teacher and Prophet is likewise very great for who can make vs doubt or make any question of it howe wee should knowe the wil of God generally or his affection towards the beleuer perticularly when the sonne himselfe to whom as being neerest vnto him the wil of the father is wholy and altogeather made knowen hath opened the same in his Gospel Who dare nowe tell me that as one who hath no iudgement or discretion I am wholy to put ouer my selfe in matters of fayth to Councelles fathers and consent of nations when I am taught too beleeue that Christe Iesus is annointed Prophet and Teacher aswell inwardly to perswade by his spirite as outwardly to teache and set downe a true rule of righteousnesse according as it is written in Iohn But yee haue an ointement from him that is holy and know al things These things touching his name and office I haue vttered more at large because H.N. with one breath passeth from the creation of all thinges by Christ vnto the woorke of our redemption as if they had not onely both one workeman but also were both of them nothing els but one the same worke nay which more is as if the comming of Christ in the fleshe and his suffering had been onely to answeare a duety that was laid vpon him by some couenant from the creation which stoode him self vpō to answere for his own benefite whereas the Scripture laieth out at large the matter of our saluation as the most speciall and principall thing that it handleth A thing so seueral and sundred from the creation as that the sonne of God hath not onely nowe another matter in hande but also a newe name and another nature a diuerse office and a distinct condition H.N. notwithstāding al these good words is not of opinion that Iesus Christ is God for then here especially he woulde haue beene plaine and laide out the matter at large not onely for that necessarie occasion is offered him by the mention that is made of the onely sonne of God but also because our redemption which is the matter he hath in hand could not be accomplished by any that was but man onely For what iust satisfaction coulde a mortall man make for offences committed agaynst the high maiestie of GOD when offences growe to be greater or lesse as the partie offended is in place and dignitie higher or lower According as wee see that an euill woorde spoken against a Prince hath in iustice greater punishment then the same woorde ought to haue being spoken but against a priuate man Nowe when so great a person as the only begotten sonne of GOD and GOD him selfe hath humbled him selfe in our nature for vs and beene obedient euen vnto that most slaunderous death of the crosse for our cause no man can deny but that suche a sacrifice is able to weigh with all the sinnes of his seruauntes For that obedience hath estimation and desert from the person who did perfourme it Howe daungerously then dealeth this Familie as much as in them lieth to shake out faith beside the iniurie that they doe offer vnto his Maiestie when they deny the Godhead of Christ seeing no man is able to bring that price wherewith sinne may be sent away as answered in desert and our consciences rest vpon as in a sufficient discharge against the same Moreouer who not beeing the Almighty him selfe had beene able to preuayle against death and to breake through the iron barres and mightie chaines of the graue which yet is but the prison of the body onely and not that darkest dungeon and safest ward that Sathan hath where the soule is imprisoned when sinne ceaseth vpon the conscience Nowe the gates of both these prisons were to be opened and that so wide as infinite multitudes beside him selfe might safely passe thorowe them nay they were to bee broken vnto so small sheuers as it were impossiible euer after to make them of strength able to bee kept shut against the feeblest of his seruauntes But I knowe you are desirous out of H. N. his bookes to knowe what hee thinketh of Christe seeing I doe so constantly affirme that hee denieth him to bee GOD and haue before referred you for your further satisfaction touching his opinion heerein vnto this place and likewise what you may safely say by warraunt from his owne writings that he beleueth Christ to be By the doctrine of H.N. Christ is no one man but an estate and condition in men common to so many as haue receiued his doctrine that they are growen thereby to perfection nowe sinne no more Which estate hee calleth the true light or true beeing and perfection For proofe whereof I referre you vnto the xiii Chapter of his Euangelie or ioyfull message of the kingdome towarde the ende of second section there hee hath these wordes This same true light is the annointed with the holy ghost which annointed in Hebrue is named Messias in Greeke Christus Hee was also in times past called of certaine Rabbins amōg the Iewes the Lorde his Sabboth And they say that the same annointed is the seuenth day in the Paradize of God wherein God resteth from all his woorkes and is the perfectiō the which also is very true for this same Messias or annointed is the Sabboth day which the Lord hath commaunded to be alwaies had in remembrance that we when the same commeth might rest therein hallow or sanctifie the same wherin the law the seruice of the Priesthood of Aaron out of Leui and the elders testament doth ceasse hath accomplished his seruice For the same annointed which commeth at that time out of heauen with his annointing of the holy Ghost in the spirite and is the very like being of the godhead it self he is a Priest of the most highest higher and greater of dignitie then was Aaron because hee bideth euerlastingly and is a minister of the spiritual heauenly goodes This same true light which H. N. bringeth ye see he calleth it the annointed with the holy ghost Messias Christ the seuenth day the perfectiō to cloke his horrible heresie the better that it might not be espied hee speaketh of this his estate of perfection in the Masculine gender as if it were a man and saith as you haue hearde before he was also in times past called of certayne Rabbins among the Iewes the Lordes Sabboth and likewise he speaketh of this estate as yf it were a man when he sayth he is a Priest of the most highest higher greater of dignitie then was Aaron This horrible blasphemie is yet more plainely laide out in the viii ix x. sections of this same chapter wher he speaketh thus Oh alas how grosly haue then certaine wise of the world and Scripture learned ouerreached them herein which haue without diuersitie forsaken the lawe and the seruice of the elders Testament and of the Priestes office after the ordinance of Aaron and set backe the same
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
not attained vnto perfectiō but did folow after it speaketh notwithstanding immediately after of him selfe as of one perfect because it was a chief principal studie trauaile of his to grow toward it Let vs therefore as many as be perfect be thus minded and if ye be otherwise minded God shall reueale euen the same vnto you And in the seconde booke of the Chronicles albeit the high places were not taken away out of Israel wherein King Asa was an offender against the law of his God as also in sundrie other thinges whereof mention is made in the nexte Chapter yet are these wordes vttered by the holy Ghost of him The heart of Asa was perfect all his dayes We doe reade also for further confirmation of this matter in the seconde of the Chronicles that Amazia and Osias did vprightly in the sight of the Lorde and yet for all that Amazia was guiltie of one so great trespasse as did procure vnto him an heauy iudgement from the Lorde as appeareth in the Chapter going before And Osia in like manner did so offende in vsurping the Priest his office that he did smite him with the plague of Leprosie for the same Which punishment was not remooued from him vnto the day of his death And doe we not reade in like manner of Dauid and Hezechias that they did vprightly in the sight of the Lorde Yet who is ignorant of Dauid his grieuous offences eyther else of the trespasses of Hezechias so playnely noted in the seconde of the Chronicles We then playnely perceiue that the Scripture is well acquainted with the naming of thinges after that which is chiefe and principall in them and that in the Scripture they are called righteous and perfect who are not freed from all vnrighteousnesse neither yet voyde of all imperfection And this rule which the holy Ghost obserueth will leade vs to the right sense and meaning of all those places which heretofore haue bene alleaged by the Pelagians and are now afresh renewed by H.N. and his familie for this doctrine of perfection a doctrine whereof a man may truly say that as there neuer hath bene any more pernicions so was there neuer any oftener reuiued and more easely receiued for Adam his children would still be Gods and haue their happines and perfection in themselues And so fauourable are we to our selues that if our testimonie may bee taken wee will iustifie that saying of Solomon All the wayes of a man are cleare in his owne eyes The places alleadged heretofore by the Pelagians for their perfection and nowe againe vrged by H N. and his familie their lawfull successours be these Noah was a iust man Walke before mee and be thou perfect Thou shalt bee perfect with the Lorde thy god Feare the Lorde and serue him in perfectnesse And thou Solomon my Sonne knowe thou the God of thy father and serue him with a perfect hearte Geue vnto Solomon my Sonne a perfect heart to keepe thy cōmaundemēts The heart of Asa was perfect al his dayes I beseech the Lord remember that I haue walked before thee in truth with a perfect hart His heart was not perfect with the Lord his god as was the heart of Dauid his father He did vprightly in the eyes of the Lorde but not wth a perfect heart Ye shall therefore be perfect as your father in heauen is perfect If thou wilt be perfect goe sell that thou hast Whosoeuer will bee a perfect Disciple shal bee as his Maister Wee speake wisedome among them that are perfect Till we all meete together vnto a perfect man and vnto the measure of the age of the fulnes of Christ Let vs therefore as many as be perfect bee thus minded That we may present euery man perfect in Christ Iesus Strong meate belongeth to them that are perfect Let patience haue her perfect worke that ye may be perfect and lacking nothing If any man sinne not in worde he is a perfect man He that keepeth his worde in him is the loue of God perfect in deed It is no new thing in the Scriptures to geue any thing the name absolutely without any caution or condition A termino ad quem tendit as the philosophers do speak that is of that thing wherevnto it tendeth because albeit it haue not perfectly atteined vnto the same yet with a speciall care and principall desire which can neuer bee without some profiting it keepeth the right course therevnto Solomon geeueth him the name of a wise man absolutely without any restraint or exception who is yet subiect to suche imperfection therein as must necessarily and will gladly for his further profiting admitte reprehension Geue admonition to the wise and he wil be the wiser Teache a righteous man and hee will increase in learning He geueth him the name of a wise man without any restraint Geue admonition to the wise and yet is hee not absolute and perfect therein but onely in the way and trauayle therevnto for admonition will make him wiser Nowe to that which is perfect and absolute already can nothing bee added Solomon likewise in the Prouerbes sticketh not to call them righteous simply and without exception who are yet but in the course and way of righteousnesse aspiring and contending to profite and proceede in the same The way of the righteous shineth as the light that shineth more and more vnto the perfect day As before hee had the name of a perfect and absolute wise man who was yet to profite and therefore vnperfect in the thing So nowe hee is sounde and whole as yee heare touching the name of a righteous man who wanteth a legge arme or some other member of righteousnesse it selfe For hee is sayed to bee as the light which shineth clearer and clearer vnto the perfect day If it bee replied that this woorde Perfect vrged in so many places of the Scriptures by the Pelagians and their lawfull successours the family of loue is not yet heard off ioyned with any kind of want imperfection I aunsweare that the Hebrue worde which in the olde Testament they translate perfect signifieth soundnesse and that simplicitie which is opposed to frowardnesse and wickednesse and not that estate which is altogether voide of al imperfection And so is it vsed in the first Chapter of Isaie and in the second of the Chronicles The like is to be said of the Greeke word vsed in the new testament by the which diuerse good writers signifie the consecrating and sounde addicting of a man vnto religion and the feare of God in which sense it is taken in the Epistle to the Hebrues And that it may stande with want and imperfection appeareth playnely in the Epistle to the Philippians when the Apostle hauing in plaine speach professed that as yet he had not atteined vnto perfection immediately after hath these woordes of himselfe
