Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	anoint_v	speak_v	29	3	4.3977	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04901	A confutation of monstrous and horrible heresies, taught by H.N. and embraced of a number, who call themselues the Familie of Loue by I. Knewstub. Seene and allowed, according to the Queenes Maiesties iniunctions.	Knewstubs, John, 1544-1624.	1579 (1579)	STC 15040; ESTC S108097	192,800	286

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 vpoÌ„ 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. notwithstaÌ„ding 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 amoÌ„g 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 perfectioÌ„ 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 perfectioÌ„ 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

his is ascended into heauen sitting at the right hand of God his almightie father but with this cautioÌ„ that it is like as the scripture mencioneth therof that is as his owne head shall imagine the Scripture to speake when it is transformed from the true and naturall sence into allegories and mysteries of his owne making And therefore after his woonted manner louing to make his Commentarie darker then the Text which hee hath taken in hande to open and explane hee saith That his Iesus hath taken in the heauen raigneth ruleth essentiallie in the heauenlie being that is that beeing free from sin the knowledge of the worde after the letter he is now become altogether heauenly spiritual inspired with knowledge immediatly froÌ„ God himself For his Christ after the spirit is him selfe and all that his number who are by obedience vnto his doctrine growen to such perfection that now they sinne no more beeing replenished with the fulnesse of the holie spirit of Christ as himself speaketh And that he meaneth no other ascending into heauen â–ª neither any other taking in of the heauen is euidently proued out of his Euangelie chapter 26. and 10 Section Beholde when as now the law of Moses was in such wise as is said fulfilled or accomplished and had no longer seruice with the death of the sinne and with the beleuers of Christ which through the lawe were dead vnto the law but the spirit of Christ which made the diseassed beleeuers of Christ aliue againe in righteousnesse out of the death of Christ so had then also the Priesthoode in his Images figures and shadowes after the manner of Aaron no more ministration with the liuing in Iesu Christ neither yet gaue it any clerenes more with them because the heauenly clearnesse of Christ and his vpright beeing of loue wherein the disciples of Christ were comprehended excelled farre away all cleerenesse of the figuratiue seruices for that cause the priesthood of Aaron chaunged also with the Disciples of Christ and ceassed by them for with them there was a spirituall heauenly priesthood appeared in vpright righteosnesse and euen so was the same with his seruice established on Christ after the spirit the true light which is an high Prieste that bideth for euer at the right hand of God in the heauenlye beeing whose seruice of the spitituall heauenlie ministration commeth not to passe in the letter nor in the figures but in the verie true beeing Beholde euen so was Christ after the spirit in his office or seruice a minister of the very true and heauenly goods among his disciples and beleeuers and hath when hee had taken in the Heauen multiplied him selfe through his seede of the holie Ghost out of the heauenly beeing to the increasing of his generation the vpright seede of Abraham according to the promises and euen so became Christ fruitfull vpon earth in many thousandes of his Saintes all which he through his death made free or iustified froÌ„ the sinne made them aliue through his holy Ghost taking them vp from the earth and assembling them vnto him at the right hande of God his father in the heauenly beeing He affirmeth as you heare in the 10. Section that when the lawe of Moses was accomplished by the death of sinne and had resigned vnto the spirit of Christ which made the deceassed beleuers aliue again in righteousnes theÌ„ had the priesthood after the manner of Aaron no more ministration with these liuing neither gaue it any more clearnes vnto them this is his reason because the heauenly cleerenesse of Christ wherein the disciples of Christ were comprehended excelled farre away all cleerenesse of the figuratiue seruices The same reason hee rendreth in the next Section saying that the priesthood of Aaron ceassed with the disciples of Christ for that vnto them there had a spirituall heauenly priesthood appeared who was with his seruice established on Christ after the spirit which is an high Priest that bideth for euer at the right hand of God in the heauenly being In the 12. Section continuing his speach of those to whome nowe the heauenly Priesthood had appeared hee calleth them Christ after the spirite and affirmeth that when he had taken in the heauen he multiplyed himselfe thorowe his doctrine which he calleth his seede of the holie Ghost for beeing perfect they may publiquely teache and professe to the increasing of his generation the vpright seede of Abraham according to the promises and so became Christ fruitfull vppon the earth and assembled many vnto him at the right hand of God his father in the heauenly beeing This is the taking in of the the heauen or the ascending into Heauen of H.N. his Christ and the sitting at the right hand of God his father euen to become heauenly minded and inspired from aboue in all fulnesse with this knowledge and obedience which H.N. requireth in this his seruice of loue Heere is neither hope nor comfort for vs in any other man beside our selues neither is any consolation opened either from the ascencion of Christ either else for that he sitteth at the right hande of God his father only this is confessed that the number of his perfect ones are become inclosers and haue taken in the heauen so that there is no portion of heauen and other true happinesse to be hired or otherwise had vnlesse a man renounce the knowledge of the worde after the letter become voyde of all sinne and perfectly illuminated with thefull