Section seuenteene Oh alas how greate contention and vnprofitable disputations hath there bene concerning the conception of Iesus Christ in the wombe of Mary and touching his birth but if they all which contended heere about had knowen the power of God and that also the mysterie of the minde and works of God had bene giuen thē to vnderstand so should they then verily not haue contended there aboute And whereas the Scripture declareth that Christ should come of the seede of Abraham he wipeth that away after his mystical maner saith that the seed out of the faith of Abraham and out of the pure virgin Mary is the true seede of promise to the blessing of all generations of the earth so that otherwise he will not haue him to be Abrahams seede but in that he followeth the faith of Abraham And as for beeing borne of the virgin Mary hee will haue that a matter common to all his illuminate elders and perfect men of his familie Where he saith That the vpright children of the beliefe which had their discent of the seede of the faith of Abraham and of the pure virgin Mary were knowne to be the seede of the promise His reason is rendred before because Mary with him signifieth nothing else but a doctrice They therfore that are taught in his schole from whence only cōmeth as he thinketh pure doctrine are saide to be borne of the pure virgin Mary and for this cause when he had affirmed that the true seede of Abraham should not be conceiued of the fleshe but of the holy Ghoste Hee saith further that this is to bee done through the power of the most highest in the beliefe The word of God teacheth vs another doctrine that Christ was very man borne of a woman as we reade in the Epistle to the Galathians When the fulnesse of time was come God sent his sonne made of a woman that hee might redeeme them that were vnder the lawe And in the firste of Matthewe and thirde of Luke he is so plainly prooued to bee the seede of Abraham and the seede of Adam after the fleshe that there can bee no admitting of H N. his mysticall meaning or allegoricall exposition Which thing the Apostle likewise affirmeth plainely when hee saith I wish my selfe to be seperate from Christ for my brethren that are my kinsemen according to the flesh which are the Israelites of whome are the fathers and of whome concerning the fleshe Christ came who is God ouer all blessed for euer This damnable doctrine of H. N. ouerthroweth all comforte which is giuen to Christian consciences in the worde of god For seeing by man and in our nature sinne was committed and corruption did take beginning the iustice of God did require that he should be very man and haue our nature who was to make satisfaction for the same That as equitie doth require where the offence was committed there the satisfaction might be made Otherwise howe coulde our consciences rest satisfyed that the law in iustice were answeared and for this cause the holie Ghost saith He toke not on him the nature of Angels but the nature of men and the seede of Abraham And therefore in that he refusing the nature of Angels hath taken vpon him the nature of man hee hath in so doing ouerthrowen all H.N. his spiritual constructions and supercelesticall interpretations touching the flesh and humanitie of Christ and forceth him to a true and naturall meaning in that matter It was necessary likewise for our comfort that his conception should be pure and therefore that hee should be borne of a virgine without the help of man For otherwise if hee had not beene pure in and from the conception he had beene no meete Mediatour for others but one that had stoode in neede of a Mediatour him self Neither should the satisfaction make our full and perfect discharge against the iustice of God seeing his best children are not rid of the remnaunts of sinne but stil feele prouocations and motions vnto euill in them if our nature in him who is the peacemaker were not pure and altogether without spotte or staine And therefore damnable is that doctrine of H.N. that would wring this comforte out of our handes and make vs beleeue that Mary signifieth nothing but a pure teacher and that so many are borne of the pure virgine Mary as are brought vp in the doctrine of H.N. which is as full of puritie as Antechriste is of Christianitie And as by his doctrine wee are lefte comfortlesse touching our satisfaction for sinne so are we likewise touching the hope to obtaine any thing by way of Prayer and intercession Let vs goe boldely saieth the Apostle vnto the throne of grace for wee haue not an highe Prieste which can not be touched with the feeling of our infirmities but one who was in all things tempted in like sorte yet without sinne If the bolde presenting of our selues in Prayer before the throne of grace arise heerevppon that our mediatour is ready to take compassion because he hath our nature in it had tast natural feeling of our infirmities then by the same stroke that H.N. ouerthrowth his humanitie he giueth the deadly wounde to the comforte that wee haue to call vpon God in our necessities H.N. The fourth Article Wee beleeue that this holie seede of blessing namely thissame onely sonne of GOD Iesus Christe our Lorde and Sauior the very like beeing of GOD the Father hath suffered vnder Pontius Pilate was crucified dead and buried and descended to the hel Wee confesse that thissame sonne of GOD inasmuch as hee beareth all thinges with the worde of his owne power beareth also in vs our sinnes Answeare For as much as this Mathematicall Christe which H.N. discribeth is in the minde of man as a qualitie or affection thereof begotten by his doctrine therefore hee is constrayned to saye that hee beareth our sinnes in vs For he will haue the obedience which his familie doth performe through his doctrine which hee calleth the beliefe to be of that valewe that immediatly vppon the receite thereof they haue a Quietus est of the Lord for all their sinnes are clearely discharged of all their iniquities and stand fully reconciled vnto their God because then in all thinges they doe his will according as is declared in the twelfth chapter of his Euangelie Section 7. where speaking how the Priesthoode of Aaron had place vntill the reuealing of his doctrine hee hath these woordes According to thissame manner had this Testament administred by the elders of the holye vnderstanding the foregoing and his fruitefulnesse with the vnilluminated vntill that the beliefe out of the power of GOD became with childe through the holy Ghost and bare or brought foorth a newe man or a newe creature according to the very like beeing of the heauenly Godheade by the beleeuers and illuminated them euen so in their spirite
confirmed by places of the scripture after his accustomed maner And euen in this same chapter he hath these words Happy are they which haue nowe in this day entended or minded the loue and the peace for in this selfe same day shall now the good with all repentant ones which stand good willing towards the good become knowen and made manifest from the wicked and from all vnrepentant ones which haue a lust to the iniquitie to the wicked and corrupted world they shal seperate thē the one from the other The separation which shal be at the last day betweene the sheepe and the goates as it is euident in that place of Matthew which he alleadgeth is as he saith fulfilled nowe while some ioyne with his doctrine that his family other seperate themselues from it And a little after in this same chapter thus he speaketh againe of this same thing Behold in this present day the glorious cōming of our Lorde Iesu Christ with the many thousands of his saints becommeth manifested which hath set himself now vpon the seate of his maiestie for to iudge in this same day which the Lord hath ordained or appointed the whol world with equitie and with faithfulnes trueth according to his righteousnes The places quoted by him in the margent out of Matthew Iude the Actes are so plaine for the second comming of Christ to the iudgement both of quick dead and not for bringing any doctrine for their further instruction as that it can admit no interpretation to the contrary The Scripture is not more plaine in any point then that eternall life is a matter diuers and distinct from the fruites of regeneration whiche are practised of the godly heere in this life For thus saith the Apostle of him selfe I haue fought a good fight and haue finished my course I haue kept the faith from henceforth is laid vp for me the crowne of Righteousnes which the Lord the righteous Iudge shall giue me at that day and not vnto mee onely but vnto all them also that loue his appearing If eternall life bee the same with Christian conuersation then could not the Apostle who had kept the faith look for any other crowne then that which he had alreadie neither yet for any other appearing of Christ if that be his last comming when he worketh the reformation of our life Let vs brethrē learne of the Apostle to keep the faith that we may also with him bee assured to receiue the crowne of Righteousnesse at the appearing of Iesus Christ For the father of this familie togither with many of his householde because they haue not kept the faith but made shipwrack thereof not onely nowe themselues want the comfortable hope of that blessed inheritance which holdeth vs vp in the middest of all our distresses but also labour to take away from others the grounds of all hope heereafter to bee had Nowe if any bee so fauourable to this familie as to answeare for them that whatsoeuer their woordes bee it is not their meaning to imagine that the day of Iudgement is already come and that Christ is come againe to iudge the quick and the deade or that nowe wee are parted from the Goates and possessed of euerlasting life I woulde aske that man what hee would say if hee should by occasion happen to heare a man conspyring with others his fellowes aboute the breaking of his house and afterwarde him