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
it came It is altogeather curious and vnprofitable It were a more profitable question to discusse howe wee might haue it with least hurt seing we cannot be rid of it altogeather then to examine howe it is entred into vs And he that shal cast of the care how to rid him of the daunger of it holding a disputation howe hee fell into it is no lesse foolishe in my iudgement then yf a man thruste by another into a deepe and dangerous pit shoulde refuse to speake of his comming out enquiring only of them that came by who he was that did hurle him in And when hee is resolued therin wil haue it further debated while he is yet in the pit before once he thinketh of cōming out whether the man in their iudgments preuayled against him because his heart fainted or because his strength failed Nowe if the Lord be cleere not to be touched whē he doth harden the harts of the wicked punisheth sin with sinne which thing the scripture declareth and euery Christian confesseth because sinne hath been before in them to deserue the same Why shoulde the Lorde be blamed since that wee all being in Adam haue as was euen now prooued greeuously offended If he deale no otherwise with the soule of man then from the same ballance of equitie and iustice which wee haue approoued may returne with like equitie cleared and discharged As this doctrine of H. N. warranteth vs from any hurte by Adam his fall except wee shall be founde transgressours actually after his example against the will and commaundement of GOD so it setteth foorth in like maner Christe Iesus no otherwise to be an helper vnto vs then so farre foorth as wee shall by his example of doctrine and life be led into the like obedience And therfore as Adam in his opinion hath nothing speciall in the falling away of man from God so Christe yeeldeth no priuate and peculiar helpe to his saluation Al the wicked haue beene stumbling blockes and occasion of sinne vnto the rest and all that feared God in euery age haue brought the benefite of good instruction and example vnto those among whom they haue had their conuersation And therfore in his iudgement no one man standeth alone to holde out so muche as is the helpe of good doctrine and good lyfe towarde our iustification but all howe many so euer haue beene founde faithfull from the beginning are matched togeather and made fellowes at the prayse of that woorke That this is his doctrine touching the restoring of man it doth appeare out of this place For whē he hath affirmed that the promise for the ouerthrow of sinne doeth consist in setting enmitie betwene the Serpent and the woman and betweene the Serpents seede and the womans seed hee declareth that this promised enmitie began with Abell and after his death was established with Seth and that Seth became the right stocke or linage whereout the beleeuees and children of God namely all they that haue beene enimies vnto sinne were borne and brought foorth to the establishing of the promises of God the father These are his owne woordes Nowe for the maner how after Abel Seth became the stocke from whence sprang all the beleeuers that it was only by imitation and folowing of his example he declareth afterwarde in these woordes All they that walked not in the forme of Abel according to the maner and ordinance of Seth were not of the right stocke of Seth but they were foraine branches which turned them away therfrom and were neuer prudent nor vnderstanding in the godly wisedome but verie wel in their owne selfe knowledge and good thinking What dampnable doctrine lurketh vner these wordes Doe the beleeuers now or did they at that time spring out of Seth as out of their stocke or were all that haue beene enimies vnto sin brought foorth out of Abel and Seth and not out of Christ the root of the righteous Who as the Apostle saith is before al thinges in him al things consist And he is the head of the bodie of the Church hee is the beginning and the first borne of the dead that in all thinges hee might haue the preheminence for it hath pleased the Father that in him shoulde al fulnesse dwell Are the promises of God the father established indifferently in all those that haue ben enimies vnto sin are not al the promises nowe in Christ yea and Amen Doeth not the Apostle reason from