it as that their heartie goodwil affection may be seene to appeare thereby towards it This iudgement of God vpon H.N. and his Family speaketh plainly of the Gospel that we can not enioy it if wee giue no better entertainment then they haue done vnto it For as for them they are now farther from the knowledge of the Gospel then they were the first houre that euer they looked vppon the light For Christ is nothing with them but obedience vnto that doctrine which they professe Which may easily be discerned by H.N. his discription of him which is this Christus doth signifie vnto vs saith H.N. the safe making oyle of the God sauing being and yet more plainely is that matter expressed in the Booke entituled Theol. Ger. A booke that euery mā who hath red any of his workes if his owne coūtrimen had neuer discouered it might easely perceiue to haue come frō the same spirit which spake in him These words are founde there touching that matter Vetus homo est Adamus et inobedientia ipsitas egoitas et similia at nouus homo est Christus et obediētia Adā is the olde man disobedience he I such like but Christ is the new man obedience Where that obedience is nothing that he doth is sinne where that is not there is nothing but sinne God hath nothing so proper vnto him wherein by this doctrine of H.N. his illuminate elders be not felowes with him euerlasting life if that we beleeue him is fully felt possessed in this life here is our heauen here is our hell the resurrection is not corporall of the body but spirituall of the minde Now is Christ come to iudgement and this doctrine is the last trump they are rysen againe and in perfect ioy who haue perfectly imbraced it and those haue alredy receiued their iudgement be in hell who do resist it to be gilty of death by the sinne of an other or to be iustified by the righteousnes of an other is a doctrine not onely not receiued of them but throughout all their bookes impugned our sinnes by this doctrine are answeared within vs and no righteousnesse that shall doe vs good is without vs Touching which point this is saide in the Booke alledged before Etiamsi Deus omnes homines quicunque sunt ad se assumeret ipse in eis homo fieret ipsi in eo deus fierent idem in me non fieret nunquam corrigeretur meus lapsus Although GOD woulde take all men to himselfe and were made man in them and they were made God in him and the same shoulde not bee done in mee my sinne and offence shoulde neuer bee discharged They onely are the Church al cōgregations whatsoeuer that ioine not with thē they call thē Synagouges of Sathan and nestes of Deuils they holde that euery man is his owne Sauiour and a Chrst for him selfe euery mā that hath wel profited in the schoole of H. N. is perfit and without sinne To conclude this matter the errours bee so many so foule and so filthy as woulde force the very penne in passing to stay stop the nose The onely way whereby a man should enter to do them good haue they hedged and stopped vp against vs for they say that they onely are spirituall and therefore iudge truely of the word that they haue the sence and we nothing but the words they haue the spirit and we nothing but the letter that they haue the life and we the body they haue the carnel we the shell they haue the sword and we the scabbard To be briefe in this matter of doctrine H.N. turneth religion vp side downe and buildeth heauen heere vpon earth maketh God man and man God heauen hell hel heauen For venom and poyson which will bring present death hath he dispersed ouer euery member article of our beliefe so vniuersall is the poyson of his opinion Touching conuersation howe may wee imagine that there is any soundnesse when the doctrine and vitall partes be thus infected For do we not read in the scriptures that most shameful corruptiō of life hath alwaies followed as a due deserued punishment the corruption of doctrine God gaue them vp saith the Apostle to their hearts lusts vnto vncleannes to defile their owne bodyes betwene thēselues which turned the trueth of God vnto a lye Which thing Priscillianus of whom H.N. hath borowed not only that villanous wresting of the word by allegories but also that monstrous opiniō that periurie and lying be lawfull and may be doon with good conscience to conceale religion confessed beeing condemned to dye for heresie Priscillianus saith Daneus was put to death at Treuyris which is the most famous Citie of Germany hauing confessed before that that hee had oftenten times committed moste shamefull wickednesse with the women of his sect And what a libertie H. N. his doctrine giueth vnto all lewdnesse of life in his allegorie of the woman that is rauished in the fielde I leaue it to the consideration of the godly These be his wordes in his booke called Documentall Sentences speaking of temptations vnto sinne If they take and lay holde on vs with force and violence and that then although we cry there commeth not any power or helpe vnto vs for to withstand them in their force and violence and that they euen so rauish vs against our will so are wee guiltles of the transgressing for we haue cryed to be released of the tyranny of the euil there is no help come vnto vs Of the which guiltlesse transgressing the law likewise witnesseth where it sayeth A woman which is violently taken in the field where as there is not any helpe and so rauished and although she haue cried aloude yet gotten no helpe she shall be guiltlesse of the transgressing What can open anie window wider vnto all wickednesse then this doctrine doeth For if temptations presse vs and our prayers presently preuaile not by this doctrine we are discharged of all daunger from the fact howe often and how grieuously soeuer we shall offende Whom would not this doctrine not onely incourage vnto sinne but also make him impudently secure and senselesse in the same This monstrous birth so beastly and so blinde hath the contempte of the worde and want of care to keepe it in a good conscience nourished and brought forth Wherby we may see with what daunger we walke not onely wickedly but also carelesly against the worde For this spectacle doeth plainly shew that it is more precious in the Lord his sight then that he either can or will put vp at our hands the contempt and neglect of the same And therfore when we see at this day those men who sometimes haue knowne the trueth become as beastes voyde of all reason let vs vnderstande that the Lorde thereby meaneth to magnifie his worde and to let men perceiue the might and Maiestie of the
which H. N. claimeth vnto himselfe in the first Chapter of his booke intituled Euangelium Regni The Gospel and ioyfull message of the kingdome H. N. Through the grace and mercie of God and through the holy spirite of the loue of Iesu Christe raised vp by the highest GOD from the death according to the prouidence of God and his promises annoynted with the holie Ghoste in the olde age of the holy vnderstanding of Iesu Christe Godded with God in the spirite of his loue made heyre with Christe in the heauenlye goodes of the riches of God illuminated in the spirite with the heauenly trueth the true light of the perfect Beyng elected to a Minister of the gracious woorde which is nowe in the laste time raysed vp by God according to his promises in the moste holy seruice of God vnder the obedience of his loue Answere THE first thing that H. N. would perswade vs is that God hath raised him from the dead or to vse his owne wordes that he is raised vp by the most highest God from the death For confirmation hereof hee alleageth the sixt of Iohn the 17. of the Actes and the seconde to the Ephesians For he wil not seeme to say that thing which two or three shall not be redy to witnesse with hym VVe are therefore to heare what these can say to that point In the sixt of Iohn he directeth vs by this letter f vnto this Scripture conteyned in the 54. verse Whosoeuer eateth my flesh drinketh my blood hath eternal life and I will raise him vp at the last day Heere is a promise made vnto all true christians for they onely haue their hartes prepared by faith to digest the flesh and blood of Christe that the Lorde will raise them vppe at the laste day which wee call the day of iudgement and the seconde comming of Christe The promise I graunt is past but the day taken to performe the couenant is yet to come For by the promise it is playne that wee may not looke to haue the matter perfourmed before the laste day which is the seconde comming of Christe I wil not here call it into question whether H. N. be one of them who eate his fleshe and drinke his blood that shall go as graunted at this time onely this I will saye that hee is to begge shamefully who with no other helpe then that hee hath from hence shall obteine so muche as a place among the common sorte of Christians but hee that will vppon this warrant deale as a Prophete and Teacher in the Churche It cannot be excused but that he doeth felloniously enter breake in and steale For there is no colour of anie good title to bee shewed for the same Now I pray you consider of his argument which is this The Lorde will raise vppe all his faithfull at the last day and therefore H. N. is already risen from the dead The matter is established as doone but the grounde is no other then a graunt and promise made in expresse woordes for the time yet to come For our Sauiour Christe sayth playnely that hee will raise them vp at the laste day Where there is not only noted a time to come but of that time also the laste and furthest day is taken and yet yee see that H. N. will haue the matter to be alreadie accomplished in him selfe and that not otherwise then by vertue of this promise Let that bee graunted which H. N hath begged and let his felonious acte for once bee pardoned yet hath hee proceeded no farther in proofe then that hee ought to be taken as a Prophet risen from the dead with condition to wit if that the day of iuddgemēt alredy be past The Lord open the eies of his familie leaste as hee is no Prophet vnlesse that bee paste which is yet to come so they in like maner become no true Christians before that which is for euer past heereafter shall come If the cause of suche confusion bee demaunded this it is He expoundeth the doctrine of our resurrection Allegorically and taketh it to be nothing els but to ryse in our iudgemente and affection from the likyng of all other too the embracing of his doctrine and religion And therefore the day of iudgement which wee looke for is in his opinion already come because the troumpe of his doctrine now soundeth which woorketh this his spiritual resurrection The confutation whereof you shall God willing haue more at large heereafter and yet there is sufficient euen in this place aleadged by him to ouerthrowe it For speaking of the children of GOD who are true Christians possessed by fayth of eternall life and therefore already rysen from the dead because to rise from errour to the imbrasing of the trueth which hee taketh his owne doctrine too bee is with him the rising from the dead euen of those hee sayth I will rayse them vp in the last day appoynting an other resurrection yet to come for those who by a true faith haue alredy taken holde of that spiritual rising from darknesse to light from sinne and iniquitie to righteousnesse and true christianitie If his best bulwarke appointed to beare of the first and greatest assault that shal be made against him bee thus weake there is good hope it wil be no great woorke too winne the hold it selfe His seconde confirmation is taken out of the Acts 17. verse 31. The woordes be these God wil iudge the worlde in righteousnesse by that man whom he hath appointed whereof he hath geuen assurance vnto al in that he hath raised him from the dead A place proper and peculiar vnto Christe alone whom God the father hath raised from corporall death to be an assuraunce vnto vs that hee is the man appointed who shal iudge the world in righteousnesse at the latter day There can be no other place more peculiar and proper vnto Christe then is this whereunto for all that H. N. wil be entituled Notwithstanding yf the woorde of GOD haue geuen it vnto him good reason hee shoulde enioy it Let it therfore bee considered what he hath saide for it This is his reason GOD hath geuen vs assuraunce that hee will iudge the world in righteousnesse by the man Christ in that hee hath raysed hym from the dead therefore H. N. is alreadie risen from the dead If H. N. bee Christ it foloweth necessarily though not by force of this argument yet by sufficient strength from the trueth of the matter it selfe that he shoulde be rysen from the dead because hee is the same person of whom it is sayde that he is already risen from the dead to assure vs of the last iudgement that it shal be holden by him selfe But if H.N. bee anie thing beside Christe there is no maner of helpe to bee had from this place For hee speaketh playnely heere of the bodyly death of Christe him selfe As for the affinitie betweene H. N. and Christe howe