cleerenes of H.N. his doctrine The greatest comfort that I see a man who would willingly become a disciple can haue by H. N. his doctrine is that though his religion be very highe and mysticall yet his Heauen is very lowe euen heere vppon Earth among vs For this ascention of his Christe and sitting at the right hande of his father is performed in this life when the disciples become once comprehended of this his heauenly cleerenesse and of his vpright beeing of the loue When shall we once come to the bottom of this dungeon of darkenesse How hard is it when once a man hath giuen way to heresie to finde that stoppe which shall make him stay and recouer himselfe Howe great is the goodnesse of our God that hath armed vs with cleere and plaine doctrine out of his woorde against these and the like daungers and hath left vnto vs the knowledge of his Christ to our exceeding great comfort and consolation insomuch that euery article of our beliefe addeth something to the consolation of a christian For albeit our hope be great in that we heare of him who went downe into the graue in our sinnes that hee is risen againe and so acquite of that danger and iudgement which he lay vnder for the same yet is it much more when we vnderstand that the Lord hath not so left him and caste him of who was the whole dealer doer for vs but hath receiued him into heauen his owne

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 maÌ„ who hath red any of his workes if his owne couÌ„trimen had neuer discouered it might easely perceiue to haue come froÌ„ 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 obedieÌ„tia AdaÌ„ 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 coÌ„gregations whatsoeuer that ioine not with theÌ„ they call theÌ„ Synagouges of Sathan and nestes of Deuils they holde that euery man is his owne Sauiour and a Chrst for him selfe euery maÌ„ 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 corruptioÌ„ 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 theÌ„selues 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 opinioÌ„ 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

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 theÌ„ 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 generatioÌ„ 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 coÌ„e againe vnto vs according vnto his promises â–ª to the end that they al which loue God his righteousnes might enter presently into the true rest which God hath prepared froÌ„ 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 maÌ„ 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 opinioÌ„ 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 ascentioÌ„ 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

as one ouercome by reason of so long lack of comforte might say at the hearing of this ioyfull message of H.N. as the wife of Phinehes did when it was tolde for her consolation that shee had borne a sonne The glorie saith she is allredy gone from Israel and therfore let the childe haue his name accordingly and be called Ichauod Now if this were the true worde of GOD and Gospell of Iesus Christ which neuer had seene the light before but by H.N. had beene the firste digged out of darkenesse what ignoraunce is it to confounde the Gospell with the holie Ghoste as if the holie Ghost were no other thinge then the doctrine it self For that place is plainely and expresly mente of the spirite of God and not of any doctrine that he should haue in purpose to send them from Heauen That which hee speaketh further of his office that it is to expresse How that Christ is come againe according to his promise to beget vs anew to iudge vs with his righteousnesse That we might presently enter into the true rest which God hath prepared from the beginning and inherite the euetlasting life is nothing else but a very sinke of absurde doctrine For first howe absurde is this to say That Christ his comming againe shall be to beget vs a new out of the doctrine of his seruice when as the Apostle playnely saith His comming shall bee to render vengeaunce vnto all them thaâ— are no at that time already borne anewe by obedience vnto the Gospell It is a righteous thing with God to recompenc tribulation vnto them that trouble you to you which are troubled rest when the Lord Iesus shal shew him selfe from Heauen with his mightie Angels in flaming fire rendering vengeance vnto them that doe not knowe GOD and obey not vnto the Gospel of our Lord Iesus Christ It will then be to late to learne when the bridegrome is once come It wil be to late then to seek Oyle for their Lampes Their Lampes shall then be burning that shall bee admitted to enter in with the Bridegrome And therefore he commeth not againe now to beget vs a new but to render vengeance vnto so many as shal not be founde at his comming borne againe and already begotten a newe Besides what a match is that to haue the first coÌ„ming of Christ to ioyne in time with the second for that out of the Prophet Esaie is plainely spoken of his first comming in the flesh which notwithstanding is heere ioined with the comming of the Lord vnto iudgement and bringing of the elect into that rest which hath beene prepared from the beginning euen the inheritaunce of euerlasting life Nowe H.N. saith that they bothe take effect at the publishing of this his doctrin Moreouer of this doctrine it doth followe that regeneration is the ioyes of heauen and that when a man doth reforme his life by the word he is presentlie entred into those ioyes which haue beene prepared from the beginning for the elect It doth plainely make the comforts of euerlasting life to be no other then those that are felte of the godlie in this life It bindeth also those ioyes of heauen and euerlasting life vnto this life and vnto the imbracing of H.N. his doctrine that in the receiuing thereof a man should enter the possession of the ioyes of heauen For the place of Matthew is so plaine for the day of Iudgement and for the possessing of such euerlasting ioyes as in this worlde are not enioyed as no thing can be more These be the wordes Then shall the king say vnto them on his right hand Come yee blessed of my father inherite the kingdome