefite we reape from his passion and suffering because H.N. affirmeth in this place that hee hath suffered for our sinnes cause that is answered in the 20. Chap. of this first exhortation Sect. 17. For when in the 12. Section hee had exhorted his yong disciples that if they shoulde offend or as he speaketh ouerreach themselues in anie thing they shoulde not suffer themselues to bee iudged or condemned by their conscience but shoulde humble themselues to the elders or Ministers of the word in the seruice of the loue to bee instructed by them giuing the reason of his speach in the Section following hee hath these wordes For we haue in our communiaitie of the loue a true iudge Iesus Christ our Lord and King he is vnto vs in all our walking a fountaine of life and to a-making a liue of vs all against the death and the deadly venime of the sinne And continuing his speach of the same matter speaketh thus Wee haue also thorow him a dayly offering in the holiest his spiritual and true tabernacle into which holy he is gone before vs therein himself beareth our sinnes through his suffering and death of the crosse wherethrough hee sheweth or teacheth vs the vpright offering for our sinnes and prepareth for vs euen so a free entrance with him into the holy to an eternall and liuing way H.N. therefore and these illuminate elders or Ministers of the word in the seruice of Loue to whom he giueth the name of Christ and speaketh of them all as of one person are saide to suffer for our sinnes because they hauing gone before vs in the conflictes with these enemies of the louely being haue shewed vnto vs by their example the vpright offering for our sinnes And this is all the helpe wee haue from the passion death and suffering of H.N. his Christ that wee haue the way beaten before vs howe to suffer for our owne sinnes and to procure the remission of the same Which thing he testifieth likewise in the 19. Section of this chapter saying Through which daylie God seruice and offering in the holy in the taking vppe of our Crosse in the imitation of Christ in his death we obteine the remission of sinnes they be his owne woordes But I neede not to trauayle farre for proofe that this is his opinion of the benifite wee haue by Christ for euen in the woordes which do immediatly folow this place we haue in hand he affirmeth that Christ is gone before vs in the obedience of the word of his Father in reproche and contempt that we should in like maner folow after him vnder the obediēce of his loue in his death of the Crosse to the safemaking of vs from all our sinnes What blasphemie can be vttered agaynst Christ that doeth not followe this opinion of H.N. for by this docrrine H.N. by speciall prerogatiue and the illuminate elders in the seruice of loue after a seconde sort be Christ himselfe By this doctrine Christ when he was a young one had sinne and suffered the death of the Crosse for it By this doctrine we suffer the death of the Crosse for our own sinnes make the purchase thereof by our selues By this doctrine wee are released of our sinnes by imitation but not not by imputation And whether would not this heresie stretch if a man should thorowly searche the length deapth and breadth thereof seeyng that by this doctrine the historie of Christ his birth death and suffering had no trueth according to the naturall sense meaning of the letter but was only a figure of a spiritual kinde of birth death suffering which should be procured by obedience vnto this doctrine of H.N. not signifying a thing once done by one man according to the natural meaning of the woordes but a figure of a thing to bee often doone and by many according to an illegitimate and bastardely wringing of the woordes in vtterly denying the trueth of that doctrine which telleth vs that Christe hath come in the fleshe ouerthrowing both his person and office The Crosse then that H.N. his Christ died vppon was his doctrine which he calleth the beliefe and therefore as wee hearde before in the twētieth chapter he saith that he died in the beliefe And in trueth it is a doctrine that killeth the true Christ and all true Christianitie These thinges beyng considered it shal be no hard matter to discerne who is Iudas here and who be the Scribes and Pharisees that bring Christ to the death of the Crosse For who is the chiefe man to bring other to the beliefe which is the crosse whereon Christ dieth in fleshe but H N He therefore of necessitie must be Iudas And as for the illuminate elders by
with him that the Scripture might be fulfilled which sayeth he was counted among the wicked they parted his apparell among them by lottes that it might bee fulfilled likewise whiche was spoken by the Prophete They parted my garments among them and vpon my vesture did they cast lottes So that it is euident hee was that true Christe in whom the Scriptures became accomplished and beside him there is none to be looked for but false Prophets and false Christes H. N. And that he likewise vnder the obediēce of the loue of his father is gone before vs therein for that wee shoulde in like manner follow after him vnder the obedience of his loue in his death of the crosse to the safemakinge of vs from our sinnes become incorporated to hym with his like death and baptized or washed vnder the obedience of the beliefe in his name or safemaking and bury euen so through the beliefe the old man which is destroying through the lustes of errour to the forgeuing and releasing of our sinnes through his name or safemaking to the end that we might euen so through Iesus Christ obteyne the renuing of our spirit and mind in an vpright life and the resurrection from the dead with Christ in the appearing of his maiestie for when as we in suche sort become incorporated as fellowe members of Christ into the bodie of Christ so is Christ then in like maner a Sauiour of his bodie or of his people from their sinnes according to the Scripture And this is the vpright christian Baptisme in the name of the Sonne and is the true forgeuenesse and purging of our sinnes through Iesus Christ Answeare THis following of Christ in his death of the Crosse which H N. requireth of vs to the safemaking of vs from our sinnes declareth that hee is as ignorant of true fruite and effect of Christ his death as before he hath bewrayed himselfe to bee of the trueth and true maner of his suffering For the death of Christ vppon the Crosse was a sacrifice for our sinne of that excellencie that it coulde not be imitated of any man and of that sufficiencie that it needed not by imitation to be reiterated According as we reade in the Epistle to the Hebrues in these words Such an high Priest it became vs to haue which is holy harmelesse vndefiled seperate from sinners and made higher thē the heauēs who needed not daily as those high Priestes to offer vppe sacrifice first for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe Before hee doeth declare touching Christ the true high priest that his once offering of himself was sufficiēt for the sins of his people that he needed not as the Priestes vnder the law to offer often he telleth vs of his excellencie that he was separate frō sinners made higher then the heauens that we should cease to make any questiō seyng the person was of that dignitie why the once offering vp of himselfe shoulde be of suche force and efficacie to wipe away the sinnes of so manie This doctrine is H.N. and his family vtterly ignoraunt of they see no reason why the sacrifice and obedience of one man shoulde discharge and aunsweare for the sinnes of an other and therefore saith H.N. in this place that we likewise shoulde followe Christe in the death of his Crosse to the safemaking of vs from our sinnes when notwithstanding in playne woordes it is written that wee are sanctified by the once offering of the bodie of Iesus Christ Where it is playnely prooued that the sacrifices vnder the law were therefore conuict of imperfection and made vnable to satisfie for sinne because they were reiterated and yeare by yeare offered For as it is written in that Chapter If the sacrifices vnder the lawe had sanctified the cōmers therunto they woulde then haue ceassed to haue bene offered for where remission is of sinne there is no more offering for sinne they being once purged shoulde haue had no more conscience of sinnes So that by the reason of the holy Ghost in this place there is no remission of sinne to bee looked for by the suffering and death of H. N. his Christ because it is often renewed and continually reiterated For euery one of that familie is to suffer with Christ the like death of the Crosse And as the true sacrifice for sinne was but one to declare the sufficiencie and perfection thereof so the true Sacrificer for sinne to argue his abilitie had none to take his place after him in that worke in respect whereof Christ hath the prerogatiue aboue the Priests vnder the lawe who because they could not liue alwayes had others to succeede them in that function Wheras he enduring for euer hath the office for euer remaining to himself alone according as it is written to the Hebrues And among them speaking of the Priestes vnder the law many were made Priestes because they were not suffered to endure by reason of death But this mā because he endudureth euer hath a Priesthood which cānot passe from one vnto another Whereby it appeareth playnely that the true Christ can haue none to follow him eyther in the office or in the offering for sinne And therfore this doctrine of H. N. which telleth vs that we are to follow Christ in his like death of the Crosse to the safemaking of vs from our sins disagreeth no lesse with the trueth thē doth light with darkenes It is at open warre with the doctrine of iustification which is left vnto vs in the worde of God for the Apostle prooueth that we are righteous by fauour freely geuen vs from God and not by any dutie or desert that is comming vnto vs in the right of our workes grounding his reason vppon the phrase and fourme of Speache which the Scripture vseth in this matter when the righteousnesse euen of Abraham and Dauid men who of all other were best stored of good woorkes is of purpose discussed touching this point Where because hee findeth it written of Abraham that hee beleeued and that was imputed or reckoned vnto him for righteousnes And that Dauid describing a blessed man sayth Hee is blessed to whom the Lord imputeth not sinne Hee pronounceth plainely that our righteousnesse commeth of fauour and not of duetie because wee doe not vse this woorde imputing or accepting when it is duety in the man answering but onely when it is a free gratifiyng For the wages that are growing vnto vs for our woorkes are called due debt and claymed in equitie by iust title and when they shall truely pay them yet is that no more but duetie which proceedeth from them But fauour and and friendship ruled in the matter when Abraham was iustified because the scripture saith he was accepted or reckoned righteous bringing nothing with him beside faith that is a resting in the gracious good will