loth a man to looke vpon the ioyntes of it while no member hath dewe proportion and place but is either looking backewarke when it shoulde see streight forward or else starting aside when it shoulde stande vpright For the conclusion doeth alwayes looke a cleane contrarie way from the Antecedent If by Hipocrates those two children were truelie iudged to bee brethren of one birth and the nearest in blood that coulde bee who were obserued alway to laugh and weepe together alwayes to be sicke and whole together Then may wee safely say by warrant from the rule of contraries that H. N. his Antecedentes might marrie with his conclusions for anie kindred that is betweene them for the one shall no sooner beginne to laugh but the other will bee sure to weepe If the one seeme to builde vppe anie thing the other will doe what in him lyeth to cast downe the same Heauie is the hande of God against them who haue refused to beare loue vnto his trueth euen so heauie as to bee giuen vp to bee strongly setled in the beleefe of open and manifest lyes As wee see it fall out with this Familie who receyuing sometime the trueth but refusing to reserue it in loue are nowe so throughly perswaded of manifest lyes that when before their eyes they fall a sunder burst in peeces and starte one parte from another by violent rushing agaynst the trueth yet bee their eyes so blinde they doe not see it and their heartes so hardened they will not beeleeue others telling them of it The Lorde in mercie keepe vs farre from that sinne whiche causeth his hande to bee so heauie vpon vs and graunt vs in affection to bee so linked to the trueth that the eyes of our mind may be alwayes cleare to discerne aswell the spottes of corrupt doctrine as the defilementes of wicked conuersation H. N. For to publish nowe in the last time out of the same grace and heartie mercifulnes of God through the same holie spirite of the loue of Iesus Christ good tidings or a ioyfull message of the kingdome of God vnto all people which sit in the darkenesse and haue a lust or longing after the true light and to bring vnto the beleeuers a great light of the true being of Iesus Christ And the glorious day of his godly clearnesse as also to expresse that God hath pitied the generations of mankinde and that Iesus Christ hath not left vs as Orphants but as our faythfull father for to beget vs a newe out of the safe making water or Doctrine of his seruice and out of his holie spirite of loue Also to iudge vs with his righteousnesse and to bring vs into his rest is come againe vnto vs according to his promises to the ende that they all which loue God and his righteousnesse and Christ and his vpright being mought presently enter into the true rest which God hath prepared from the beginning for his elect and inherite the euerlasting life Answere H. N. continueth his speach touching his office and affirmeth that he is appointed to publish good tidings or a ioyfull message of the kingdome of God vnto all people which sit in darkenesse and therefore applieth that vnto himselfe which is in the Prophet Esay of healing the broken hearted and preaching deliuerance vnto the captiues and recouering of sight vnto the blinde Which our Sauiour Christe pronounceth to haue beene fulfilled in him selfe when hee came to Nazareth vpon a Sabboth day and had the Booke of the Prophet Esaias deliuered vnto him If H. N. had remembred that it is said in that place The spirit of the Lorde is vpon me and therefore hath the Lord annoynted me and sent mee to preach good tydings vnto the poore And thervpon made first sufficient proofe that the spirit of the Lord had stirred him vp and inabled him to preach the glad tidinges to the people he might haue better been borne with all But it is apparant by that which alreadie hath beene saide if no more shoulde bee added thereunto that the spirite whiche speaketh in him is a spirite of errour and delusion whiche hath so wholie possessed him as there is nothing now beside most blasphemous and hereticall doctrine to be heard proceeding from his mouth If H. N. had any simple and sincere meaning in him or any portion of that spirit which was in the Apostles hee should after the example of the Apostle Paule in this his purpose to perswade men of his calling that it is lawfull and from God long before this time haue communicated with them that were the chief accompted as pillers of the Church touching the Gospel which he preacheth and setteth forth Which thing S. Paul thought to be so necessary that hee affirmeth him selfe did performe it lest by any meanes he shuld haue run in vaine And if he had beene of opinion that all the world from the beginning vnto the appearing of his doctrine had beene seduced hee should then haue taken profitable paines in making a plaine confutation of the errors and heresyes that be holden contrarie to his doctrin throughout all christian countryes But this secret winding in of him selfe into the heartes of the simple vnder the pleasant speach of loue without either true ioying with them or plaine confuting of thē sauoureth more of the serpents subtletie then of the doues simplicitie His charge is also as he saith to declare That God hath pitied the generatiō of mankind that Iesus Christ hath not left vs as Orphants but as our faithful father to beget vs anewe and to iudge vs with his righteousnes to bring vs into his rest is cōe againe vnto vs according vnto his promises ▪ to the end that they al which loue God his righteousnes might enter presently into the true rest which God hath prepared frō the beginning of his elect inherite the euer lasting life This hereticall doctrine is so ful fraught with violent wresting of the word of God therby to establish most horrible blasphemies That a mā can not so sone begin the cure of any one parte but the danger almost desperate of an other doth violently hale him forth to giue a helping hand vnto that Now H.N. as one that in his owne opiniō hath preuailed so farre as to match him selfe with God the father and Christ euen in titles most proper vnto them will enforce the holie Ghost to bring forth his euidence shew how he alone could come vpon the Apostles the faithful immediatly after the ascentiō of Christ For he chalengeth that promise which our sauiour Christ made vnto his Apostles in Iohn for the sending of a comforter vnto them and not leauing of them comfortlesse to be now verified at the breaking out of this doctrine which hee hath broched nowe of late If Iesus Christe had deferred his comforte so long a time after his Resurrection I doe not see but the Church
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
that which is deliuered touching this matter in the holy scriptures In the Scripture we doe reade of one man by name Adam the first offendour among men heere is no mention made of any one man but the blame is wholy after his accustomed obscure and dark dealing put ouer vnto to a generall and confused notion which is called of him the man and that his the man is no one man it appeareth by that which was euen nowe alleaged out of the fourth Chapter For no one man hath continued from the beginning vntyll this day to receiue continuall mercies from the Lorde And you haue hearde that hee saith wee will declare from the time foorth of the falling away or disobedience of the man the earnest loue which God hath alwaies vntill this same day shewed towardes the man It is playne therefore that his the man is set heere to hide an horrible errour to wit the mankinde hath no common harme from any one man For he is perswaded that we haue no infection from any man otherwise then so so farre foorth as we shal in doing the like euil become folowers of that man So that by his doctrine any euill man may be an occasion of as great hurt vnto vs as was Adam In the Scripture wee doe reade of one principal offendour we do likewise reade there of one particular yet principal offence to wit the eating of the forbidden fruit which brought the gilte of condemnation vpon al. This authour deliuereth that point of the particular offēce in like maner generally vnto vs in these woordes The man from the beginning fel away from or was disobedient vnto the woorde of his God the vpright life of his true light Some not of the least among that familie with whom I haue had conference according to this doctrine of H. N. haue in plaine speache told me that there was no material tree neither was it any material fruite that Adam did eate but that Adam was therfore said to eate of the tree of knowledge of good and euil because in transgressing the will of GOD Adam mingled euill with that goodnesse which was in him and so was founde to haue doone euill aswell as good When this familie doth not acknowledge this particular offence it followeth necessarily that they shoulde bee altogeather ignoraunt both of the number vnto howe many that infection reacheth and also of the daunger thereof growing vnto the same In the woorde of God it is plaine especially in the Epistle vnto the Romanes That one offence brought condemnation vpon all men Where one offence of one offendour is set against one righteousnesse of one righteous man Iesus Christe For as Adam was the spring from whence flowed corruption vnto all and in whose offence wee all had offended as being a part or parcell of him closed vp within his loines so Christ in like maner is the roote of all righteousnesse in whose obedience all the faithful are founde innocent and reckoned as righteous before the Lorde The doctrine which deliuereth vnto vs how daungerous a disease wee haue from Adam is a chiefe point of our religion that doth principally concerne vs For the disease is so daungerous that it doeth infect vnto death bringing with it condemnation and so vniuersal that it denieth priuilege vnto any scattering deadly poyson euery where and ouer all And therefore if H. N. were sounde in all other points of religion yet this one errour of his touching originall sinne were sufficient to cut him of as a rotten member from the Churche of Christe vntill hee shoulde confesse his faulte renounce this his heresie and with the Church of GOD professe the trueth of that doctrine which touching Originall sinne is deliuered vnto vs in the worde of god The infection that commeth by Adam is not an euil without vs not able otherwise to harme vs then when we shall drawe so neare as that i◠may breathe vpon vs but an inward infection that dwelleth within vs which woulde both counsaile and and practise wickednes though there were no former example thereof through the whole worlde When the Apostle saith that he was by nature the childe of wrath as wel as others He semeth to finde a fountaine of sinne in nature as nowe it is corrupt in Adam but not to charge any man or men by euil example of life