the woordes of the couenant and promise and prooue plainely that Christe only was this promised seede and that hee hadde no fellowes ioyned with him because the couenant was not as he sayth deliuered in these fourme of woordes To thy seedes as speaking of many but thus And to thy seede as of one which is Christe Moreouer shall wee saye that righteousnesse was deriued from Seth by imitation vnto all those that walked in the same pathe of righteousnesse When the apostle saith that God was in Christ recōciling the world vnto himself not imputing their sinnes vnto them If we be reconciled vnto God by imputation then commeth not our righteosnesse by imitation If wee be iustified because our sinnes bee not laide to our charge then are wee not free therefore because in following the footesteps of the righteous we haue wrought our owne discharge And if this be not thought plaine enough to prooue that H. N. doeth acknowledge no other righteousnesse in man beside that which commeth by imitation neither any other helpe from the Lorde for our saluation then continuall lightes of good doctrine and good life shining out of his seruauntes at all times for the benefite of that age and time wherein they liued Toward the end of this Chapter you shall haue yet more playne confirmations thereof if possibly that may bee perfourmed For there he reckoneth vp by name the patternes examples of euery age and sayth Behold in suche sort hath this vpright seede in the light and righteousnes of his God had his procreation to righteousnes and life vpon the earth namely from Seth the seconde seede in the place of Abel till vnto Noah and Sem. From Noah and Sem vntill Abraham Isaac and Iacob Which Iacob whom GOD named Israell begot the twelue fathers of Israel out of the which GOD chose him Iuda From Iuda vntil Dauid the king of Israell and Iuda From Dauid the king vntill Zorababel in the captiuitie of Babylon From Zorababel vntill Ioseph which had a virgin to wife out of the same stocke of Dauid named Mary of whom Iesus Christ the consūmation of all the woorkes of GOD and the perfect light of the godly clearnesse was borne and brought foorth Nowe least any man might imagine that when this authour commeth to speake of Christ he dare not but giue out otherwise of him then that he should haue others ioyned with him in that woorke of our saluation Consider
which not onely H.N. but all other Heretikes professe of hauing our sinnes answered by and in our selues either wholy or at least in some part that the verie figures shoulde haue light sufficient in them to driue awaye all darkenesse and doubting herein But what lighte can make him see that is blinde or open those eyes that in iust iudgement are closed vp by the Lorde H.N. And hath suffered in all obedience of the word of his heauenly father the death of the crosse in reproch blasphemie contempt and false defamation or accusation for our sinnes cause Answere The name of Christe as you haue hearde is giuen by H. N. vnto all his illuminate Elders as vnto those who haue atteyned vnto an estate of perfection by meanes of their obedience vnto his doctrine Whome howe manie soeuer hee comprehendeth vnder one name and speaketh of them as of one person It is giuen also as you haue hearde by speciall prerogatiue vnto the eldest Elder that is H. N. himselfe The suffering of this Christ his death of the crosse is set forth in this that he hath yelded all obedience to the worde of his heauenly father which is this doctrine of H.N. and gone vnder and borne reproch blasphemie contempt and false defamation or accusation for the same Thus hath H. N. his Christ suffered the death of the Crosse in that himselfe and his illuminate elders could neither by their owne affections nor yet by the reproch and contempt of others be brought from this doctrine and seruice of loue which thing is confirmed in the. 20. Chapter of this his first exhortation and third Section in these wordes Against these assaultings the man ought in his yongnesse to learne to take vp his crosse on him to follow after Christ his Sauiour in his like suffering or death of the crosse and to shewe forth pacience with Christ against all the assaultings vntil that al the enemies or aduersaries of the louely life through the death of Christ that is in maner of suffering be