Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ancient_a	church_n	doctrine_n	1,896	5	6.2759	4	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

of the Actes of the Apostles touching the holy ghost appearing in clouen tongues like fire was nothing else but the appearing of this his Christ after the spirit These are his wordes touching this matter His disciples therefore were mindfull of all this and what he had said vnto theÌ„ remained within IerusaleÌ„ waiting coÌ„cordably with supplication praier for the promises of the father vntil that christ after the spirit appeared vnto them out of the heauenly being The subtiltie of that ancient enimie vnto mankind may here euidently be seene for albeit heaueÌ„ be not further distant froÌ„ the earth then the meaning of H.N. is from the truth of the doctrine set forth in this coÌ„mon Creede these articles of our belief yet to colour his craft withall he keepeth him to the same words which the church vseth professing the christ rose the third day froÌ„ the dead saue that he interlaceth some odde words which cannot wel be discerned but by theÌ„ that are well acquainted with his bookes vnder the which he conueyeth all his corrupt doctrine Here hee sayeth that the God of AbrahaÌ„ hath raysed vp this his sonne Iesus hauing relation in these wordes this his sonne vnto that Christ which he describeth And likewise when he affirmeth that Christ rose euen so the thirde day from the dead by this speach euen so hee caryeth vs from the resurrection in the fleshe vnto the rising in the spirite according as himselfe hath imagined of the matter and yet is hee content to make mencion of the thirde day as if there were no ill meaning in the man when as indeede this rising the thirde day must bee euen so as hee meaneth that is nothing so as the truth is Where the scripture affirmeth that Christ appeared in the flesh after his resurrection vnto his disciples and shewed vnto them his handes and his side and that hee willed Thomas who had affirmed he woulde neuer beleeue his resurrection vnlesse hee shoulde put his finger into the print of the nayles and his hande into his side to put his finger where the nayles had beene and his hande into his side H.N. to mainteine his doctrine of the resurrection in the spirite affirmeth that he shewed vnto his disciples nothing else but the victorie ouer sinne death deuil and hell as if he had declared vnto them howe by his suffering passion he came by the victorie ouer sin death the deuil and hell to the ende they might follow him in the same footesteppes and so become partakers of the like victorie with him Which thing in plaine woordes hee professeth in the next Section Heere he setteth foorth the matter not altogither so plainely and yet clearely enough to him that is anie thing acquainted with his subtile writing and craftie manner of speaking These bee his woordes in this place Hee appeared or made manifest him selfe to his friendes which loued him shewing vnto them thorowe his suffering and death of the Crosse the victorie ouer the sinne death deuill hell the fleshe and the worlde What plainer proofe can be brought not onely that Christ did rise in the fleshe but also that he rose in the same flesh wherein he suffered then this euen now alledged out of the Gospel after saint Iohn for the Apostles see his handes and his side Thomas putteth his finger into the place where the nayles had beene and his hande into his side which thing H. N. shall neuer bee able to wipe away by any mystical interpretation whatsoeuer inasmuch as our Sauiour Christ reproouing the want of fayth in Thomas and that he was so hardly led to beleeue his resurrection before his senses were satisfied sayth vnto him Thomas because thou hast seene me thou beleeuest blessed are they that haue not seene and haue beleeued In the second of the Actes saint Peter proueth that Christ must be raised vp concerning the flesh and bee set vpon the throne of his father and that he should not bee left in the graue neither should his flesh see corruption and that Dauid long before as he was a prophet did both foresee foretel this therfore seeing he was a prophet knew that God had sworne with an othe to him that of the fruit of his loines he wold raise vp christ coÌ„cerning the flesh to set him vpoÌ„ his throne he knowing this before spake of the resurrection of Christ that his soule should not be left in graue neither his flesh shuld see corruptioÌ„ This testimony of the apostle cannot agree with H. N. his Christ For his flesh must necessarily bee left in the graue and see corruption because when his Christ after the fleshe is dead hee neuer resumeth or taketh vnto him againe that estate but as hauing for euer done with it riseth vp in the spirite and continueth in the same being for euer after an illuminate elder who neither can erre in iudgement nor offend anie more in conuersation So that death or the graue do still keepe that possession or power which once they had of his flesh neither will he that they yeelde it vnto him anie more againe As for the true Christ it was impossible for death to keepe and continue that holde which once it had of him as appeareth in the Actes The Lord if it be his good will giue this Familie to see what a Christ H. N. hath brought vnto them that they refuse no longer the true Christ and onely comfort of all Christians for this miserable Christ whome the graue hath closed vp and holdeth all that euer it had of him For their Christ after the spirite was neuer in the graue and their Christ after the fleshe by H. N. his owne testimonie doeth neuer arise after that once he hath beene in the graue How shall these men bee euer able to gette out at the doores of death when their Christ and Captaine is yet groping and to this day hath not founde the gate that leadeth out of the graue H.N. Wee confesse that no man can become partaker with all the holie ones of God and beleeuers of Iesus Christ of the resurrection of Christ nor of the resurrection from the dead or yet rise vp with the holie ones of God and Christ but such as indeuour themselues in the beliefe vnder the obedience of the loue of Iesus Christ to become implanted into Christ the gracious worde of the Lorde and euen so then to die with Christ in his like death as also to lay away slay and burie through the death of his crosse the sinne in the flesh whereby they may euen so out of the second birth from the dead become renued in the spirit of their minde in Iesus Christ For therethrough wee all obteine and enioy in the vpright righteousnesse and holinesse which GOD esteemeth the making aliue from the dead namely with all the righteous and holie ones of God in the day of the

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 legeÌ„ ad dei gratiam pertinere quod illam Deus in adiutoriuÌ„ hominibus dedit illam vero gratiaÌ„ qua vt dictum est Christiani sumus cuius Apostolus Praedicator est dicens condelector legi dei secuÌ„dum 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 apertÃ¨ 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 WheÌ„ 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