prepared for you from the foundations of the world For I was an hungred and ye gaue me meate I thirsted and you gaue me drinke c these were men regenerate and borne againe for he reciteth their fruites of newe life and the workes of regeneration which they had done and these men which had shewed foorth these fruites he then putteth in possession of the kingdom prepared for them from the beginning of the world saying Come ye blessed of my father inherite the kingdome prepared for you If they be then called out to inherite a kingdome which haue practised the fruites of Christianitie before then is there an other kingdome abyding for the Children of God beside that which they are possessed of presently vpon the newnesse and reformatioÌ„ of their life For meÌ„ are not wont to be called out to take the possession of that which they are alredy entred vpon And how could they haue brought foorth such fruites as the Lord doth crowne vnlesse there had beene newnesse of life before The Apostle Paule affirmeth our estate which trust in Christ to be the moste miserable of all other if so be that we haue no other hope but in this life only For heere the estate of the godly is subiect to so great affliction and persecution that sometimes men that feared God haue beene greatly tempted to followe the wayes of the wicked while they did see them to flourish in all worldly prosperitie inioying as it were a heauen heere vppon Earth and the seruants of GOD almoste continually liuing such a life as that death it selfe might seeme iustly to bee wished before it Dauid professeth that him selfe fretted at the wicked when he did se the prosperitie of them and that his steppes had wel neere sâ—pt and his feet were almost gone For they are not in trouble saith he like the other sort and therefore pride is as a chaine vnto them The grace of God saith the Apostle which bringeth saluation hath appeared and teacheth vs to deny vngodlinesse and worldlie lustes and to liue temperatlie iustly and godly in this present worlde wayting for that blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christe If in a sober iust and godly course of life we haue to waite for that blessed hope and glorie which shal appeare with the comming of Iesus Christe then is not that sober iust and godly course of life the blessed hope and glory it selfe For men doe not waite for that which they doe enioy already Wee giue thanks saith the Apostle vnto God since we heare of your faith in Christ of your loue towards all Saints for the hopes sake which is layd vp for you in Heauen If they did abounde in faith towardes Christ and in loue towards the Saincts for the hopes sake which was laide vp for them in heauen Then was not their Heauen hope contained within the limites of this life and much lesse was that fruite of faith loue the hope and heauen it self And lest any man might imagine that I haue taken the aduantage of this one place vnaduisedly penned by the Author let him reade his Bookes and he shall finde it to bee a doctrine often and with great deliberation set downe and

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

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 generatioÌ„s 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 theÌ„ 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

of saying I beleeue in Iesus Christ if we wil become scholers vnto H. N. we are to say I work Iesu Christ The matter that ministreth vnto vs faith and comfort in Iesus Christ is that he being God equall with his father hath notwithstanding abased himselfe in our nature and for our saluation vnto the estate of a seruant wherein he hath humbled himselfe vnto all reproch contempt anguish and bitternesse of paine both in soule and bodie in the time of his life and vnto all infamie and slander by his death For his death was the death of the crosse and his graue was giuen him with the wicked and the wicked had their will of him insomuch that the Prophet saith He was famous for his miserie and affliction This is that loue and friendship which the Apostle saith hath no fellow or match to be found among men For who hath beene found to offer himselfe to an infamous death for his friend the sonne of God doth it for his enemies For he was counted among the transgressours Here is the ground worke of our faith and comfort that when there was no religion or feare of God in vs and therefore deadly enmitie betwene him and vs yet so great was the good will he did beare vnto vs that himselfe would wade throughout all those raging waues to saue and preserue vs that were vnder the water of euerlasting destruction Here is the triumph of Christians in whom religion is in trueth begonne and his feare truely entered and therefore hatred banished and they truely reconciled that if his death were able of enemies to make friends his life which is of much more efficacie power shall well be able where friendship is begonne to continue it for euer If that which is weaker hath done the greater worke the stronger will bee much more able to goe thorowe with the lesse labour H. N. his Christ cutteth of all this comfort For his estate in suffring was not abased and lower then before it had beene but better and nearer vnto glorie H. N. his Christ was not equall with God before the time of his passion and humiliatioÌ„ but an vtter enimy vnto god For the time of his humiliation and suffering is from his first entrance into the familie vntill he become an illuminate elder before which time in his opinion hee is a straunger nay an vtter enimie to God and all godlinesse Here is then no argument of good will by abasing himselfe from a better estate vnto a worse whereby comfort especially commeth vnto vs Besides H.N. his Christ suffereth for his owne benefite for hee coulde not come to euerlasting ioy and his perfect estate vnlesse he should die in the flesh And this vtterly killeth all comfort for what argument of good will towardes vs can wee haue from another in that matter whereby himselfe is either the whole or at the least the greatest gayner Moreouer shall his death by reconciling of vs to God which is the greater worke from the weaker instrument put vs in assured hope