vtterly vanquished and that he euen so is growne vp thorow the death or togither suffering of Christ which is the dayly oblation in the holy to the olde age of the man Christ and entred thorow the secōd birth from the dead into the euerlasting life which passage or way to the euerlasting life we haue witnessed and figured forth distinctly and clearly in the figure of the true and spirituall tabernacle and in other moe places in the glasse of righteousnesse The yong scholler in this scoole of Loue whome hee calleth the man in his yongnesse is as you heare to follow Christ that is H.N. and those illuminate elders in his like suffering and death of the crosse So that Christ had no other suffering or death of the Crosse then the yongest scholler in H.N. his schoole must suffer go vnder and that is nothing else as he sayth in this place but to shewe foorth pacience against all assaultings vntill all the aduersaries of this louely life by this maner of suffering become vtterly vanquished and hee growne vp to the olde age of the man Christ that is a perfect and absolute elder And therefore in his two next sections hee exhorteth them that it shoulde not bee tedious vnto them to shewe foorth this pacience and to abide this death of the Crosse for a little time in bearing the assaultes of those enemies who woulde turne them from the good will they haue to this godly being vnder the obedience of the loue and doeth promise vnto them that after a little time of this their distresse affliction and anguish the Lorde will bring his Christ that is as he there sayth his best beloued and most holy being vnto them in power and glorie In the 26. and 27. Sections of this Chapter he doeth in plaine wordes declare that while a man is in this yongnesse and not fully setled in the doctrine and seruice of loue but subiect to anguishe and affliction with temptations and assaultes eyther with himselfe or from others that would drawe him from the same and with griefe for his stumbling or falling by meanes thereof then is he suffering with Christ vpon the Crosse for the redemption of his sinnes These bee his wordes in that place Wherfore when as now your stumbling and falling becommeth dayly figured very great and horrible before you and that yee for that cause beeing wofull of heart feele yet the pricking of the sinne the dartes of the death and the condemnation of the hell or beare the same with anguish in your hearts yet feare not nor be dismaied in your heartes but shewe foorth pacience and followe after Christ in his suffering for those are the dayes of affliction heauinesse and death wherein Christ hath gone before you in the holy for to prepare you through the same death of the crosse the euerlasting forgiuenesse and redemption of sinnes as there is before sayde Where you may painely see that H.N. his Christ in his yongnesse as hee calleth it was a sinner and was wofull in his heart for his stumbling and falling are woful in heart he sayeth Those are the dayes of affliction and heauinesse wherein Christ hath gone before you for to prepare you through the same death of the crosse the euerlasting forgiuenesse and redemption of sinnes And if yet some more specialtie touching the death of H.N. his Christ be asked after that shal be the sooner answered if we call to remembrance that which was vttered before out of the 9. Chap. of the Euangelie and tenth Section to witte that the knowledge after the letter and the obedience vnto the same is the first birth and the knowledge of Christ after the flesh which must bee crucified and put to death that the lawfull heire which is after the spirit spirituall and heauenly may take place comparing it with that which is written in the 21. Chapter of his Euangelie in these woordes Forasmuch nowe as that in times past the clearenesse of Christ through the holy ghost was yet vnknowne vnto the vpright and faythful disciples of Iesus Christ whilest that they knew him not otherwise but after the fleshe so was it therefore needefull that Christ should keepe the Pascha or Passeouer with them for that cause the Lord Iesus caused the same to be prepared him for to keepe the Passeouer with his Disciples in the true beeing and tolde them before of his suffering and Passeouer and that they must also doe the like if they woulde come to his clearenesse in the heauenly being with his father Therfore hee gaue them to vnderstande in what maner his Passeouer should be to wit that he namely Christ after the flesh should be slaine and euen so accomplish according to the true being the true God seruice with the gifte or offering of his fleshe in the holy namely on the true aultar of the holie offring which is his crosse whereon he died in the beleefe herewith Christ