of God whereof he had a merciful promise and graunt made vnto him Likewise when Dauid his sinnes were not imputed neither laid vnto his charge that was fauour in the Lord pardoning them and not imputing them vnto him Howe doeth this hang togeather with the doctrine of H. N. who saith that wee are to folowe Christ in the death of his crosse to the pardoning releasing of vs from our sinnes And howe will this folowing of Christ in his death of the crosse for the safe making of vs frō our sinnes stand with this not imputing of our sinnes vnto vs For if our righteousnes stande by imputation then is it not purchased by imitation and following of Christe in his like death and suffering If Christ his satisfaction for sinne stande beetweene the wrath of GOD and vs then doeth not our imitation of Christ in his death keepe of the daunger of our sinnes from vs The Brasen Serpent erected in the wildernesse at the commaundement of Almightie God which was a figure of Christ declareth that it is faith in him that did hang vppon the crosse and not the following after him in the death of the crosse that doeth iustifie vs and keepe the sting of our sinnes from beeing deadly vnto vs For those who are bitten with the liuing serpentes were promised if they shoulde looke vppon the dead Serpent to liue and recouer by that meanes but were not inioyned to haue them selues after death erected and set vppe vppon a Pole for their recouery from that daunger As appeareth in the booke of Numbers And the Lord saide vnto Moses Make thee a fiery Serpent and set it vppe for a signe that as many as are bitten may looke vppon it and liue So Moses made a Serpent of Brasse and set it vppe for a signe and when a Serpent had bitten a man then hee looked to the Serpent of Brasse and liued Nowe the sharpe and daungerous biting and stingyng of the liuyng Serpent did force them to leaue them selues and too looke after comfort where it was to bee founde And when sinne shal once sting the fauourers of this opinion of H. N. theyr consciences beyng awaked which nowe are in a deadly sleepe they shall then bee forced to feele and confesse that there is no medicine in them selues able to asswage the heate and anger thereof But as it seemed vnlikely to fleshe and blood that a Serpent of Brasse beyng but a dead thing coulde euer woorke a cure vppon them who were stoong with quicke liuing Serpentes and in daunger of present death especially by the looking and beholding of the same So doeth it vnto H. N. the eyes of whose vnderstanding are altogeather fleshly that Christe his obedience vppon the crosse beeyng but looked vppon with the eies of our faith and not imitated in the selfe same practise shoulde bee able to heale the sores of our soule Albeit our Sauiour Christ affirmeth in plaine speache That as Moses lifte vp the Serpent in the wildernesse so muste the Sonne of man bee lift vp that whosoeuer beleeueth in him shoulde not perishe but haue eternall life The opinion of H. N. that our folowing after Christe and obediennce in the imitation of him shoulde be able to discharge vs of our sinnes that before were committed declareth that hee is ignorant altogether of the righteousnesse of GOD reuealed in his woorde For obedience if it were perfect in vs and no transgression to bee founde against the lawe of God either in thought woorde or deede after that once wee haue begunne to feare him yet coulde not all this answere for the least sinne that went before For it is but a part of that is due vnto the Lorde from vs Who teacheth vs that when wee shall haue discharged the whole debt and haue doone euery thing commaunded yet are wee humblie to acknowledge that wee bee but vnprofitable seruauntes and haue doone no more then that which was our dutie to doe according as hee by our owne experience and practise doth plainely prooue vnto vs For which of you sayth our Sauiour Christ Hauing a seruaunt plowyng or other wyse labouryng all the day long wyll by and by after hee bee come home say vnto him Goe and sit downe at the Table wyll hee not rather be ready to enioyne him an other woorke within the house as to prepare thynges for his owne Supper and when that is doone laye the thirde labour vppon him as to wayte at the Table and see nothing to bee wantyng vntyll hymselfe haue supped yea and when all this is doone doeth hee so muche as once open his mouth to thanke that seruant because he did that which was commaunded vnto him I trowe not saith our Sauiour Christ And in very deede we do looke for such duetie from a seruant that yf he shall deny to doe any thing of that which his maister shall commaunde him foorthwith wee geue sentence that he is no man meete for seruice because we think that the seruant ought not as if hee weere a free man to haue any libertie or priuiledge but to reache in obedience vnto all that his maister by commaundement shal enioyne him And therfore accordingly when our seruant shal haue dispatched labour after labour and obeyed commaundedement after commaundement yet do we not once thanke him for all that because wee thinke it is all duetie that a seruant doeth howe muche so euer Herevpon came that Prouerbe That no man can serue two maisters because seruice is voide of all priuiledge and libertie of infinite duetie if maisters shall make no ende of commaunding for all is accompted duetie in a seruaunt which the maister shall commaunde him to do A man cannot therefore sufficiently woonder at the blindnesse of H. N. and others who acknowledgyng that they be seruauntes vnto the Lorde dare notwithstanding in the pride of their hart make such a reckoning of their seruice a fewe dayes or yeeres as that it shoulde make a sufficient satisfaction for those dayes and times wherein they were not only loyterers and did no duetie vnto him at all but also were retained of his aduersarie and spared not to wounde his glory Dare a seruant who hath loytered one whole weeke and done his maister no woorke or seruice at all for shame open his mouth the next weeke when hee hath trauelled for his maister as a good seruaunt ought alwaies to doe and say Sir I trust now your selfe being iudge I haue made a sufficient satisfactiō for my loitering al this last weeke I cannot thinke this Famelie eyther to bee so full of loue or so empty of vpright iudgement as to take this for sufficient seruice or as a reasonable answeare to bee put vp at the handes of any of their seruantes not excepting those to whom they shall geue the least wages This familie of loue and the Papistes they are the best husbandes that I haue euer hearde of and the moste can they make of that litle they haue ▪ for
duetie with them not only payeth their olde debt but also purchaseth more lande and liuing Let one of them yeelde a litle seruice vnto their God in their deuotion suche as it is and they will make that to answere the debt and daunger of their former sinnes yea and to deserue also more and greater graces to be geuen them from God according as H.N. sayth heere that they muste burie the olde man to the ende that they might euen so obteine the renuing of their spirite and minde in an vpright life Yf they coulde perswade men that there were either equitie right or reason in this kinde of dealing which they wil force vpon the Lorde it were no great matter too growe soone as riche in goodes as they doe take them selues to be in godlinesse For when they haue long tyme gone vpō credit if after their beginning to pay for wares as they shall take them they coulde perswade their creditours that the same dealing which nowe at the laste they haue light vppon doeth not onely answere their former debtes but also in equitie deserue to haue better penie-worthes alwayes after howesoeuer it should fare with their creditours they were sure to gaine greatly by it Thus blinde is man when he walketh without the worde And when his reason for some long time hath been his rule his punishment from GOD is so great that he taketh it in the ende to bee reason to depart from all equitie and reason If our sinnes were answered in that obedience wherby our life is reformed how commeth it then to passe that the Apostle speaking to the Church of Corinth after they were turned from theyr lewde life to serue the liuing God affirmeth that yf Christe be not risen they are yet in their sinnes They walked in humble obedience vnto theyr GOD they had left idolatrie fornication drunkennesse and other fruites of ignorance wherein before they had liued Notwithstanding the apostle telleth them that if Christ by his rising vp againe haue not made a cōquest for them ouer sinne hel and destruction their rising from sinne will stande them in no steede Because albeit they haue left those sinnes yet haue they not answered the Iustice of GOD for the offence whereof they haue made them giltie by theyr committing of the same as the Theefe or other malefactour may not thinke that all his offence passeth when the action is once past the purpose lefte of doeing the like it is no Plea either in lawe or reason for hym to say the deed is long since doone and my wayes are now otherwyse his offence committed against the good lawes vnder the with he liueth against the peace of his Prince must necessarily either be pardoned or els in his punishementes satisfied For albeit the deede passeth away with the tyme it is in doeing yet leaueth it that giltinesse in vs which no other thing but either pardon or punishment can discharge As for that H. N. affirmeth that our