which H. N. claimeth vnto himselfe in the first Chapter of his booke intituled Euangelium Regni The Gospel and ioyfull message of the kingdome H. N. Through the grace and mercie of God and through the holy spirite of the loue of Iesu Christe raised vp by the highest GOD from the death according to the prouidence of God and his promises annoynted with the holie Ghoste in the olde age of the holy vnderstanding of Iesu Christe Godded with God in the spirite of his loue made heyre with Christe in the heauenlye goodes of the riches of God illuminated in the spirite with the heauenly trueth the true light of the perfect Beyng elected to a Minister of the gracious woorde which is nowe in the laste time raysed vp by God according to his promises in the moste holy seruice of God vnder the obedience of his loue Answere THE first thing that H. N. would perswade vs is that God hath raised him from the dead or to vse his owne wordes that he is raised vp by the most highest God from the death For confirmation hereof hee alleageth the sixt of Iohn the 17. of the Actes and the seconde to the Ephesians For he wil not seeme to say that thing which two or three shall not be redy to witnesse with hym VVe are therefore to heare what these can say to that point In the sixt of Iohn he directeth vs by this letter f vnto this Scripture conteyned in the 54. verse Whosoeuer eateth my flesh drinketh my blood hath eternal life and I will raise him vp at the last day Heere is a promise made vnto all true christians for they onely haue their hartes prepared by faith to digest the flesh and blood of Christe that the Lorde will raise them vppe at the laste day which wee call the day of iudgement and the seconde comming of Christe The promise I graunt is past but the day taken to performe the couenant is yet to come For by the promise it is playne that wee may not looke to haue the matter perfourmed before the laste day which is the seconde comming of Christe I wil not here call it into question whether H. N. be one of them who eate his fleshe and drinke his blood that shall go as graunted at this time onely this I will saye that hee is to begge shamefully who with no other helpe then that hee hath from hence shall obteine so muche as a place among the common sorte of Christians but hee that will vppon this warrant deale as a Prophete and Teacher in the Churche It cannot be excused but that he doeth felloniously enter breake in and steale For there is no colour of anie good title to bee shewed for the same Now I pray you consider of his argument which is this The Lorde will raise vppe all his faithfull at the last day and therefore H. N. is already risen from the dead The matter is established as doone but the grounde is no other then a graunt and promise made in expresse woordes for the time yet to come For our Sauiour Christe sayth playnely that hee will raise them vp at the laste day Where there is not only noted a time to come but of that time also the laste and furthest day is taken and yet yee see that H. N. will haue the matter to be alreadie accomplished in him selfe and that not otherwise then by vertue of this promise Let that bee graunted which H. N hath begged and let his felonious acte for once bee pardoned yet hath hee proceeded no farther in proofe then that hee ought to be taken as a Prophet risen from the dead with condition to wit if that the day of iuddgemeÌ„t alredy be past The Lord open the eies of his familie leaste as hee is no Prophet vnlesse that bee paste which is yet to come so they in like maner become no true Christians before that which is for euer past heereafter shall come If the cause of suche confusion bee demaunded this it is He expoundeth the doctrine of our resurrection Allegorically and taketh it to be nothing els but to ryse in our iudgemente and affection from the likyng of all other too the embracing of his doctrine and religion And therefore the day of iudgement which wee looke for is in his opinion already come because the troumpe of his doctrine now soundeth which woorketh this his spiritual resurrection The confutation whereof you shall God willing haue more at large heereafter and yet there is sufficient euen in this place aleadged by him to ouerthrowe it For speaking of the children of GOD who are true Christians possessed by fayth of eternall life and therefore already rysen from the dead because to rise from errour to the imbrasing of the trueth which hee taketh his owne doctrine too bee is with him the rising from the dead euen of those hee sayth I will rayse them vp in the last day appoynting an other resurrection yet to come for those who by a true faith haue alredy taken holde of that spiritual rising from darknesse to light from sinne and iniquitie to righteousnesse and true christianitie If his best bulwarke appointed to beare of the first and greatest assault that shal be made against him bee thus weake there is good hope it wil be no great woorke too winne the hold it selfe His seconde confirmation is taken out of the Acts 17. verse 31. The woordes be these God wil iudge the worlde in righteousnesse by that man whom he hath appointed whereof he hath geuen assurance vnto al in that he hath raised him from the dead A place proper and peculiar vnto Christe alone whom God the father hath raised from corporall death to be an assuraunce vnto vs that hee is the man appointed who shal iudge the world in righteousnesse at the latter day There can be no other place more peculiar and proper vnto Christe then is this whereunto for all that H. N. wil be entituled Notwithstanding yf the woorde of GOD haue geuen it vnto him good reason hee shoulde enioy it Let it therfore bee considered what he hath saide for it This is his reason GOD hath geuen vs assuraunce that hee will iudge the world in righteousnesse by the man Christ in that hee hath raysed hym from the dead therefore H. N. is alreadie risen from the dead If H. N. bee Christ it foloweth necessarily though not by force of this argument yet by sufficient strength from the trueth of the matter it selfe that he shoulde be rysen from the dead because hee is the same person of whom it is sayde that he is already risen from the dead to assure vs of the last iudgement that it shal be holden by him selfe But if H.N. bee anie thing beside Christe there is no maner of helpe to bee had from this place For hee speaketh playnely heere of the bodyly death of Christe him selfe As for the affinitie betweene H. N. and Christe howe

loth a man to looke vpon the ioyntes of it while no member hath dewe proportion and place but is either looking backewarke when it shoulde see streight forward or else starting aside when it shoulde stande vpright For the conclusion doeth alwayes looke a cleane contrarie way from the Antecedent If by Hipocrates those two children were truelie iudged to bee brethren of one birth and the nearest in blood that coulde bee who were obserued alway to laugh and weepe together alwayes to be sicke and whole together Then may wee safely say by warrant from the rule of contraries that H. N. his Antecedentes might marrie with his conclusions for anie kindred that is betweene them for the one shall no sooner beginne to laugh but the other will bee sure to weepe If the one seeme to builde vppe anie thing the other will doe what in him lyeth to cast downe the same Heauie is the hande of God against them who haue refused to beare loue vnto his trueth euen so heauie as to bee giuen vp to bee strongly setled in the beleefe of open and manifest lyes As wee see it fall out with this Familie who receyuing sometime the trueth but refusing to reserue it in loue are nowe so throughly perswaded of manifest lyes that when before their eyes they fall a sunder burst in peeces and starte one parte from another by violent rushing agaynst the trueth yet bee their eyes so blinde they doe not see it and their heartes so hardened they will not beeleeue others telling them of it The Lorde in mercie keepe vs farre from that sinne whiche causeth his hande to bee so heauie vpon vs and graunt vs in affection to bee so linked to the trueth that the eyes of our mind may be alwayes cleare to discerne aswell the spottes of corrupt doctrine as the defilementes of wicked conuersation H. N. For to publish nowe in the last time out of the same grace and heartie mercifulnes of God through the same holie spirite of the loue of Iesus Christ good tidings or a ioyfull message of the kingdome of God