selfe should take the same partie when he had vndermined the strongest parte thereof whether hee could not bee brought for all this to thinke the man had any meaning to hurte or hinder him Nowe the woordes of H. N. are plaine that Christe is already come with thousandes of his Angels to iudge the worlde with righteousnesse and the strongest holdes of our hope for an other life and other ioyes in the worlde to come he hath attempted vtterly to ouerthrowe telling vs that those are already possessed of vs euen heere in this life H. N. The fifth Chapter of his Euangelie or ioyful message of the kingdome BEholde and consider ye dearely beloued how that God after the mans falling away hath alwaies shewed his loue on the man and promised him euē so to the destroying of the sinne to set enmitie betwixt the serpent whose head is the sinne and the woman which consented to the sinne and betwixt the serpents seede and the womans seede to the treading downe of the head of the serpent And how that the same promised enmitie against the sin and the sinful seede had her beginning by the single minded Abel Which Abel offered vp his willing gifte or offering out of a good hart vnto the God of Heauen and was slaine by the wicked nature of the sinne through the hands of his brother Caine And how that Seth after the death of Abel was placed by God to be an other seede in the place of Abel to the establishing of the foresaide promise of God As also how that Seth which is the seconde seede in the place of Abel and his seede is the right stocke or linage whereout the beleeuers and children of GOD namely all they that haue beene enemies vnto the sin are borne or brought forth to the establishing of the promises of God the father But all other people or generations which were borne vpon the earth without the stocke of Seth and all they that walked not in the forme of Abel according to the maner or ordinaunce of Seth were not of the right stocke of Seth but they were foraine braunches which turned them away there from and were neuer prudent nor vnderstanding in the godly wisdome but verie well in their owne felfe knowledge and good thinking wherewith they turned vnto them selues and forsooke euen so the vpright childishnesse and simplicitie and the willing oblation or god seruice of Abel Answere TOuching the fall of man this Authour speaketh darkely and daungerously in euery place GOD saith he after the mans falling away hath alwayes shewed his loue on the man and in the later ende of the fourth Chapter hee hath these woordes Wee will declare from the time foorth of the falling away or disobedience of the man the earnest loue which GOD hath alwaies till vnto this same day shewed towards the man through his elected Ministers to bring him agayne vnto the heritable beautie of the former kingdome From the which hee turned him away In the beginning likewise of that fourth Chapter hee saith to the like effect that from the former kingdome full of all righteousnesse loue peace and amiablenesse the man hath from the beginning turned away his hearte and fell away from or was disobedient vnto the worde of his God the vpright life of his true light Thus doth he set foorth the fall of man for he hath no place touching this doctrine plainer fuller then these be Wherin I beseche you mark the diuersitie of this doctrine from
For mark their meating you shal perceiue that alwaies the one draweth vpō the other wil neuer leaue him before he haue either a leg or an arme of him And in asmuch as partly by his dark speaking partly by his allegorical expositiō he hath hatched a mōster of perfectiō which he calleth Christ I haue added to the end of this booke 3. seuerall short treatises of those 3. special matters concluding the booke with a Sermō which I made heretofore moued therunto by the iudgemēt of some not only for that the present occasiō did then force me to stād vpō that historie of Christ his death which H.N. would wholy and altogither transforme into an allegorie but also for that in so large a matter of doctrine to reforme our iudgemēt I wished there might be somwhat ioined to further our cōuersation I haue likewise set down the iudgemēt of some godly learned as wel of the Dutch church as of our owne touching these heresies of H.N. that thēselues may see I am not alone neither in my opiniō of thē neither in this necessarie cōtention by writing with thē These fruits of my labours my very good Lord I present vnto your honour as a publike testimonie of my humble duetie good will vnto your L. not only in respect of my selfe for your L. great good deseruings towarde me but also in regarde of many others who find a safe harborow vnder your honourable protection and haue such an easie accesse entrance vnto your honour in all their good occasions and lawfull requests as bindeth vs vnto all duetie and thankfulnesse vnto his maiestie and your honor as his instrument for the same Which hath made me bold at this time to cōmend vnto your honourable care the redresse of a dangerous enormity which of late hath broken out in this land I meane this Athisme brought in by H.N. that his household who will bee called the Familie of loue The seruice your honour may doe vnto God in it is great the hope to preuaile against them in like maner is good for as true Religion spreadeth and increaseth vnder the crosse so punishment and affliction is the bane of heresie and false religion With what care and conscience such matters are to bee dealt withall that which is read in Deut. 14. may sufficiently direct your honour Where it is plainly declared that if anie shall secretly intice vnto a strange religion either friend husband or brother the nearest bondes that nature or friendship hath they stand charged not only to reueale it but also that their handes shall be first vpon them to put them to death To bewray the secretes of a deare friend who is to a man as his owne soule seemeth to flesh and blood an heynous matter to deale so with a mans brother the sonne of his mother or with his daughter the bowels of his owne bodie the law of nature doeth crie out of it and yet for the glorie of our God we are not onely in such a case to reueale this against them but our selues to be the chiefe doers in the death execution of thē which telleth vs that with the true worship of God and religion neither friendship nor nature may enter anie comparison nay it telleth vs that at the bringing in of Idolatry a strange religion how secretly soeuer the seedes therof shal be sowen rather thē by the impunitie therof Gods glorie should be defaced and the daunger that is due for the neglect thereof should be susteined we are not onely to lay aside naturall affection but euē to breake into our owne bowels to bathe our selues in our owne blood The case so nearly touching the glorie of our God I am in good hope that this which hath bene said shall sufficiently perswade your honour to enter into some speedie care consideration how to suppresse so great grieuous a danger Your L. labour in this cause so directly and so daungerously dealing against the highest hee can neuer forget to recompence who hath promised to reward euē to a cup of cold water bestowed vpō the least of those little ones who doe beleeue in his name The God of all glorie make you partaker of that honour which is assured vnto all them who by these such like fruites of faith shall trauaile the ratifying of their owne election and the remouing of all such enormities or blemishes which either hurt the health or hinder the beautie of the Church Your Lordships most bounden to serue in the Lorde Iohn Knewstub To the Reader grace and peace THe holie Apostle speaking of the comming of the Romishe Antichrist sheweth that the Lorde woulde set vp that rennagate seat as it were an executioner or sergeant of his wrathfull iudgement against those which should not haue the loue of the trueth that they which would not effectually beleeue it receiuing sentence of the Lord himself to beleeue lies effectually shoulde be put to the execution thereof by the ministerie of that seat The truth wherof as in other places of Europe so in this our Countrey especially is euidently seene where the Lord sitting in his Assise not twise a yeare but all the whole yeare long reuengeth the shameful contempt and neglect of his truth by sending numbers to their stie or walter againe which beeing drawne into the fouldes of Christ by the preaching of the Gospell behaued themselues coldly and carelesly therein And albeit in long processe of time this only cāker of Poperie be able to eat vp the whole church yet the sinnes of our Countrey crie so loude that is to say are done so openly and so vncōtrolledly in the sight of the Lord that as if he woulde make a short hande of all he setteth vpon vs with diuerse engines at once to pull downe that which he hath so graciously builded and with diuerse axes layde euen to the roote vtterly to cutte vp that which his owne hand hath planted And to follow the former comparison as where there are great store of fellons the Iustices of Assise are faine to seuer and single themselues to make the speedier hande of them euen so through heapes of those which haue no loue of the truth in them the lord is as it were faine to erect vp other iudgement seates by the which hee may ease himselfe of them and to appoint other hangmen for their quicker dispatch to the place wherevnto they are adiudged And therefore contenteth not himself now with the heresie of the Papistes which haue beene a long time the principall sincke to receiue the outcastes of the Church nor with the heresie of the Arians and Anabaptists as it were other houses of office whereunto some of the filth of the Church hath beene discharged but stirreth vp other brandes of hell to set fire as it were in euerie corner of the Church Of this sort are the vnlouely companie of them that call themselues the Familie of loue Wherevpon it may