burial of the old mā obteineth the renuing of our spirite and minde in an vpright life it will in no wise stande with the doctrine left vnto vs in the woorde of god The woorde of GOD will not beare that blasphemie Touching this point God saith the Apostle which is rich in mercy euen when wee were dead by sinnes not when we had put our sinnes to death hath quickened vs togeather in Christ by whose grace yee are saued and hath raysed vs vp togeather that hee myght shewe in the ages too come the exceeding ryches of his grace through his kindenesse towardes vs in IESVS Christe For by grace are yee saued through faith and that not of your selues it is the gift of GOD not of woorkes least any man shoulde boast him selfe Which doctrine not onely affirmeth that grace and not woorkes hath brought vs vnto the estate of saluation but also that wee haue passed immediatly from the woorkes of darkenesse and a damnable estate into the workes of light and estate of our saluation Euen when wee were dead in sinnes saith the Apostle hath God quickened vs in Christ by whose grace ye are saued How is our saluation of grace not of workes if by buriyng the olde man and woorking the death and destruction of sinne we obteyne the renuing of our mind in an vpright life How can it be said that hee hath quickened vs euen when we were dead by sinnes if we haue by our woorks greatly preuailed against sinne euen so farre as to procure the death thereof before we be quickened by beeyng renued in our spirite and mynde in an vpright lyfe H.N. Beholde after this manner as wee beeleeue and doe heere confesse or acknowledge become wee rightly baptized in the name of the Sonne incorporated or implanted as fellowe members of Christe into the bodye of Christe and the stocke of Israel to the ende that wee shoulde euen so according to the trueth as true Christians and an holy people of Israel of the seed of Abraham beare or carry his holy name confesse or acknowledge the same Christ as our Sauiour before men and euen so liue and walke in his louelie vpright beeyng Wee confesse likewise that all suche as doe not imitate or followe after Iesus Christ in his death of the crosse in all obedience of the holy worde of Iesu Christ and of his holy spirite of loue to the vanquishing of the sinne the death and the hel to a burying of all iniquitie destroying nature vngodly being or become not euen so baptized or washed in his name neither yet beare the death of the sinne through the death of the crosse of Christ in their inwardnesse are no christians nor yet baptized in the name or saluation of the sonne For al such as become not baptized or washed in the name of Iesu that is in the sauing health of his death to the mortifiyng of the sinfull fleshe according to the inwarde man neither yet indeuour them thereto and yet neuerthelesse boast them to be christians they are al false n Christians also lying in al theyr confessing teaching because they enter not into the cōmunialtie of the sheepe of Christ through the death and coincor porating of the death of Christ which is the right doore of the sheepe folde of Christ but breake in some other way and beleeue not the saluation or sauing health of Iesu Christ Answeare THis conteyneth nothing els but a iustifiyng of that which hee hath professed before to wit that our imitation of Christe in his death of the crosse is our beliefe in the sonne and our baptizing in the name of the sonne and a condemning of al as false Christians who shal not enter by this his way into the sheepefolde of Christ And therfore my former answere doth dispatch this also Through this doctrine professed by H. N. faith is vtterly banished and woorkes onely and altogeather imbrased so that instead
of saying I beleeue in Iesus Christ if we wil become scholers vnto H. N. we are to say I work Iesu Christ The matter that ministreth vnto vs faith and comfort in Iesus Christ is that he being God equall with his father hath notwithstanding abased himselfe in our nature and for our saluation vnto the estate of a seruant wherein he hath humbled himselfe vnto all reproch contempt anguish and bitternesse of paine both in soule and bodie in the time of his life and vnto all infamie and slander by his death For his death was the death of the crosse and his graue was giuen him with the wicked and the wicked had their will of him insomuch that the Prophet saith He was famous for his miserie and affliction This is that loue and friendship which the Apostle saith hath no fellow or match to be found among men For who hath beene found to offer himselfe to an infamous death for his friend the sonne of God doth it for his enemies For he was counted among the transgressours Here is the ground worke of our faith and comfort that when there was no religion or feare of God in vs and therefore deadly enmitie betwene him and vs yet so great was the good will he did beare vnto vs that himselfe would wade throughout all those raging waues to saue and preserue vs that were vnder the water of euerlasting destruction Here is the triumph of Christians in whom religion is in trueth begonne and his feare truely entered and therefore hatred banished and they truely reconciled that if his death were able of enemies to make friends his life which is of much more efficacie power shall well be able where friendship is begonne to continue it for euer If that which is weaker hath done the greater worke the stronger will bee much more able to goe thorowe with the lesse labour H. N. his Christ cutteth of all this comfort For his estate in suffring was not abased and lower then before it had beene but better and nearer vnto glorie H. N. his Christ was not equall with God before the time of his passion and humiliatiō but an vtter enimy vnto god For the time of his humiliation and suffering is from his first entrance into the familie vntill he become an illuminate elder before which time in his opinion hee is a straunger nay an vtter enimie to God and all godlinesse Here is then no argument of good will by abasing himselfe from a better estate vnto a worse whereby comfort especially commeth vnto vs Besides H.N. his Christ suffereth for his owne benefite for hee coulde not come to euerlasting ioy and his perfect estate vnlesse he should die in the flesh And this vtterly killeth all comfort for what argument of good will towardes vs can wee haue from another in that matter whereby himselfe is either the whole or at the least the greatest gayner Moreouer shall his death by reconciling of vs to God which is the greater worke from the weaker instrument put vs in assured hope to be safely kept by his life vnto eternall glorie when wee are both by our owne death suffering to rid vs from the daunger of our sinnes reconcile vs vnto our God and by our life to continue and preserue our selues vnto glorie Howe fearefull is the fall of H.N. and his familie that haue forsaken the true Messias that bringeth so great comfort vnto mankinde to imbrace so cursed and comfortlesse a Christ H.N. The fift Article We beleeue that the God of Abraham hath raysed vp this his sonne Iesus from the dead and that hee euen so the third day rose againe from the dead and appeared or made manifest himselfe vnto his friends which loued him shewing vnto them through his suffering and death of the Crosse the victorie ouer the sinne death deuill hell the flesh and the worlde Answere The resurrection of H.N. his Christ answereth vnto that doctrine which he hath deliuered before touching his death For as that was nothing but a passing out of the flesh or letter of the law which is a condition common to the Nouices and yong ones in H.N. his schoole so this is the resurrection when a man is come into the spirit or that estate of perfection which his illuminate elders are pertakers of That which hath beene spoken of before may sufficiently satisfie vs touching H.N. his opinion that thus he thinketh and not otherwise of the resurrection yet shall it not be amisse to adde one testimonie out of his Euangelie where of purpose he handleth the resurrection of Christ it is in the. 22. Chapter where he speaketh thus Now whē Iesu Christ was foūd faithful in the death of his crosse til vnto his burial to a true Passeouer out of the flesh into the making aliue according to the spirit was also through the power of God his father raised vp frō the death and made aliue againe and that he had shewed himselfe in his making aliue vnto his disciples for that they should stedfastly beleeue so was he then wholy taken vp from the eyes of their fleshe and he set himselfe according to the spirite at the right hande of God his father in the heauenly being and entred euen so as the true high Priest when as the seruice had perfectly ended his course according to the true being in the holy into the most holy his disciples therefore were mindful of all this and what he had said vnto them remained within Ierusalem wayting concordably with supplication and praier for the promises of the father vntil that Christ after the spirite appeared vnto them out of the heauenly being the most holy in the holy in spirituall and heauenly powers like as hee after the Spirite and according to the trueth of the heauenly Godhead is an euerlasting and true Christ of GOD. He is plaine as you heare in this point that Christ his resurrection and making aliue was according to the spirite for he sayth that Iesus Christ was founde faythfull in his death of the crosse to a true Passouer out of the flesh into the making aliue according to the spirit He is likewise as plaine in this that his sitting at the right hand of God is in spirit spiritual For those are his very words as you haue heard he set himselfe according to the spirit at the right hād of god his father in the heauēly being More ouer he is of opinion that he is not a true Christ but as he speaketh imagineth of him that is according to the spirit For touching this point these are his words He after the spirit and according to the trueth of the heauenly Godhed is an euerlasting and true Christ of God. And that in this absurd doctrine heauē earth might come togither and a mingle mangle made of all things hee shameth not to affirme that Christ is the holy ghost and that the doctrine which is deliuered in the 2.