to haue beene the occasion of that wrath and curse of god So that infection of nature not imitation of example is the grounde of all our griefe Euill beeyng so neare vnto vs as is our nature hath the credite with vs of our best and next neighbour before wee be warned of it by the word not the light regarde which is commonly had of a forener and stranger But the word teacheth that it ought not lightly to feare vs as an enimie without vs against whom are shutte the gates of all our hartes aswell as of our holdes And casteth so great care vpon vs to withstand it as is required to driue out an enimie already within our gates and possessed of our strongest holdes Let H. N. therefore haue that credite and entertainement with all good Christians that hee deserueth who certifieth of our enimie that hee is yet in his owne lande when hee hath entred our chiefe cities and walled townes Or let his fees bee the same with those counsellours by whose aduise all our munition is sent into foraine Countreies to war vpon them when before they are priuie that subiectes are redy to rise vp and rebel in our owne lande In Leuiticus there was enioyned vnto euery woman which had brought forth seed and borne a childe that she should bring vnto the Priest a sinne offering after the daies of her purifiyng were expired to the ende he might make an attonemēt for her so purge her of her blood A notable example to let vs see the spring of sinne that wee may be humbled in our vncleanenesse and being discharged of hypocrisie may consider how lowly we ought to be in our owne eyes whose birth is so polluted that our mothers become therwith all fouly slained Let vs therefore say with Iob not in impaciencie against the Lord but in all humbling of our selues Who can bring a cleane thing out of filthinesse Let vs likewise with Dauid Who came not in hipocrisie excusing him selfe to accuse his mother but in humilitie to condemne him selfe that hee might be pardoned of the Lord confesse that our mothers haue warmed vs in sin and that we haue been borne in iniquitie Let vs begin at the head and hide nothing from the Lorde So shall our conscience be cleared and our prouision made in trueth for assured peace As for that question common to the Papistes with the familie of Loue howe this infection is conueighed from Adam into his posteritie Whether by the body or by the soule seeing thus much is plaine by the scriptures that there it is And from Adam
confes or acknowledge almighty God to be a true and liuing God a mighty spirit a perfect light and a true beeyng doth our beliefe in God import no more then a bare acknowledging or confessing of him to be a true and liuing GOD VVhat comfort or confidence can we haue from hence seeyng that the Diuels as was saide before are felowes with vs at all this consolation who knowe by miserable experience that he is a mightie spirite and a liuing God VVhy doth not H. N. in his explanation of these articles of our beliefe vse that forme of speaking which the Churche receiueth The Church of God saith I beleeue in God the Father almighty which hath more in it then to say I confesse that there is a GOD and Father almighty or that the same is a liuing God and mighty spirit For faith or beliefe hath not onely in it a knowledge of the minde but also a comfort or confidence of the hearte reposed in that partie whom we trust Which to be so if for the resolution thereof wee had no helpe from the scriptures yet woulde our common speache lende vs sufficient light For we are not woont to haue a trust or confidence in any man so soone as we know the man or vnderstand generally what is the disposition and qualitie of that man which may peraduenture be of that sorte as nothing can make more for the withdrawing of our hearte and affection from him But when we haue good knowledge of such a special good disposition towards vs as we may safely commit our selues vnto then are we sayde to haue a confidence or trust in him Nowe for this speciall good will of God to vs warde wee haue not onely his bare woorke but also a plaine couenant of his As appeareth in Genesis I will establish my couenant betwene mee and thee and thy seede after thee in their generations for an euerlasting couenant to be GOD vnto thee and vnto thy seede after thee which is more plainly and plentifully set foorth in the Epistle to the Hebrues After these dayes sayeth the Lorde I will put my lawes in their minde and in their heart I will write them and I will be their GOD and they shall be my people I will be mercifull to their vnrighteousnesse and I will remember their sinnes and their iniquities no more For this cause the Gospel which is the glad tidings of our saluation is called by the Apostle The doctrine of fayth to giue vs to vnderstand that fayth feedeth not vpon a bare knowledge of the Lord but hath for diet the large and liberall prouision of his promises conteyned in the Gospel where is plentifull confirmation of a most louing league betwene the Lorde and vs and of a speciall loue liking and good will that hee beareth vnto vs euen to shewe foorth all louing and fatherly dealing towardes vs not for some short tearme of tyme but by an euerlasting couenaunt to continue the same for euer Herevpon it is that in the Epistle to the Romanes it is giuen foorth as an effect of fayth that the faythfull doe alreadie glorie vnder the hope of the glorie of GOD knowinge that seeing they are alreadie entred into league fellowshippe and communion with the Lorde and that by an euerlasting couenaunt wherein the Lorde standeth bounde to remember their sinnes and their iniquities no more It can not bee hee shoulde cutte off that course of his kindenesse which hee hath alreadie entred into The Apostle likewise in his Epistle to the Ephesians affirmeth that fayth causeth boldenesse and maketh our accesse vnto GOD to bee with confidence And why Euen because as the Prophet sayeth wee are betrothed vnto the Lorde and hee hath maried himselfe vnto vs for euer in righteousnesse in iudgement in mercie and in compassion so that wee are to assure our selues of all goodnesse and compassion at his handes as beeing our ioynture that hee hath assured vnto vs for euer For the league is made betweene him and vs that wee shoulde bee no more as forreyners and straungers but Citizens with the Saintes and of the householde of God that as the honour of our welfare shoulde bee his so shoulde the studie and care thereof in like maner lie vpon him This I confesse requireth knowledge For howe shall they beleeue in him of whom they haue not heard Yea and that also from his woorde Let thy louing kindnesse and thy saluation come vnto me according to thy promise sayeth the Prophet And againe O Lorde thou hast dealt graciously with thy seruant according to thy woorde For we are not set at libertie to conceyue of the Lorde whatsoeuer liketh vs but charged to looke after that which is pleasing in his eyes whereof hee hath giuen vs notice by his woorde Notwithstanding euerie thing conteyned in the woorde cannot truelie bee sayde to bring foorth this fayth but his free promise of grace and mercie is the true mother thereof For doeth any man then knitte our heartes vnto him when wee see nothing but heauie lookes and heare of nothing beside fearefull and heauie woordes or rather when his fauour is amiable and his woordes assured pledges of a minde that meaneth nothing but peace and prosperitie wealth and happinesse vnto vs Doeth the Apostle in the place before alleaged inquiring howe that aniâ— man shoulde beleeue in him of whome he hath not hearde stay as satisfied when once hee commeth to that poynt of hearing Doeth hee rest before the glad tidinges of peace and the glad tidinges of good thinges be heard of by that Messenger whose feete bee full of beautie and whose comming is most acceptable Hee driueth fayth from ignoraunce and blinde deuotion vnto the hearing of the woorde and yet findeth no perfect rest there before the gladde and good tidinges thereof bee made knowne and assured vnto the faythfull Albeit then fayth haue in it knowledge and can not bee without certificate from the woorde yet is not that all for vnlesse there bee setled in our heartes a comfort from his free and sweete promises we haue not what to repose our harts vpon And therefore as they are deceyued who mainteine a fayth without the knowledge of the woorde so is H.N. and whosoeuer else that will vpholde fayth to bee a knowledge onely without comfort or confidence from the promises of the worde That description helpeth greatly for the confirmation of this matter which the Almightie maketh of himselfe when hee affirmeth him to bee strong mercifull gracious slow to anger and abounding in goodnesse and truth reseruing mercy for thousandes forgiuing iniquitie transgression and sinne not making the offender altogither innocent but visiting the iniquitie of the fathers vpon children vpon childrens children vnto the thirde and fourth generation Wherein albeit the later woordes at the first sight may seeme to signifie the Lordes euerlasting wrath towardes the wicked yet if wee remember that in the former Chapter
great and terrible day of the Lord of the righteous iudgemēt of God which shall burne in wrath or fire ouer all vngodly which haue dispised the loue in her seruice and requiring and refused the fatherly correction as a fire to their euerlasting condemnation in the fire of hell which is prepared for the deuill and his angels or ministers In which preseruation and extending of grace or Section 9 merciful fauour of our God sauiour God the father with the discipline of his lawe manneth himselfe according to the inward man with vs and we become like wise with the cleerenesse of his godly light wherwith all he with the law of his chastising is alwaies against vs in the sin godded or made conformable in a good willing spirit to the vpright righteousnesse with him to the end that wee through his owne beeing should beare or cary as men of God his holie name vnder the obedience of his lawe and liue and walke euen so according to the lawe or ordinaunce of his true beeing in all loue Answeare The Riddels darke speaches of H.N. I meane God willing to touch hereafter in a place proper peculiar to that matter the name of father that we may learne with Alphabetaryes first to spel and then to ioyne together signifieth his loue as appeareth by the last line of the former Section the line that went immediatly before this By plucked or plucking hee meaneth Baptising as appeareth out of the fourth Section and first line Sauiour is a preseruation in all godlinesse and noteth vnto vs an estate when men are voide and free from sinne and walke in all loue as is apparant in the 8. and 9. Section The very like being substance of his Godhead is nothing else but loue as appeareth by the last line of the 2. Section Now to ioyne these together this he affirmeth that we thorow the seruice of H.N. his holie gratious word our obedience thereunto are led of the father to the loue of Iesus Christ So that by his doctrine God the father bringeth vs no otherwise then by the hand of our owne obedience vnto the loue of Iesus Christ Our obediēce must necessarilie go before for we are to passe thorowe the seruice of the holie and gratious worde vnder the obedience of he lawe of the Lorde to the loue of his only sonne Iesus or sauiour These be his owne words And this is that which is contained in the 3. Section He describeth particularlie in the 4. Sections folowing How we becom thus preserued frō sin to walke in al loue which is our baptising in the fathers name affirming that the law of God cōmeth first with correction or discipline letting vs see sinne the deuil and the flesh their lying craftie and decietfull or false nature and God his indignation and wrath ouer the same and thereupon groweth griefe and sorrowe for sinne a minde wholly inclined to mortifie it and then they giue ouer them selues wholie to the coūsel of the holy worde and the elders in the seruice of the loue And thus are men become preuented and enformed as he saith in the 4 Section to an incorparating in the godlie righteousnesse which is this loue the walking therein These sundry Sections cannot in number compare with the errours therin contained For first in this his discourse vpon the Articles of our belief where hee was