vnto all people which sit in the darkenesse and haue a lust or longing after the true light and to bring vnto the beleeuers a great light of the true being of Iesus Christ And the glorious day of his godly clearnesse as also to expresse that God hath pitied the generations of mankinde and that Iesus Christ hath not left vs as Orphants but as our faythfull father for to beget vs a newe out of the safe making water or Doctrine of his seruice and out of his holie spirite of loue Also to iudge vs with his righteousnesse and to bring vs into his rest is come againe vnto vs according to his promises to the ende that they all which loue God and his righteousnesse and Christ and his vpright being mought presently enter into the true rest which God hath prepared from the beginning for his elect and inherite the euerlasting life Answere H. N. continueth his speach touching his office and affirmeth that he is appointed to publish good tidings or a ioyfull message of the kingdome of God vnto all people which sit in darkenesse and therefore applieth that vnto himselfe which is in the Prophet Esay of healing the broken hearted and preaching deliuerance vnto the captiues and recouering of sight vnto the blinde Which our Sauiour Christe pronounceth to haue beene fulfilled in him selfe when hee came to Nazareth vpon a Sabboth day and had the Booke of the Prophet Esaias deliuered vnto him If H. N. had remembred that it is said in that place The spirit of the Lorde is vpon me and therefore hath the Lord annoynted me and sent mee to preach good tydings vnto the poore And thervpon made first sufficient proofe that the spirit of the Lord had stirred him vp and inabled him to preach the glad tidinges to the people he might haue better been borne with all But it is apparant by that which alreadie hath beene saide if no more shoulde bee added thereunto that the spirite whiche speaketh in him is a spirite of errour and delusion whiche hath so wholie possessed him as there is nothing now beside most blasphemous and hereticall doctrine to be heard proceeding from his mouth If H. N. had any simple and sincere meaning in him or any portion of that spirit which was in the Apostles hee should after the example of the Apostle Paule in this his purpose to perswade men of his calling that it is lawfull and from God long before this time haue communicated with them that were the chief accompted as pillers of the Church touching the Gospel which he preacheth and setteth forth Which thing S. Paul thought to be so necessary that hee affirmeth him selfe did performe it lest by any meanes he shuld haue run in vaine And if he had beene of opinion that all the world from the beginning vnto the appearing of his doctrine had beene seduced hee should then haue taken profitable paines in making a plaine confutation of the errors and heresyes that be holden contrarie to his doctrin throughout all christian countryes But this secret winding in of him selfe into the heartes of the simple vnder the pleasant speach of loue without either true ioying with them or plaine confuting of 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

confirmed by places of the scripture after his accustomed maner And euen in this same chapter he hath these words Happy are they which haue nowe in this day entended or minded the loue and the peace for in this selfe same day shall now the good with all repentant ones which stand good willing towards the good become knowen and made manifest from the wicked and from all vnrepentant ones which haue a lust to the iniquitie to the wicked and corrupted world they shal seperate theÌ„ the one from the other The separation which shal be at the last day betweene the sheepe and the goates as it is euident in that place of Matthew which he alleadgeth is as he saith fulfilled nowe while some ioyne with his doctrine that his family other seperate themselues from it And a little after in this same chapter thus he speaketh againe of this same thing Behold in this present day the glorious coÌ„ming of our Lorde Iesu Christ with the many thousands of his saints becommeth manifested which hath set himself now vpon the seate of his maiestie for to iudge in this same day which the Lord hath ordained or appointed the whol world with equitie and with faithfulnes trueth according to his righteousnes The places quoted by him in the margent out of Matthew Iude the Actes are so plaine for the second comming of Christ to the iudgement both of quick dead and not for bringing any doctrine for their further instruction as that it can admit no interpretation to the contrary The Scripture is not more plaine in any point then that eternall life is a matter diuers and distinct from the fruites of regeneration whiche are practised of the godly heere in this life For thus saith the Apostle of him selfe I haue fought a good fight and haue finished my course I haue kept the faith from henceforth is laid vp for me the crowne of Righteousnes which the Lord the righteous Iudge shall giue me at that day and not vnto mee onely but vnto all them also that loue his appearing If eternall life bee the same with Christian conuersation then could not the Apostle who had kept the faith look for any other crowne then that which he had alreadie neither yet for any other appearing of Christ if that be his last comming when he worketh the reformation of our life Let vs brethreÌ„ learne of the Apostle to keep the faith that we may also with him bee assured to receiue the crowne of Righteousnesse at the appearing of Iesus Christ For the father of this familie togither with many of his householde because they haue not kept the faith but made shipwrack thereof not onely nowe themselues want the comfortable hope of that blessed inheritance which holdeth vs vp in the middest of all our distresses but also labour to take away from others the grounds of all hope heereafter to bee had Nowe if any bee so fauourable to this familie as to answeare for them that whatsoeuer their woordes bee it is not their meaning to imagine that the day of Iudgement is already come and that Christ is come againe to iudge the quick and the deade or that nowe wee are parted from the Goates and possessed of euerlasting life I woulde aske that man what hee would say if hee should by occasion happen to heare a man conspyring with others his fellowes aboute the breaking of his house and afterwarde him selfe should take the same partie when he had vndermined the strongest parte thereof whether hee could not bee brought for all this to thinke the man had any meaning to hurte or hinder him Nowe the woordes of H. N. are plaine that Christe is already come with thousandes of his Angels to iudge the worlde with righteousnesse and the strongest holdes of our hope for an other life and other ioyes in the worlde to come he hath attempted vtterly to ouerthrowe telling vs that those are already possessed of vs euen heere in this life H. N. The fifth Chapter of his Euangelie or ioyful message of the kingdome BEholde and consider ye dearely beloued how that God after the mans falling away hath alwaies shewed his loue on the man and promised him eueÌ„ so to the destroying of the sinne to set enmitie betwixt the serpent whose head is the sinne and the woman which consented to the sinne and betwixt the serpents seede and the womans seede to the treading downe of the head of the serpent And how that the same promised enmitie against the sin and the sinful seede had her beginning by the single minded Abel Which Abel offered vp his willing gifte or offering out of a good hart vnto the God of Heauen and was slaine by the wicked nature of the sinne through the hands of his brother Caine And how that Seth after the death of Abel was placed by God to be an other seede in the place of Abel to the