necessary consequence they are the Scribes and Pharisies because they are other Ministers about this matter which likewise helpe forward the death of Christ You may see howe safe it is to leaue the naturall sense of the Scripture and to followe allegories as doeth this familie For H. N. hath walked so long this way in the beliefe leauing the certaintie of the worde that hee hath prooued himselfe to bee Iudas that betrayeth Christ and his doctrine to bee that crosse which doeth take the life from Christ Hee hath prooued that Christe was woorthie of his death and coulde not haue come to euerlasting ioy if hee had not died in the fleshe and so consequently that Iudas and the high Priestes did a verie good woorke vnto Christ himselfe in putting him to that death that the Crosse was a blessed thing and the death thereof a blessed death for Christe himselfe that Iudas and the Iewes were blessed men in that woorke of procuring Christ his death and that his life and estate before ▪ that time for his owne good and benefite did necessarily require the same that the life of Iudas and the Iewes that crucified Christ was better then the life of Christ and their estate in al respectes better then his that they walked in the wayes of life and hee in the wayes of death that they who wished and procured his death were his best friends and his mother and disciples who stoode agaynst it and councelled him otherwise were his greatest enimies and those who did in truth betray him that Christ himselfe had the greatest benefite by his owne death and shoulde haue had the greatest losse himselfe if hee had not dyed And that others shoulde haue no further benefite from his death then they receiue instruction and example by his death to suffer as he hath done the death of the Crosse Howe doeth this passion agree with that hystorie of Christ his passion which is set foorth in the Scripture The woorde of GOD reporteth this matter of Christ his passion and death not as an Allegorie or a type and figure of a truth to be accomplished but with circumstaunces of time place person and order of proceeding setteth it foorth as a true historie and the very truth it selfe of that thing which by types and Figures had beene shadowed out long before and was nowe in Christe one person and yet both GOD and man truely accomplished Wee haue an historie in the woorde of GOD touching his apprehension and the manner of proceding agaynst him before Pilate In like manner touching his death and buriall not barely and in a woorde deliuered but with al circumstances fully discharged Hee foretelleth his Disciples both of the time of his death that it shoulde bee within two dayes when his aduersaries had purposed to deferre it till after the feaste for feare of an vprore among the people and of the manner of his death A woman comming by the instinct of GOD his spirite with a boxe of very costly ointment powring it on his head as he sate at the table declare thereby that the death of his bodie and burial were at hande and not any spirituall dying in respect of sinne and imperfection which he neuer had no not in his youngnes as H.N. speaketth The chiefe Piestes the Scribes the elders of the people assēbled togither into the Hall of the highe Prieste called Caiphas consulting howe they might take Iesus by subtiltie and kill him determining that it should not be at the feast of the Passeouer for feare of vprore at which time notwithstanding the Lorde woulde haue it performed that the very time might admonishe vs that Christ was the true Paschall lambe and the true bodie of those shadowes and figures that had gone before according as the Apostle restifieth If this had beene a conspiracie of many men against their affections because they woulde not yeelde obedience to true doctrine or a type and fygure of anie suche matter why then is a thing common to so manye made speciall in the