to intreate of faith he is wholie occupyed about loue and obedience vnto the law of god So that faith is nothing but deeds in his opinion Loue is beliefe beleeuing is working and louing or working is become beleeuing For he will haue our woorkes and obedience vnto the lawe to get and giue vnto vs the name of beleeuers that in so doing we may be accounted faithfull and that the same should not be a fruite of faith but faith it self So that by H N. his mystical doctrine a riddel darker then was that which Sampson propounded vnto the Philistines is put forth vnto vs to witte howe the sonne should beget the father afterwarde they two make but one man He saith that works beget faith they growe to be but one and the same thing The Scripture affirmeth faith to be the father and workes not to bee children lawfully begotten how faire soeuer they shall bee to the shewe vnlesse they proceede out of his loines So doe we reade in the Epistle to the Hebrewes where all the good woorkes of the godly fathers are fathered vppon Faith and it is said that thorow faith they wrought righteuosnesse Faith is swallowed vp of works by this doctrine For they are made all in all with H. N. he maketh no account of our perswasion of the goodnesse of our God thorowe the mercifull promises of his worde and therefore altogither leaueth that doctrine when he is euen haled vnto it by the matter which he hath in hand and falleth into the discourse of workes The Apostle Saint Iames keepeth a cleane contrary course for when he is forced by the matter he hath in hand to aduaunce woorkes to their highest degree yet doth he hide them vnder the couert of faith sauing of that principall worke of Abraham that this scripture was fulfilled in it Abraham beleeued that was reckoned vnto him for righteousnes so that it was his belief that set that price value vpon it The Apostle Paule likewise affirmeth that Abraham his beliefe was counted vnto him for righteousnes and addeth more that to him who trusteth not to his works but beleeueth in him that iustifieth the vngodly his faith is coūted for righteousnes One the same spirite cannot be Author of such diuersitie The Apostle so commendeth faith that hee affirmeth vs to be accounted righteous thorowe the same vtterly excluding woorkes for the procuring of our righteousnesse But H.N. contrarywise so aduanceth workes that he doth altogither banish faith and cause it as one that dare not shewe his face to creepe into the corner of workes and to lye couered with the garment thereof Neither is H.N. content with this spoyle of faith the chiefe treasure in our house but remembring that he left the house standing turneth backe againe to fire the same ouerthrowing the Sacramentes in like manner and wil haue our Baptisme to be no other thing then this walking in the obedience of his loue and therefore termeth it the plucking of the father or Baptising in the fathers name And that is not the least of his errours although I doe giue it the last place that hee deliuereth in the eight Section That in this communialtie of loue thorowe the seruice of the holie worde and of the fatherly correction which is the sight and misliking of sinne wee are led foorth vnto Iesus Christe to be made free from sinne preserued in godlinesse and to haue GOD manned with vs according to the inwarde man For it giueth vnto man the
of Christ after the flesh The second borne as he affirmeth in the eleuenth Section holdeth himselfe in stilnesse and obteyneth through the prudence of the holy Ghost the blessing of the promises In the nienth Section he calleth it the Godhead the truth Gods true being it selfe the inheritaunce of all spirituall and heauenly goodes the true seede of the beliefe that becommeth borne in vs according to the spirite inheriteth the promises of God the Father And in the twelfth Section and last line thereof hee calleth it Christ these be his woordes The seconde birth which is not minded according to the fleshe but according to the spirite of the heauenly trueth obteineth the victorie beareth rule with God and bringeth foorth the name of Israel or Christ it selfe By this which hath bene saide it appeareth euidently that H.N. his Christ is that estate of man or men which liueth as it best liketh not beyng nowe any more vnder the gouernement of the written woorde which he calleth the seruiceable letter hauing let the rayne loose vnto reuelations so that nothing shall now be good but that he thinketh to be good neither shall any thing be euill of it selfe vnlesse he iudge it to be euill For he is now the rule himself to make by his reuelation what construction soeuer he will of the worde so it be not according to the letter and naturall sence of the same for that is with him the first borne which cannot inherite the promises It shall now be now be no great hard matter by the light wee haue had from these former places to finde out the poyson that lyeth vnder the sweete wordes with he geueth Christ in his confession For confessing Christ to bee the very like beeing of God his Father wee may soone perceiue what he meaneth when hee calleth the seconde birh wherof so many be partakers as shall inherit the promises Gods true being it selfe the very like being of the Godhed it self which are his owne words in the xiii chapter of his Gospel and fifth Section Confessing likewise that God the Father by Christ hath made and accomplished all his woorke what is this more then that he attributeth in the xiii Chapter of his Gospel and thirde Section to this estate of his illuminate Elders and perfect men who bee come to the seconde birth which he calleth in that place The Lorde his Sabboth the seuenth day in the Paradice of God wherein God rested from all his workes So that then they are saide to rest as hauing accomplished all their woorkes when this their estate of perfection wherevnto he giueth this name of Christ is come vnto them And in the like sence hee saith That Christ beareth all things with the word of his power and maketh the purging of our sinnes through him selfe For that estate vnderstandeth the worde after the spirit therefore hath it in that power whereby it beareth and doth all thinges and that estate likewise freeth them from all daunger of sinne in as much as it wholly purgeth and cleanseth them from the same This so wicked horrible monstrous construction and meaning vnder so greate good words doth plainly declare that H.N. and his family are children of that great Whoore described in the seuenteenth chapter of the Reuelation which giueth foorth all her abhomination out of a Golden Cuppe H.N. The third Article 14. We beleeue that the same sonne of GOD is conceiued of the holie Ghost through the power of the moste highest and borne of the holie Virgin Mary 15 We confesse that this same sonne of God which is conceiued of the holie Ghoste and borne of the holie Virgin Mary is the true and promised seede and borne to the blessing of all generations of the earth according to the promises Answeare In this Creede so ful of new straunge matters maruel not if H.N. adde some thing new and straunge in words We say in our common Creede as of a thing paste That Iesus Christ was conceiued of the holie Ghoste In H.N. his Creede ye heare wee are taught to say as of a thing present that he is conceiued of the holie Ghoste whereby hee putteth vs in remembraunce of this newe Christ which he hath brought into the world whom because he hath imagined to be nothing else but a perfection in the minde of so many as haue bene or shall bee inheritours of the promises he cannot say that his conception is altogither paste for so often as any are brought on to that estate which H.N. setteth forth in his doctrine so often in his opinion is Christ conceiued of the holy Ghost as appeareth in the eighteenth chapter of his Euangelie which place is already set downe before and alleaged by me And albeit enough hath beene spoken to him that will vnderstand for proofe that H.N. taketh Christe to bee but a course in life and conuersation which so many attaine vnto as shall auoyde the wrath of God or as himselfe speaketh a walking in the louely beeing yet I thinke it not amisse to adde vnto the former one testimonie more because this place we now haue in hand is occupyed aboute that matter In the twelfth Chapter of his first exhortation Section 22. and 34. these be his wordes If ye wil not that the wrath of GOD should come or fall vppon you so deale faithfully before GOD and his holines and walke with your spitite in the louely and vertuous beeing fasten your minde thereto and builde your righteousnesse theron for that is an eternall fast standding foundation wheron all GOD his Prophetes and holy ones haue builded and is Christe him selfe This walking with their spirit in the louely and vertuous beeing he calleth as you heare Christ himselfe and those who keepe this course of life and walk in the louely beeing how many so euer doth he speake of heere in the singular number as of one person and one seede when he saith This same sonne of GOD which is conceiued by the holy Ghoste and borne of the holy Virgin Mary is the true and promised seede borne to the blessing of all generatiōs of the earth As also he speaketh in his Euangelie or Gospel when he saith The vpright children of the beliefe which had their discent out of the seede of the faith of Abraham and of the pure virgin Mary as also from the holie Ghoste were knowen to bee the true seede of Abraham because the same seede was the seede of the promise of GOD the father and was likewise in his minde according to the spirit the likenes of God his father also spirite and spirituall of the godly nature and beeing and according to the will of God wholly minded with God. Nowe touching the humanitie of Christe hee is so farre from thinking that Christ is a person now did take fleshe of a Virgin called Mary that woondering at the madnesse of them who haue defended that he saith thus Euangely eighteen and
and minde with the vpright righteousnesse and holinesse For this is the right procreation to the renewing of the spirit and minde of the beleeuers and is also the true newe Testament which God hath promised to errect with his people which new Testament is the very true that God himself witnesseth in his people which are obedient vnto him out of faith in the seruice of his worde and bringeth euen so vnto them in the spirite of their minde the true God seruice of the spirituall and heauenly goodes and writeth according to his godly and heauenly trueth his lawe institutions and rites in the beeing of their inwarde minde In such sorte worketh the Lorde the holie one in Israel and bringeth forth euen so his children sonnes daughters seruants and handmaidens vpon which he in these last dayes poureth forth his spirit and remembreth no more their sinnes for they are a reconciled people vnto him which doe in all his wil. Beholde and consider such is the newe testament with his children for that same newe Testament is in his children the heauen the seate of the most hyest also spirit and life for that cause it is with his children heauenly spirituall and liuingly minded which children of the new testament loue not the worlde nor that which is in the worlde in asmuch as that the newe testament is wholy and altogether of God also the loue the life and the vpright beeing of the holie Ghost it selfe The state of his young scholers which he calleth the beliefe inasmuch as they hope for the perfection becommeth as hee saith with childe through the holy Ghoste and bringeth foorth a new creature according to the very like beeing of the heauenly Godhead and illuminateth the beleuers in their spirit and minde with the vpright righteousnesse and holinesse He calleth his doctrine likewise The true new testament all those vpon whom the spirit is powred forth in this sorte now in these last dayes he affirmeth of them that the Lord remembreth their sinnes no more rendring this reason because they are a reconciled people vnto him which doin all his wil. He affirmeth heere in like maner that these his children of the new testament loue not the worlde nor the things in the world and will haue this to be the cause and occasion thereof for that the new testament is wholy and altogither of God the loue the life the vpright being of the holie Ghost it selfe of