teacher and Prophet is likewise very great for who can make vs doubt or make any question of it howe wee should knowe the wil of God generally or his affection towards the beleuer perticularly when the sonne himselfe to whom as being neerest vnto him the wil of the father is wholy and altogeather made knowen hath opened the same in his Gospel Who dare nowe tell me that as one who hath no iudgement or discretion I am wholy to put ouer my selfe in matters of fayth to Councelles fathers and consent of nations when I am taught too beleeue that Christe Iesus is annointed Prophet and Teacher aswell inwardly to perswade by his spirite as outwardly to teache and set downe a true rule of righteousnesse according as it is written in Iohn But yee haue an ointement from him that is holy and know al things These things touching his name and office I haue vttered more at large because H.N. with one breath passeth from the creation of all thinges by Christ vnto the woorke of our redemption as if they had not onely both one workeman but also were both of them nothing els but one the same worke nay which more is as if the comming of Christ in the fleshe and his suffering had been onely to answeare a duety that was laid vpon him by some couenant from the creation which stoode him self vpō to answere for his own benefite whereas the Scripture laieth out at large the matter of our saluation as the most speciall and principall thing that it handleth A thing so seueral and sundred from the creation as that the sonne of God hath not onely nowe another matter in hande but also a newe name and another nature a diuerse office and a distinct condition H.N. notwithstāding al these good words is not of opinion that Iesus Christ is God for then here especially he woulde haue beene plaine and laide out the matter at large not onely for that necessarie occasion is offered him by the mention that is made of the onely sonne of God but also because our redemption which is the matter he hath in hand could not be accomplished by any that was but man onely For what iust satisfaction coulde a mortall man make for offences committed agaynst the high maiestie of GOD when offences growe to be greater or lesse as the partie offended is in place and dignitie higher or lower According as wee see that an euill woorde spoken against a Prince hath in iustice greater punishment then the same woorde ought to haue being spoken but against a priuate man Nowe when so great a person as the only begotten sonne of GOD and GOD him selfe hath humbled him selfe in our nature for vs and beene obedient euen vnto that most slaunderous death of the crosse for our cause no man can deny but that suche a sacrifice is able to weigh with all the sinnes of his seruauntes For that obedience hath estimation and desert from the person who did perfourme it Howe daungerously then dealeth this Familie as much as in them lieth to shake out faith beside the iniurie that they doe offer vnto his Maiestie when they deny the Godhead of Christ seeing no man is able to bring that price wherewith sinne may be sent away as answered in desert and our consciences rest vpon as in a sufficient discharge against the same Moreouer who not beeing the Almighty him selfe had beene able to preuayle against death and to breake through the iron barres and mightie chaines of the graue which yet is but the prison of the body onely and not that darkest dungeon and safest ward that Sathan hath where the soule is imprisoned when sinne ceaseth vpon the conscience Nowe the gates of both these prisons were to be opened and that so wide as infinite multitudes beside him selfe might safely passe thorowe them nay they were to bee broken vnto so small sheuers as it were impossiible euer after to make them of strength able to bee kept shut against the feeblest of his seruauntes But I knowe you are desirous out of H. N. his bookes to knowe what hee thinketh of Christe seeing I doe so constantly affirme that hee denieth him to bee GOD and haue before referred you for your further satisfaction touching his opinion heerein vnto this place and likewise what you may safely say by warraunt from his owne writings that he beleueth Christ to be By the doctrine of H.N. Christ is no one man but an estate and condition in men common to so many as haue receiued his doctrine that they are growen thereby to perfection nowe sinne no more Which estate hee calleth the true light or true beeing and perfection For proofe whereof I referre you vnto the xiii Chapter of his Euangelie or ioyfull message of the kingdome towarde the ende of second section there hee hath these wordes This same true light is the annointed with the holy ghost which annointed in Hebrue is named Messias in Greeke Christus Hee