resurrection and inherite euerlasting life Answere All the comfort that H. N. doeth assure his familie of by the resurrection of their Christ is that such as shall become obedient vnto his doctrine which thing he expresseth in these woordes such as indeuour themselues in the beliefe vnder the obedience of the loue of Iesus Christ to become implanted into Christ the gracious woorde of the Lord for Christ as you haue heard before signifieth somtimes nothing else with H. N. but this worde and doctrine which he hath brought into the worlde shall by this their slaying and burying of sinne in the flesh become renued in the spirite of their minde obteyne and inioy the resurrection or as he speaketh the making aliue from the deade and inherite the euerlasting life But wee haue not thus learned Christ so manie as haue beene taught out of the woorde of God the truth of him and the true fruite of his resurrection For as Christ Iesus died in our sinnes and went downe into the graue in our iniquities inasmuch as it was our sinnes and no offence of his owne that drewe him vnto death so his resurrection was the perfect absolution and clearing of the faithfull from al their transgressions For had one sinne of his seruants bene vnsatisfied for neither woulde death haue resigned hir right who had arested him as suretie for sinne neither would the righteous Lord by raising him from the dead bringing him out of the danger that he lay vnder for our sinnes haue giuen sentence on his side so iustified vs in him Which thing the apostle cōfirmeth triumphing ouer condēnation not onely because we haue discharged it by his death but also because we haue our Quietus est acquittance to shew for the same euen his resurrectiō Who shal lay any thing to the charge of god his chose It is God that iustifieth who shal cōdēne it is Christ that is dead yea or rather which is risē againe And likewise the same apostle in his epistle to the Corin. affirmeth plainly that if Christ be not risen from the dead we haue nothing to shewe for our discharge against sinne but do remaine yet vnder the danger thereof And in the Epistle to the Romanes he declareth also that wee are by his resurrection cleared from our sinnes and they nowe no longer imputed vnto vs And therefore when he had before declared that not only Abraham his faith was imputed vnto him for righteousnesse but also that ours shal be imputed vnto vs hee telleth vs more particularly how this commeth to passe to wit because Christe who was deliuered to death for our sinnes is risen againe for our iustification For as God the father in deliuering Christ vnto death did cast all our sinnes vpon him and condemned our sinnes in him so in raysing him frō the dead he iustified and absolued him vs in him inasmuch as but for vs neither sinne nor death could haue any thing to doe with him from all our sinnes and trāsgressions whatsoeuer Now if the Lorde had let him make an escape who was in holde for our sinnes inasmuch as he had once taken vpon hym to satisfie for the same or wrougt his deliuerance and set him at libertie before a ful sufficient satisfaction had bene made then coulde not himselfe haue bene cleared of iniurye offred vnto vs nor his Iustice haue bene vnspotted euen before vs which if once wee suffer to enter but into our thoughtes it maketh vs giltye of high treason against our god This doctrine therefore of H. N. who will haue our dying vnto synne not onelie to preuent but also to procure our rising vnto righteousnesse not mencioning any other benefite that wee haue from Christ his resurrectiō beside the example that is set before vs for our imitation and following after him in the same is at defiance and vtter enmitie with the trueth which is taught in the word of god For Christ his resurrection which H. N. maketh so small an accounpt of not onelie is our iustification from the giltinesse and daunger of sinne but also the head and wel spring of al that righteousnes holinesse and newenes of life that is to be founde ni the conuersation of his seruāts And therfore the Apostle in the 2. to the Ephe. doth fetch our rising vnto righteousnesse frō Christ his resurrection and ioyning them togither speaketh thus God which is rich in mercie euen when we were deade by sinnes hath quickened vs togither in Christ and hath raysed vs vp togither And accordingly to the Collosians draweth his exhortation vnto newnesse of life from the resurrection of Christ as from the fountaine from the which floweth the reformation of our life If ye thē be risen with Christ saith the Apostle seeke those thinges which are aboue where Christ sitteth on the right hand of God set your affection on things that are aboue and not on thinges which are on the earth Which thing is also confirmed out of the Ephesians where we doe reade that the large and liberall distribution of his graces did followe his resurrection and ascention when that notable victorie and conquest ouer sinne death was fully accomplished The resurrection therfore of Christ according to the trueth of his worde is not onely our discharge against sinne but the fountaine and spring also of all that chaūge of life and conuersation which is to be seene in his seruants But according to this doctrine of H.N. it is neither our discharge against sinne nor yet the beginning of our good life therfore without mention either of iustification from sinne by it or viuification and quickening in the wayes of righteousnesse we are sent to make warre with our affections according to the rules of his doctrine that so wee may obteine the resurrection from the deade and the renewing of our spirit and minde So that we haue nothing in H.N. his Creed to be beleeued but many things in our conuersation to be practised nothing to leaue vnto that was once doone by him but al that we may trust to must proceede from our selfe Touching this poynt Whether our dying vnto sin doe both preuent and purchase the renewing of our minde it hath beene answeared in the article immediatly going before H. N. The sixt Article We beleeue that this same Iesus like as the Scripture mencioneth thereof is ascended into Heauen sitting at the right hand of God his almightie Father We confesse that he hath taken in the heauen and reigneth and ruleth essentially in the heauenly beeing with his father vntill that all his enemyes be layde vnder his fete and that he in like maner shall in euery behalfe take in the kingdome and all dominion and power and render it all ouer vnto his father that God may euen so be all in all according to the promises Answeare This confessor H. N. acknowledgeth and confesseth that this same Iesus of
passe from me Let vs ceasse to meruel that the Apostles did beare no part in it for this his praier doth declare that Iesus Christ had his hands full of it Let vs not meruaile why the Apostles had no more lust nor affection to deale in it for Iesus Christe him selfe if he had followed the sence and persuasion of his fleshe had flatly refused it fainted at the firste and neuer haue gone thorowe with it O my father if it be possible let this cup passe How heauy a waight of our sinnes was vpon him not onely is bewrayed by his prayer but also by the droppes of blood that fell from his face and by his often passage as a man greatly distressed and in sore anguish from his Apostles to the place where he prayed and from thence to them againe Somtimes waking them and seeking comfort from the sight of them and sometimes againe intreating his father for fauour Neither doth hee this once and away but sundry times doth he renewe it and make often attemptes to haue ease by it This was the beginning of this his conflict Much anguish was in it as you haue heard and little comforte comming from any yet the farther he proceedeth the more his paine increaseth and the lesse comforte he feeleth Before hee had the sight of his Apostles albeit they could not be kept waking for his comfort now they all flee and forsake him saue Peter who did abide by it a while but in the end did forsweare him His father whome before hee did attempt to intreat now standeth foorth taking the place of iustice the seate of iudgement summoneth al his seruauntes to appeare and answeare for their sinnes Then the sonne of man Iesus Christ commeth foorth to the barre appeareth in the person of all sinners there standeth he to receiue sentence afterwards executiō accordingly which coulde be no slender punishment for it muste be a sufficient satisfaction for the sinnes of all his seruauntes It coulde be no litle blowe that hee did beare for why it was suche a one that the sinnes of all his seruantes did dye of it Howe coulde it be a litle stripe or stroke that was the death of so many sinnes Nay vniuersaly of all the sinnes in his seruauntes When he went vnder it this speache of his O GOD my God why hast thou forsaken mee did sufficiently testifie what waight and burden hee had of it Before he was forsaken of men and his dearest Disciples had leaft him Now sinne hath set his father against him and hee feeleth him an vtter enemie vnto him For that hee wrestled not with an ordinarie and vsuall kinde of deathe his words to his father doe bewray He was to beare the punishment for sinne which muste touche him els howe should we be perswaded that the punishment was sufficient and meete for suche a matter Beholde a true ballance wherein to waie sinne a Glasse that will geue vs the true sight of sinne Looke vppon this glasse ye which thinke that at your last houre ye shal be well enough able to driue away sinne with a sigh Beholde this spectacle yee that take sinne in young men to be the grace of those yeeres and so slender a matter in olde men that it cannot abide the least breath or sight of one that hath gray heares ▪ You see when sinne is to be aunsweared the Apostles left it and Christe him selfe did sundrie wayes declare that he had enough of it Wee may see sufficiently by this that they neuer felt the sting of it who in their speaches and remedies appointed to redresse it doe geue out so slenderly of it There is one thing whereof we are especially to be admonished that wee neuer make our selues giltie of so great vnduetifulnes against our god as to cal his diuinitie into question because he was hūbled vnto this anguishe and paine in our person and bewrayed such sence and feeling thereof in our nature For how doe we answeare the Lorde if wee will let him haue no longer any honour from vs for that he was so greatly humbled for v◠Hereby we may sufficiently see and discerne what a cursed and counterfayte Christe that is which H.N. hath brought into the worlde For H.N. his Christe was not first God and then after when he was to suffer made man but first man and after by his suffering was Godded with god He gaue no speciall argumentes of good will vnto vs by his passion and suffering for him selfe had the greatest benefite by it insomuche as that he coulde not haue beene saued without it He is not this true Christe who offered him selfe a sufficient price for all the sinnes of his seruantes for he leaueth euery one to answeare for his owne sinne telling him that he him selfe and no other is to answeare for it And therefore looke what the sinnes of H N. his Christe cost him the same price muste they pay for theirs if they will beleeue him All the helpe that they haue from him is that he hath paide his money before them so that nowe they shal not neede to trouble them selues either about the price to spende any long time in learning what is required neither yet about the maner to vnderstande where and howe it is to be paide If anye doe maruelle howe H. N. can make away this so plaine an historie let them vnderstande that it is well knowen to those who bee any thing acquainted with him that to sinke any historie H. N. will require no more then one single shot of an Allegorie The Lorde graunt that they which thus abolishe the true Christe and his office to set vp so cursed a creature in his place may bee looked to in time before they shal drawe others into the same condemnation Christe Iesus gaue him selfe for vs to purge vs that we might be a peculiar people vnto him selfe zelous of good woorkes Heere are all the carnall Gospellers condemned who liue in hope that vnder the countenaunce of their profession all libertie of life will well enough be borne out that make Christe his death to be nothing els but a bande vnto their lewde lyfe Heere may wee see that the Lorde hath not laide downe his life to purchase no other thing at our handes beside a profession of the trueth but that hee bought with his blood a zelous addicting of our selues to christan conuersation It is a woonder to see howe the wicked will boast of the benefite of Christe his blood howe mightie it is to merite how sufficient to saue from sinne But for all that will they not geue ouer anye libertie of life that before they haue enioyed whereas it was geuen to purchase a newe conuersation aswell as a newe profession For hee gaue him selfe for vs that wee might geue our selues vnto him a peculiar people zelous of good woorkes Let vs marke it then my brethren that he gaue him selfe for vs to haue the honour of a Christian life