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
as a thing vnneedefull not once distincting vnto whom the seruice after the ordinaunce of Aaron is yet necessary nor yet with whom the same at the appoynted time ceaseth or leaueth of but haue al for the most parte cried Christ Christ and we are Christians and attributed to themselues much freedome ere euer the time of the appearing of Christ or the annointing of the holy Ghost was come to passe or fulfilled with them in the accomplishing of the olde Testament Oh that they yet nowe awaked and tooke heede in the woorde of the seruice of loue vnto this gratious time and gaue eare vnto the same that they might vnderstande their safemaking and so then bee rightly and according to the trueth brought to the true beyng that is vnto Christ You heare that hee complayneth greately of the Scripture learned that they haue altogether and generally leaste the Leuiticall Priesshoode and seruice after the ordinaunce of Aaron forbidding it vnto all without exception when as the time of the appearing of Christ is not yet come to passe with many because they haue not taken heede in the woorde of the seruice of loue vnto this gracious time and therefore hee wisheth in the tenth Section that they yet woulde nowe awake and take heede in the woorde of the seruice of loue vnto this gratious time that so they might rightly and acording to the trueth bee brought to the true beyng that is as he saieth vnto Christ for these be his owne woordes in this place And so then be rightly and according to the truth brought vnto the true beeing that is vnto Christ So that nowe you see clerely by receiuing effectually this his doctrine men are made that true light whereof he spake before in this chapter when as he saide And this same true light is the annoynted with the holy Ghost which is named in Hebrue Messias and in Greeke Christus In the sixth Section hee declareth when men may be saide to come to this true being and perfection which he calleth Christ To witte when the law and seruices doe chaunge with the beleeuers out of the letter and seruiceable woorde into the reuealing of the holie spirite of Christ For then as hee sayeth in that Section The honourable Priest is come vnto them who teacheth not after the maner of Aaron by requiring them yet to obserue the will or righteousnes of the law but after the maner of Melchisedech bringing with him the blessing the accōplishing of the law the saluation of life the annointing of the holy Ghost these be his words Where now thē the law the seruices do in such wise change by the beleeuers of the annointed to witte out of the figures into the true beeing and out of the letter and seruiceable worde into the reuealing of the holy spirite of Christ there is also then by these same the Priest his office chaunged for Christ the honourable Priest cōmeth vnto them from the right hand of God the Father out of the heauenly beeyng which hath or vseth not his seruice after the maner or ordināce of Aaron which is yet a teaching and requiring to obserue the will or the righteousnesse of the lawe of the Lorde but after the maner or ordinance of Melchisedech with bringeth with him the blessing the accomplishing of the lawe or of the Lorde his will the saluation of life and the annointing of the holy Ghost to a pleadge of the godly inheritance to an euerlasting treasure or riches of God and reigneth in the righteousnes of the same See the miserie of this mischiefe hee will haue Christ to bee an estate in man which leaueth the written woorde which hee calleth the letter and hearkeneth wholly to the reuelation of the spirit which banisheth Aaron that is that estate which is carefull to doe the will and commaundementes of God and resteth resolued that they haue already accomplished the lawe and sinne no more And this is that true seede of promise whereof wee heard before out of the eightienth chapter of this booke which is not as he sayeth conceiued of the fleshe but of the holy Ghost through the power of the most highest in the beleefe this seede out of the faith of Abraham also of the pure virgin Marie is as he saith in that place the true seede of the promise to the blessing of all generations of the earth And this seede he calleth the vpright children of the beliefe Albeit I haue set downe the wordes before yet it shall not be amisse to recite the place againe worde for worde as it lieth there Consider ye beloued howe that there is shewed vnto vs and geuen vs to vnderstand through the speches of the Angel Gabriel which he vsed with Mary that at the same time when the holy Ghost came through the power of the most highest vpon the Virgin Marie and procreated the true seede of promise the time of the procreating of the seede of Abraham according to the fleshe turned it selfe about to wit that the holy and true seede of Abraham should not from thenceforth be conceiued of the flesh but of the holy Ghost through the power of the most highest in the belief that the same should euē so be borne out of the true faith of Abrahā for the seed out of the faith of Abraham out of the pure virgin Mary is the true seed of promise to the blessing of all generations of the earth And thus from that time foorth the Genealogie of the seede of Abraham according to the fleshe ceassed with the Beleeuers for the vpright children of the belief which had their discent out of the seed of the faith of Abraham and of the pure Virgin Mary as also frō the holie Ghost were knowē to be the true seede of Abraham because the same seede was the seede of the promise of God the Father was likewise in his minde according to the spirite the likenes of God his father also spirit spirituall of the godly nature being according to the will of God wholly minded with God. It appeareth likewise plainely in that his booke which is intituled The Prophesie of the spirit of loue chapter xv v. Section that this state of perfection which is there called the seconde birth is Christ Iesus the Lord and sauiour These be his woordes O ye holy ones of God thou louely communaltie of loue feare not but be nowe of good cheere vpon the earth against all your enimies For beholde your GOD commeth to be auenged on all your enimies for to lay them that they may bee troden downe vnder the feete of your Lorde and Sauiour Iesus Christ and euen so in your second birth out of the holy spirite of the loue of Iesus Christ to transporte or yeeld ouer the iudgement and dominion vpon the earth vnto you and your Sauiour Iesus Christ to the ende that yee with him and he with you and your sauiour Iesus Christ and with his
and baptism he shall become saued but who so beleeueth not hee shall according to the worde of Iesu Christ become cōdemned 35. For that cause let no mā boast him to be a christiā that hath not in the vpright faith receiued the true tokens of the Christianitie that is that beareth or carieth not the name of the Father and of the Sonne and of the holie Ghost essentially and liuingly in him otherwise he shall assuredly in this same day of the loue of the righteous iudgement before al the holie ones of God which are comprehēded in the communialtie of the loue bee founde false and lying For the woorde that the Lorde Iesus Christ hath spoken shal iudge him in this same newest day Answeare H.N. proceedeth nowe to the sentence of euerlasting condemnation which hee thundreth out agaynst all howe many soeuer who shall not nowe in this present day of the loue beleeue this doctrine which he hath here published and professed What sentence hee himselfe lieth vnder I leaue it vnto the Lorde but if there be any place left vnto prayer for him I pray God hee may be so truely touched with repentaunce as that curse may be turned from him which wayteth for so many as by damnable doctrine shall leade blinde and simple soules out of the way In the meane time we stande assured from the mouth of the lorde that the curse which is causelesse shall not come The true Churche of Christ acknowledgeth the holy Ghost to be God equall with the Father and the Sonne because the Scripture geueth libertie and freedome vnto him in distributing of graces and giftes vnto the children of god According as we reade in the former Epistle to the Corinthes Al these thinges worketh one and the self same spirite distributing to euerie man seuerallie as he will because in like maner it ioyneth him with the father and the sonne makinge but one God of those three persons as it is written in the first Epistle of Saint Iohn There are three which beare recorde in heauen the Father the worde and the holy Ghost and these three are one Wee doe assuredly beleeue that the holie Ghost will bee our comforter vnto the ende as well in woorking the woorkes of sanctification in vs as in making strong and sealing vp vnto our spirite the assurance of saluation and euerlasting life bringing all that to passe in our weakenesse which the Lorde hath promised in his woorde For the which ende he is sent from the Father and the Sonne into the world Which effectes are many in number and merueilous for the great workemanshippe thereof in such frailtie as wee are forced to feele and confesse to be within our selues For what a wonderful worke is this in flesh and bloud to haue a wise and vnderstanding heart in the will and word of his God The Apostle setteth this sight of God his goodnesse towardes vs which is offered in the Gospel farre aboue the reach eyther of sense or reason attributing it onely to the holy Ghost The things which eye hath not seen neither eare heard neither came into mans heart hath God prepared for them that loue him but God hath reuealed them vnto vs by his spirit for what mā knoweth the thinges of a man saue the spirit of a mā euen so the things of God knoweth no mā but the spirit of god What a rare work is this in like manner to geue vnto men who are priuie to themselues of manifolde offences and great wretchednes the confidence