was also in times past called of certaine Rabbins amōg the Iewes the Lorde his Sabboth And they say that the same annointed is the seuenth day in the Paradize of God wherein God resteth from all his woorkes and is the perfectiō the which also is very true for this same Messias or annointed is the Sabboth day which the Lord hath commaunded to be alwaies had in remembrance that we when the same commeth might rest therein hallow or sanctifie the same wherin the law the seruice of the Priesthood of Aaron out of Leui and the elders testament doth ceasse hath accomplished his seruice For the same annointed which commeth at that time out of heauen with his annointing of the holy Ghost in the spirite and is the very like being of the godhead it self he is a Priest of the most highest higher and greater of dignitie then was Aaron because hee bideth euerlastingly and is a minister of the spiritual heauenly goodes This same true light which H. N. bringeth ye see he calleth it the annointed with the holy ghost Messias Christ the seuenth day the perfectiō to cloke his horrible heresie the better that it might not be espied hee speaketh of this his estate of perfection in the Masculine gender as if it were a man and saith as you haue hearde before he was also in times past called of certayne Rabbins among the Iewes the Lordes Sabboth and likewise he speaketh of this estate as yf it were a man when he sayth he is a Priest of the most highest higher greater of dignitie then was Aaron This horrible blasphemie is yet more plainely laide out in the viii ix x. sections of this same chapter wher he speaketh thus Oh alas how grosly haue then certaine wise of the world and Scripture learned ouerreached them herein which haue without diuersitie forsaken the lawe and the seruice of the elders Testament and of the Priestes office after the ordinance of Aaron and set backe the same
same For when he cannot abide that they should anie longer enioy so much credite by his word as the shew bare professiō would yeeld vnto them which is al that they would require ▪ but that he wil haue thē turned out of their clouts and laid naked in their shame doth he not from heauē by such iudgements preach declare the maiestie and might of his word Is not that the great seale sent from heauen into the earth to be set vnto the worde for the authorizing thereof For seeing they would not reuerence it brought vnto thē vnder the Lords owne hand and seale of signes miracles they haue forced him by bringing these heauie iudgements vppon them for the further confirming of it to set his seale the second time vnto it Should not all men nowe feare to prophane it when there is here among vs a mark of such maiestie set vpon it Should not euerie man now examine what rereuerence he doth beare vnto it when he seeth for the freeing of it from contempt so great plaine a print of authoritie to be ioyned vnto it Let people now take heed how they cherish that humor within themselues which cannot beare any other teaching of the woord then that which is so interteyned of the eare that it can not bee hired so much as once to vewe and visite the heart Let those feare who cannot digest the word vnlesse with eloquence and wit curious questions prophane hystories and fables the power and strenght of it bee so allayed as nowe there is no more any maiestie in it And seeing we haue such sensible iudgement among vs against them who like not the simplicitie of the worde but will feed of speculations and mysticall matters let them who minister the worde take heede they feede not that affection in them by laying on such painting and colours as may rather make them wonder at the workemanship then take any profite by the worke Let them teach and exhort with wholsome doctrine not onely planting knowledge in them but earnestly calling vpon them to keepe their knowledge in a good conscience and so much the rather because wee see before our eyes what a daungerous shipwracke they haue made euen of knowledge who haue gone vnto the sea with it in the riuen vessell of a corrupt conscience Let them styrre them vppe to haue their reckoning in a readinesse seeing the Lorde hath alreadie begonne to visite the contempt of his woorde Let them vrge them likewise to seeke for iudgement in the word whereby to discerne spirites that seeing nowe we bee sought and sifted that way by Sathan we may be found sufficiently armed likewise on that side against him lest wilful ignorance should bee punished in vs with obstinate errour Let vs prouide that those may be ioyned togither which the Lord cannot abide to put a sunder that zeale for lacke of knowledge doe not degenerate either into some daungerous schisme or superstition neither yet knowledge for want of zeale affection either