to be safely kept by his life vnto eternall glorie when wee are both by our owne death suffering to rid vs from the daunger of our sinnes reconcile vs vnto our God and by our life to continue and preserue our selues vnto glorie Howe fearefull is the fall of H.N. and his familie that haue forsaken the true Messias that bringeth so great comfort vnto mankinde to imbrace so cursed and comfortlesse a Christ H.N. The fift Article We beleeue that the God of Abraham hath raysed vp this his sonne Iesus from the dead and that hee euen so the third day rose againe from the dead and appeared or made manifest himselfe vnto his friends which loued him shewing vnto them through his suffering and death of the Crosse the victorie ouer the sinne death deuill hell the flesh and the worlde Answere The resurrection of H.N. his Christ answereth vnto that doctrine which he hath deliuered before touching his death For as that was nothing but a passing out of the flesh or letter of the law which is a condition common to the Nouices and yong ones in H.N. his schoole so this is the resurrection when a man is come into the spirit or that estate of perfection which his illuminate elders are pertakers of That which hath beene spoken of before may sufficiently satisfie vs touching H.N. his opinion that thus he thinketh and not otherwise of the resurrection yet shall it not be amisse to adde one testimonie out of his Euangelie where of purpose he handleth the resurrection of Christ it is in the. 22. Chapter where he speaketh thus Now wheÌ„ Iesu Christ was fouÌ„d faithful in the death of his crosse til vnto his burial to a true Passeouer out of the flesh into the making aliue according to the spirit was also through the power of God his father raised vp froÌ„ the death and made aliue againe and that he had shewed himselfe in his making aliue vnto his disciples for that they should stedfastly beleeue so was he then wholy taken vp from the eyes of their fleshe and he set himselfe according to the spirite at the right hande of God his father in the heauenly being and entred euen so as the true high Priest when as the seruice had perfectly ended his course according to the true being in the holy into the most holy his disciples therefore were mindful of all this and what he had said vnto them remained within Ierusalem wayting concordably with supplication and praier for the promises of the father vntil that Christ after the spirite appeared vnto them out of the heauenly being the most holy in the holy in spirituall and heauenly powers like as hee after the Spirite and according to the trueth of the heauenly Godhead is an euerlasting and true Christ of GOD. He is plaine as you heare in this point that Christ his resurrection and making aliue was according to the spirite for he sayth that Iesus Christ was founde faythfull in his death of the crosse to a true Passouer out of the flesh into the making aliue according to the spirit He is likewise as plaine in this that his sitting at the right hand of God is in spirit spiritual For those are his very words as you haue heard he set himselfe according to the spirit at the right haÌ„d of god his father in the heaueÌ„ly being More ouer he is of opinion that he is not a true Christ but as he speaketh imagineth of him that is according to the spirit For touching this point these are his words He after the spirit and according to the trueth of the heauenly Godhed is an euerlasting and true Christ of God. And that in this absurd doctrine heaueÌ„ earth might come togither and a mingle mangle made of all things hee shameth not to affirme that Christ is the holy ghost and that the doctrine which is deliuered in the 2.

resurrection and inherite euerlasting life Answere All the comfort that H. N. doeth assure his familie of by the resurrection of their Christ is that such as shall become obedient vnto his doctrine which thing he expresseth in these woordes such as indeuour themselues in the beliefe vnder the obedience of the loue of Iesus Christ to become implanted into Christ the gracious woorde of the Lord for Christ as you haue heard before signifieth somtimes nothing else with H. N. but this worde and doctrine which he hath brought into the worlde shall by this their slaying and burying of sinne in the flesh become renued in the spirite of their minde obteyne and inioy the resurrection or as he speaketh the making aliue from the deade and inherite the euerlasting life But wee haue not thus learned Christ so manie as haue beene taught out of the woorde of God the truth of him and the true fruite of his resurrection For as Christ Iesus died in our sinnes and went downe into the graue in our iniquities inasmuch as it was our sinnes and no offence of his owne that drewe him vnto death so his resurrection was the perfect absolution and clearing of the faithfull from al their transgressions For had one sinne of his seruants bene vnsatisfied for neither woulde death haue resigned hir right who had arested him as suretie for sinne neither would the righteous Lord by raising him from the dead bringing him out of the danger that he lay vnder for our sinnes haue giuen sentence on his side so iustified vs in him Which thing the apostle coÌ„firmeth triumphing ouer condeÌ„nation not onely because we haue discharged it by his death but also because we haue our Quietus est acquittance to shew for the same euen his resurrectioÌ„ Who shal lay any thing to the charge of god his chose It is God that iustifieth who shal coÌ„deÌ„ne it is Christ that is dead yea or rather which is riseÌ„ againe And likewise the same apostle in his epistle to the Corin. affirmeth plainly that if Christ be not risen from the dead we haue nothing to shewe for our discharge against sinne but do remaine yet vnder the danger thereof And in the Epistle to the Romanes he declareth also that wee are by his resurrection cleared from our sinnes and they nowe no longer imputed vnto vs And therefore when he had before declared that not only Abraham his faith was imputed vnto him for righteousnesse but also that ours shal be imputed vnto vs hee telleth vs more particularly how this commeth to passe to wit because Christe who