establishing of the foresaide promise of God As also how that Seth which is the seconde seede in the place of Abel and his seede is the right stocke or linage whereout the beleeuers and children of GOD namely all they that haue beene enemies vnto the sin are borne or brought forth to the establishing of the promises of God the father But all other people or generations which were borne vpon the earth without the stocke of Seth and all they that walked not in the forme of Abel according to the maner or ordinaunce of Seth were not of the right stocke of Seth but they were foraine braunches which turned them away there from and were neuer prudent nor vnderstanding in the godly wisdome but verie well in their owne felfe knowledge and good thinking wherewith they turned vnto them selues and forsooke euen so the vpright childishnesse and simplicitie and the willing oblation or god seruice of Abel Answere TOuching the fall of man this Authour speaketh darkely and daungerously in euery place GOD saith he after the mans falling away hath alwayes shewed his loue on the man and in the later ende of the fourth Chapter hee hath these woordes Wee will declare from the time foorth of the falling away or disobedience of the man the earnest loue which GOD hath alwaies till vnto this same day shewed towards the man through his elected Ministers to bring him agayne vnto the heritable beautie of the former kingdome From the which hee turned him away In the beginning likewise of that fourth Chapter hee saith to the like effect that from the former kingdome full of all righteousnesse loue peace and amiablenesse the man hath from the beginning turned away his hearte and fell away from or was disobedient vnto the worde of his God the vpright life of his true light Thus doth he set foorth the fall of man for he hath no place touching this doctrine plainer fuller then these be Wherin I beseche you mark the diuersitie of this doctrine from

that which is deliuered touching this matter in the holy scriptures In the Scripture we doe reade of one man by name Adam the first offendour among men heere is no mention made of any one man but the blame is wholy after his accustomed obscure and dark dealing put ouer vnto to a generall and confused notion which is called of him the man and that his the man is no one man it appeareth by that which was euen nowe alleaged out of the fourth Chapter For no one man hath continued from the beginning vntyll this day to receiue continuall mercies from the Lorde And you haue hearde that hee saith wee will declare from the time foorth of the falling away or disobedience of the man the earnest loue which God hath alwaies vntill this same day shewed towardes the man It is playne therefore that his the man is set heere to hide an horrible errour to wit the mankinde hath no common harme from any one man For he is perswaded that we haue no infection from any man otherwise then so so farre foorth as we shal in doing the like euil become folowers of that man So that by his doctrine any euill man may be an occasion of as great hurt vnto vs as was Adam In the Scripture wee doe reade of one principal offendour we do likewise reade there of one particular yet principal offence to wit the eating of the forbidden fruit which brought the gilte of condemnation vpon al. This authour deliuereth that point of the particular offeÌ„ce in like maner generally vnto vs in these woordes The man from the beginning fel away from or was disobedient vnto the woorde of his God the vpright life of his true light Some not of the least among that familie with whom I haue had conference according to this doctrine of H. N. haue in plaine speache told me that there was no material tree neither was it any material fruite that Adam did eate but that Adam was therfore said to eate of the tree of knowledge of good and euil because in transgressing the will of GOD Adam mingled euill with that goodnesse which was in him and so was founde to haue doone euill aswell as good When this familie doth not acknowledge this particular offence it followeth necessarily that they shoulde bee altogeather ignoraunt both of the number vnto howe many that infection reacheth and also of the daunger thereof growing vnto the same In the woorde of God it is plaine especially in the Epistle vnto the Romanes That one offence brought condemnation vpon all men Where one offence of one offendour is set against one righteousnesse of one righteous man Iesus Christe For as Adam was the spring from whence flowed corruption vnto all and in whose offence wee all had offended as being a part or parcell of him closed vp within his loines so Christ in like maner is the roote of all righteousnesse in whose obedience all the faithful are founde innocent and reckoned as righteous before the Lorde The doctrine which deliuereth vnto vs how daungerous a disease wee haue from Adam is a chiefe point of our religion that doth principally concerne vs For the disease is so daungerous that it doeth infect vnto death bringing with it condemnation and so vniuersal that it denieth priuilege vnto any scattering deadly poyson euery where and ouer all And therefore if H. N. were sounde in all other points of religion yet this one errour of his touching originall sinne were sufficient to cut him of as a rotten member from the Churche of Christe vntill hee shoulde confesse his faulte renounce this his heresie and with the Church of GOD professe the trueth of that doctrine which touching Originall sinne is deliuered vnto vs in the worde of god The infection that commeth by Adam is not an euil without vs not able otherwise to harme vs then when we shall drawe so neare as that iâ— may breathe vpon vs but an inward infection that dwelleth within vs which woulde both counsaile and and practise wickednes though there were no former example thereof through the whole worlde When the Apostle saith that he was by nature the childe of wrath as wel as others He semeth to finde a fountaine of sinne in nature as nowe it is corrupt in Adam but not to charge any man or men by euil example of life to haue beene the occasion of that wrath and curse of god So that infection of nature not imitation of example is the grounde of all our griefe Euill beeyng so neare vnto vs as is our nature hath the credite with vs of our best and next neighbour before wee be warned of it by the word not the light regarde which is commonly had of a forener and stranger But the word teacheth that it ought not lightly to feare vs as an enimie without vs against whom are shutte the gates of all our hartes aswell as of our holdes And casteth so great care vpon vs to withstand it as is required to driue out an enimie already within our gates and possessed of our strongest holdes Let H. N. therefore haue that credite and entertainement with all good Christians that hee deserueth who certifieth of our enimie that hee is yet in his owne lande when hee hath entred our chiefe cities and walled townes Or let his fees bee the same with those counsellours by whose aduise all our munition is sent into foraine Countreies to war vpon them when before they are priuie that subiectes are redy to rise vp and rebel in our owne lande In Leuiticus there was enioyned vnto euery woman which had brought forth seed and borne a childe that she should bring vnto the Priest a sinne offering after the daies of her purifiyng were expired to the ende he might make an attonemeÌ„t for her so purge her of her blood A notable example to let vs see the spring of sinne that wee may be humbled in our vncleanenesse and being discharged of hypocrisie may consider how lowly we ought to be in our owne eyes whose birth is so polluted that our mothers become therwith all fouly slained Let vs therefore say with Iob not in impaciencie against the Lord but in all humbling of our selues Who can bring a cleane thing out of filthinesse Let vs likewise with Dauid Who came not in hipocrisie excusing him selfe to accuse his mother but in humilitie to condemne him selfe that hee might be pardoned of the Lord confesse that our mothers haue warmed vs in sin and that we haue been borne in iniquitie Let vs begin at the head and hide nothing from the Lorde So shall our conscience be cleared and our prouision made in trueth for assured peace As for that question common to the Papistes with the familie of Loue howe this infection is conueighed from Adam into his posteritie Whether by the body or by the soule seeing thus much is plaine by the scriptures that there it is And from Adam