into vnprofitable curiosity or els into some horrible heresie Touching those who be of opiniō that these heresies will vanish away of thēselues because the matter is so grosse the men be so vtterly vnlearned and therfore would neither haue sword nor pen pulled out against them They are to be required that they woulde vouchsafe to haue their iudgemēt waied by the word so should they find it lighter then the wind For doth not the Apostle tell vs that want of affection and loue towards the truth pulleth the eyes of our knowledge out of our heads procureth belief credit vnto manifest lies vntruthes insomuch that where this iudgmēt of god entreth the greatest vntruthes shal not be receiued waueringly in opinion but cōstantly in beliefe strong perswasiō now with what affection the gospel is receiued of many among vs whether with so good an affection as will warrant vs that way I think in this behalfe a good confession is much better then an euill defence And touching the want of learning in the patrons of these heresies who knoweth not that Alexander the Copper-smith wrought more woe vnto the Apostle S. Paule by hindering the course of the gospel then any either eloquent Orator or subtile Philosopher For when simple men such as be artificers thrust forth themselues with as much boldnes as blindnesse to be guides for others vnto God forthwith that is fathered by the multitude vpon the miraculous extraordinarie worke of God and therefore they will haue all of them who haue atteined vnto knowledge by ordinarie meanes of necessitie yeelde and giue place to their better superiour My purpose was at the beginning to haue dealt onely with his booke intituled Euangelium Regni but finding it stand often vpon one thing as what order can confusion affoord vnto vs I thought I should better prouide for the Reader if I should examine his iudgement vpon euerie seueral article of our beliefe which he hath set downe in his first exhortation and withall for the better vnderstanding thereof should cite these places out of his Euangelie where hee handleth the same matter and that so largely as it may easily appeare vnto all men that neither I haue missed of his meaning nor yet dealt vnfaythfully by suppressing any trueth in my allegations Where he doth vsually pester his margent with plenty of authorities as if nothing but scripture might at any time be heard out of his mouth It is a bayte layde for the simple who either cannot or will not examen the matter For falshoode wil as wel guard the trueth as those authorities defend the cause he hath in hande I haue perused them one by one which are alleaged to warrant his calling where I am sure hee bringeth foorth the best euidences that hee hath because it toucheth his freehold let them be viewed that is the treatise which I first deal withal and as they deserue so let the rest be beleued Wherin vnlesse I should ouermuch abase H.N. I can no better match him then with S. George as the papistes doe describe him For as S. George loueth to bee alwayes on horsbacke albeit he neuer ride So H.N. hath great liking to be moūting in the margent vpon the autorities of the sacred worde albeit they neuer step forth with him to speake so much as one woorde for him I haue added next vnto that before I enter to examine the articles of the beliefe his iudgement of originall sinne taken out of the 5. Chapter of his Euangelie because those only were the matters which that booke had more and besides that doctrine which is handled in his exposition vpon the Creede His words be wrapped in such darknesse and obscuritie as doe geue euident testimony of his minde that he meaneth to deceiue As for the parts of his arguments they be at such variance with in thē selues that the cōsequens can by no right be denied the good abearing against his antecedent
preuenting of GOD his goodnesse the dignitie and desert of bringing him selfe vnto Christe by his hatred and mislyking of sinne wheras the mislyking of sinne as well as the loue of righteousnesse are fruites that followe our beeing in Christ not causes that goe before to procure the same as appeareth in the Epistle to the Romans Likewise thinke ye also saith the Apostle that ye are deade vnto sinne and liuing vnto God in Iesus Christ our Lorde He ioyneth with the Pelagians against the grace of God which renueth and regenerateth vs and inwardly draweth vs by his spirit to beleeue and doe the will of God and will haue the grace of GOD no further to stretch vnto vs then that we haue from the Lord a lawe and doctrine whereby wee may learne what to beleeue and what to doe but the power to performe this albeit they will not refuse to call it the grace of GOD yet they say it is our nature according as August reporteth Isti autem asserunt