and boldenesse to call God Father making a full reckoning of his fauour and good wil towards them which thing is notwithstanding wrought in the seruants of God by the spirit of God as the Apostle witnesseth because ye are sonnes God hath sent forth the spirite of his sonne into your hartes which crieth Abba Father Of what difficultie likewise is that woorke to quicken this not dull but dead disposition within vs in the wayes of the Lorde his lawes and in the woorkes of his commaundementes yet doeth the spirite of God performe it in vs as wee reade in the Epistle to the Romanes If the spirite of him that raised vppe Iesus from the dead dwell in you he that raysed vp Christe from the dead shall also quicken your mortall bodies by his spirite that dwelleth in you Moreouer that passeth the power of man in our afflictions to be guided vnto God and to haue beside the matter the acceptable maner also of mourning and groning ministred vnto vs which proceedeth from the spirite of God as it is written to the Romanes Likewise the spirite also helpeth our infirmities for we know not what to pray as we ought but the spirite it selfe maketh request for vs with sighes which cannot be expressed but he that searcheth the heartes knoweth what is the meaning of the spirite for he maketh request for the faultes according to the will of God. And howe woonderfull is the Lorde by this woorke of his spirite in vs who are yet kept from our Countrey kingdome and oftentimes so euill intreated and so litle regarded that not onelie men but the Lorde himselfe seemeth to reckon of vs as vnwoorthie of any welfare here vppon earth to haue notwithstanding within vs a good earnest of our inheritance in heauē euē the spirit of God who hath also to name Comforter for these and like effectes of consolatiō after that ye beleued ye were sealed with the holy spirite of promise which is the earnest of our inheritaunce for the redēption of that libertie purchased to the praise of his glory As for H.N. his holie Ghost there are no suche thinges to bee had from him for concerning the earnest and assurance to be made for our inheritaunce what vse can there be thereof when once wee are entred vpon the same nowe by H.N. his doctrine euerlasting life is in this life and in this estate of perfection which he professeth therfore when possession is taken there is no longer place for anie pledge or earnest of assurance and therefore H.N. his holie Ghost cannot bee he which the Scripture setteth foorth and maketh knowen by the propertie of a pleadge or earnest Beside this when H.N. his holie Ghost is once come they are past praier for sinne they haue not to pray against it beyng no sinners and goodnesse they want not beyng perfect and therefore he is not that holie Ghost which the Scripture speaketh off that helpeth their infirmities who know not what to pray as they ought making request with sighes and grones that cannot be expressed H.N. The nienth Article Wee beleeue one holy Churche a communialtie of holie ones which is the conioyned bodie of Christ or incorporated through the loue to Christ and that the shedding forth of the holy Ghost commeth to passe vnder the obedience of the loue vppon the same For through the holie Ghost wherewith shee is in
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
hearts which hope on God and on his righteousnesse and beare the loue of God and Christ in their hearts to the end that they all which loue God and his Christ mought now liue louely and peaceably in the same rest with all the holy ones of God and Christ in all loue which most holy the most pure perfect beautie his vpright and gracious seruice of loue we haue receiued or atteined vnto now in this last time wherin we inherite the fulnesse of the life to an euerlasting ioy with God and his Christ And that same most holy his seruice of loue reacheth also no further but it is the perfection it selfe for that cause the seruice of loue which the Lord hath erected with vs little ones elected ones shal stand fast euerlastingly in his ministration and remaine for euer according to the Scripture This seruice of loue as H.N. doth here declare is the perfection it selfe which shall stande fast euerlastingly in his ministration and remain for euer according to the scripture and he that liueth obediently in this seruice of the loue is alreadie ouer head and eares in the ioyes of heauen H.N. his heauen that is builded here vpon earth hath beene ouerthrowne before in the confutation of his title I meane not therefore to haue any other dealing against it before I shall be fully certified that eyther it is builded higher or else that the foundation is made surer onely this I desire that the eyes of this family may be opened so to see the true happinesse laid vp in heauen for the faithfull as that they may growe into a true detestation of all those who teach no other ioyes to be there then such that are felt and perceyued in this life A confutation of H.N. his estate of perfection THat which in this doctrine of H.N. is all in all according to the trueth of God his worde is not at all to be founde among men I meane his estate of perfection which with him is Christ the holy Ghost the resurrection and the euerlasting life and what is it not Now he imagineth that his illuminate men haue profited so well in godlinesse that they sinne no more A doctrine which the whole course of the Scripture doth vtterly ouerthrow For the scope and drift of the worde of God is to leaue all flesh indebted vnto the goodnesse of God that he who will glorie may glorie in the Lorde And therefore it doeth in many places teach and declare that sinne and imperfection is in all men In manie thinges sayeth the Apostle Saint Iames we offende all The Apostle doth not exempt anie man no not himselfe from sinne and offence against God in this his doctrine Whervnto accordeth that saying of Saint Iohn If we say that we haue no sinne wee deceiue our selues and the trueth is not in vs. When the Apostles and pillers of the Church of GOD acknowledge themselues to bee sinners hee cannot bee guided with that spirite which did speake in them who shall denie him selfe and others to offende at all They alledge for them that saying of Saint Iohn Whosoeuer is borne of God sinneth not and that likewise He that committeth sinne is of the Deuill To the which I answere according to that principle which is begonne and grounded vpon reason which also our vsuall speach and practise doeth continue that the whole doeth beare the name after that which is principall in the thing And therefore when men haue dealinges in diuerse trades they alwayes beare the name after that which is principall The Marchaunt who hath a house in the Countrey and some dealinges in husbandrie is notwithstanding called a Marchant and not an husbandman because it is the chiefe and principall thing which he trauaileth in and whereby his especiall maintenaunce doeth growe The wine which is mingled with water hath to name wine and not water because wine is the principall and chiefe part And that lumpe which hath great store of drosse is named notwithstanding of that golde which is in it howe little soeuer the quantitie thereof shall happen to bee because it is principall in value and accompt So that whether we shall compare quantitie with quantitie or qualitie with qualitie the principall shall alwayes beare away the name And therefore no maruaile if the Euangelist shall say that he is of the Deuill who committeth sinne because here hee disputeth not of one or some fewe actions that breake out of a man but of that which is principall in a man For hee draweth all men to these two heades either to bee borne of GOD or of the Deuill According to this doctrine doeth the Apostle exhort vs saying Let not sinne raigne in your mortall bodies for if sinne bee principall beare rule and reigne in anie they giuing themselues as seruauntes thereunto wee may lawfully say of such with the Apostle that they are of the Deuill as contrariwise when anie shall humble themselues to those dueties which are sette downe to vs in the worde of GOD so as that course of life shall bee chiefe and principall in them though in manie particular actions they shall be found offenders yet may they all this notwithstanding be said to be borne of GOD and not to sinne because it is not in them as ruler and principall but as a slaue and vnderling and therefore not able to beare the name When the contention is as nowe for principalitie rule According to this distinction we do finde in the scriptures graces denied vnto sinners when sinne is in rule and gouernement which are not denied when it is in subiection and seruice In the Gospell after Saint Iohn it is thus written touching sinne when it is principal and gouerneth â–ª We know that God heareth not sinners And in the Epistle it is plainly set downe concerning sinne when yet it is in vs though not ruler ouer vs that if wee acknowledge our sinnes he is faithfull iust to forgiue vs our sinnes We doe find likewise in other places because of this diuersitie diuerse and distinct things vttered touching sinne For in the Epistle of Saint Iohn it is there said He that committeth sinne is of the Deuil And in the first Chapter of that Epistle the Apostle affirmeth plainly of himselfe and of all the seruants of God who liue here in this world that if we say we haue no sinne we do deceiue our selues and trueth is not in vs. So diuerse speaches vttered in the Scripture of sinne must of necessitie force vs according as the godly and learned of all times haue done before vs thus to distinguish the same For the further warrant of this doctrine which giueth the name of the whole vnto that which is not yet whole and perfect because of a speciall studie trauaile profiting therein and contending thervnto consider I pray you of that which is written by the Apostle who when he had before confessed that he had