such vertue operation that so sone as a man hath had a few receites therof all his worldly humours are forthwith voided thereby and he as cleare purged of them as if hee neuer had beene infected with them and which is yet more he sayth that this new testament is in his children the heauen the seate of the most highest also spirit and life for they be his owne words euen in this place You see then according to the doctrine of H.N. that our obedience whervnto we be brought by it beareth our sinnes in vs because when in all things wee doe his will wee stande as a people fully reconciled vnto our God and therefore wholy and altogether discharged of all daunger for our former sinnes For according to this doctrine when once we haue ceased to sinne sinne likewise ceaseth to lay anie thing to our charge and thus this obedience beareth our sinnes in vs This doctrine is confirmed by the Prophet Esay in his 53. Chapter if we will beleeue H.N. for that place is alledged by him for it Wherin he plainly bewrayeth vnto al the worlde that the spirite of darkenesse euen palpable blindnesse doth possesse him For if a man should come prepared to speake agaynst that poynt of hauing our sinnes answered and borne in our selues it were not possible to speake more plainly and more effectually against it then doeth the Prophet in that place For is it possible to adde anie thing plainer then this speach We like sheepe haue gone astray we haue turned euery one to his owne way and the Lord hath layd vpon him the iniquitie of vs all he was wounded for our transgressions he was broken for our iniquitie the chastisement of our peace was vpon him and with his stripes wee are healed Such grosse blindnesse is a iust punishment from God vpon thē which are offended and stumble at the cleare light that nowe shineth in the Gospel and so blinde guides are meete Scholemaisters for so manie as loue darkenesse more then light Could H.N. the seede of Satan iustifie our sinnes to be borne in our selues as from the Prophet euen in that place where he in plaine wordes sayeth that the iniquitie of vs all are laide vppon another if the Prince of darkenesse had not bereft him of al iudgement and pulled cleane out of his heade the eyes of vnderstanding We did iudge him to haue beene plagued of God saith the Prophet but it is cleare and out of all doubt he hath borne our infirmities and caried our sorrowes Neither is the Prophet more plaine in this case then is the Apostle Paule in the Epistle to the Romaines where he setteth the righteosnesse of one man for the making of many righteous against the disobedience of one vnto the making of manie sinners Can the righteousnesse of one man make manie righteous if this doctrine of H.N. be true that our sinnes are borne in our selues and our righteousnesse not layde vp in another for vs but resteth in our owne breastes within vs In the second Epistle to the Corinthes the Apostle doeth yet more plainly declare himselfe to haue a contrarie spirite to H.N. in that hee is flatte contrarie in speach For he affirmeth Christ to be a sinner in vs and vs to be righteous in him our sinnes to be imputed vnto him and his righteousnesse to be reckoned ours our sinnes to be borne in him and so he to be made sinne for vs and we righteousnesse in him For he made him to bee sinne for vs sayth the Apostle which knewe no sinne that we should be made the righteousnesse of God in him If he be made sinne for vs then are not our sinnes borne in vs if we be righteous before God or the righteousnes of God in him then not in vs but in him are our transgressions both borne and buried and our righteousnesse wholie and altogither purchased If the Sacrifices for sinne appointed to make reconciliation had beene eaten as were other then H N. and other heretikes shoulde haue had some colour to bleare the eyes of their Disciples withall touching this doctrine to haue their sinnes borne in them and their righteousnesse wrought by themselues but the sacrifices for sinne whose blood was brought into the tabernacle of the Congregation to make reconciliation in the holie place beeing figures of that alone Sacrifice by Christe by expresse woordes were forbidden to bee eaten and receyued into men Wherein the holie Ghost no doubt made a special Prouiso against this daungerous doctrine
challenged to himselfe in his title as you hearde before to iudge the compasse of the earth with righteousnesse and that the God of heauen hath nowe declared him selfe and his Christ to his elect with the fulnes of his garnishing and spiritual heauenly riches to an euerlasting house for God his dwelling the which as he saith is the true vndisturbable kingdome full of all godly power ioy and heauenly beautifulnesse wherin is the fulnesse of eternal life And in the 35. chapter of his Euangelie he confirmeth the same in these words Behold in this present day is this scripture fulfilled according to the testimony of the scripture the raising vp and the resurrection of the Lordes dead commeth also to passe presently in this same day through the appearing of the cōming of Christ in his maiestie Which resurrectiō of the dead seeing that the same is come vnto vs frō gods grace we do likewise in this presēt day to an Euangelie or ioyful message of the kingdōe of god christ publish in al the world vnder the obediēce of the loue In which resurrectiō of the dead God sheweth vnto vs that the time is now fulfilled that his dead or the dead which are fallē a sleepe in the lord rise vp in this day of his iudgement and appeare vnto vs in godly glory which shal also frō henceforth liue in vs euerlastingly with Christ raigne vpon the earth Wherin the scripture becōmeth fulfilled in this presēt day like as there standeth writtē therof He affirmeth here in plaine words ▪ that the dead w are fallen a stepe in the Lord rise vp in this day of his iudgemēt appeare vnto H.N. the illuminate elders of his familie in godly glory He affirmeth like wise that they shal frō hēceforth liue in him his felow elders euerlastingly thē the with what can be more erronious For by this doctrine the resurrectiō should be onely of thē that sleepe in the Lord that is of the good of which number he taketh thē to be alone who now receiue his doctrine euerlasting life which they rise vp to enioy should be onely to liue after that course of life which he his illuminat felow elders do keepe For he saith that they are to liue in him and in his fellow elders euerlastingly to reigne vppon the earth If their eies bee not altogeather closed vp who fauour the doctrine of H.N. they may well discerne that this resurrection is not that resurrection whiche the Scripture mencioneth neither is this chaunge of them that imbrace his doctrine that which the Apostle reporteth 1. Corinth 15.52 Which as he testifieth there is to be perfourmed in a moment in the twinckling of an eye at the last Trumpe Nowe I am wel assured experience wil tel thē beside the doctrine of H.N. which confirmeth the same that they are not by and by in a moment after they haue hearde the blaste of H.N. his doctrine partakers of the resurrection that is made elders and illuminate men In the 37. Chapter of of his Euangelie likewise this same matter is testified of him more cleerely yf possible that may be Yea happy is he which now respecteth wel the true light and assembleth him in this day vnto the mercy seate of the Maiestie of God and Christ to his saluation for after this day there shall no day of grace come vppon the earth because all the workes of God and his Prophecies bee come fulfilled according to the scripture in the same And for that the righteous iudgement of God to an euerlasting death and damnation of all vngodly and to an eternall life and saluation of all the holy ones and elect of God becommeth also executed therein This opinion of his is confuted before at large in my answere to that title which hee challengeth vnto him selfe This onely testimony I wyll adde to the former for the ouerthrowe of this opinion If to doe good and liue well be the resurrection of life howe is that true which S. Iohn testifieth that they which haue doone good shall come foorth of the Graues vnto the resurrection of life With what trueth or in what sence can it be said of a man that he commeth forth to that which already he hath in him selfe and is possessed of Nay if this bee the resurrection to arise vp to the imbrasing of H.N. his doctrine with what trueth can it be saide that they which alreadie haue doone good shal come forth vnto the resurrectiō of life whē he is of opinion that we are voide of al goodnes grace vntil we become seasoned with this seruice of the loue And howe can they which haue doone good come out of the graue when by his doctrine they haue come out of theyr graues before they haue done good For death burial vnto sinne are in order before the resurrection vnto righteousnes and newnesse of life What comfort can our faith finde in this article of our beliefe yf H.N. his doctrine be true If all were perfourmed which hee promiseth yet can wee come by no other comfort from him then this that yf wee shall imbrace his doctrine then shall wee lyue as hee doeth heere vppon earth This is all the benefite that our faith obteyneth by the resurrection of H.N. his Christ from the dead H.N. The eight Article Wee beleeue in the holy Ghost and that the same in the oldnesse of the tyme when the dayes of the patience of Christ in the obedience of the holy and gratious woorde ▪ and his seruice of loue are fulfilled becommeth powred foorth from the right hand of God through Iesus Christ namely ouer them all that haue followed Christ in his death of the crosse obediently and haue kept his doctrine with the word of his patience euen vnto the ende that is which are passed through or haue accomplished the Passeouer with Christ till vnto the seconde birth from the dead Or vnto the new life of the true being of Christ Answeare Wee doe heare nothing from H. N. to mooue vs too thinke that the holy Ghost is God which thing woulde not haue beene omitted if hee had been sounde therein seeing he openeth vnto his familie the principles of religiō whereof this is one of the chiefe and setteth downe beside the woordes of our Creede his owne exposition explication of the same seyng also that of all the churches which professe Christianitie throughout the whole worlde there is no one that hath vnto this day imbrased his doctrine or ioyned with him in religion and those which throughly know hym professe warre with him considering likewise that the scripture hath not left vs without sufficient light to prooue the holy Ghost not onely to be God in substaunce one with the father and the sonne but also distinct in person I say in these and suche like respectes his silence in so principal a thing bewrayeth him selfe not to be sounde