was deliuered to death for our sinnes is risen againe for our iustification For as God the father in deliuering Christ vnto death did cast all our sinnes vpon him and condemned our sinnes in him so in raysing him froÌ„ the dead he iustified and absolued him vs in him inasmuch as but for vs neither sinne nor death could haue any thing to doe with him from all our sinnes and traÌ„sgressions whatsoeuer Now if the Lorde had let him make an escape who was in holde for our sinnes inasmuch as he had once taken vpon hym to satisfie for the same or wrougt his deliuerance and set him at libertie before a ful sufficient satisfaction had bene made then coulde not himselfe haue bene cleared of iniurye offred vnto vs nor his Iustice haue bene vnspotted euen before vs which if once wee suffer to enter but into our thoughtes it maketh vs giltye of high treason against our god This doctrine therefore of H. N. who will haue our dying vnto synne not onelie to preuent but also to procure our rising vnto righteousnesse not mencioning any other benefite that wee haue from Christ his resurrectioÌ„ beside the example that is set before vs for our imitation and following after him in the same is at defiance and vtter enmitie with the trueth which is taught in the word of god For Christ his resurrection which H. N. maketh so small an accounpt of not onelie is our iustification from the giltinesse and daunger of sinne but also the head and wel spring of al that righteousnes holinesse and newenes of life that is to be founde ni the conuersation of his seruaÌ„ts And therfore the Apostle in the 2. to the Ephe. doth fetch our rising vnto righteousnesse froÌ„ Christ his resurrection and ioyning them togither speaketh thus God which is rich in mercie euen when we were deade by sinnes hath quickened vs togither in Christ and hath raysed vs vp togither And accordingly to the Collosians draweth his exhortation vnto newnesse of life from the resurrection of Christ as from the fountaine from the which floweth the reformation of our life If ye theÌ„ be risen with Christ saith the Apostle seeke those thinges which are aboue where Christ sitteth on the right hand of God set your affection on things that are aboue and not on thinges which are on the earth Which thing is also confirmed out of the Ephesians where we doe reade that the large and liberall distribution of his graces did followe his resurrection and ascention when that notable victorie and conquest ouer sinne death was fully accomplished The resurrection therfore of Christ according to the trueth of his worde is not onely our discharge against sinne but the fountaine and spring also of all that chauÌ„ge of life and conuersation which is to be seene in his seruants But according to this doctrine of H.N. it is neither our discharge against sinne nor yet the beginning of our good life therfore without mention either of iustification from sinne by it or viuification and quickening in the wayes of righteousnesse we are sent to make warre with our affections according to the rules of his doctrine that so wee may obteine the resurrection from the deade and the renewing of our spirit and minde So that we haue nothing in H.N. his Creed to be beleeued but many things in our conuersation to be practised nothing to leaue vnto that was once doone by him but al that we may trust to must proceede from our selfe Touching this poynt Whether our dying vnto sin doe both preuent and purchase the renewing of our minde it hath beene answeared in the article immediatly going before H. N. The sixt Article We beleeue that this same Iesus like as the Scripture mencioneth thereof is ascended into Heauen sitting at the right hand of God his almightie Father We confesse that he hath taken in the heauen and reigneth and ruleth essentially in the heauenly beeing with his father vntill that all his enemyes be layde vnder his fete and that he in like maner shall in euery behalfe take in the kingdome and all dominion and power and render it all ouer vnto his father that God may euen so be all in all according to the promises Answeare This confessor H. N. acknowledgeth and confesseth that this same Iesus of

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 coÌ„ceine 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 theÌ„ with ful clearenesse of God abuÌ„dantly 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 coÌ„munialtie 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 coÌ„cerning 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 becoÌ„meth baptized after this maner like as we here confesse or acknowledge according to the word of Iesu Christ the vpright faith

hearts which hope on God and on his righteousnesse and beare the loue of God and Christ in their hearts to the end that they all which loue God and his Christ mought now liue louely and peaceably in the same rest with all the holy ones of God and Christ in all loue which most holy the most pure perfect beautie his vpright and gracious seruice of loue we haue receiued or atteined vnto now in this last time wherin we inherite the fulnesse of the life to an euerlasting ioy with God and his Christ And that same most holy his seruice of loue reacheth also no further but it is the perfection it selfe for that cause the seruice of loue which the Lord hath erected with vs little ones elected ones shal stand fast euerlastingly in his ministration and remaine for euer according to the Scripture This seruice of loue as H.N. doth here declare is the perfection it selfe which shall stande fast euerlastingly in his ministration and remain for euer according to the scripture and he that liueth obediently in this seruice of the loue is alreadie ouer head and eares in the ioyes of heauen H.N. his heauen that is builded here vpon earth hath beene ouerthrowne before in the confutation of his title I meane not therefore to haue any other dealing against it before I shall be fully certified that eyther it is builded higher or else that the foundation is made surer onely this I desire that the eyes of this family may be opened so to see the true happinesse laid vp in heauen for the faithfull as that they may growe into a true detestation