Church Nowe if vnto Allegories vsed in the scripture it be denied to speake as witnesses for the deciding of doubtes because theyr speache is so doubtfull and obscure in it selfe with what conscience can the testimony be taken of H. N. his Allegories to decide the chiefe pointes of religion withal seeing they are all hatched at home of him selfe and not one to be founde in the writinges of the holy Ghost Irenaeus likewise in his second booke Aduersus haereses and the tenth chapter speaking to the same purpose hath these woordes Omnis autem quaestio non per aliud quod quaeritur habet resolutionem nec ambiguitas per aliam ambiguitatem soluitur apud eos qui sensum habent aut aenigma per aliud magis aenigma sed ea quae sunt talia ex manifestis consonantibus claris accipiunt absolutiones Matters called into question can haue no resolution by other thinges that are likewise in question neyther can one obscure thing be cleered among them that haue eyther iudgement or sence by an other that is darke but of questions that be darke and obscure are wise men woont not otherwise to be resolued then by apparant and manifest proofes It is plaine therefore by the iudgement of these ancient and learned fathers that Allegories which are H. N. his best witnesses be as those men who haue heretofore worne papers For theyr testimony may not be taken to decide matters of question And he that bringeth no better matter then is an Allegorie for the deciding of a doubt is as he who because he wāteth better witnesse is glad to call a periured person to the booke I except not in this speach Allegories that are read in the scripture vnlesse they be suche as by plaine woordes either going before or comming after bee clearely opened and made manifest vnto vs The dispositions of such as haue their sence by circumstance made certaine and are founde in the scripture I deny it not may bee taken but that is altogeather for the assurance that the circumstances doe make vnto vs not for any certaine that is to bee had from them selues They must be plaine and certaine that shal induce a man to geue credite vnto any matter that he is not already resolued of The Logitians therefore refuse too haue them among their places from whence they deriue their proofes and probalities I deny not but that the Rhethoritians haue entertayned them among their figures to moue and delight vs when before the trueth of that thing is out of al doubt with vs The Familie therefore are greatly abused of H.N. their Lorde and maister whyle they are enforced of him to take Allegories onely for theyr euidence And yet are not Allegories so muche abused when they be admitted for proofe as when they are made to ouerthrowe the naturall and historical sence of the worde For albeit the case be to bee pitied when a man shall be forced for lacke of credible persōs who haue beene present to take a periured man to decide a doubt yet is this more lamentable when the party periured shal be suffered to the end that he only may be heard to stop the mouthes of men of good credite who both could and woulde resolue vs of the right And in trueth so the case stādeth with H. N. his Allegories for they vtterly abolishe the naturall sence of the worde and of an historie when H.N. hath doone with it there is nothing left to be heard or seene beside a naked Allegorie Ierome him selfe albeit he had some times ouer great a lykyng of Allegories yet was hee neuer so be witched with them but that he held this trueth in opiniō that the literal natiue sence of the woorde was first to be layde as a sure fundatiō before the roofe of any spiritual sence or Allegorical meanyng might be made therunto Cum Historiae habuerint fundamenta tunc spiritualis intelligentiae culmen accipiant vt verè Christus de virgine natus sit Verè Lazarū mortuū susetarit quamuis quotidie de anima Virginali nascatur sermo diuinus quotidide peccato mortui vitiorum funibus alligati de sepulchro scelerum suorum iubentur exire When they shall haue the foundation of an History then let them builde the roofe of a spiritual fence As for example It is the trueth of a deede once done that Christ was borne of a Virgin and that hee raysed vp Lazarus when hee was dead albeit a diuine word is dayly borne of a pure chast minde they that are dead vnto sinne and bound with the cordes of theyr offēces are dayly cōmaūded to come out of the graues of theyr sinnes Howe farre is H. N. from this moderation for his Allegories in the weightiest matters as in the birth death and resurrection of Christ haue wholy drunke vp and altogeather drowned the histories And generally throughout al his writinges after once hee hath begunne with it hee neuer ceasseth to pursue his Allegory vntyl hee haue seene it playe the hangman vnto the natural sence and history For the drift and scope of all his doinges is to make vs keepe our eares shut against that which the Lorde doeth speake plainely vnto vs out of his woorde that we may onely reuerence these rydles that proceede from him selfe The woorde of GOD wil not suffer vs with H. N. to place and put into possession Allegories which be illegitimate that the naturall sence and signification of the woorde which is the lawful heire might thereby bee dispossessed and driuen out The practise of our Sauiour Christ of the Apostle Saint Paule is our president to vpholde the credite of the natural sence and meanyng of the woorde which Allegories beeyng suffered to haue so large alowance as H. N. doeth make them woulde soone driue out at the doores For the least part of an Historie as a worde and circumstance of time the whole whereof H. N. his Allegories woulde vnhorse and ouerthrow is with our Sauiour Christ aduaunced to the credite of deciding and determinyng matters of greatest weight and moment in religion Nowe yf aworde in his proper signification be so much made of with Christ the Apostles as that it shal be of sufficient credit to carry away a matter of greatest weight What wrong doeth H. N. offer the worlde that with Allegories would beare downe not the natiue sence onely of a woorde but of many wordes and sentences set togeather to maintaine a proper and naturall sence and signification Our Sauiour Christ when he will prooue him selfe the true Messias to be more then a man he vrgeth the naturall signification of the woorde Lorde that because Dauid whose sonne he was after the fleshe calleth him Lorde therefore it coulde not bee but that he was more then a meere man Moreouer in that weightie matter of iustification doeth not the Apostle stande vpon the signification of this worde impute which is euer vsed when fauour and mercy preuayleth
to the Churche of GOD howe pernicious to the common wealth and priuate families and howe farre from the spirite of GOD forasmuche as thereby the Lorde Iesus is bereft of all his kingly Priestly and Propheticall dignitie all godlinesse is ouer throwen a windowe is opened to all sinnes and wickednesse to fraude deceipt lying fornication theft idolatrie and couetousnesse and after this life the hope of eternall life in immortall fleshe and the feare of hel fire are taken from the mindes of men euery one hauing but a sparke of godlinesse and of the knowledge of Christ doeth easily perceiue so that there needeth not heere manye woordes for the confutation thereof This one thing is briefly to be added that it may not seme woonderfull to any yf many in our age doe fall into this so grosse an errour For in suche disagreementes of true religion men knowyng the Idolatrie of the papacie the whiche can bee vnknowen to none but too the dullest kinde of men and beeing terrified from the profession of true religion through the feare of persecutions troubles or of pride plucking away the shoulders from vnder the yooke of Christe doe moste easily fall into that moste detestable errour which is beautified with the Title of sweete peace and concorde is verie plausible through the large promise of lyberty God also is iust with punisheth this intollerable vnthankefulnes of the worlde agaynst Christ and his word with such grosse errours according to that prophecie of the Apostle Because they receiued not the loue of the trueth that they might be saued Therfore god wil send thē strōg delusion that they may beleeue lies ▪ that al they might bee damned which haue not beleued the truth but haue had pleasure in vnrighteousnesse But if any shal more diligently examine the Apostolical prophecies w are written in the 2. Tim. 3. 2 Pet. 2. 