as a thing vnneedefull not once distincting vnto whom the seruice after the ordinaunce of Aaron is yet necessary nor yet with whom the same at the appoynted time ceaseth or leaueth of but haue al for the most parte cried Christ Christ and we are Christians and attributed to themselues much freedome ere euer the time of the appearing of Christ or the annointing of the holy Ghost was come to passe or fulfilled with them in the accomplishing of the olde Testament Oh that they yet nowe awaked and tooke heede in the woorde of the seruice of loue vnto this gratious time and gaue eare vnto the same that they might vnderstande their safemaking and so then bee rightly and according to the trueth brought to the true beyng that is vnto Christ You heare that hee complayneth greately of the Scripture learned that they haue altogether and generally leaste the Leuiticall Priesshoode and seruice after the ordinaunce of Aaron forbidding it vnto all without exception when as the time of the appearing of Christ is not yet come to passe with many because they haue not taken heede in the woorde of the seruice of loue vnto this gracious time and therefore hee wisheth in the tenth Section that they yet woulde nowe awake and take heede in the woorde of the seruice of loue vnto this gratious time that so they might rightly and acording to the trueth bee brought to the true beyng that is as he saieth vnto Christ for these be his owne woordes in this place And so then be rightly and according to the truth brought vnto the true beeing that is vnto Christ So that nowe you see clerely by receiuing effectually this his doctrine men are made that true light whereof he spake before in this chapter when as he saide And this same true light is the annoynted with the holy Ghost which is named in Hebrue Messias and in Greeke Christus In the sixth Section hee declareth when men may be saide to come to this true being and perfection which he calleth Christ To witte when the law and seruices doe chaunge with the beleeuers out of the letter and seruiceable woorde into the reuealing of the holie spirite of Christ For then as hee sayeth in that Section The honourable Priest is come vnto them who teacheth not after the maner of Aaron by requiring them yet to obserue the will or righteousnes of the law but after the maner of Melchisedech bringing with him the blessing the accoÌ„plishing of the law the saluation of life the annointing of the holy Ghost these be his words Where now theÌ„ the law the seruices do in such wise change by the beleeuers of the annointed to witte out of the figures into the true beeing and out of the letter and seruiceable worde into the reuealing of the holy spirite of Christ there is also then by these same the Priest his office chaunged for Christ the honourable Priest coÌ„meth vnto them from the right hand of God the Father out of the heauenly beeyng which hath or vseth not his seruice after the maner or ordinaÌ„ce of Aaron which is yet a teaching and requiring to obserue the will or the righteousnesse of the lawe of the Lorde but after the maner or ordinance of Melchisedech with bringeth with him the blessing the accomplishing of the lawe or of the Lorde his will the saluation of life and the annointing of the holy Ghost to a pleadge of the godly inheritance to an euerlasting treasure or riches of God and reigneth in the righteousnes of the same See the miserie of this mischiefe hee will haue Christ to bee an estate in man which leaueth the written woorde which hee calleth the letter and hearkeneth wholly to the reuelation of the spirit which banisheth Aaron that is that estate which is carefull to doe the will and commaundementes of God and resteth resolued that they haue already accomplished the lawe and sinne no more And this is that true seede of promise whereof wee heard before out of the eightienth chapter of this booke which is not as he sayeth conceiued of the fleshe but of the holy Ghost through the power of the most highest in the beleefe this seede out of the faith of Abraham also of the pure virgin Marie is as he saith in that place the true seede of the promise to the blessing of all generations of the earth And this seede he calleth the vpright children of the beliefe Albeit I haue set downe the wordes before yet it shall not be amisse to recite the place againe worde for worde as it lieth there Consider ye beloued howe that there is shewed vnto vs and geuen vs to vnderstand through the speches of the Angel Gabriel which he vsed with Mary that at the same time when the holy Ghost came through the power of the most highest vpon the Virgin Marie and procreated the true seede of promise the time of the procreating of the seede of Abraham according to the fleshe turned it selfe about to wit that the holy and true seede of Abraham should not from thenceforth be conceiued of the flesh but of the holy Ghost through the power of the most highest in the belief that the same should eueÌ„ so be borne out of the true faith of AbrahaÌ„ for the seed out of the faith of Abraham out of the pure virgin Mary is the true seed of promise to the blessing of all generations of the earth And thus from that time foorth the Genealogie of the seede of Abraham according to the fleshe ceassed with the Beleeuers for the vpright children of the belief which had their discent out of the seed of the faith of Abraham and of the pure Virgin Mary as also froÌ„ the holie Ghost were knoweÌ„ to be the true seede of Abraham because the same seede was the seede of the promise of God the Father was likewise in his minde according to the spirite the likenes of God his father also spirit spirituall of the godly nature being according to the will of God wholly minded with God. It appeareth likewise plainely in that his booke which is intituled The Prophesie of the spirit of loue chapter xv v. Section that this state of perfection which is there called the seconde birth is Christ Iesus the Lord and sauiour These be his woordes O ye holy ones of God thou louely communaltie of loue feare not but be nowe of good cheere vpon the earth against all your enimies For beholde your GOD commeth to be auenged on all your enimies for to lay them that they may bee troden downe vnder the feete of your Lorde and Sauiour Iesus Christ and euen so in your second birth out of the holy spirite of the loue of Iesus Christ to transporte or yeeld ouer the iudgement and dominion vpon the earth vnto you and your Sauiour Iesus Christ to the ende that yee with him and he with you and your sauiour Iesus Christ and with his