which H. N. claimeth vnto himselfe in the first Chapter of his booke intituled Euangelium Regni The Gospel and ioyfull message of the kingdome H. N. Through the grace and mercie of God and through the holy spirite of the loue of Iesu Christe raised vp by the highest GOD from the death according to the prouidence of God and his promises annoynted with the holie Ghoste in the olde age of the holy vnderstanding of Iesu Christe Godded with God in the spirite of his loue made heyre with Christe in the heauenlye goodes of the riches of God illuminated in the spirite with the heauenly trueth the true light of the perfect Beyng elected to a Minister of the gracious woorde which is nowe in the laste time raysed vp by God according to his promises in the moste holy seruice of God vnder the obedience of his loue Answere THE first thing that H. N. would perswade vs is that God hath raised him from the dead or to vse his owne wordes that he is raised vp by the most highest God from the death For confirmation hereof hee alleageth the sixt of Iohn the 17. of the Actes and the seconde to the Ephesians For he wil not seeme to say that thing which two or three shall not be redy to witnesse with hym VVe are therefore to heare what these can say to that point In the sixt of Iohn he directeth vs by this letter f vnto this Scripture conteyned in the 54. verse Whosoeuer eateth my flesh drinketh my blood hath eternal life and I will raise him vp at the last day Heere is a promise made vnto all true christians for they onely haue their hartes prepared by faith to digest the flesh and blood of Christe that the Lorde will raise them vppe at the laste day which wee call the day of iudgement and the seconde comming of Christe The promise I graunt is past but the day taken to performe the couenant is yet to come For by the promise it is playne that wee may not looke to haue the matter perfourmed before the laste day which is the seconde comming of Christe I wil not here call it into question whether H. N. be one of them who eate his fleshe and drinke his blood that shall go as graunted at this time onely this I will saye that hee is to begge shamefully who with no other helpe then that hee hath from hence shall obteine so muche as a place among the common sorte of Christians but hee that will vppon this warrant deale as a Prophete and Teacher in the Churche It cannot be excused but that he doeth felloniously enter breake in and steale For there is no colour of anie good title to bee shewed for the same Now I pray you consider of his argument which is this The Lorde will raise vppe all his faithfull at the last day and therefore H. N. is already risen from the dead The matter is established as doone but the grounde is no other then a graunt and promise made in expresse woordes for the time yet to come For our Sauiour Christe sayth playnely that hee will raise them vp at the laste day Where there is not only noted a time to come but of that time also the laste and furthest day is taken and yet yee see that H. N. will haue the matter to be alreadie accomplished in him selfe and that not otherwise then by vertue of this promise Let that bee graunted which H. N hath begged and let his felonious acte for once bee pardoned yet hath hee proceeded no farther in proofe then that hee ought to be taken as a Prophet risen from the dead with condition to wit if that the day of iuddgemēt alredy be past The Lord open the eies of his familie leaste as hee is no Prophet vnlesse that bee paste which is yet to come so they in like maner become no true Christians before that which is for euer past heereafter shall come If the cause of suche confusion bee demaunded this it is He expoundeth the doctrine of our resurrection Allegorically and taketh it to be nothing els but to ryse in our iudgemente and affection from the likyng of all other too the embracing of his doctrine and religion And therefore the day of iudgement which wee looke for is in his opinion already come because the troumpe of his doctrine now soundeth which woorketh this his spiritual resurrection The confutation whereof you shall God willing haue more at large heereafter and yet there is sufficient euen in this place aleadged by him to ouerthrowe it For speaking of the children of GOD who are true Christians possessed by fayth of eternall life and therefore already rysen from the dead because to rise from errour to the imbrasing of the trueth which hee taketh his owne doctrine too bee is with him the rising from the dead euen of those hee sayth I will rayse them vp in the last day appoynting an other resurrection yet to come for those who by a true faith haue alredy taken holde of that spiritual rising from darknesse to light from sinne and iniquitie to righteousnesse and true christianitie If his best bulwarke appointed to beare of the first and greatest assault that shal be made against him bee thus weake there is good hope it wil be no great woorke too winne the hold it selfe His seconde confirmation is taken out of the Acts 17. verse 31. The woordes be these God wil iudge the worlde in righteousnesse by that man whom he hath appointed whereof he hath geuen assurance vnto al in that he hath raised him from the dead A place proper and peculiar vnto Christe alone whom God the father hath raised from corporall death to be an assuraunce vnto vs that hee is the man appointed who shal iudge the world in righteousnesse at the latter day There can be no other place more peculiar and proper vnto Christe then is this whereunto for all that H. N. wil be entituled Notwithstanding yf the woorde of GOD haue geuen it vnto him good reason hee shoulde enioy it Let it therfore bee considered what he hath saide for it This is his reason GOD hath geuen vs assuraunce that hee will iudge the world in righteousnesse by the man Christ in that hee hath raysed hym from the dead therefore H. N. is alreadie risen from the dead If H. N. bee Christ it foloweth necessarily though not by force of this argument yet by sufficient strength from the trueth of the matter it selfe that he shoulde be rysen from the dead because hee is the same person of whom it is sayde that he is already risen from the dead to assure vs of the last iudgement that it shal be holden by him selfe But if H.N. bee anie thing beside Christe there is no maner of helpe to bee had from this place For hee speaketh playnely heere of the bodyly death of Christe him selfe As for the affinitie betweene H. N. and Christe howe
as a matter out of doubt and yet might it well bee that the woorde whereof hee is a Minister were a gracious woorde as hee calleth it and for all that his election therevnto neither good nor gracious But woulde you heare what this gracious woorde is according as the Prophet testifieth of it Surely it is no other thing then euen now to bring vs the first newes of a matter done and past manie hundreth yeares agoe to witte that Iuda and Ierusalem shoulde bee inhabited againe by the Iewes after the captiuitie of Babilon In the place which he alledgeth out of the Prophete it is written thus Thus saith the Lord againe there shall be heard in this place which ye say shal be desolate without mā without beast euē in the cities of Iuda and the streetes of Ierusalem the voice of ioy and the voice of gladnesse the voice of the bridegrome the voice of the bride For I will cause to returne the captiuitie of the land as at the first The Iewes are cōforted by the prophet with this promise frō the Lord that they shal returne frō their captiuity and inhabite Iuda and Ierusalem with comfort and ioy of heart For saith he there shall be heard in your streetes the voice of ioy gladnes the voice of the bridegrome and the voice of the bride H.N. might well haue stayed among the dead neuer haue striuen so much about his resurrection from among them if he haue no other message then this for they are dead many hundreth yeares agoe to whom this matter did apperteine It is plaine therefore by his own testimonie that he hath no authority to deale with vs but with Iuda Ierusalem nor to bring anie doctrine into the world touching euerlasting saluation but onely cōcerning a temporall deliuerance neither to haue any thing to doe with men nowe liuing but with people long before this time deade Thus much in particular both touching his person and his office For his title in generall I haue to say that this title which is so ample and glorious being compared with the preface of the Apostles set before their writings wil soone discrie the diuersitie of spirits They dispatch vs touching the knowledge of themselues in the words of Seruant Apostle whē they stand the longest with vs vpō that matter By seruant declaring what they hold in common with all Christians by Apostle what they haue special in the function ministerie of the word Paul a seruāt of Iesus Christ called to be an Apostle Simon Peter a seruāt an Apostle of Iesus Christ And somtimes they are so sparing that they wil not spend both vpon vs. Iames a seruant of God and of the Lord Iesus Christ Peter an Apostle of Iesus Christ Iude a seruant of Iesus Christ But H. N. as if he could no longer beare such basenesse steppeth in before them with his stately stile and sayth H.N. Through the grace and mercie of God and through the holy spirite of the loue of Iesus Christ Raised vp by the highest God from the death according to the prouidence of God and his promises Anointed with the holy Ghost in the olde age of the holy vnderstanding of Iesus Christ Godded with God in the spirit of his loue Made heire with Christ in the heauenly goodes of the riches of God Illuminated in the spirite with the heauenly truth The true light of the perfect being Elected to a minister of the gracious worde which is now in the last time raised vp by God according to his promises in the most holy seruice of god vnder the obediēce of his loue What man measuring the matter by the outwarde face that is set vpon it would thinke the Apostles worthie to hold the candle to this mans cunning And what friend of theirs if H.N. would take vpon him to teach them the depth of his diuinitie would once seeme to offer with them lesse then the seruice of vii yeres Neither is there so great oddes betweene them in the multitude of titles as in the magnificence and dignitie of them How plain simple and farre from pride be the names of seruant Apostle How glorious swelling magnificēt be these speches Godded with God annointed with the holy Ghost in the olde age of the