sicut a fratribus qui eorum libros legerunt cognouimus in eo dei gratiam deputandam quod talem hominis instituit creauitque naturam quae per propriam volumtatem legem dei possit implere siue naturaliter in corde conscriptam siue in literis datam eandem quoque legē ad dei gratiam pertinere quod illam Deus in adiutoriū hominibus dedit illam vero gratiā qua vt dictum est Christiani sumus cuius Apostolus Praedicator est dicens condelector legi dei secūdum interiorem hominem Video autem aliam legem in membris meis repugnantem legi mentis mei et captiuantem me in lege peccati miser homo quis me liberabit de corpore mortis huius gratia dei per Iesum Christum dominum nostrum nolunt omnino cognoscere nec apertè quidam oppugnare audent In their opinion as Augustine saieth the grace of God towards vs is this that we haue such a nature from him that by our owne wil and power we may satisfie fulfill the law of God and that this is also that other parte of the grace of God towardes vs that hee hath giuen a lawe for the helpe of man But as for that grace whereby wee are are Christians whereof the Apostle speatketh saying I am delighted with the lawe of God in the inner man but I see an other lawe in my members striuing against the lawe of my minde Miserable man that I am who shall deliuer mee from this body of sinne The grace of God thorowe Iesus Christ our Lorde that will not acknowledge that neither dare they openly impugne or speake against it This plucking thorowe the seruice of that gracious word which he affirmeth to haue the foregoing by vs in the administration of the holie woorde in the thirde and fourth Section is according to the Pelagians the other grace of GOD which is added to that of our good nature euen to haue a rule instruction from God to guide this nature which in their opinion is so franke and so free vnto good that if it may once see the way there is no stay with it or let to keepe it from going forwarde And therefore where it is written in the Gospell after Saint Iohn No man can come vnto mee except the father which hath sent mee drawe him H.N. calleth this drawing of the father a plucking that plucking to be the giuing of a lawe and worde to rule our liues by In opinion then he ioyneth iumpe with the Pelagians for denying originall sinne he is forced to confesse the grace of GOD to be in nature and againe we see the lawe which doth poynte out the right way vnto life is called the plucking of the father or baptising in the fathers name H.N. Section 10 And that this is the vpright Christian Baptisme or washing in the name of the father and is the true baptisme which hath the forgoing in the christian doctrine of the seruice of loue Section 11 We confesse likewise that all such as beleue not euen thus in God the father beleeue vnrightly and that also they all which become not euen so as is aboue saide baptized thorowe the seruice of the holie worde vnder the obedience of the law of the Lorde or of the doctrine of his word in Gods loue or true being beare or carry not Gods holy name nor the spirite of his true beeing nor are baptized in the name of the father and that in like manner it is not meete or conuenient that men should count such vnbeleeuers and vnbaptized ones for Christians neither yet also for men at whose handes one should any way suppose or trust to finde any woorde of Gods trueth or yet any workes of righteousnesse or good seruice that God regardeth or accepteth Answeare It appeareth by these wordes that H. N. reckoneth of all beside his owne secte For there are no people beside him selfe and his familie who thinke or beleeue so erroniously as this confession teacheth as of Heathen vnbeleeuers vnbaptized ones they be his owne words as also be these It is not meete that men should account such for christians Whē hee concludeth that wee may not think to finde any woorde of God his trueth or any workes of righteousnesse among them whosoeuer beleeueth otherwise he speaketh not only ignorantly for that some trueth may be founde where there is store of errour and a wicked lyfe may be founde where the groundes of religion are truely holden but also maliciously agaynst the true Churche of GOD as that no woorde of trueth or woorke of righteousnesse were among vs who abhorre his religion as Heretical deuilishe doctrine What benefite doe these men receiue by the ministerie of the worde being thus perswaded of the Church of God In what readinesse are they to ioyne with any enimie for the ouerthrowe of the Churche being perswaded of vs that neither woorke of righteousnesse nor woorde of trueth is among vs I trust the Lorde wil moue the heartes of those who haue the gouernment in their handes either to trauaile to plant in them a better opinion of the Church or if