3. Chapter and in the epistle of Iude concerning the last times shal then be sufficiently armed against that diuelishe peace We are also admonished in the Scriptures that true peace is enclosed in certayne limites least we shoulde be deceiued with some vaine shadowe of peace For true peace is ioyned with an vnspeakable knot to faith and charitie It consisteth also in a good thing and that also according to Christ as it is manifest by these words of the Apostle Nowe abideth faith hope and charitie these three Again Let euery one of vs please his neighbour in that which is good or in a good thing to edificatiō Also The God of pacience and consolatiō giue you that yee bee lyke minded one towardes another according to Iesus Christe that yee with one minde and one mouth may prayse God euen the father of our Lord Iesus Christe Away therfore with this newe cursed peace togeather with the house the founder therof which passeth neither for faith nor hope and is occupied in euil thinges and forbidden of GOD and shutteth out Iesus Christe For yf the studie of peace excused not Aaron for makyng a Calfe nor Saule for sacrificing nor Peter for dissembling neither shall these truely escape vnpunished of the Lorde who vnder the title of peace ouerthrowe all honestie and religion especially seeing that the Prophetes in olde time haue vehemently cryed against all promise of false peace Esay also crieth Woe to them which call euill good and good euill which put darknesse for light and light for darkenesse who put sowre for sweete and sweete for sowre This same people of peace as they wil be called cannot free it selfe from this faulte whiles that it leaueth those thinges free to them of their owne profession which GOD in his woorde hath seuerely punished and moste greeuously condempned Hitherto therefore we hope it hath beene sufficiently shewed of vs howe greatly wee ought to take heede of them all who to the godly that are inlightened with the true knowledge of the Gospell wyl haue that departing from the impure congregations and superstitions of the Romishe Churche to be vnlawfull ₠A Confutation of the Doctrine of Dauid George and H. N. the Father of the Familie of Loue By M. Nicholas Charinaeus who died heere at London Minister of the woorde in the Dutch Churche about the beginning of September in the yeere 1563. DAVID George of whom mencion is made before added to the foresayde argumentes of the aduersaries agaynst the obseruation of the Ecclesiasticall congregations that the vse of all rytes and ceremonies instituted of Christe was simply taken away by him because that hee as he thought executing the office of the holy Ghost should lead al men into all trueth and shoulde bryng foorth that which was perfect and therfore shoulde abolishe that which was but in part And seeyng that hee fained that his doctrine is moste perfect more excellent and farre surpassing the doctrine of Christ as which must be constrained to geue place vnto him whatsoeuer the scripture witnesseth of mans perfection in the commyng of Christ al that hee so impudently draweth vnto hym selfe and to his doctrine that he promiseth vnto him self to his disciples the ful dominion of the whole world immortalitie also perfect righteousnes yea that in this flesh vnderstanding by the name of perfect righteousnes that same inward affection of the minde altogeather free from all sence of sinne But a certaine chiefe builder of the house and Citie of peace and a framer of that same glasse of righteousnesse perceiuing that yet that same full libertie was not permitted vnto men by Dauid George as he that yet bounde them vnto his person boasteth that hee hath found out a more perfect doctrine then that was of Dauids To wit that whosoeuer dwelleth in the house of Loue not onely is free from all religion of Christ but also altogeather from all outward religion and from all holy ceremonies Nowe he calleth loue that same affection of the minde by which a man neyther feeleth in hym selfe nor in any other any euyll or sinne but all thinges what soeuer they bee hee interpreteth them to bee good Now because the neere kindred of the opinions of both these Antichristes doe not onely bryng to nothyng the religious obseruation of Ecclesiastical congregations which come togeather in the name of Christ but also taketh out of the mindes of men the hope of the life to come in Christe Iesus and doeth open windowes doores to al iniquities I am constrayned to confute it in this place and that in fewe woordes First of all I require of both of them that they woulde playnely prooue by manyfest testimonies out of the holy Scripture that the doctrine of the Gospel of Iesus Christ must once bee abolished out of the Churche and a nother more perfect succeede in the place thereof and if it ought too bee abolished that it is theirs that ought to succeed it to continue for euer Besides that let them perfourme those thinges in deede which the holy Scripture
them then of the common sort euen such as a louing father doeth of his owne sonne Moreouer their sinnes are seldome or neuer in their sight I meane with this consideration that in iustice they doe deserue not onely the stopping of the course of his grace but euen to haue let in vppon them the floudes of his wrath Which thing if it were truely seene could not but sette a great price vpon those benefites that come in ouer such desertes The minde of the giuer commendeth not the gift with them for they see not so farre they ioyne them not as seales to his letters of free grace I meane to the free graunt of his grace notwithstanding wee bee forewarned of this deuiding of them and so straightly charged to vnite them Beware least thou saye in thine heart my power and the strength of mine owne hand prepared me this aboundance but remember the Lorde thy god For it is he which giueth the power to gette substance to establish his couenant which he sware vnto thy fathers as appeareth this day Is it not a great villanie to taste so liberally of his benefites and yet to perswade vs so sparingly of his good will to haue so friendly dealing with his giftes and so little liking of him self that when we haue deuoured so manie benefits we shoulde inquire of the Almightie who he is that wee shoulde serue him as if yet we had seene nothing to binde our seruice vnto him Can there be more vnkindenesse then in so manie benefits bestowed to gaine no good will so manie benefites to be let out and no good will to come in with them againe That wee may the more clearely see into his good will and free mercie through his benefits we must be brought back now then vnto our sinnes and the iust desertes thereof For then shall we recken them to be benefites in deede when we see what doings they haue succeeded and beene ioyned withall Thus allayeth Moses the pride of the people of Israel and getteth GOD his due honour among them in the ninth of Deut. Speake not thou in thy heart after the Lorde thy God hath cast them out before thee saying for my righteousnesse the Lorde hath brought mee in remember and forgette not howe thou prouokest the Lorde GOD to anger in the Wildernesse since the day thou diddest depart out of the lande of Egypt vntill yee came vnto this place ye haue rebelled against the Lord. He calleth to minde sundrie of their grieuous transgressions particularly reciting the time and the place By these rules let vs trie who in matters of any weight layd vpon them by the Lord are lyke to returne this answere Who is the Lord that I should serue him Euen so manie as doe finde no sweetnesse nor taste in him by his benefites as are no more confirmed by his blessings in his fatherly affection towardes them such as get thereby no strength of fayth such as doe not holde themselues the more bounde vnto him as are not the more delighted in him as are not the more desirous to walke worthie of him as finde not their heart the more ioyfull in him as finde them no better minded to his lawe to the which hee hath set ouer his owne loue euen those I saye that dwell in the benefites and so they haue their desire they holde that their heauen and their happinesse that looke no further then the benefite that stay vpon it and inquire no further whether God doe loue them and is become a father vnto them so as they may account vpon his benefites as giftes from a louing father those that thinke themselues then to vse his benefites best when God and all goodnesse is the furthest from their minde those that can finde no taste in these temporall blessings vnlesse the mention of him who giueth the taste and sauour vnto them be indented and conditioned withall to depart farre from them for that time which they haue to vse them those that will neuer set their sinnes in sight that they may further the account of the benefite and the good will of the benefactour Wee must denie this vngodlinesse that yet demaundeth Who is the Lord that we shoulde serue him after so long vse of his benefites Now would I know where we might haue a place for them that are lesse acquainted with him then they were manie yeares a goe who haue lesse comfort in his worde lesse Religion lesse obedience lesse good conuersation as for them that take his benefits and with them doe warre against him the place is taken vp alreadie in the nethermost pit if the Lord giue not great repentāce therfore brethren for Gods cause let vs hastē our better acquaintance with him who by benefits hath so lōg time cōmended him selfe vnto vs let it be our shame that he should thus long be a stranger vnto vs that of so long time hath had so louing dealing with vs Let vs ioy more in his delightes set our hartes more vpon that he commaundeth and commendeth vnto vs so shall wee come out of their rancke which in hart say Who is the Lord that we should serue him Which men by his benefites haue receiued no earnest of their saluation no pledge of any speciall goodwil no assurance of true safetie no delight in his loue no more familiaritie with him nor greater comfort of him who are no more drawen out of the worlde and her delightes to folow him who hath in so sundry giftes witnessed his good will called them vnto him pledged these as earnestes that his owne glory abideth for them Now would I see where we might set them if not in his ranck who haue so often been fetched vp from the loue of the world by so many messengers of Gods mercie and yet haue so litle ioy to be aboue and so hungerly pursue the pleasures and profites here belowe as yf they had neuer no not in meditation had the sight of any other delights The benefites then leade vs vnto the Lorde when in them we see him to be our father and make the more hast to come to him hauing an eye to the endlesse life he calleth vs vnto Comming more in desire from these things here belowe and getting more holde and more hope aboue shewing aswell in prosperitie as aduersitie that we are not wedded in our luste and desire vnto worldly goodes in wealth by not being letted by it to folowe the way that God doeth set before vs nor yet to deale mercifully with our neighbours and to walke humbly with them And in affliction by holding our selues well contented in so much as we want not him who is a plentifull portion and the best heritage The last note of vngodlinesse is this they say what profite shall we haue if we call vppon him These are no speaches of the tongue as I haue saide before but the sence of the hart No man so euill that maketh not some reckoning of his