of all those who teach no other ioyes to be there then such that are felt and perceyued in this life A confutation of H.N. his estate of perfection THat which in this doctrine of H.N. is all in all according to the trueth of God his worde is not at all to be founde among men I meane his estate of perfection which with him is Christ the holy Ghost the resurrection and the euerlasting life and what is it not Now he imagineth that his illuminate men haue profited so well in godlinesse that they sinne no more A doctrine which the whole course of the Scripture doth vtterly ouerthrow For the scope and drift of the worde of God is to leaue all flesh indebted vnto the goodnesse of God that he who will glorie may glorie in the Lorde And therefore it doeth in many places teach and declare that sinne and imperfection is in all men In manie thinges sayeth the Apostle Saint Iames we offende all The Apostle doth not exempt anie man no not himselfe from sinne and offence against God in this his doctrine Whervnto accordeth that saying of Saint Iohn If we say that we haue no sinne wee deceiue our selues and the trueth is not in vs. When the Apostles and pillers of the Church of GOD acknowledge themselues to bee sinners hee cannot bee guided with that spirite which did speake in them who shall denie him selfe and others to offende at all They alledge for them that saying of Saint Iohn Whosoeuer is borne of God sinneth not and that likewise He that committeth sinne is of the Deuill To the which I answere according to that principle which is begonne and grounded vpon reason which also our vsuall speach and practise doeth continue that the whole doeth beare the name after that which is principall in the thing And therefore when men haue dealinges in diuerse trades they alwayes beare the name after that which is principall The Marchaunt who hath a house in the Countrey and some dealinges in husbandrie is notwithstanding called a Marchant and not an husbandman because it is the chiefe and principall thing which he trauaileth in and whereby his especiall maintenaunce doeth growe The wine which is mingled with water hath to name wine and not water because wine is the principall and chiefe part And that lumpe which hath great store of drosse is named notwithstanding of that golde which is in it howe little soeuer the quantitie thereof shall happen to bee because it is principall in value and accompt So that whether we shall compare quantitie with quantitie or qualitie with qualitie the principall shall alwayes beare away the name And therefore no maruaile if the Euangelist shall say that he is of the Deuill who committeth sinne because here hee disputeth not of one or some fewe actions that breake out of a man but of that which is principall in a man For hee draweth all men to these two heades either to bee borne of GOD or of the Deuill According to this doctrine doeth the Apostle exhort vs saying Let not sinne raigne in your mortall bodies for if sinne bee principall beare rule and reigne in anie they giuing themselues as seruauntes thereunto wee may lawfully say of such with the Apostle that they are of the Deuill as contrariwise when anie shall humble themselues to those dueties which are sette downe to vs in the worde of GOD so as that course of life shall bee chiefe and principall in them though in manie particular actions they shall be found offenders yet may they all this notwithstanding be said to be borne of GOD and not to sinne because it is not in them as ruler and principall but as a slaue and vnderling and therefore not able to beare the name When the contention is as nowe for principalitie rule According to this distinction we do finde in the scriptures graces denied vnto sinners when sinne is in rule and gouernement which are not denied when it is in subiection and seruice In the Gospell after Saint Iohn it is thus written touching sinne when it is principal and gouerneth â–ª We know that God heareth not sinners And in the Epistle it is plainly set downe concerning sinne when yet it is in vs though not ruler ouer vs that if wee acknowledge our sinnes he is faithfull iust to forgiue vs our sinnes We doe find likewise in other places because of this diuersitie diuerse and distinct things vttered touching sinne For in the Epistle of Saint Iohn it is there said He that committeth sinne is of the Deuil And in the first Chapter of that Epistle the Apostle affirmeth plainly of himselfe and of all the seruants of God who liue here in this world that if we say we haue no sinne we do deceiue our selues and trueth is not in vs. So diuerse speaches vttered in the Scripture of sinne must of necessitie force vs according as the godly and learned of all times haue done before vs thus to distinguish the same For the further warrant of this doctrine which giueth the name of the whole vnto that which is not yet whole and perfect because of a speciall studie trauaile profiting therein and contending thervnto consider I pray you of that which is written by the Apostle who when he had before confessed that he had

but neuer when men are dealt withall according to desert And because the Prophet Dauid had ascribed blessednesse to that man to whom the Lorde imputeth not his sinnes and it was written likewyse that Abraham his faith was imputed vnto him for righteousnes hee is not afrayde to set it downe as an assured trueth that our iustification commeth by mercy and fauour and not by merite and desert So that the naturall signification of the woorde doeth carry away iustification from works and geueth it by good right vnto fauour and grace Wherin this is also woorth the obseruation because wee are about the force and credite of the naturall sence and Historie of the woorde that the Apostle layeth great weight vpon the circumstance of time which the Historie doeth yeelde vnto him insomuche that because righteousnesse was imputed vnto AbrahaÌ„ as appeareth in Genesis by that historie before he was circumcised he concludeth that iustification standeth by fauour and mercy alone and needeth not to be vnderpropped by woorkes for that Abraham before circumsicion which was with them as is baptisme with vs the