that will not bee to cut them of as rotten members before they shall woorke any greater woe vnto the same The opinion of H. N. touching the Churche of God as appeareth by this his speache is most pernicious neither thinketh he worsse of Turks and infidels then hee doeth of all Christians that receiue not his doctrine What effectes this opinion may woorke in the heartes of the simple people that be seduced by him I leaue it to their godlie care to whom it doth chiefly appertaine to refourme the same H. N. The seconde Article Section 13 Wee beleeue in Iesus Christe the onely sonne of God our Lorde We confesse that the same sonne of GOD Iesus Christ is the very like being of the liuing God his father through whom god the father hath
his is ascended into heauen sitting at the right hand of God his almightie father but with this cautiō 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 frō 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 ▪ 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 frō 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 thē 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
in the same But to omit coniectures how euident soeuer they bee and to come to the matter iustified and warraunted by expresse writing howe is it that H. N. professeth that his holy Ghost becommeth poured foorth as he speaketh in the oldnesse of the time when men haue followed Christe in the death of his crosse vnto the newe life or seconde birth Can men make any beginning in Christianitie before the spirit of God bee geeuen vnto them Nay can they truely cōceine of that way before they be lightened with the spirite of God Doeth not the Apostle plainly affirme That no man knoweth the things of God but the spirite of God And therefore in the next verse confesseth That they had receiued the spirite of GOD whereby they myght knowe the thinges that were geuen them of GOD Haue the seruantes of GOD his spirite powred vppon them when they haue beene dead vnto sinne is it not by the power of the spirite of GOD that they die vnto sinne aswell as they that lyue vnto righteousnesse Doeth not the Apostle attribute the mortifiyng of the deedes of the body to the spirite in these woordes If yee mortifie the deedes of the body by the spirite yee shall liue Howe then dare H.N. vtter suche dangerous dreames as these bee of the holy Ghoste that hee shoulde not bee geuen vnto the seruauntes of GOD before they haue altogeather left sinne and become vtterly dead vnto the same For hee is of opinion that the holy ghost is not graunted vnto his familie before that time that Christe in the spirite as was spoken before appeare vnto them and they become partakers and possessed of that estate of perfection which hee dreameth of And therefore as was declared before he calleth the visible comming of the holy Ghost vpon the Apostles whereof mention is made in the second of the Actes the appearing of Christe in the spirite For that estate which his familie are partakers of before this perfection was called before the estate of the man in his youngnes and here it is called the dayes of the pacience of Christ in the obedience of the holy and gracious woorde and his seruice of loue and the keeping of the doctrine of his patience Now saith H.N. when those dayes of the pacience of Christ are fulfilled and when they haue kept the woorde of his pacience vnto the ende then becometh the holy Ghost powred foorth vpon suche from the right hande of GOD. By this doctrine in my iudgement H. N dealeth hardly with the man in his youngnesse For yf it shoulde please the Lorde to call any of his familie before they were come to this perfection which hee speaketh of they shoulde dye as reprobates out of the fauour of GOD the heires of euerlasting destruction For as saint Paule testifieth If any man haue not the spirite of Christ the same is not his and by this doctrine of H. N. they are not partakers thereof before those dayes of the pacience of Christe bee fully expired and this estate of perfection entred which hee calleth the second birth from the dead or the new life of the true beeyng of Christe H. N. Which vpright beleuers that folowe after Christ in death life become baptized or washed through Christ in the pure and liuing waters of the holy ghost those same shal also i become powred foorth ouer thē with ful clearenesse of God abūdantly for euen so through shedding foorth of the holy Ghoste ouer the vpright beleeuers in Christ vnder the obedience of the loue of the holy Ghost doeth Christ make manifest his holy church the cōmunialtie of his holy ones and establisheth on the same the promises of God his heauenly father and euen so plainely sheweth who are the right Christians in what maner of wise that they become