holy vnderstanding illuminated in the spirit the true light of the perfect being raised vp by the highest God frō the dead But no meruaile if H. N. be so glorious in titles for this he hath in common with the Heretikes of all times The Montanists who had their name beginning of Montanus the first heretike that practised to draw on disciples by procuring stipend and wages from the richer sorte of that sect to others the teachers and mainteyners thereof which was a baite that brought many to bite of those morsels and therefore vpon good consideration is nowe a freshe practised in this familie where there is so great famine of better arguments to perswade with all did affirme that they were wiser then the Apostles and alledged that place of the Apostle for it where Paule setting him selfe in the number with other sayeth We knowe in part For they mainteyned an absolute cleare and perfect reuelation in themselues affirming Montanus to be the holy Ghost promised to the Church whereof the Apostles had receyued but a little measure There were also a sect of people in that part of Pisidia which belongeth vnto Pamphilia who refused to receiue any into their felowship and communion that kept anie thing priuate and proper to themselues excluding them as straungers from the kingdome of God and they would be called Apostolici Apostolicall and be knowne by no other name Seruetus the heretike called himselfe Michael the keeper of the Church of God and the great prince of his people Dauid George H. N. his Schoole-maister though the scholer setting vp for himselfe will now take no more knowledge of anie maister or superiour calleth himselfe the seuenth Angell of GOD and the last trumpe And H. N. the father of this familie will bee godded with GOD and become the true light of the perfect being that in no wise hee might seeme to want that badge of boasting which is so speciall and proper vnto heretikes That which is commonly sayd of pictures and painted workes hath a fitte place in these workes of H.N. Picturae atque imagines eminùs non cominùs videndae Pictures and Images they are faire a farre off but if the eye drawe neare them there is then no sight or shew of them If a man looke at the diuinitie that is heere deliuered a farre off he would thinke it came from aboue the hiest heauen so great and goodly speaches of loue and peace be conteyned in it But come neare and lay it to the line of God his worde and beside that the lowest pit of hell shall not be able to afoorde worse wares then some that here be vttered It would
holy spirit shoulde from hencefoorth worlde without ende raigne with righteousnesse vpon the earth and iudge the same with equitie according to the promises When he hath affirmed that almighty God wil lay downe their enimies vnder the feete of their Lorde and Sauiour Iesus Christ foorthwith explaning that matter more he saith And euen so in your seconde birth yeelde ouer the dominion vpon the earth vnto you and your Sauiour Iesus Christ So that it appeareth playnely he taketh their second birth to be their Sauiour For when he hath mencioned their Lorde and Sauiour the next wordes that followe be these And euen so in your seconde birth c. Sometimes this name Christ in a degree of excellencie is geuen to the oldest Father in the familie of loue because he is possessed of this estate of perfection in the highest degree and greatest measure as in the 31. chapter of his Euangelie and 14. Section where speaking of the offices and functions that were in the Churche of Rome whereof he sheweth great liking as beyng figuratiue seruices of that trueth which H.N. hath newely started he saith of the parishe Priestes Therefore they were ioyned with others in the seruice of the holy worde because they let passe the childhood or the yongnes of the holy vnderstanding grew vp according to the requiring of the seruice of loue vnto the manly agednes of Christ that is vnto the true being of the oldest holiest father For these be his owne woordes in that place Where as yee heare he calleth the manly agednesse of Christ the true being of the oldest father And to confirme the same he hath these wordes in the sixteenth Section of this chapter Herevnto serue the parish Priests as to such procurators or helpers forward of the communialties for to beare a good care ouer them and to witnesse and to teach thē daily the holy vnderstāding of Christ the oldest father where as before Christe and the Eldest Father whiche is H. N. himselfe bee by apposition made one the same person Sometimes this doctrine of H.N. for that it teacheth this state of perfectiō which is Christ leadeth men thervnto is called Christ as in the two fourtie chapter of the Gospel after H.N. and 8. Section in these words Whosoeuer now thē forsaketh himself geueth ouer himselfe obediētly in Iesu Christ the gracious word of the Lord becommeth nowe admitted or receiued in Iesu Christ and in the obedience of his requiring And likewise in his first exhortation chapter seuenth the fyrst article Section 23. in these woordes Wee confesse that no man can become partaker with all the holy ones of God of the resurrection of Christ but suche as indeuour themselues in the beliefe vnder the obedience of the loue of Iesu to become implanted into Christ the gratious worde of the Lorde and euen so then to die with Christ in his like death c. Christ and the gratious worde of the Lorde which is H. N. his doctrine are heere vnited by him and made one and the same thing which thing not onely the sense will leade you vnto but also the manner of poynting which hath no litle mystery in it For after Christ ye shall finde in his booke a full perfect point albeit the sense be yet hanging aboue the head of it there is an other point reaching forward which is a priuie marke betweene him his disciples telling them that the woorde following doth open and expounde it After the gratious woorde of the Lorde Yee see an other full and perfect point and aboue the heade of it a point looking backewarde to insinuate vnto them that the woorde behinde doeth in like manner open and declare it There is not one iodde in H.N. his Gospell that goeth for nothing For euen this Childishe toy is made a mysterie nay a miracle with manie of them Nowe whensoeuer H.N. vseth this forme of speache by Iesu Christ Hee meaneth eyther this state of perfection or else this gratious woorde of his wherein the sence will direct vs whether of the interpretations wee are to admitte off The like is to bee sayde of this forme of woordes in Iesu Christe that is in the state of perfection which his illuminate Elders doe euioy or in the gratious doctrine which hee hath brought into the worlde Christ then is nothing else but annointed and as ye haue hearde by his allegoricall exposition is geuen to all that are come to that infection he calleth it Perfection which was spoken of before to wit whē they haue done with Aaron and the seruiceable word and haue met with their Melchisedech who doth all to berubbe their heades with reuelations and as for their conuersation telleth them whatsoeuer their doinges be they are no longer now to be said or accompted to haue any sinne in them Now to colour his doings he speaketh of al the vpright children of the beliefe that are thus annointed in the singular number as of one bodie that his young disciples should not smel out his heresie at the first but remaine still of this opinion that when he speaketh of Christ hee meaneth no other beside that same one person whereof the Scripture speaketh which is both God and man Whereas in truth he comprehendeth vnder that name all that multitude or number howe many soeuer who haue to diet from H.N. this roste meate of reuelations It appeareth by this whiche hathe beene sayde that H.N. his Christ is not GOD but an affection or disposition in man which if it were good were yet no more but godlinesse not GOD himselfe But wee haue hearde manifestly prooued vnto vs before that of necessitie the mediatour and redeemer of man must be GOD himselfe And therefore this miserable man pulleth vppe the doctrine of our saluation by the rootes His doctrine of Christ is declared yet more playnely if possibly that may be in that allegory which he maketh of Esau and Iacob in the nienth Chapter of his Euangelie Where he affirmeth that the righteousnesse of the Lawe with the great knowledge of the fleshe or of the earthly being which is borne out of the letter and hath to name Adam Esau or Edom must serue the little single minded simplicitie which is borne out of the spirite or heauenly being He affirmeth in the 8. Section of that chapter That those who liue vnder the obedience of loue that is his family doe openly perceiue these two birthes in themselues The first birth is when we vnderstande the worde according to the letter and are reaching or striuing to atteine to the perfection which his illuminated elders are possessed of And this birth hee calleth in this Section The right knowledge of man out of the fleshe or letter the seede that is borne according to the fleshe and hath no inheritance in the promises And in the tenth Section hee calleth it the minde of the fleshe which is named Adam Esau or Edō the knowledge
of the Actes of the Apostles touching the holy ghost appearing in clouen tongues like fire was nothing else but the appearing of this his Christ after the spirit These are his wordes touching this matter His disciples therefore were mindfull of all this and what he had said vnto thē remained within Ierusalē waiting cōcordably with supplication praier for the promises of the father vntil that christ after the spirit appeared vnto them out of the heauenly being The subtiltie of that ancient enimie vnto mankind may here euidently be seene for albeit heauē be not further distant frō the earth then the meaning of H.N. is from the truth of the doctrine set forth in this cōmon Creede these articles of our belief yet to colour his craft withall he keepeth him to the same words which the church vseth professing the christ rose the third day frō the dead saue that he interlaceth some odde words which cannot wel be discerned but by thē that are well acquainted with his bookes vnder the which he conueyeth all his corrupt doctrine Here hee sayeth that the God of Abrahā hath raysed vp this his sonne Iesus hauing relation in these wordes this his sonne vnto that Christ which he describeth And likewise when he affirmeth that Christ rose euen so the thirde day from the dead by this speach euen so hee caryeth vs from the resurrection in the fleshe vnto the rising in the spirite according as himselfe hath imagined of the matter and yet is hee content to make mencion of the thirde day as if there were no ill meaning in the man when as indeede this rising the thirde day must bee euen so as hee meaneth that is nothing so as the truth is Where the scripture affirmeth that Christ appeared in the flesh after his resurrection vnto his disciples and shewed vnto them his handes and his side and that hee willed Thomas who had affirmed he woulde neuer beleeue his resurrection vnlesse hee shoulde put his finger into the print of the nayles and his hande into his side to put his finger where the nayles had beene and his hande into his side H.N. to mainteine his doctrine of the resurrection in the spirite affirmeth that he shewed vnto his disciples nothing else but the victorie ouer sinne death deuil and hell as if he had declared vnto them howe by his suffering passion he came by the victorie ouer sin death the deuil and hell to the ende they might follow him in the same footesteppes and so become partakers of the like victorie with him Which thing in plaine woordes hee professeth in the next Section Heere he setteth foorth the matter not altogither so plainely and yet clearely enough to him that is anie thing acquainted with