shewed vnto his disciples howe or in what maner his flesh must be offered and giuen ouer to a life of men that they all euen so which in the beliefe of their safe making from their sinnes eate his flesh and followed after him euen vnto the second birth should haue the life in fulnesse in all godly clearnesse according to the spirit Behold this is the vpright Passeouer with Christ or the right supper which the vpright beleeuers disciples of Christ keepe with Christ to wit that they depart euen so with Christ out of the flesh into the spirit and out of the death or mortalitie into the eternall life of euerlasting immortalite wherethrough the sinne and all destruction becommeth vanquished This death of H.N. his Christ in the flesh is to renounce the knowledge of Christ after the letter to die vnto that and so to passe into that clearenesse of the spirite in knowledge and obedience whereto we are led by the doctrine of H.N. which he calleth that eternall life of euerlasting immortalitie wherby sinne and all destruction becommeth vanquished The maner of the death and suffering of H.N. his Christ what it is may well be conceyued by the Allegorie of Agar and Sara in the 8. Chapter of his Euangelie By Agar as hee sayeth in that place is signified the written woorde which hee calleth the seruiceable writing or letter of the beleefe By Sara a perfect estate according to H.N. his doctrine For he sayeth That so manie be her children as are borne out of the beleefe of the true being of Abraham and are growne vp in the holy and godly vnderstanding Now when the seede of Sara the free woman which before was called Christ after the spirite is borne then is Agar with her seede that is Christ after the flesh or the written word which he calleth the seruiceable writing or letter of the beleefe put away and discharged And therfore then is H.N. his Christ killed put to death wheÌ„ any disciple of his hath so profited that he is now no longer led by the writteÌ„ word but altogither ruled by reuelatioÌ„ with estate as H.N. teacheth is altogither void of sin imperfection If it be required what benefite we reape from his passion and suffering because H.N. affirmeth in this place that hee hath suffered for our sinnes cause that is answered in the 20. Chap. of this first exhortation Sect. 17. For when in the 12. Section hee had exhorted his yong disciples that if they shoulde offend or as he speaketh ouerreach themselues in anie thing they shoulde not suffer themselues to bee iudged or condemned by their conscience but shoulde humble themselues to the elders or Ministers of the word in the seruice of the loue to bee instructed by them giuing the reason of his speach in the Section following hee hath these wordes For we haue in our communiaitie of the loue a true iudge Iesus Christ our Lord and King he is vnto vs in all our walking a fountaine of life and to a-making a liue of vs all against the death and the deadly venime of the sinne And continuing his speach of the same matter speaketh thus Wee haue also thorow him a dayly offering in the holiest his spiritual and true tabernacle into which holy he is gone before vs therein himself beareth our sinnes through his suffering and death of the crosse wherethrough hee sheweth or teacheth vs the vpright offering for our sinnes and prepareth for vs euen so a free entrance with him into the holy to an eternall and liuing way H.N. therefore and these illuminate elders or Ministers of the word in the seruice of Loue to whom he giueth the name of Christ and speaketh of them all as of one person are saide to suffer for our sinnes because they hauing gone before vs in the conflictes with these enemies of the louely being haue shewed vnto vs by their example the vpright offering for our sinnes And this is all the helpe wee haue from the passion death and suffering of H.N. his Christ that wee haue the way beaten before vs howe to suffer for our owne sinnes and to procure the remission of the same Which thing he testifieth likewise in the 19. Section of this chapter saying Through which daylie God seruice and offering in the holy in the taking vppe of our Crosse in the imitation of Christ in his death we obteine the remission of sinnes they be his owne woordes But I neede not to trauayle farre for proofe that this is his opinion of the benifite wee haue by Christ for euen in the woordes which do immediatly folow this place we haue in hand he affirmeth that Christ is gone before vs in the obedience of the word of his Father in reproche and contempt that we should in like maner folow after him vnder the obedieÌ„ce of his loue in his death of the Crosse to the safemaking of vs from all our sinnes What blasphemie can be vttered agaynst Christ that doeth not followe this opinion of H.N. for by this docrrine H.N. by speciall prerogatiue and the illuminate elders in the seruice of loue after a seconde sort be Christ himselfe By this doctrine Christ when he was a young one had sinne and suffered the death of the Crosse for it By this doctrine we suffer the death of the Crosse for our own sinnes make the purchase thereof by our selues By this doctrine wee are released of our sinnes by imitation but not not by imputation And whether would not this heresie stretch if a man should thorowly searche the length deapth and breadth thereof seeyng that by this doctrine the historie of Christ his birth death and suffering had no trueth according to the naturall sense meaning of the letter but was only a figure of a spiritual kinde of birth death suffering which should be procured by obedience vnto this doctrine of H.N. not signifying a thing once done by one man according to the natural meaning of the woordes but a figure of a thing to bee often doone and by many according to an illegitimate and bastardely wringing of the woordes in vtterly denying the trueth of that doctrine which telleth vs that Christe hath come in the fleshe ouerthrowing both his person and office The Crosse then that H.N. his Christ died vppon was his doctrine which he calleth the beliefe and therefore as wee hearde before in the tweÌ„tieth chapter he saith that he died in the beliefe And in trueth it is a doctrine that killeth the true Christ and all true Christianitie These thinges beyng considered it shal be no hard matter to discerne who is Iudas here and who be the Scribes and Pharisees that bring Christ to the death of the Crosse For who is the chiefe man to bring other to the beliefe which is the crosse whereon Christ dieth in fleshe but H N He therefore of necessitie must be Iudas And as for the illuminate elders by

necessary consequence they are the Scribes and Pharisies because they are other Ministers about this matter which likewise helpe forward the death of Christ You may see howe safe it is to leaue the naturall sense of the Scripture and to followe allegories as doeth this familie For H. N. hath walked so long this way in the beliefe leauing the certaintie of the worde that hee hath prooued himselfe to bee Iudas that betrayeth Christ and his doctrine to bee that crosse which doeth take the life from Christ Hee hath prooued that Christe was woorthie of his death and coulde not haue come to euerlasting ioy if hee had not died in the fleshe and so consequently that Iudas and the high Priestes did a verie good woorke vnto Christ himselfe in putting him to that death that the Crosse was a blessed thing and the death thereof a blessed death for Christe himselfe that Iudas and the Iewes were blessed men in that woorke of procuring Christ his death and that his life and estate before â–ª that time for his owne good and benefite did necessarily require the same that the life of Iudas and the Iewes that crucified Christ was better then the life of Christ and their estate in al respectes better then his that they walked in the wayes of life and hee in the wayes of death that they who wished and procured his death were his best friends and his mother and disciples who stoode agaynst it and councelled him otherwise were his greatest enimies and those who did in truth betray him that Christ himselfe had the greatest benefite by his owne death and shoulde haue had the greatest losse himselfe if hee had not dyed And that others shoulde haue no further benefite from his death then they