baptized vnder the obedience of the beliefe of Iesu Christ in the name of the holy Ghost And that is the vpright christian baptisme in the name of the holy Ghost and it is the true seconde byrth out of the holy Ghost the ttue loue of GOD and Christ Answeare THese vpright beleeuers haue the waters of the holy Ghost as H. N. affirmeth powred foorth ouer them with full cleerenes of God abundantly and thus doth Christ make manifest his holy Churche vnder the obedience of the loue through the shedding foorth of the holy Ghost who is nothing els but the loue of God Christ with H.N. as appeareth in the lasse lyne of the last Section and this he calleth the baptisme in the name of the holy Ghost This doctrine hath bene confuted before there is nothing therefore remayning now but to geue you a sight of those absurde thinges which follow vppon it First of all by this doctrine H.N. his Christ in the spirite and his holie Ghost be all one Secondly the holie Ghost is not geuen but to them that are of this familie and subscribe to the doctrine and religion of H.N. Thirdly sinne is subdued before the holie Ghost bee graunted and geuen vnto them Fourthly Baptisme is no cutwarde seale and assurance of that good will the Lord beareth vnto vs but an inwarde perfect obedience that wee yeelde vnto him And last of al the holie Ghost is not that with begetteth in vs the loue of God Christ as it is written but it is the verie loue it self of God and Christ and nothing else These errours be so euident that if nothing had bene saide seuerally vnto them before being once brought out vnto the barre and arrayned a man woulde thinke they would at the first haue yeelded confessed and neuer for shame by pleading not guiltie haue made any further trouble vnto the countrie for their tryall H. N. Wee confesse that they all which become not grounded in this same vpright faith of Iesu Christ nor become euen so baptized as is before mencioned in the first article in the name of the Father vnder the obedience of the loue of the father and his lawe and as is before mencioned in the fourth article in the name of the Sonne vnder the obedience of the loue of the sonne and his beliefe and as is before mencioned in this 8. article in the name of the holie Ghost vnder the obedience of the loue of the holy Ghoste and his renuing of the life minde are no true Christians and that they also all that boast themselues to be Christians without this same vpright faith and baptisme are doubteles false christians Sectio 33. Therefore shall nowe in this same day of the loue the worde that the Lord Iesus hath spoken cōcerning the true be liefe and baptisme be a iudge also become fulfilled founde verie true and make knowen the beleeuers from the vnbeleeuers Section 34. For verilie who so beleeueth and becōmeth baptized after this maner like as we here confesse or acknowledge according to the word of Iesu Christ the vpright faith
and baptism he shall become saued but who so beleeueth not hee shall according to the worde of Iesu Christ become cōdemned 35. For that cause let no mā boast him to be a christiā that hath not in the vpright faith receiued the true tokens of the Christianitie that is that beareth or carieth not the name of the Father and of the Sonne and of the holie Ghost essentially and liuingly in him otherwise he shall assuredly in this same day of the loue of the righteous iudgement before al the holie ones of God which are comprehēded in the communialtie of the loue bee founde false and lying For the woorde that the Lorde Iesus Christ hath spoken shal iudge him in this same newest day Answeare H.N. proceedeth nowe to the sentence of euerlasting condemnation which hee thundreth out agaynst all howe many soeuer who shall not nowe in this present day of the loue beleeue this doctrine which he hath here published and professed What sentence hee himselfe lieth vnder I leaue it vnto the Lorde but if there be any place left vnto prayer for him I pray God hee may be so truely touched with repentaunce as that curse may be turned from him which wayteth for so many as by damnable doctrine shall leade blinde and simple soules out of the way In the meane time we stande assured from the mouth of the lorde that the curse which is causelesse shall not come The true Churche of Christ acknowledgeth the holy Ghost to be God equall with the Father and the Sonne because the Scripture geueth libertie and freedome vnto him in distributing of graces and giftes vnto the children of god According as we reade in the former Epistle to the Corinthes Al these thinges worketh one and the self same spirite distributing to euerie man seuerallie as he will because in like maner it ioyneth him with the father and the sonne makinge but one God of