his subtile writing and craftie manner of speaking These bee his woordes in this place Hee appeared or made manifest him selfe to his friendes which loued him shewing vnto them thorowe his suffering and death of the Crosse the victorie ouer the sinne death deuill hell the fleshe and the worlde What plainer proofe can be brought not onely that Christ did rise in the fleshe but also that he rose in the same flesh wherein he suffered then this euen now alledged out of the Gospel after saint Iohn for the Apostles see his handes and his side Thomas putteth his finger into the place where the nayles had beene and his hande into his side which thing H. N. shall neuer bee able to wipe away by any mystical interpretation whatsoeuer inasmuch as our Sauiour Christ reproouing the want of fayth in Thomas and that he was so hardly led to beleeue his resurrection before his senses were satisfied sayth vnto him Thomas because thou hast seene me thou beleeuest blessed are they that haue not seene and haue beleeued In the second of the Actes saint Peter proueth that Christ must be raised vp concerning the flesh and bee set vpon the throne of his father and that he should not bee left in the graue neither should his flesh see corruption and that Dauid long before as he was a prophet did both foresee foretel this therfore seeing he was a prophet knew that God had sworne with an othe to him that of the fruit of his loines he wold raise vp christ cōcerning the flesh to set him vpō his throne he knowing this before spake of the resurrection of Christ that his soule should not be left in graue neither his flesh shuld see corruptiō This testimony of the apostle cannot agree with H. N. his Christ For his flesh must necessarily bee left in the graue and see corruption because when his Christ after the fleshe is dead hee neuer resumeth or taketh vnto him againe that estate but as hauing for euer done with it riseth vp in the spirite and continueth in the same being for euer after an illuminate elder who neither can erre in iudgement nor offend anie more in conuersation So that death or the graue do still keepe that possession or power which once they had of his flesh neither will he that they yeelde it vnto him anie more againe As for the true Christ it was impossible for death to keepe and continue that holde which once it had of him as appeareth in the Actes The Lord if it be his good will giue this Familie to see what a Christ H. N. hath brought vnto them that they refuse no longer the true Christ and onely comfort of all Christians for this miserable Christ whome the graue hath closed vp and holdeth all that euer it had of him For their Christ after the spirite was neuer in the graue and their Christ after the fleshe by H. N. his owne testimonie doeth neuer arise after that once he hath beene in the graue How shall these men bee euer able to gette out at the doores of death when their Christ and Captaine is yet groping and to this day hath not founde the gate that leadeth out of the graue H.N. Wee confesse that no man can become partaker with all the holie ones of God and beleeuers of Iesus Christ of the resurrection of Christ nor of the resurrection from the dead or yet rise vp with the holie ones of God and Christ but such as indeuour themselues in the beliefe vnder the obedience of the loue of Iesus Christ to become implanted into Christ the gracious worde of the Lorde and euen so then to die with Christ in his like death as also to lay away slay and burie through the death of his crosse the sinne in the flesh whereby they may euen so out of the second birth from the dead become renued in the spirit of their minde in Iesus Christ For therethrough wee all obteine and enioy in the vpright righteousnesse and holinesse which GOD esteemeth the making aliue from the dead namely with all the righteous and holie ones of God in the day of the
challenged to himselfe in his title as you hearde before to iudge the compasse of the earth with righteousnesse and that the God of heauen hath nowe declared him selfe and his Christ to his elect with the fulnes of his garnishing and spiritual heauenly riches to an euerlasting house for God his dwelling the which as he saith is the true vndisturbable kingdome full of all godly power ioy and heauenly beautifulnesse wherin is the fulnesse of eternal life And in the 35. chapter of his Euangelie he confirmeth the same in these words Behold in this present day is this scripture fulfilled according to the testimony of the scripture the raising vp and the resurrection of the Lordes dead commeth also to passe presently in this same day through the appearing of the cōming of Christ in his maiestie Which resurrectiō of the dead seeing that the same is come vnto vs frō gods grace we do likewise in this presēt day to an Euangelie or ioyful message of the kingdōe of god christ publish in al the world vnder the obediēce of the loue In which resurrectiō of the dead God sheweth vnto vs that the time is now fulfilled that his dead or the dead which are fallē a sleepe in the lord rise vp in this day of his iudgement and appeare vnto vs in godly glory which shal also frō henceforth liue in vs euerlastingly with Christ raigne vpon the earth Wherin the scripture becōmeth fulfilled in this presēt day like as there standeth writtē therof He affirmeth here in plaine words ▪ that the dead w are fallen a stepe in the Lord rise vp in this day of his iudgemēt appeare vnto H.N. the illuminate elders of his familie in godly glory He affirmeth like wise that they shal frō hēceforth liue in him his felow elders euerlastingly thē the with what can be more erronious For by this doctrine the resurrectiō should be onely of thē that sleepe in the Lord that is of the good of which number he taketh thē to be alone who now receiue his doctrine euerlasting life which they rise vp to enioy should be onely to liue after that course of life which he his illuminat felow elders do keepe For he saith that they are to liue in him and in his fellow elders euerlastingly to reigne vppon the earth If their eies bee not altogeather closed vp who fauour the doctrine of H.N. they may well discerne that this resurrection is not that resurrection whiche the Scripture mencioneth neither is this chaunge of them that imbrace his doctrine that which the Apostle reporteth 1. Corinth 15.52 Which as he testifieth there is to be perfourmed in a moment in the twinckling of an eye at the last Trumpe Nowe I am wel assured experience wil tel thē beside the doctrine of H.N. which confirmeth the same that they are not by and by in a moment after they haue hearde the blaste of H.N. his doctrine partakers of the resurrection that is made elders and illuminate men In the 37. Chapter of of his Euangelie likewise this same matter is testified of him more cleerely yf possible that may be Yea happy is he which now respecteth wel the true light and assembleth him in this day vnto the mercy seate of the Maiestie of God and Christ to his saluation for after this day there shall no day of grace come vppon the earth because all the workes of God and his Prophecies bee come fulfilled according to the scripture in the same And for that the righteous iudgement of God to an euerlasting death and damnation of all vngodly and to an eternall life and saluation of all the holy ones and elect of God becommeth also executed therein This opinion of his is confuted before at large in my answere to that title which hee challengeth vnto him selfe This onely testimony I wyll adde to the former for the ouerthrowe of this opinion If to doe good and liue well be the resurrection of life howe is that true which S. Iohn testifieth that they which haue doone good shall come foorth of the Graues vnto the resurrection of life With what trueth or in what sence can it be said of a man that he commeth forth to that which already he hath in him selfe and is possessed of Nay if this bee the resurrection to arise vp to the imbrasing of H.N. his doctrine with what trueth can it be saide that they which alreadie haue doone good shal come forth vnto the resurrectiō of life whē he is of opinion that we are voide of al goodnes grace vntil we become seasoned with this seruice of the loue And howe can they which haue doone good come out of the graue when by his doctrine they haue come out of theyr graues before they haue done good For death burial vnto sinne are in order before the resurrection vnto righteousnes and newnesse of life What comfort can our faith finde in this article of our beliefe yf H.N. his doctrine be true If all were perfourmed which hee promiseth yet can wee come by no other comfort from him then this that yf wee shall imbrace his doctrine then shall wee lyue as hee doeth heere vppon earth This is all the benefite that our faith obteyneth by the resurrection of H.N. his Christ from the dead H.N. The eight Article Wee beleeue in the holy Ghost and that the same in the oldnesse of the tyme when the dayes of the patience of Christ in the obedience of the holy and gratious woorde ▪ and his seruice of loue are fulfilled becommeth powred foorth from the right hand of God through Iesus Christ namely ouer them all that haue followed Christ in his death of the crosse obediently and haue kept his doctrine with the word of his patience euen vnto the ende that is which are passed through or haue accomplished the Passeouer with Christ till vnto the seconde birth from the dead Or vnto the new life of the true being of Christ Answeare Wee doe heare nothing from H. N. to mooue vs too thinke that the holy Ghost is God which thing woulde not haue beene omitted if hee had been sounde therein seeing he openeth vnto his familie the principles of religiō whereof this is one of the chiefe and setteth downe beside the woordes of our Creede his owne exposition explication of the same seyng also that of all the churches which professe Christianitie throughout the whole worlde there is no one that hath vnto this day imbrased his doctrine or ioyned with him in religion and those which throughly know hym professe warre with him considering likewise that the scripture hath not left vs without sufficient light to prooue the holy Ghost not onely to be God in substaunce one with the father and the sonne but also distinct in person I say in these and suche like respectes his silence in so principal a thing bewrayeth him selfe not to be sounde