to be married Yet is it saide that rather the basest of the people shal be compelled to enter in then that these who haue ben bid and are hindred by these thinges though in them selues not vnlawful shoulde taste of the supper Wee see then how needeful this sobrietie is that keepeth vs from surfettyng with these transitorie thinges The very Ethnickes haue founde and taught that there is a blessing which a good man may finde in euery estate Scaenica hath these woordes Assuescendum itaque conditioni suae nihil tam acerbum in quo non equus animus solatium inueniet If Heathen men founde ioy in euery estate by custome and continuance shall wee finde none who haue the promise of our God for speciall blessinges and assistaunce Let vs answere our affections which will not heere of our abasing as Dauid did Michal the daughter of Saul 2. Sam. 6. Who scornefully checking him that he had so abased himself in bringing home the arke of the the Lorde and that before the maides of his seruauntes receiued this answeare from him it was before the Lord who chose me rather then thy father and all his house and cōmaunded me to be ruler ouer al the people of the Lord and therefore I will yet be more vile then this and wil be lowe in my owne sight and of the very same maide seruantes which thou hast spoken of shal I be had in honour Let vs I say answeare our affections and say it is before him and for him of whom we holde all let vs say wee are yet redy to be more vile and lowly if neede require our God see it so good for we must cheine vp our affections with cōsideration that our bondes are limitted vnto as and that we are redy to be abased yf suche a condition shoulde be layde vpon vs from the lord Let vs learne in the feare of God to take vp our affections from pursuing these delightes remembryng that the Lord hath pledged him selfe for assurance of a sufficient prouision Let your conuersation be without couetousnesse for it is said I wil not leaue thee nor forsake thee If we had but the woorde of some wealthie man to assure vnto vs a sufficiencie howe woulde it comfort our hartes and lessen our labours and cares Beholde the woordes of the highest for hym that is content with that he hath yf this will not mooue vs let vs remember that in the eight of Luke there is mention made of a cursed kinde of grounde that receiued the precious seede of Gods woorde into it but either riches cares or voluptuous life doth so choake it as there commeth no fruite of it And if this will not preuayle with vs let vs call to minde the watchwoorde that is giuen vs by our Sauiour Christe in the 21. of Luke Take heede least at any time your hartes be oppressed wirh surfetting and drunkennesse and cares of this life Nowe if there happen to be any who beeing weery with the burden of their weakenesse in this part shal be come earnest suters vnto the Lorde to preuaile against their corruption in this behalfe let them assure them selues that the vnfaigned petition and prayer of a man leaden with the burden of his want beeyng continued cannot returne emptie from that GOD who by name calleth out such to come vnto him with promyse that he will heare them Therefore to conclude this matter of sobrietie let our lot giuen vs of the Lord be our limitte let a lower estate be well digested by meditation let God his assurance be sufficient let his threatninges feare vs let his promyse yf wee be weery incourage vs. To liue righteously is so to order our life as euery man may haue his owne at our handes for iustice is a vertue that geueth to euery man his due The Lorde to maintaine brotherly loue among his hath made one the store-house of necessaries for another So is the welfare of euery man layde out of himselfe that loue may by suche meanes rather be maintained He that is in the place of iustice and iudgement is to remember that he geue to euery man his owne For the fatherlesse in his good cause hath the right of a father in him The Widowe of an husbande the blinde and ignorant man that cannot discerne where the helpe of his cause lieth hath the right and title of an eie in him the oppressed of a Patron Thus doeth Iob cleare him selfe in the 29. of Iob. I deliuered the poore that cried and the fatherlesse and him that had none to helpe him the blessing of him that was redy to perish came vpon me and I caused the widowes heart to reioyse I was the eye to the blinde feete to the lame I was a father to the poore and when I knew not the cause I sought it out diligētly I brake the iawes of the vnrighteous man and pluckt the pray out of his teeth Thus did Iob discharge him of the defence he did owe vnto thē lending his eie vnto the blinde to spie out the right of his cause and his hande to the oppressed to plucke the pray out of the vnrighteous mās teeth More and besides this the whole land hath title to a defence and safetie by them from sinn For sinne and wickednes vnpunished maketh the lande giltie of blood and bringeth the wrath of God vppon it Which wee haue notably prooued vnto vs in the 21. of Deut. A man is founde dead it is not knowne who slue him the Elders and Iudges muste come forth and measure to the cities that are round about him that is slaine the Elders of the Citie next vnto the slayne man muste take a Heifer out of the droue and bring it vnto a stony valley and strike of the Heyfers necke and washe theyr handes ouer the Heifer that is beheaded and testifie and say Our hands haue not shedde this blood neither haue our eies seene it O Lorde be mercifull vnto thy people Israel and lay no innocent blood to the charge of thy people Israel so the blood shal be forgeuen them so shal yee take away the crie of innocent blood This care and prayer was there to vnburden the lande of blood euen when the malefactour coulde not be founde and this confessing of a kinde of guiltinesse in the Elders and Iudges next vnto that Citie for that if iustice had beene straightly looked vnto by them it is credible the malefactour durst not haue approched so neare Thus woulde the Lorde teache vs that wickednesse vnpunished crieth out against the land wherein it is committed Nowe seeing by the expresse commaundement of GOD there was suche care taken to purge the lande of murder or manslaughter when the aucthour thereof was vnknowen And that not otherwyse then by sacrifice prayer and solempne protestation before the Lorde of their innocencie either for doeyng it or seeing it doone they were discharged of the daunger thereof What conscience and
care ought yee and all other that sit in iudgement to haue that you make not your selues this lande guiltie of the blood by winkyng at sinne and wickednesse especially by letting the murtherer that is manifest escape you And if the whole lande where wickednesse committed against the seconde Table is winked at be founde guiltie of blood we stande in greater danger of that iniquity that directly concerneth the glory of GOD I meane the offences doone against religion and the true woorshyppe of god And the whole lande is to looke for defence agaynst so great daunger at the Magistrate his hand And because it is a dutie they owe vnto vs it standeth them vppon to seeke the peace of their owne conscience in that callyng which cannot be otherwise compassed then in the true discharge of that which is det and due on their behalfe That which is recorded in the 22. of Iosua doeth notably direct Magistrates with what care and vigilancie they are too deale against corruption in the worshyp of god It is worth the noting to obserue howe they were afraide of the Alatr erected by Iordan insomuche that they geathered them togeather to goe vppe to warre against their brethren so soone as they heard that an Altar was builded in that place Albeit their brethren hadde no yll meaning in that matter Naye as afterwarde they doe professe their meaning therein was verie good and godly but conscience of duetie and experience of plagues where such offences as there they feared had escaped without punishment made them iealous ouer euerie occasion and afrayed of euery light suspition as appeareth by the speach which they had to their brethren Haue we to litle say they for the wickednes of Peor whereof we are not cleansed vnto this day ye are turned this day from the Lord and euen to morow he wil be wrath with al the congregation of Israel Did not Achan trespasse greatly in the execrable thing and wrath fell on all the congregation of Israell and this man alone perished not in his wickednesse The Lorde put it into the mindes of our Magistrates in lyke maner that whensoeuer they shall heare of an aultar erected in anie secrete corner of this lande and false worship vsed they make no delay vntill they haue seene the offence punished We see then what cause Magistrates haue to watche ouer euill and what occasion we haue to commend them to God by feruent prayer that they may sincerely serue the Lorde in so great a calling least the whole lande shoulde bee arraigned before the iudgement seate of the highest and all founde guiltie of much blood outrage and Idolatrie which hath long layde vppon the lande vnpunished which plague the Lord in mercie keepe farre from vs. Iustice and iudgement they are the strong holdes and fenced places of this lande they are the keyes of our Countrey they keepe vs better then all the Blockhouses or places of defence wheresoeuer they are better able to encounter with our enemies then anie garrison of men how well practised soeuer they may be But contrariwise the neglect of iustice is worse then rebellion it pulleth Princes out of their thrones maketh the lande cast out her inhabitantes ioyneth with forraine power openeth the gates of al our castles and holdes taketh the weapon from the warriour taketh the heart from the valiant souldier wisedome and forecast from the wise Councellour poysoneth all our munition And in the 5. of Esai the Lorde vnder