receiue instruction and example by his death to suffer as he hath done the death of the Crosse Howe doeth this passion agree with that hystorie of Christ his passion which is set foorth in the Scripture The woorde of GOD reporteth this matter of Christ his passion and death not as an Allegorie or a type and figure of a truth to be accomplished but with circumstaunces of time place person and order of proceeding setteth it foorth as a true historie and the very truth it selfe of that thing which by types and Figures had beene shadowed out long before and was nowe in Christe one person and yet both GOD and man truely accomplished Wee haue an historie in the woorde of GOD touching his apprehension and the manner of proceding agaynst him before Pilate In like manner touching his death and buriall not barely and in a woorde deliuered but with al circumstances fully discharged Hee foretelleth his Disciples both of the time of his death that it shoulde bee within two dayes when his aduersaries had purposed to deferre it till after the feaste for feare of an vprore among the people and of the manner of his death A woman comming by the instinct of GOD his spirite with a boxe of very costly ointment powring it on his head as he sate at the table declare thereby that the death of his bodie and burial were at hande and not any spirituall dying in respect of sinne and imperfection which he neuer had no not in his youngnes as H.N. speaketth The chiefe Piestes the Scribes the elders of the people asseÌ„bled togither into the Hall of the highe Prieste called Caiphas consulting howe they might take Iesus by subtiltie and kill him determining that it should not be at the feast of the Passeouer for feare of vprore at which time notwithstanding the Lorde woulde haue it performed that the very time might admonishe vs that Christ was the true Paschall lambe and the true bodie of those shadowes and figures that had gone before according as the Apostle restifieth If this had beene a conspiracie of many men against their affections because they woulde not yeelde obedience to true doctrine or a type and fygure of anie suche matter why then is a thing common to so manye made speciall in the type and figure Why is there such specialtie of person in the patterne where so manie haue interest in the thing Suche choyse likewise of the daye to foreshewe a matter free and lawfull to bee done at all times and bounde to no day Why is there suche feare of displeasure from the people at one speciall time whose malice agaynst true doctrine endeth not with anie time Here Christe his Aduersaries woorke procure and in ende performe with their owne destruction his death and suffering But to conspire the death of H.N. his Christ in the fleshe is required necessarilie to their saluation and therefore the one cannot bee a type of the other Hee that betrayed Christ was one of his disciples hyred therevnto with thirtie pieces of siluer who after that hee sawe him condemned brought the monie agayne confessing that hee hadde betrayed the innocent and went and hanged him selfe and bursting asunder in the middest all his bowelles gushed out so iust and heauie was the iudgement of GOD vppon him but hee that shoulde betray H.N. his Christe in the fleshe hath for recompence euerlasting life Neyther can any passe into immortalitie but by betraying and killing of him and therefore one of these cannot bee so muche as a tipe or figure of an other muche lesse the thing it selfe Wee reade that our Sauiour Christe charged Iudas and his companie that they came with materiall weapons swordes staues as vnto a theefe to apprehend him when notwithstanding he had taught daily in the Temple and beene in their companie continually there and yet they had no power before that time whiche he telleth them was their very houre when darkenesse had power graunted to preuayle against the light for a time And the Disciple likewise who wounded the seruant of the high Priest with his sworde receiued a reproofe from Christ with this answeare That he might with a worde haue obtayned armies of Angelles from heauen in his defence but that it might not be otherwise for then the scriptures shoulde not haue beene fulfilled This declareth that the true Christ was subiect to externall force and apprehended and that he was willing to die to fulfil the Scriptures wheras otherwise he might haue had legions of Angels in his quarrell and therefore that Mathematicall Christ who suffereth in wardly in the minde of man a departure out of the letter into the spirtie hath no resemblaunce with this Christ which is here set foorth in the Scriptures When this true Christ his passion and suffering is in hande it is declared particularly and playnely howe the Scriptures which foretolde that matter and the manner of it also are verified in him who accomplished all that trueth which they foretolde and therefore can not the hystorie of him bee a foretelling or shadowing out of a truth yet to bee performed by H.N. or any other their doctrine or doinges whatsoeuer They crucifie two theeues

with him that the Scripture might be fulfilled which sayeth he was counted among the wicked they parted his apparell among them by lottes that it might bee fulfilled likewise whiche was spoken by the Prophete They parted my garments among them and vpon my vesture did they cast lottes So that it is euident hee was that true Christe in whom the Scriptures became accomplished and beside him there is none to be looked for but false Prophets and false Christes H. N. And that he likewise vnder the obedieÌ„ce of the loue of his father is gone before vs therein for that wee shoulde in like manner follow after him vnder the obedience of his loue in his death of the crosse to the safemakinge of vs from our sinnes become incorporated to hym with his like death and baptized or washed vnder the obedience of the beliefe in his name or safemaking and bury euen so through the beliefe the old man which is destroying through the lustes of errour to the forgeuing and releasing of our sinnes through his name or safemaking to the end that we might euen so through Iesus Christ obteyne the renuing of our spirit and mind in an vpright life and the resurrection from the dead with Christ in the appearing of his maiestie for when as we in suche sort become incorporated as fellowe members of Christ into the bodie of Christ so is Christ then in like maner a Sauiour of his bodie or of his people from their sinnes according to the Scripture And this is the vpright christian Baptisme in the name of the Sonne and is the true forgeuenesse and purging of our sinnes through Iesus Christ Answeare THis following of Christ in his death of the Crosse which H N. requireth of vs to the safemaking of vs from our sinnes declareth that hee is as ignorant of true fruite and effect of Christ his death as before he hath bewrayed himselfe to bee of the trueth and true maner of his suffering For the death of Christ vppon the Crosse was a sacrifice for our sinne of that excellencie that it coulde not be imitated of any man and of that sufficiencie that it needed not by imitation to be reiterated According as we reade in the Epistle to the Hebrues in these words Such an high Priest it became vs to haue which is holy harmelesse vndefiled seperate from sinners and made higher theÌ„ the heaueÌ„s who needed not daily as those high Priestes to offer vppe sacrifice first for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe Before hee doeth declare touching Christ the true high priest that his once offering of himself was sufficieÌ„t for the sins of his people that he needed not as the Priestes vnder the law to offer often he telleth vs of his excellencie that he was separate froÌ„ sinners made higher then the heauens that we should cease to