those three persons as it is written in the first Epistle of Saint Iohn There are three which beare recorde in heauen the Father the worde and the holy Ghost and these three are one Wee doe assuredly beleeue that the holie Ghost will bee our comforter vnto the ende as well in woorking the woorkes of sanctification in vs as in making strong and sealing vp vnto our spirite the assurance of saluation and euerlasting life bringing all that to passe in our weakenesse which the Lorde hath promised in his woorde For the which ende he is sent from the Father and the Sonne into the world Which effectes are many in number and merueilous for the great workemanshippe thereof in such frailtie as wee are forced to feele and confesse to be within our selues For what a wonderful worke is this in flesh and bloud to haue a wise and vnderstanding heart in the will and word of his God The Apostle setteth this sight of God his goodnesse towardes vs which is offered in the Gospel farre aboue the reach eyther of sense or reason attributing it onely to the holy Ghost The things which eye hath not seen neither eare heard neither came into mans heart hath God prepared for them that loue him but God hath reuealed them vnto vs by his spirit for what mā knoweth the thinges of a man saue the spirit of a mā euen so the things of God knoweth no mā but the spirit of god What a rare work is this in like manner to geue vnto men who are priuie to themselues of manifolde offences and great wretchednes the confidence and boldenesse to call God Father making a full reckoning of his fauour and good wil towards them which thing is notwithstanding wrought in the seruants of God by the spirit of God as the Apostle witnesseth because ye are sonnes God hath sent forth the spirite of his sonne into your hartes which crieth Abba Father Of what difficultie likewise is that woorke to quicken this not dull but dead disposition within vs in the wayes of the Lorde his lawes and in the woorkes of his commaundementes yet doeth the spirite of God performe it in vs as wee reade in the Epistle to the Romanes If the spirite of him that raised vppe Iesus from the dead dwell in you he that raysed vp Christe from the dead shall also quicken your mortall bodies by his spirite that dwelleth in you Moreouer that passeth the power of man in our afflictions to be guided vnto God and to haue beside the matter the acceptable maner also of mourning and groning ministred vnto vs which proceedeth from the spirite of God as it is written to the Romanes Likewise the spirite also helpeth our infirmities for we know not what to pray as we ought but the spirite it selfe maketh request for vs with sighes which cannot be expressed but he that searcheth the heartes knoweth what is the meaning of the spirite for he maketh request for the faultes according to the will of God. And howe woonderfull is the Lorde by this woorke of his spirite in vs who are yet kept from our Countrey kingdome and oftentimes so euill intreated and so litle regarded that not onelie men but the Lorde himselfe seemeth to reckon of vs as vnwoorthie of any welfare here vppon earth to haue notwithstanding within vs a good earnest of our inheritance in heauē euē the spirit of God who hath also to name Comforter for these and like effectes of consolatiō after that ye beleued ye were sealed with the holy spirite of promise which is the earnest of our inheritaunce for the redēption of that libertie purchased to the praise of his glory As for H.N. his holie Ghost there are no suche thinges to bee had from him for concerning the earnest and assurance to be made for our inheritaunce what vse can there be thereof when once wee are entred vpon the same nowe by H.N. his doctrine euerlasting life is in this life and in this estate of perfection which he professeth therfore when possession is taken there is no longer place for anie pledge or earnest of assurance and therefore H.N. his holie Ghost cannot bee he which the Scripture setteth foorth and maketh knowen by the propertie of a pleadge or earnest Beside this when H.N. his holie Ghost is once come they are past praier for sinne they haue not to pray against it beyng no sinners and goodnesse they want not beyng perfect and therefore he is not that holie Ghost which the Scripture speaketh off that helpeth their infirmities who know not what to pray as they ought making request with sighes and grones that cannot be expressed H.N. The nienth Article Wee beleeue one holy Churche a communialtie of holie ones which is the conioyned bodie of Christ or incorporated through the loue to Christ and that the shedding forth of the holy Ghost commeth to passe vnder the obedience of the loue vppon the same For through the holie Ghost wherewith shee is in