in the same But to omit coniectures how euident soeuer they bee and to come to the matter iustified and warraunted by expresse writing howe is it that H. N. professeth that his holy Ghost becommeth poured foorth as he speaketh in the oldnesse of the time when men haue followed Christe in the death of his crosse vnto the newe life or seconde birth Can men make any beginning in Christianitie before the spirit of God bee geeuen vnto them Nay can they truely cōceine of that way before they be lightened with the spirite of God Doeth not the Apostle plainly affirme That no man knoweth the things of God but the spirite of God And therefore in the next verse confesseth That they had receiued the spirite of GOD whereby they myght knowe the thinges that were geuen them of GOD Haue the seruantes of GOD his spirite powred vppon them when they haue beene dead vnto sinne is it not by the power of the spirite of GOD that they die vnto sinne aswell as they that lyue vnto righteousnesse Doeth not the Apostle attribute the mortifiyng of the deedes of the body to the spirite in these woordes If yee mortifie the deedes of the body by the spirite yee shall liue Howe then dare H.N. vtter suche dangerous dreames as these bee of the holy Ghoste that hee shoulde not bee geuen vnto the seruauntes of GOD before they haue altogeather left sinne and become vtterly dead vnto the same For hee is of opinion that the holy ghost is not graunted vnto his familie before that time that Christe in the spirite as was spoken before appeare vnto them and they become partakers and possessed of that estate of perfection which hee dreameth of And therefore as was declared before he calleth the visible comming of the holy Ghost vpon the Apostles whereof mention is made in the second of the Actes the appearing of Christe in the spirite For that estate which his familie are partakers of before this perfection was called before the estate of the man in his youngnes and here it is called the dayes of the pacience of Christ in the obedience of the holy and gracious woorde and his seruice of loue and the keeping of the doctrine of his patience Now saith H.N. when those dayes of the pacience of Christ are fulfilled and when they haue kept the woorde of his pacience vnto the ende then becometh the holy Ghost powred foorth vpon suche from the right hande of GOD. By this doctrine in my iudgement H. N dealeth hardly with the man in his youngnesse For yf it shoulde please the Lorde to call any of his familie before they were come to this perfection which hee speaketh of they shoulde dye as reprobates out of the fauour of GOD the heires of euerlasting destruction For as saint Paule testifieth If any man haue not the spirite of Christ the same is not his and by this doctrine of H. N. they are not partakers thereof before those dayes of the pacience of Christe bee fully expired and this estate of perfection entred which hee calleth the second birth from the dead or the new life of the true beeyng of Christe H. N. Which vpright beleuers that folowe after Christ in death life become baptized or washed through Christ in the pure and liuing waters of the holy ghost those same shal also i become powred foorth ouer thē with ful clearenesse of God abūdantly for euen so through shedding foorth of the holy Ghoste ouer the vpright beleeuers in Christ vnder the obedience of the loue of the holy Ghost doeth Christ make manifest his holy church the cōmunialtie of his holy ones and establisheth on the same the promises of God his heauenly father and euen so plainely sheweth who are the right Christians in what maner of wise that they become baptized vnder the obedience of the beliefe of Iesu Christ in the name of the holy Ghost And that is the vpright christian baptisme in the name of the holy Ghost and it is the true seconde byrth out of the holy Ghost the ttue loue of GOD and Christ Answeare THese vpright beleeuers haue the waters of the holy Ghost as H. N. affirmeth powred foorth ouer them with full cleerenes of God abundantly and thus doth Christ make manifest his holy Churche vnder the obedience of the loue through the shedding foorth of the holy Ghost who is nothing els but the loue of God Christ with H.N. as appeareth in the lasse lyne of the last Section and this he calleth the baptisme in the name of the holy Ghost This doctrine hath bene confuted before there is nothing therefore remayning now but to geue you a sight of those absurde thinges which follow vppon it First of all by this doctrine H.N. his Christ in the spirite and his holie Ghost be all one Secondly the holie Ghost is not geuen but to them that are of this familie and subscribe to the doctrine and religion of H.N. Thirdly sinne is subdued before the holie Ghost bee graunted and geuen vnto them Fourthly Baptisme is no cutwarde seale and assurance of that good will the Lord beareth vnto vs but an inwarde perfect obedience that wee yeelde vnto him And last of al the holie Ghost is not that with begetteth in vs the loue of God Christ as it is written but it is the verie loue it self of God and Christ and nothing else These errours be so euident that if nothing had bene saide seuerally vnto them before being once brought out vnto the barre and arrayned a man woulde thinke they would at the first haue yeelded confessed and neuer for shame by pleading not guiltie haue made any further trouble vnto the countrie for their tryall H. N. Wee confesse that they all which become not grounded in this same vpright faith of Iesu Christ nor become euen so baptized as is before mencioned in the first article in the name of the Father vnder the obedience of the loue of the father and his lawe and as is before mencioned in the fourth article in the name of the Sonne vnder the obedience of the loue of the sonne and his beliefe and as is before mencioned in this 8. article in the name of the holie Ghost vnder the obedience of the loue of the holy Ghoste and his renuing of the life minde are no true Christians and that they also all that boast themselues to be Christians without this same vpright faith and baptisme are doubteles false christians Sectio 33. Therefore shall nowe in this same day of the loue the worde that the Lord Iesus hath spoken cōcerning the true be liefe and baptisme be a iudge also become fulfilled founde verie true and make knowen the beleeuers from the vnbeleeuers Section 34. For verilie who so beleeueth and becōmeth baptized after this maner like as we here confesse or acknowledge according to the word of Iesu Christ the vpright faith
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
Lorde had pardoned him his sinne therefore euery man that is godly shoulde bee emboldened likewise in their sinnes to flie vnto him wherevpon it followeth that euery man that is godly is subiect to sinne And if this offence of Dauid which had pardon from the Lorde had not beene ommitted after his calling and walking vnto the worde of God then could it not haue beene an argument of hope for the godly because it was committed before he began to liue in the feare of God and therfore their estate condition should be so diuerse that one coulde not yeelde the helpe of hope vnto an other Now if euery godly man should haue hope by it then is there no man so illuminate but he remaineth subiect to sinne and therefore must liue by faith and with the true Church of God beleeue the forgiuenesse of sinnes Nowe forgiuenesse of sinne if H.N. his doctrine may be beleeued is not to bee had or hoped for without this his familie of loue so that euery man not beeing of that his number is shut out of the Church and kingdome of Christ and liueth without all hope of mercy and forgiuenesse from the Lorde For these be his wordes in explaning this Article No man shall obteine grace nor forgiuenesse of sinnes at God his hands without thissame holy communialtie of Christ for thissame is the holy christianity the Familie of loue wherein God himselfe dwelleth liueth walketh c. H. N. The xi Article Wee beleeue the resurrection of the fleshe wee confesse that the dead which are deceased or fallen a sleepe in Christ rise vp with their bodyes and appeare with Christ in his glory where through the whole house of Israell becommeth erected or restored in the last day according to the promises Answeare That the resurrection of the body is wholy and altogither a spirituall matter according to the doctrine of H. N it plainely appeareth in all his bookes I in deede he vseth this worde body in this place but as his accustomed kind of dealing hath beene heeretofore that the simple may the sooner be deceiued thereby in not suspecting any straunge matter to be there where they heare no other beside the knowen accustomed wordes He calleth it the resurrection of the body be cause it is acccōplished while yet we are liuing in this body for so many as nowe imbrace the doctrine of H. N. and are growen to perfection in the same in his iudgement those are risen from the deade and that is with him the resurrectiō of the body in the last day whervnto he draweth all the scriptures which mention the day of iudgement the second comming of Christ when as wel good as bad shall rise againe in the fleshe and be adiudged either to ioy or paine euerlastingly That thus he thinketh of the resurrection it is plaine and euidently to be seene in his Euangelie Chapter 35.8 Beholde in this present day is this Scripture fulfilled and according to the testimonie of the scripture the raysing vp and resurrection of the Lordes dead commeth also to passe presently in thissame day through the appearing of the comming of Christ in his maiestie which resurrection of the dead seeing that the same is come vnto vs from Gods grace we doe likewise in this present day to an Euangelie or ioyfull message of the kingdome of God and christ publish in al the world vnder the obediēce of the loue In which resurrection of the dead God sheweth vnto vs that the time is now fulfilled that his dead or the dead that are fallen on sleepe in the Lord rise vp in this day of his iudgement appeare vnto vs in godly glory which shall also frō henceforth liue in vs euerlastingly with Christ and raigne vpon the earth wherein the scripture becommeth fulfilled in this present day like as there standeth written therof And in the seconde chapter of the Euangelie Section 3. For that cause awake now in the spirit ye louers of the trueth and throughly measure or try out the ground of this same spirit which to the making aliue of all the dead that are deceassed in the Lord is proceeded from God and meruaile not at any of thissame but search or examine the scripture whether that it make not mention of the same Likewise in the 4. Chapter Section 14. For this cause our hope standeth now in this day very little on many inhabitours of the worlde for of them there shall fewe come which shall stand minded or adioyne them vnto the loue and the requiring of her seruice with all their heart and yet many fewer which shall perseuer therin vnto the ende Therefore hope we with ioy much more on the appearing of the dead which dye in the Lorde or are dead in him to wit that they in their resurrectiō from the death shall liuingly come vnto or meete with vs For all the dead of the Lord or members of Christ shall now liue arise with their bodyes we shall assemble vs with them and they with vs to one body in Iesus Christ into one louely beeing of the loue and be altogither concordable in the loue and peace of Iesu Christ He that shall reade the booke of H.N. with iudgement shall soone see and perceiue that the knowledge of his doctrine and obedience thereunto is with him all in-all it is the cōming of Christ the sound of the last Trumpet the resurrection from the deade and euerlasting life of many I will giue you one place for proofe heereof it is in his Euangelie Chapter 38. Section 2 Wherefore awake now all lift vp your heades heare and see the wonderfull actes of God and haue regarde vnto the sounde of the laste Trumpet and consider the forefront of the true Tabernacle of God wherein the beginning of the true God seruice and of the vpright Christian life becōmeth erected the holie of the true tabernacle of God wherin the true God seruice and his requiring the obedience of the belief euen vnto the vpright christian life is accomplished the vaile remoued from the most holy the most holy of the true tabernacle of god wherein the perfection of the true Christian life and al that which God hath spoken from the beginning and promised thorow his Prophets is set vp the kingdome of the God of heauens full of al pure beautie and heauenly powers wherein all mindes of pure hartes doe liue with christian triumph free without feare the day of the righteous iudgement of God in which the compasse of the earth becommeth iudged with righteousnesse the iudgement seat of Christ before which all things must needes be manifested the perfect being of God and Christ in his abundant clearnesse of the godly light the true rest of al the children of God in their perfect louelinesse and vpright being the mysterie of the heauenly trueth wherein the right seruice of loue hath his ministration the declaring of the spirituall treasures or riches
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
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