type and figure Why is there such specialtie of person in the patterne where so manie haue interest in the thing Suche choyse likewise of the daye to foreshewe a matter free and lawfull to bee done at all times and bounde to no day Why is there suche feare of displeasure from the people at one speciall time whose malice agaynst true doctrine endeth not with anie time Here Christe his Aduersaries woorke procure and in ende performe with their owne destruction his death and suffering But to conspire the death of H.N. his Christ in the fleshe is required necessarilie to their saluation and therefore the one cannot bee a type of the other Hee that betrayed Christ was one of his disciples hyred therevnto with thirtie pieces of siluer who after that hee sawe him condemned brought the monie agayne confessing that hee hadde betrayed the innocent and went and hanged him selfe and bursting asunder in the middest all his bowelles gushed out so iust and heauie was the iudgement of GOD vppon him but hee that shoulde betray H.N. his Christe in the fleshe hath for recompence euerlasting life Neyther can any passe into immortalitie but by betraying and killing of him and therefore one of these cannot bee so muche as a tipe or figure of an other muche lesse the thing it selfe Wee reade that our Sauiour Christe charged Iudas and his companie that they came with materiall weapons swordes staues as vnto a theefe to apprehend him when notwithstanding he had taught daily in the Temple and beene in their companie continually there and yet they had no power before that time whiche he telleth them was their very houre when darkenesse had power graunted to preuayle against the light for a time And the Disciple likewise who wounded the seruant of the high Priest with his sworde receiued a reproofe from Christ with this answeare That he might with a worde haue obtayned armies of Angelles from heauen in his defence but that it might not be otherwise for then the scriptures shoulde not haue beene fulfilled This declareth that the true Christ was subiect to externall force and apprehended and that he was willing to die to fulfil the Scriptures wheras otherwise he might haue had legions of Angels in his quarrell and therefore that Mathematicall Christ who suffereth in wardly in the minde of man a departure out of the letter into the spirtie hath no resemblaunce with this Christ which is here set foorth in the Scriptures When this true Christ his passion and suffering is in hande it is declared particularly and playnely howe the Scriptures which foretolde that matter and the manner of it also are verified in him who accomplished all that trueth which they foretolde and therefore can not the hystorie of him bee a foretelling or shadowing out of a truth yet to bee performed by H.N. or any other their doctrine or doinges whatsoeuer They crucifie two theeues
12. b. q. Rom 7. b. r. Rom. 7. b.c. Å¿. Iere. 30. c. t. Eccle. 5. a. Rom. 2. a. u. Psal. 5. a. x. Apo 3 c. y. Ephe. 5. b. z. Psal. 32. a. Prou. 28. b. a. Psal. 45. b. 139. c. Prou. 1. a. 3. c. 14. Eccle. 4. a. 32. c. Heb. 13. b. b Mar. 1. Actes 2 d. d. Mat. 6. d. Luke 11. a. e. Prou. 3. b. Heb. 12. b. f. Iohn 8. d. Rom. 6. c. g. Mat. 11. c. 28. h. Mat. 1. c. i. Apoc. 2â— a. k. Ioel. 2. a. Amos. 5. b. l. Sop. 1. b. Mala. 4. a. m. Pro. 29. Heb 1.2 b. n.. Mat. 25. d. o. Bar. 3. b. p. Psal. 89. d. q. Ephe. 5. d. r Psal. 89. d. Prou. 3. a. Heb. 12. b. Å¿. Matth. 5. a t. Gal. 4.5 a. u. 1. Pet. 1. b. 2. 2. Pet. 1. a. Heb. 11.33 Iam. 2.23 Rom. 4.35 Man bringeth him selfe vnto Christ by this doctrine of H. N. Rom. 6.11 Agust epist. 89. Iohn 6.44 x. Mat. 18. b. y. Mat. 16. b. Rom. 6. a. z. Galla. 3. â— a. Iohn 1. a 3. a. b. Mar. 1. a. a. Math. 1. a. c. Luke 1. d. 2. b b. Math. 16. b. 17 Rom. 1. a c. Col. 1. b. Hab. 1. a. d. Gen. 1. c. Ihon. 1. a. e. Heb. 1. a Gen. 1.2 Matth. 1.21 Iohn 17 Hebrues 9.24 Psalm 110. Esay 61. Luke 4. Iohn 1.18 Esay 9.6 Math. 28.19 1. Iohn 2.20 Rom. 5.15 Messias and Christ is the state of perfection with H.N. Christ is that estate when men leaue the written worde and betake themselues to reuelations Our seconde birth or regeneration is our Sauiour according to the doctrine of H. N. The oldest father of the familie is Christ This doctrine of H.N. because it leadeth to perfection is sometime called Christ H. N. his opinion of Christ Christ is not God. Adam and Christ after the flesh are one with H.N. H.N. calleth the seconde birth Christ the Godhead Gods true being it self Reue. 17.4 f. Esa. 7. b. Matth. 