entraunce into religion and seruice of God the first beginnyng to obey to the woorde and wyll of GOD was reckoned of God him selfe as a righteous man Yf there be suche weight in the woords and circumstances which are the least part of the history then doeth H.N. as was sayde before offer great wrong vnto vs who in his Allegories drowneth not only circumstances and the naturall signification of words but also the proper sence of Histories and whole sentences when they are set togeather The Heretiques in all tymes haue by Allegories vpholdeÌ„ their errors And Allegories in al ages haue been theyr strongest instruments to woorke with all Epiphanius maketh mention of a beastly sort of Heretiques who by Allegories maintayned the sinne of the Sodomites not onely as a thing that might be suffered but as a duetie that must be doone most shamefully racking to the defence of that shamelesse opinion these woordes of our Sauiour Christe Verily I say vnto thee thou shalt not come out thence tyl thou haue payde the vttermost farthing The Heretiques called Priscillianistae who taught that it was lawful to lie and forsweare in causes of religion thereby to hyde theyr religion and shameful life from the daunger of theyr aduersaries by Allegories did auoide whatsoeuer out of the Scripture was brought agaynst them These bee the woordes of Augustine touching those persons and that matter in suos sensus Allegorizando vertunt quicquid in sanctis libris est quod eorum euertat errorem Whatsoeuer is founde in the Scripture that ouerthroweth theyr errour by an Allegoricall exposition they make it to maintayne the same And the Anabaptistes nowe in our dayes with Allegories as it were with Rackettes doe tosse the Scriptures too and fro like tennes balles to serue their turne withall And who knoweth not that Allegories are the hookes wherewithall the Romishe Churche hath pulled vp theyr Purgatorie and suche other pelfe of theirs Hierome sayth of Origen that by his Allegorizing hee made his owne wit Sacramentes of the Churche These bee his woordes Origines liberis Allegoriae spaciis euagatur ingenium suum facit Ecclesiae Sacramenta In as muche as in an Allegory there is one thynge spoken and an other ment the Heretiques of all times haue drawne the scriptures generally without any respect into Allegories that whatsoeuer the woordes bee they might haue libertie to make a meaning therevnto of and for themselues and that without any helpe at all from the matter that is in hande Nowe the Allegories and figuratiue speaches vsed in the Scriptures muste haue their meaning made manifest and beaten out by the circumstance of the places from whence they are taken and by helpe from the matter which is in hande neyther may any place in the Scripture be vrged in an Allegoricall sence vnlesse the same taken litterally and in the Gramaticall sence shall establishe some thing repugnant eyther to faith or Charitie Â¶ A plaine proofe that the darke and obscure forme of writing which H. N. vseth is an euident note of the Spirite of errour and deceite THe greate obscuritie darkenes of speache which H. N. vseth in al his workes bewraieth his doctrine spirite suficieÌ„tly if we had no other matter to charge him withal For the truth is simple and plaine Ethnickes could by the light of nature sufficiently see into such things One of them touching that matter saith thus Veritatis sermo est simplex apertus nec variis indiget explicationibus ambagibus sed iniusta causa cum per se sit morbida necessario indiget astutis pharmacis The truth sayth he is simple and plaine needeth not varietie of windlaces and fetchinges of matters about the bushe but an euill cause in that it is sicke and diseased hath neede to haue a cunning plaister conueied vnto it An other of them hath these woordes Simplex sententia est communis ac omnibus vsitata nihil admodum profundi astutÃ© cogitati habens aut etiam aliud quid celans That phrase and forme of speaking hath simplicitie in it which is common and vsed of al hauing in it nothing craftily deuised neither cloking some other thing then is professed I leaue it to the iudgemeÌ„t of euery indifferent man whether H. N. his stile were able to abide euen this touchestone geuen vs of the Ethnicks to trie the trueth withal for what strange words hath he deuised froÌ„ that the scripture vseth to expresse the same thing by And how doth he after once he hath begon a thing by continual winding in of words drawe a man so far froÌ„ the place wher he was that hardly can he get home againe Moreouer how craftily doth he vse the worde and name of Christ for all that meane no other thing thereby then that estate of perfection which himself hath deuised so that if heathen men hauing no other euidence then that whiche the light of nature doeth geue them might bee permitted to passe vpon him hee woulde vndoubtedly bee founde guiltie euen by them of false and corrupt doctrine In the worde of God which is a rule of all righteousnesse vnto vs the borowed speaches which bee most obscure be taken from matters vsuall and commonly falling out in the life affaires of men For who knoweth not what the Lorde his meaning is when he calleth himselfe eyther away a doore or a vine And if al the similitudes parables and borowed speaches in the Scriptures bee examined they shal be founde to haue bene drawen and deriued from such matters as the people then were well acquainted withall This simplicitie plainnesse of the woorde which is a rule to al them that are guided by that spirite which spake in the same is very plainly proued out of the Prouerbes of Solomon vnder the person of wisedome Al the wordes of my mouth are righteous