expectation of the latter daye and the glory therof When Paul will set out the commendation of the Thessalonians and fame that was geuen out of them in all places he doth no otherwise cōmend thē then that they we are turned from idols to serue the lyuing god to waite for his sonne from heauen which should bestowe vpon them this benefite to delyuer them from the wrath to come And in the second to the Thessa. persuading them by that which was in most reuerence regard with them and likest to bringe them into the carnest consideration of his words he frameth his speach thus I beseech you brethrē by the comming of our Lord Iesus Christ our gathering together and vniting vnto him So that the loking the last daye semeth to hym to be in great reuerence regard and assured expectation amonge them when he maketh their reuerence vnto that the matter and grounde of this exhortation And when he laboureth to lift them of the earth comonly he reareth them vp with no other instrument than this the waitinge for the glory and hope of an other life In the 3. to the Colossians he reasoneth thus When Christ which is your life shall appeare then shall you appeare with him in glorie mortifie therfore your earthly members vncleanes couetousnesse which is Idolatrie And in the thirde to the Philippians openyng the meane of their staie from huntinge after the Earth with the false Apostles which minded earthly thinges Hee saieth thus But our conuersation is in Heauen from whence wee looke for a Sauiour euen the Lorde Iesus who shall chaunge our vile body that it may bee like his glorious bodye In the eleuenth to the Hebrewes the obedience of Abraham in leauinge his owne Countrey not knowinge where he should become is ascribed to this that hee waited for a Citie that had a foundation whose maker is GOD for all things in the worlde are subiecte to corruption The great thinges that are spoken of Moises in accountinge the rebuke of Christe to bee of more valewe then the treasures of Aegypte and his not fearing the furie of the Kinge is onely imputed to this that hee was as if he had seene him that is inuisible The comming of the glory of that great GOD was alwayes before his eyes The greatnesse of the thing and the excellencie of it is noted in these woordes The glorye of the greate God our Sauiour Christe It is the same glory the great GOD our Sauiour Christe inheriteth that wee waite for It is worth the wayting for there is cause why wee should bee mooued to sobrietie hauing so greate thinges in expectation Wee beseeche you saith Paule that ye would walke woorthy of GOD who calleth you to his owne kingdome and glory The glory of this worlde daseleth our eyes and therefore must we be drawne vp by meditation of greater things before wee shall be able to let these be of small reckoning with vs The greatnesse of that glory once thorowly digested would set these in a base and lowe place it would make them vanishe as Smoke from our presence The expectation of a transitorie kingdome when it is but once deuoured and digested by hope we see it maketh men neglect liues goodes landes friendes children and countrie to hazard all The Merchant that is in expectation of some great gaine wee see into what vnknowen Countryes into what daungers by the Seaes hee will commit himselfe The great regarde and care that is had euery where to thinges heere belowe the gredie following after them the carefull pursuing of pleasures profites and honours doe plainely speake that the hope of an other life is not yet setled in the heartes of a great number Let vs call to remembraunce howe that this is our day to waite it is our time to serue when Christe whiche is our life shall appeare then shall wee bee glorious and appeare with him in glory There is no pleasure which the Lorde hath not matched with some griefe and paine to take off if it might our delight and to fasten it in surer thinges If the glory of God cannot preuaile with vs if it cannot chaunge our taste how shal we looke for renewment If so great hyre as is his owne glorye cannot allure vs brutish sencelesse must our nature needes bee What a greater argument can we haue of our blockishnesse then that so greate thinges can get no more attendance The trueth is we are not perswaded of the excellencie of them and therefore in all those places alledged for the wayting of his comming there is the benefite set foorth with it and the greatnesse of it which poynteth at our darkenesse and vnbeliefe heerein and telleth vs that the glory of this world standeth as a cloude betweene it and our sight To conclude let vs inlarge our hope and by meditation and Prayer enter into some consideration of the length breadth and deapth of that glorye so shall we see such a portion in it as will comforte vs euen in our greatest afflictions counting it a great honour that wee are vouchsafed his seruice as the Apostles haue done Nowe wee are to consider of that which is the thirde thing in this our diuision to wit what was geuen to make vs good schollers in this his doctrine to become a people zelously geuen vnto good woorkes The gift is so great as himself for he gaue himselfe for vs He laide not downe his life at the pleasure of his aduersaries being otherwise vnwillinge but franckly and freely of his owne accord did yelde it vp for vs This is that which we esteme aboue the benefite often times the minde of the geuer Great gifts are darkned when they come from an vnwillinge mynde and leese their cōmendation but a willinge minde aduaunceth the lest gift that can be No man taketh my life from me saith our Sauiour Christ but I layd it downe of my selfe His willingnesse also appeareth in this that he went foorth to meete them askinge of them whom they sought and confessing him to be the man As his aduersaries did not compell him by violence to leaue his life no more did good deseruing on our part procure him thervnto And therfore S. Iohn doth herein note a speciall thinge that he beganne with vs and prouoked vs vnto loue and not wee hym This loue was voluntary and not forced It had likewise the preeminence of beginnyng and prouokinge and was neither borne nor begotten of any former benefite of ours to himward In this gift that was geuen we are to remember not onely that moment of his passion wherin he passed imediatly from life to death but also the whole course of his life while he had his aboade with vs here vpon earth For he serued vs with his life as wel as with his death performing in it all that obedience which the Lord requireth of man And this obedience vnto the lawe could not be vrged of
when Sathan shall as he dayly doth cast in great and mightie stones of securitie and hardnes of heart Nowe the Scripture hath plainely foretolde vs that in these latter Dayes especially the Lorde his fielde shal be full of suche stones It is a matter that ought to gette both feares and prayers from vs euen in the behalfe of the Lord as wel as in respect of our selues to see so many vnmeete men in our countrey carie sithes into the Lordes haruest who when once they meete with any stoppe and bee set but a little beside their booke must bee forced to returne home with their sithes vppon their shoulders and let the Lordes medowe continue vntill it shal be withered or eaten vp of the aduersarie The Lorde geue them heartes to thinke of it whose labour although it were but a little might doe greate good for the reformation thereof And as the Churche hath a great plague of these men so hath it of another sort who haue giftes and are well able to teache and to exhort but yet for all that they will not abide and bee resident vppon their flockes to discharge that duetie in their owne persons but carelessely committe them ouer vnto others An offence that in the greatest darkenesse of Poperie hath bene founde faulte withall among themselues and taken to haue beene the onely decay of their kingdome And therefore a pitifull thing yt is that in this light of the Gospel it should not be acknowledged that there is great sinne in suche thinges Espensaeus a Popishe Prelate affirmeth that a famous Preacher of his time did oftentimes thunder out agaynst those men that so carelessely set ouer their charges vnto others telling them plainely that the Lorde woulde serue them in the world to come according as they did serue him here Adibunt per Vicarios paradisum in persona inferos The Lord saith he will send such men to heauen by Vicares and to hell in their owne persons He confesseth that the Preacher did openly denounce such iudgementes against them Solitus est palam illis polliceri vicariam salutem personalem verò perniciem Others shal go to heauen for them saith he for as for themselues in their owne person they must be of necessitie resident vpon a personage of theirs in Hell which is called perdition The speache as he confesseth is ouer pleasant for so weightie graue a matter as also for so heauy and harde iudgement God graunt that so pleasant speache may finde gentle and courteous intertainement with so many as shal be founde faultie herein VVell so great is the corruption of oure nature that wee haue neede of diligent teaching exhorting and rebuking if we shall yeelde any glorie vnto our god or good exaÌ„ple to our brethren To conclude therfore for I haue stoode long and am afraid haue weried you as wel as my selfe The Lord of all Maiestie power graunt that as Christ Iesus when he came into the worlde founde the Sheepheards of Iurie carefully looking to their flockes so when he shal come againe to iudgement he may finde those shepheardes who haue his Church and chosen people for their flocke so diligently watching and faithfully attending ouer the same as that by the meanes thereof he may haue great glorie from his people by plentifull fruites of godlinesse righteousnesse and sobrietie and that the Gospel being in all places thus glorified our consciences may bee truely coÌ„forted in Christ Iesus To whom with the father and the holy Ghost one true and euerliuing God bee al honour glory dominion both nowe euer Amen FINIS 2. Tim 3.8 2. Tim. 2.17 1. Iohn 2.18 2. Pet. 2.1 1. Cor. 11.19 Deu. 13.3 1. Timo. 1.19.20 2. Tim. 2.16.17 1. Iohn 2.19 Theologia Germanica Cap. 14. Theologia Germanica Cap. 3. Rom. 1.24 Danae in Aug. de haere cap. 70. Document senten cap. 13. sect 8. Deut. 22. 2. Thes 2.10 1 Sam. 7.15 Iud. 12. Actes 19.23 2. Tim. 4.14 Actes 17. Gal. 6. 2. Pet. 18. Iude. 16. a 1. Cor. 3.15 b Iohn 6. s Actes 17. d Ephesians 2. â— c Rom. 8. c. d. d Ephesians 4. b. e Iohn 14.17 Apoca. 21. a. f Iohn 1. a. g Iere. 33. b h 1. Cor. 13. b Actes 17.31 Ephe. 2. ver 6. 1. Sam. 5. Reuela 21.3 Iohn 1. â— 1. Iohn 1.5 Iere. 33.10 Rom. 1. 2. Pet. 1.1 Iames. 1. 1. Pet. 1. Iude. 1. Euseb eccles hist lib. 5. cap. 16. August de haere lib. 9. Ad quod vult Deum Caluin in Daniel cap. 12.1 Bullinger contra Anabap. lib. 2. cap. 11. August de ciuit Dei. cap. 2. i. Apoc. 14. a k. Esay 42.61 a l. Iohn 14. b. m. Iohn 3. a n. Esay 11.32 a Iere. 23. a. 33. b o Heb. 3.4 a p. Mat. 25. d. Esay 61. Luke 4.21 Gal. 2.2 Iohn 14. ver 16.17 and 18. 1. Sam. 4.21 2. Thessa. 1.8 Esay 11. Matth. 25.34 1. Cor. 15.19 Psal. 73. Titus 2.11 Collo 1.3 Matth. 25. d f. Esa. 3. b. Mat. 24. d. 25. d Iude. 1. b. g. Esay 16. b. h. Actes 17. d. i. Zach. 8 a. 2. Tim. 4.7 a. Gen. 3. b. b. Gen. 4. a. c. Gen. 4. c. Rom. 5.15 1. Cor. 15.22 By the doctrine of H.N. Adam was no one man. Man hath no common infection from Adam or any other one man. Rom. 5.18 Ephesians 2.3 Leuiticus 12. Iob. 14.4 Psal. 51. H. N. establisheth righteousnesse by imitation VVith H. N not Christe but Seth is the roote of righteousnesse Collossâ—a 1.17 2. Cor. 1.20 Galaâ—hi 3.16 2. Cor. 5.19 y. Gen. 4. c. z. Gen. 5.9 c. a. Gen. 11. b. c. b. Gen. 32. c. c. Gen. 29. c. d. d. Gen 49. e. 1. Kinges 16. f. 1. Esdras 3. a. 2. Esd as 5. a. g. Matth. 1. b. c. Luke 1. c 2. a. i. Luke 1 ☞ m. Ceâ—… 21. b. 22. b. Rom 9.2 Gala. 3. b. n. Rom. 9.2 Christ with H.N. is the head of Abrahams faith but not of Abrahams flesh which opinion ouerthroweth his humanitie Gala 3.16 Gen. 22.18 Gal. 3.16 By H. N. his doctrine al the faithful are conceaued by the holy Ghost as was Christ August epist. 10. August epist. â—4 Rom. 5.18 The young disciples of H. N. bee Adam and his illuminate elders be Christ a. Gen. 17. a. b. Gen. 1. a.b.c. c. Iohn 1. a. g.b d. Sap. 7.8 1. Iohn 1.2 Heb. 1. a. e. 1. Iohn 4. â— The Diuels be felowes with H.N. at his faith Gen. 17.7 Heb. 8.10 Rom. 10.8 Rom. 5.2 Ephe. 3.12 â—osâ— 2.19 Ephe. 2.19 Rom. 10.14 Psal. 119.41 Ibid. 65. Rom. 10.13 Exod. 34.6 Iâ—â—â— 10.11 Rom. 4. Iohn 4.8 By the doctrine of H.N. there is no other diuinitie belonging vnto God but such as men are partakers of in this life f. Iohn 6. c. g. Matth. 1. h. Col. 1. b. Heb. 1. a. i. Mat. 28. b. k. Iohn 6. c. l. Exo. 20. a. Deut. 5. b. 11. a. m. Psal. 89. d. n. Prou. 3. b. Heb. 12. b. Apo. 3. o. Ephe. 5. b. p. Pro. 3. b. Heb.