them notwithstanding matter of necessitie to be purged that so they may bring foorth more fruite Euery braunch that beareth fruite he purgeth it that it may bring foorth more fruite and therfore doe we say in the next Article that we doe beleeue the forgiuenesse of sinnes but the sanctification and holynesse of H.N. his Church and Familie as they say is perfect euen in this life The members of the true Church bee braunches of that true Vine Christ and haue from thence their sappe strength to beare but the fellowes of this Familie haue all their sappe in them selues for they doe not acknowledge originall sinne nor yet the doctrin of our free election in Christ and therefore must of necessitie with Pelagius plant grace generally in our nature and so consequently confesse that we haue our sap in our selues H.N. The tenth Article Wee beleeue the forgiuenesse of sinnes namely in the same communialty of holy ones which standeth grounded in thssame vpright and godly beliefe of Iesu Christ and becommeth baptized in that same holie beeing of GOD aboue rehearsed and where the loue hath obtained the victory Wee confesse also that no man shall obtaine grace or forgiuenesse of sinnes at Gods hand without thissame holie communialtie of Christ For thissame is the holy Christianitie the familie of Loue wherein GOD himselfe dwelleth liueth and walketh and the true communialtie of Israell which reigneth with God and Christ ouer all her enemyes Answeare Hee that calleth to minde that doctrine which H.N. which hath set foorth before in his exposition vpon the 4. Article shall plainely perceiue that remission and forgiuenesse of sinnes is nothing else but to bee set free from sinning any more against God and that not to be attained vnto any otherwise then by following his Christ in the death of the crosse vnder the obedience of the loue Which opinion is confirmed in his Euangelie Chapter 30. Section 6. The clensing which is called Purgatory signifieth vnto vs the making pure of the beleeuers of Christ which they in distresse affliction sorrowe and anguish for the sinnes cause doe passe thorowe wherein they as in a fire of humiliation are purged or iustified from all their sinnes through the beliefe for to enter euen so with pure heartes into the kingdome of the GOD of heauēs In which fire of clensing or Purgatory the vpright beleeuers of Christ shew foorth patience in prayer vnto God and euen so in the beliefe and in manner of suffering they followe after Christ in his death of the crosse to the purging of their sinnes And the 28 Chapter of that same booke and first Section this his opinion is likewise established These be his woordes Whilst nowe the children of men cleaued vnto the vpright faith of Abraham which was of one beeing with the true light of life or grounded themselues therein and euen so obediently suspected the seruice of the beliefe administred out of the true light which is Christ himselfe in his requiring exercised them therein and onely gaue eare and had regarde vnto the ministers of the holie word which had kept the Passeouer with Christ out of the flesh into the spirit out of death into life were euen so implanted into Christ coedified with God and also beeing obedient vnto the worde in his requiring bide stedfast therein vntill that they had also kept the passouer with Christ and obtayned the renewing of their spirit and mind in Iesu Christ the which is the vpright supper or Pascha wherein men rightly eate the body of Christ drinke his bloode are partakers of his suffering and baptized in his death vnto his burying and euen so remember the suffering of Christ and witnesse or publish his death till vnto his comming that is vntill the true light arise in the heart so were they made safe iustified from their sinnes renewed in the spirit of their minde and sanctified in Christ to fellow members of his body to coheires in the riches of God his father in the euerlasting life This doctrine which maketh man his owne Sauiour and redeemer is plentifully confuted in the fourth Article wherevnto I refer the reader A man would not imagine that they could attempt so much mischieuous matter against vs and our saluation euen then when they giue vs no worse woordes then the holie Ghost doth vse For heere are heard no other wordes then wordes of pardon and forgiuenesse and yet there is no other matter in hand thē matter of purchasing and paying for our saluation But no marueile if H.N. who before was sufficiently prooued to bee Iudas doe nowe kisse when he meaneth to kill and in woords putteth vs in hope of a pardon when in deede is drift is to haue vs pay the vtmost farthing In the tenth Chapter to the Hebrues it is plainely prooued that euen those his deare and best beloued Children in whose heartes and mindes himselfe hath written his owne lawes haue in them notwithstanding matter to be pardoned and forgiuen After those dayes saieth the Lorde I will put my lawes in their heart and in their mynde I will write them and their sinnes and iniquities I will remember no more The place is alleadged out of the Prophete Ieremye I wil make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare in their hearts that they shall not departe from me These people to whome the Lorde hath made this large and liberall promise that they shall enioy such a portion of his feare as shal be able to kepe thē from departing from him these I say that haue and enioy such a measure of mercy from the Lorde haue all this notwithstanding in that their estate sinnes to be pardoned and that with one offering for all neuer after to be renued With one offering hath he cōsecrated for euer saith the holie Ghost them that be sanctified And againe Where remission of these things is there is nowe no more offering for sinne If one offering consecrate for euer them that be sanctified then are there not so many offeringes to consecrate withall as there be persons sanctified which is the doctrine of H.N. If one offering consecrate for euer them that be sanctified then H. N. and his Familie are not sanctified because they refuse that one offering which the Lord hath appointed thereby to consecrate for euer them that are sanctified and haue erected in steade therof a continuall offering and oblation for sinne wherin euery man must play the Prieste for himselfe And therefore albeit he affirme words that there is remission and forgiuenesse of sinne in his Familie yet in trueth it is otherwise for where there is remission of sinne there is no more offering for sinne Nowe in H. N. his Familie there is more offering for sinne and therfore there is among them no remission of sinne The Prophete Dauid affirmeth that because the
excellencie of the priesthood of Christ Therefore not vnfitly is it here called perfection of Paule which perfection hee leaueth not at all to bee declared afterwardes muche lesse too Dauid George or any others but hee promiseth that hee wil doe it Heb. 6. a. 3. which he most happily performeth in the Chapters following vnto the eleuenth Now we haue proued that the doctrine of Christ is to remaine in the Church of God continually as a doctrine which is most perfect notwithstanding that which belongeth to the manner of reuealing and perfection of the same in the faithfull to be wrought in heauen where Christ our lord shal make al his enimies subiect vnto him and further more that to be more vain then vanitie it self with our aduersaries boast of the absolute perfection of theyr doctrine But if further they will yet continue to dispute that a more perfect doctrine then that of Christe is to bee looked for then I woulde haue them by euident tokens to prooue vnto me that their doctrine is it neyther any other againe to be looked for For Dauid George hath boasted that his was the most perfect doctrine now that preacher of the house of loue succeeding him reiecting that of Dauid attributeth the same to his doctrine and agayne another may also conceiue to him selfe the like dreame Therefore wee desire that they woulde with as plaine argumentes prooue their doctrine too bee the moste perfect as Christ our Lorde hath approued his If neuerthelesse they will still pretende that perfection which wee looke for at the comming of Christ then wee desire that they woulde in very deede performe al those things which with vndoubted faith we looke for of Christ Iesus at his comming To wit that their bodies may bee glorious like the body of Christ spiritual celestial not any longer subiect to the miseries of hunger thirst wearines sicknes age and death That their women may beare and bring forth their children without griefe of wombe that all vngodlines being taken away onely righteousnes may raigne that without the helpe of bookes admonitions and such like things which are dayly vsed they may obteine the full knowledge of heauenly thinges and finally that they woulde restore all thinges lost in Adam But as long as they performe not these suche like thinges as assuredly they cannot it plainly appeareth that it is a mere beewitching of the minde or rather an extreme madnes to beleeue such spirites FINIS T. D The iudgement of an other godly learned man touching the same matter MY very deere good freende I cannot answere you so fully as I would in the matter you demanded of me touching mine opiniō of that sort of men that name thēselues the Family of loue my tyme is abridged and my businesses are many yet I must say somthing because you did so friēdly request it How much I may know of the opinions of that sect some can witnes with me that haue been acquainted with my conference had with some of them and with the reading of a good part of their writings But how much soeuer it bee this may suffise to iustifie me before the godly men of vnderstanding for my dislyke of them their heresie that they diguyse themselues with a coūterfait tytle making profession of one thing in woord another thing in trueth deede They terme them selues the family of loue but their meaning is that they bee more thē the Familie euē the loue it self for though they agre not alwayes in al places with themselues sometyme they take this word loue as is stādeth for loue in deed yet in other places they take it after the woordes of Iohn where he saith God is loue so making themselues not the householde of God but god himselfe This they vouch in many places of their writings in saying that they are deified that is made and become gods God is hominified that is made man not meaning of the incarnacion of Christ but as they expresse in another place saying that Adam was al that God was God al that Adā was which woords besides that they contayne blasphemy in them selues so are they made couers to abuse the simple yet for al that this may not bee their name whereby they wil be called that is they wil not be called gods nor goddified nor loue but only the Family of loue Thinking by this meanes sooner to allure the simple whereas otherwise if they should in title themselues Gods desire to be so called they would cause al the worlde to abhorre and detest them as they iustly deserue This name is but a new coate shapen of some bodging workman that knew not how to take the true measure of their bodie their olde coate becommeth them better They are in truth the Libertines those ancient loose lyuers for they lyue as they lyst no law of God or man to controll them as men vnder no law for they are men in deede as they professe beleeue them if you wil that cannot sinne And therfore of the law they make none account the Gospel serueth them to as little purpose they take scorne to aske forgiuenes of sinnes at Gods hands yea they say that whosoeuer prayeth as Christ hath taught vs argueth himselfe of imperfection Christ gaue that precept to his disciples whē they wer yonglinges before they had receiued the holy Ghost after those abundant graces receiued and as they expounde it after that they were deified it is not to be foūd they euer prayed And as their opinion is for prayer so is the practise of their lyfe they hold they may doe all things yea the grossest sinnes that wee make account of and yet in doing cōmitting them they cannot sinne How we may accoūpt of them S. Iohn telleth vs He that saith he hath no sinne is a lyer if they went no further they were lyers but he that saith hee cannot sinne what rekoning shal we make of him This is their loue and their louely sect And while they stand thus affected for the second table is there any meruaile that they stand as euilly minded in the first They cary lyke minds towards al religions whatsoeuer the Turk the Iewe the Barbariā the Papist the Arriā the Pelagiā as wel welcome to them as the professors of the trueth of God they say we haue marred al with making these differences were it not for these diuersities of names whereby we maintaine dissentions their familie would be spred ouer the face of the whole earth And surely I beleeue it for if all men could be perswaded that sinne were no sinne if the iudgemēts of God were remoued from their eyes hearts if they coulde so basely esteeme of Christ and saluation wrought by him as these men doe if they could be perswaded that there were no neede of inuocation and exercise of godlynes I doubt not but the whole worlde woulde quickly become a louely familie I coulde