the similitude of a vine doeth most liuelie declare howe he will deale with his people when iudgement and righteousnesse can not be founde among them He will breake downe the wall thereof and it shal be troden downe he will take away the hedge and it shal be eaten vp It is our parte therefore to pray for our Magistrates and those that be in place of iustice that they may looke to the cause of the widowe fatherlesse and oppressed that they may purge the lande of blood by taking punishment vpon malefactors that they may haue courage and the feare of God that they may hate couetousnes so that our Prince may sit sure among vs our holdes strongly fortified our headges stil vpholden that wee may long inioy peace to the better honouring of our god And their owne safetie doeth require great care in this behalfe Shalt thou reigne saith the Prophet to Iehoikim because thou closest thy selfe in Cedar Did not thy father eate drinke and prosper when he executed iustice and iudgement when he iudged the cause of the poore he prospered was not this because he knewe me saith thy Lord but thine eyes and thy heart are only for the couetousnesse and for oppression therefore thus saith the Lord of Iehoikim he shall be buried as an Asse is buried The Lawyer hee must deale iustly and giue euery man his owne for he is the liuing lande marke that limiteth men their inheritance that pointeth out their right and title howe farre it goeth and so breaketh controuersie and telleth euery one in his doubtfull cause where his clayme and title lieth what lawe and equitie will beare him in and where it wil forsake him He I say is a liuing lande marke that by true opening of the lawes boundeth euerie man within the compasse of his owne title And because of that doeth highly deserue of the common wealth as a most necessarie and profitable member thereof Such men are the common treasure house of the Land where vnto the euidences of euerie man are committed And they put in trust withall to reserue for euery manne his title that when hee is incombred for his right they shoulde out of that Treasure house of the lawe bring good euidence for him and so forthwith cleare his innocencie The lawe is the house of euery man where being tossed with many stormes abroad he findeth a place to hide his heade in and beyng in safetie doth boldely contemne both winde and weather quietly take his rest For being tossed with iniuries either in bodie goods or name we haue no house of refuge and rest beside the lawe no sanctuarie in our vniust vexation besides that The place which they serue God in who are ministers of the law is verie high and honorable the good they may doe verie much if God geue them conscience and care of it The hurt in like manner is exceeding great where the feare of God doeth not rule For is it not a merueilous mischiefe to remoue the land marke of any man it is that sinne that had a solemne curse called for against it by the ministery of the Leuites wherevnto all the people were commaunded to say Amen And what diuersitie or difference is there betweene him that setteth in the land marke and so boundeth a man shorter and him that either by wresting of the lawe or hiding the true meaning of it is an occasion of cutting short or empayring the true Title of anie man Euerie man will graunt that
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
froÌ„ vs He left his life for vs that our life might be let out to honour him He made not so slender a purchase with so great a price as that if hee had a good sigh or a good word at our last breath that would suffice him this life was geuen for the purchase of a zelous geuing of our liues to the works that please him And therfore doth the Apostle tell vs that we are not our owne men to frame our life after our owne liking but are to serue the Lorde both with our body and with our spirite because they are the Lords bought of him with a price Yf we humble not our selues to a zelous folowing of good works we withhold the lords due for he hath paide a great price to purchase a good life at our handes Hee hath with no smal price but dearely bought of vs the honor of a life led in zelous obedieÌ„ce vnto his word For we are not barely to geue some good words either els to shew some good countenance toward religion and christian conuersation but to haue our conuersation declare that we are affected with the same become studious of such an estate of life Suche men declare theÌ„selues to be that peculier people for whoÌ„ the Lord laide out his life As for those who waâ—ke so indifferently betwene true religion false that a man can not discerne whether they are more inclined vnto As also those that walke so euen betwen a ciuil life a christianlike hehauiour that the difference is not easilie discussed they do declare themselues as yet not to be affected in desire towards those dueties which the Lord hath laid vpon his Now where this purchase of his hath taken place they are become a peculiar people zelous of good workes If colde christians haue so litle comfort from the death of Christ what shal become of them that are sworne enimies either to true religion or els to good life christiaÌ„ behauiour It is said here by the Apostle that we must be purged to become a peculiar people vnto our God zelous of good works which office of purging the holy Ghost perfourmeth not by miracle but by meanes wherein we haue great cause to be thankeful vnto God that whereas our foode was exceding grosse vnder the gouernment of the Pope as hauing only for diet the inuentions of man Nowe that pure and fine foode of the woorde of God is not only made lawfull vnto vs but also liberally layde out for vs But herein againe we ar bothe to confesse and acknowledge our want that seing we are not voyde of sinne while we remayne in this flesh and therfore haue neede to be often purged clensed our purgations for all this so greate a change so good a constitution of the minde vnder the Gospell be nowe at this day nothing diuers from those that were vsed in that that greate grossenes which we had vnder the Pope The Cannon lawe I confesse might purge somewhat in those times of ignorance when because the foode was so grosse the minde coulde not but be full of great and grieuous humores but now the constitution of our mindes beyng altered by reason that the foode is so cleane diuers from that it hath benne how can it purge to any purpose Let vs therfore euery one pray that seing by reason of this good diet of the Gospell the state and constitution of our minde is chaunged in steede of the Cannon lawe which passeth ouer many daungerous humors and purgeth them neuer a whit by reason of the great grossnesse that is in it VVe may haue rules Canons out of the worde of God which will pearce further purge other humoures wherof we haue great store those such as do greatly blemishe the Gospell and causeth so greate slaunder vnto our profession as hyndreth many from comyng thervnto Howe often doth the whole body of this realme asseÌ„ble togeather in that highe court of parliament to redresse those euils that are amonge vs ether in bodie goods or name making new statutes and repelinge olde accordinge as by that wisdome and experience which God hath giuen theÌ„ they see perceiue any danger either preseÌ„t or shortly lyke to fal vpoÌ„ them But as for the Church which Sathan maliceth infinitlye more and therfore maketh many sorer assaltes against the same how slenderly in all such assembles is her estate thought vpon And what statutes are their made to preueÌ„t the practises of Sathan Or what old ones be once repelid how vnprofitable or hurtfull so euer experience doth tel vs that they be The Lord touch them with the care of it who haue especial authoritie to redresse it I haue already bene verie long and the weather hath bene very tedious vnto you a woorde therefore or two of the last point and so I make an ende The maner of teaching trayning of schollers in Christ his schoole is by teaching exhorting and rebuking these thinges saieth the Apostle Speake exhort and rebuke with all authoritie We cannot conceaue the matters of saluation by and of our selues they must be taught vs and when wee yeelde vnto them in iudgement beeing perswaded of the truth thereof it is another labour then the former to be rightly affected with them And therfore they must be pressed vpon our affections by exhorting and rebuking for we are not by and by truely touched with our dutie and humbled to the obedience thereof when once wee haue subscribed in our iudgement to the truth and equitie of the thing Men muste haue speciall cunning and skill from God that shall come within vs and make vs in iudgement and affection to yeelde vnto duetie howe shall they preach saith the Apostle vnlesse they be sent This argueth a strong and a woonderful corruptioÌ„ to be within vs which hath so blinded our reason and hardened our affection that they must bee men of speciall giftes and graces that shal be able to open the eyes of our mind to conceiue the trueth and to touche our affections so as they shal be moued to make conscience of the same We may well discerne then howe vnprofitable those ministers bee in their place who know nothing how to exhort and rebuke Who woulde hyre into his haruest a Mower that coulde not set an edge vpon his sith when it should happen to be blunted by stones or other thinges that were hid in the grasse And is not teaching exhorting and rebuking the edge of the worde which maketh it cut And be not our heartes of themselues if Sathan shoulde cast in no outwarde occasions a grounde that is full of stones and what shoulde hee doe then in the haruest of the Lorde that cannot geue an edge to the worde by strengthening the trueth of the doctrine if false Prophets and Teachers should cast in stones of heresie erronious opinions nor yet by waking and rowsing the affections of men by exhorting and rebuking acording to sound doctrine