find in thy hart to afford God for thy welth It followeth we must liue godly this necessarily is ioyned to righteousnesse For it were but a vaine thing to be precise in geuing man his right then to withholde the Lord his thorowe impietie Wee must communicate with him as I tolde you before in his worde Receiue the lawe of his mouth and lay vp his wordes in thy heart Dauid hauing declared before howe the heauens doe declare the glorie of God and howe the creatures doe leade vs vnto some knowledge of him immediately as one rauished with the maiestie and excellencie of that knowledge of God which we haue by the worde and as one who taketh that other kinde of teaching to be nothing in respect of this affirmeth that the lawe of the Lorde conuerteth the soule that it giueth wisedome to the simple giueth light to the eyes and bringeth ioy to the heart making these to be the special prerogatiues of the worde of GOD which neither by the creatures nor yet by anie other outward meanes may be atteined vnto It behoueth vs therefore to haue often vse of the woorde of GOD not onely to take our knowledge from thence howe to serue him but also to seeke for incouragement and quickening therevnto from it For the woorde of God quickeneth vs to our dueties and stirreth vp the slownesse that by nature is in vs A notable example whereof we haue in the 2. of the Chronicles cap. 15. Wee are likewise to rest vpon his goodnesse whereof hee hath made vs such large promises in his worde to applie his benefites as speciall helpes to strengthen our fayth in the perswasion of his fatherly affection towardes vs and to prouoke our obedience the rather thereby and to bee often and earnest in prayer with him both to haue our strength and abilitie to serue him by that meanes increased and also to prouide that neither by our subtile aduersarie nor yet by our owne frailtie wee bee intrapped in the nette of destruction For albeit by his grace our spirite bee readie yet haue wee a weake fleshe which is to bee dragged forward by strength obteyned thorow prayer from our god These things must wee bee giuen vnto and neither by a plaine reiecting of them and erecting of our owne deuotion neither yet by a colde and carelesse vse of them to tempt the Lorde and to vpholde vs in vngodlinesse and the fruites thereof The Papistes Anabaptists Libertines and familie of Loue are all sworne enemies vnto godlinesse for as much as they will haue the woorde altogither subiect to their spirite For they will haue it not to speake but as their spirit shall indite and herevpon they build that they are the Church and therefore haue a promise of the holy Ghost to keepe them that they erre not Enquire of a Papist from whence come their vnwritten verities and manifolde traditions they answere there were many thinges that the Apostles then were not able to beare which the holie spirite beeing nowe come hath taught them The Anabaptists Libertines and house of Loue vrged with the Scripture will aske you what sayeth the Spirite affirming that to bee but the killing letter Thus both of them howsoeuer in other things greatly differing haue this common principle for their foundation and beginning that the Scriptures beeing but an ABC to Christianitie the spelling and reading thereof must be drawne from their Spirite as if the Gospel should giue place to reuelations and so carie with it the staine of imperfection or as if the Spirite could be diuorced from the written woorde which it was sent to teach and confirme As it is written He shal bring all thinges to your remembrance which I haue tolde you What can bee a more shamefull abasing of Christ then to make him but vsher and their Spirite in place aboue him chiefe Schoolemaister that as the law brought vs by the hande to Christe so Christ shoulde bee our guide vnto reuelation and resigne vnto it as the lawe did vnto him They will not denie the woorde but in trueth they make it a matter of nothing For they will allowe no sence vnto it but suche as their Spirite shall sette vppon it So that in verie deede howe so euer they woulde bee thought to leade vs to the woorde they doe leade their Disciples onely to the dreames and deuises of their owne heade In the time of the Law when visions and reuelations were often and vsuall yet were they then subiect to the worde and to be tried by it nay to be ouerruled of it According as we reade If there arise among you a Prophet and giue thee a signe or wonder and the signe or wonder which he hath told thee come to passe saying let vs go after other gods thou shalt not hearken vnto the wordes of the Prophet ye shall walke after the Lord your God and shal keepe his commandements and hearken vnto his voice but that Prophet shal be slaine because he hath spoken to thrust thee out of the way wherein the Lord thy God commaunded thee to walke If in the times when visions and reuelations had their best alowance the most lawful title that euer they had all that notwithstanding they were to giue vp their account vnto the written worde of God and from thence to receiue their quietus est Wee may not then in these times receiue such wares vnder the alone warrant of their owne weightes when faith must fight against miracles and reuelations for the woorde which in the infancie of the Church was helped by miracles vnto the worde Howe can there bee anie true godlinesse among this people among whom God is not licenced to speake in his worde what pleaseth him but the worde strained by their spirite to speake after the liking of miserable men Great is the vngodlinesse likewise of those men who hauing banished superstition and fantasticall reuelation yet for all that leaning vnto the holde of their profession of the trueth as vnto a sufficient fortresse doe not submitte themselues to anie often and earnest vse of the woorde and prayer with conscience and care to haue their wayes refourmed by it and with perswasion of anie great necessitie that they haue of it We can not geue our selues vnto these dueties vnlesse we shal be in the expectation and lookinge after the hope of an other life therfore very fitly doth the Apostle ioyne vnto these seuerall duties that wee haue hearde of this speache Waiting for the blessed hope and glorious appearing of the mightie God our Sauiour Iesus Christe For it can not come to passe we shoulde bee taken of from things here belowe vnlesse we be assured ells where No man wil let goe things assured for vncertaine Faith must geue vs assuraunce of greater glory from god ere we can let goe the hould that wee haue here Therfore it is made a speciall note of god his children and necessarily ioyned to his worshippe to bee in

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