1. c. Luke 1. d. g. Luk. 2. b. Gal. 4. a. h. Gen. 22 b. Rom. 4. b. Gal. 3. b. Christ is so often conceiued of the holie Ghost as any shall haue profited wel in this doctrine of H.N. q. Ephes 2. d. The Gospell after H.N. Cha. 18 Section 10. Euang. 18. Euan. 18.10 Christ not Abrahams seede after the flesh but only as he foloweth the faith of Abraham Euang. 18. Section 3. Euang. 18. Section 9. Gâ—lla 4.4 Rom. 9.5 Heb. 2.16 Heb. 1.15 i. Colo. 1. b. k. Esa. 53. a.b. l. Matth. 27. b. Luke 23. 1. Timo. 6. b. m. 1. cor 15. a. 1. Pet. 2. c. n. Heb. 1. a. o. Esai 53. b. The newe testament is heauen and the seate of the most highest Esay 53.5.6 Rom. 5.9 2. Cor. 5.21 p. Phil. 2. â— q. Hebr. 12. â— That Christ which H.N. hath brought into the worlde was a sinner in his yong yeares VVhen and how Christ is put to death H. N. is Christ Christ in his yoÌ„g yeares was a sinner Christ suffered for his own sinne VVe must make the purchase of our owne righteousnesse by our selues The doctrine of H.N. is the crosse wherevppon Christ died H.N. is Iudas his illuminate elders be the Scribes and Pharisees By the doctrine of H.N. Christ himselfe had the greatest benefite by his own death Mat. 26. â— Mar. 14.8 Matth. 26.3 1. Cor. 5.7 They that crucified Christ in the flesh wrought thereby their owne saluation Luke 22. r. Phil. 2. a. 1. Pet. 2. c. Heb. 5. b. Å¿. 1. Pet. 2. c. t. Rom. 6 a. Phil. .3 b. v. Rom. 6. a. Colos 2. b. x. Ephe. 4. c. y. Act. 4 b. 1. Iohn 2. a. z. Esai 26. c. 1 Cor. 15. â— 1. Thes 4 b. a. Matt. 24. d. Luke 17. c. Act. 1 b. b. Ephe. 4. b. Col. 2. b. c. Mat. 1 â— Ephe. 5. c. d Mat 18.4 Mat. 16. b. e. Heb. 9. b. Heb. 7.26 Mortification is our iustification according to the doctrine of H.N. Heb. 10.110 Heb. 7.23 Num 21. g. Luke 17.7 1. Cor. 15.17 Ephe. 2.4 Verse 5. f. 1. Peter 1. â— 3. c. g. Rom. 11. c. h. Matt. 10. d. Luke 12. â— i. Rom. 6. a. b. 8 1. Cor. 15. f. Colloss 2 b. k. Rom. 6. a. l. 2. Cor. 4. b. Gala. 6. b. m. Rom. 6. a Gala. 5. c. Colloss 3. a. Mat. 24. a. Iohn 8. c. o. Iohn 10. c. p. Rom. 6. a. Esay 53. The estate of H. N. his Christ was nearer vnto glorie and more honourable in the time of his suffering then euer it was before a. Matth. 28. a marke 16. a Luke 24. a b. c. Actes 1.2.3.4 b. Iohn 20.21 Acts. 10. e. 13. d. e. 1. Cor 15. a c. Rom. 6. a. b. c. 1. Cor. 15. f. According to the doctrine of H.N. Christ sicteth not in our nature that is in the flesh at the right hand of his father but onely in Spirit The holy Ghost is Christ Iohn 20.20 Iohn 20.27 Iohn 20.29 Actes 2.30.32 The flesh of H. N. his Christ is left in the graue and seeth corruption Actes 2.24 d Rom. 6. a. Phil. 3. b. e Rom. 6. a. b. c. 2. Peter 4. a. f Iohn 3. a. Rom. 6 a. g Ephe. 4. e. h Luke 1. g. Ephe. 1. a. i Rom. 8. b. k Esay 26. e. Ezec. 36. c. 37. b l Ose 13. b. Iohn 5. c. m Rom. 6. g. Rom. 8.33 1. Cor. 15.17 Rom. 5.25 Rom. 8. â— Ephe. 2 6. Collo 3. Ephe. 4.8 n. Mark. 16. b. Luke 24. f. Actes 1. b. n. Mark. 16. b. Luke 24. f. Actes 1. b. o. Phil. 2. a. Collo 3. a. Heb. 12. a. p. Mark. 16. b. Actes 1. b. q. Psal. 116. a Ephe. 1. c. r 1. Cor. 15. c. Å¿ Num. 14. c. 1. Cor. 15. c. Euangelie 16.10.11.12 How H.N. his Christ hath ascended into Heauen t. Acte 1. b. v. Mat. 16. d. 24.25 Acte 10. c 2. Tim. 4. a. 1. Peter 4. a. x. Luke 21. 1. Thesta 4. a. Iude. 1. b. y. Esay 3. b. Sapien. 3. a. Mat. 19. c. c. 2. Thessa. 1. a z. Acte 17 d. Iude. 1. b. Here in this life is the fulnesse of eternall life The dead shal rise and liue in H.N. and in the illuminate elders euerlastingly and raigne vpon the earth Iohn 5.29 a. Iohn 14. c. 16 1. Iohn 5. a b. Ioel. 2. c. c. Acts. 2. c. 10. c d. Mat. 19. c. e. Luk. 22. c. 24. f. Mat. 19. Rom. 6. 1. Cor. 2.11 Rom. 8.13 Those of the family which dye before they be elders and come to perfection be damned for euer by the doctrine of H. N. Rom. 8.9 g. Actes 1. a. h. Iohn 3. a. 7. 1. Actes 2. c. k. Apo. 21. a. l. Actes 2. a. Ephe. 1 c. 2. c. m. Gen. 12 a. 22 n. Actes 10. e Ephc. 1. b. 4. d. o. Mat. 28. b. Actes 1. a. 2. a. 10. e. p. Iohn 3. a Sinne is subdued in vs before we haue the holy Ghost Rom. 7 q. Mat. 24. a. Luke 21. a. r. Mar. 16.