make any questioÌ„ seyng the person was of that dignitie why the once offering vp of himselfe shoulde be of suche force and efficacie to wipe away the sinnes of so manie This doctrine is H.N. and his family vtterly ignoraunt of they see no reason why the sacrifice and obedience of one man shoulde discharge and aunsweare for the sinnes of an other and therefore saith H.N. in this place that we likewise shoulde followe Christe in the death of his Crosse to the safemaking of vs from our sinnes when notwithstanding in playne woordes it is written that wee are sanctified by the once offering of the bodie of Iesus Christ Where it is playnely prooued that the sacrifices vnder the law were therefore conuict of imperfection and made vnable to satisfie for sinne because they were reiterated and yeare by yeare offered For as it is written in that Chapter If the sacrifices vnder the lawe had sanctified the coÌ„mers therunto they woulde then haue ceassed to haue bene offered for where remission is of sinne there is no more offering for sinne they being once purged shoulde haue had no more conscience of sinnes So that by the reason of the holy Ghost in this place there is no remission of sinne to bee looked for by the suffering and death of H. N. his Christ because it is often renewed and continually reiterated For euery one of that familie is to suffer with Christ the like death of the Crosse And as the true sacrifice for sinne was but one to declare the sufficiencie and perfection thereof so the true Sacrificer for sinne to argue his abilitie had none to take his place after him in that worke in respect whereof Christ hath the prerogatiue aboue the Priests vnder the lawe who because they could not liue alwayes had others to succeede them in that function Wheras he enduring for euer hath the office for euer remaining to himself alone according as it is written to the Hebrues And among them speaking of the Priestes vnder the law many were made Priestes because they were not suffered to endure by reason of death But this maÌ„ because he endudureth euer hath a Priesthood which caÌ„not passe from one vnto another Whereby it appeareth playnely that the true Christ can haue none to follow him eyther in the office or in the offering for sinne And therfore this doctrine of H. N. which telleth vs that we are to follow Christ in his like death of the Crosse to the safemaking of vs from our sins disagreeth no lesse with the trueth theÌ„ doth light with darkenes It is at open warre with the doctrine of iustification which is left vnto vs in the worde of God for the Apostle prooueth that we are righteous by fauour freely geuen vs from God and not by any dutie or desert that is comming vnto vs in the right of our workes grounding his reason vppon the phrase and fourme of Speache which the Scripture vseth in this matter when the righteousnesse euen of Abraham and Dauid men who of all other were best stored of good woorkes is of purpose discussed touching this point Where because hee findeth it written of Abraham that hee beleeued and that was imputed or reckoned vnto him for righteousnes And that Dauid describing a blessed man sayth Hee is blessed to whom the Lord imputeth not sinne Hee pronounceth plainely that our righteousnesse commeth of fauour and not of duetie because wee doe not vse this woorde imputing or accepting when it is duety in the man answering but onely when it is a free gratifiyng For the wages that are growing vnto vs for our woorkes are called due debt and claymed in equitie by iust title and when they shall truely pay them yet is that no more but duetie which proceedeth from them But fauour and and friendship ruled in the matter when Abraham was iustified because the scripture saith he was accepted or reckoned righteous bringing nothing with him beside faith that is a resting in the gracious good will

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

seate habitation Neither haue the arguments tokens of his loue here had their end but he hath set him on his right hand that is hath coÌ„mitted the whole gouernment administratioÌ„ of his kingdome heervpon earth into his hands How can it goe harde with vs when our mediatour and he that hath had all these dealings for vs is become so great with our God as to bee made the head of his church to haue receiued the gouernmeÌ„t charge ouer his chosen May we not with the Apostle triumph say Who shal lay any thing to the charge of Gods chosen it is Christ which is dead or rather which is risen again nay which is at the right haÌ„d of God making intercession for vs If his death brought vs from such danger what benefite wil this his life bring vnto vs and against how many and how great dangers shal it be able to defend vs If when we were enimyes we were reconciled vnto God by the death of his sonne much more beeing reconciled we shall be saued by his life For both the instrument hath now more power and strength to performe and the matter is the fitter to be wrought vpon Christ is not entred into the holie places that are made with hands which are similitudes of the true sanctuary but is entred into very heauen to appeare now in the sight of God for vs Seeing then we haue an high Priest whiche is ouer the house of GOD let vs draw neare him with a true heart in assuraunce of faith sprinkling in our heartes from an euil conscience and washed in our bodyes with pure water abhorring from our heartes this cursed and comfortlesse Christ which H.N. hath brought out not meaning to comforte feede but to pyne famish his familie withall We haue not onely comforte by our Christ touching his priesthood for that he appeareth nowe in the sight of our God for vs and that the sacrifice is continually before his eyes whereby we stand discharged against sinne and made acceptable and in good fauour and grace with our God neither yet for that he beeing ascended on high and leading captiuitie captiue doth giue giftes to his Church generallie and to the seuerall members therof particularly in gouerning them by his spirite and worde beeing forcible by the working thereof to promote his glory in them but also touching his kingdome because he is our Christ to whome is giuen all power both in heauen and earth and of whome it is written The Lorde saide vnto my Lorde sitte thou at my right hand vntil I make thine enemyes thy footestoole Be thou ruler in the middest of thine enemyes without whose licence and leaue euen in his humilitie lowest estate the deuils themselues durst not to deale no not against Hogges and swine And therefore beeing now exalted into such glory how dare they be bolde to attempt any thing against the least of his seruantes without speciall licence from himselfe The Familie can finde no such comforte in their counterfaite Christe who setteth and breedeth onely in their braine hatching his reuelations and coyning these such like mysteries ruling ouer no other enemyes neither beeing carefull to kepe of other aduersaries besides the true naturall meaning of the worde of god Thus as you haue hearde hath H.N. stopped the heads of all the wel springs of life taking from vs all the seuerall comfortes which by these Articles of our beliefe we are lawfully intituled vnto sending vs to dig pittes in our selues and there to seeke for this spring of life where by the worde of God wee are well assured it can neuer be founde H.N. The seuenth Article We beleeue that Iesus Christ shal come from thence namely from the right hand of God his father out of heauen to iudge the liuing and the dead Wee confesse that he wil euen so in his coÌ„ming shewforth his great power and maiestie and make manifest with him the glorious Lordlines of the many thousands of his holy ones in their garnishing possesse his inheritance with God his father and with al his saintes in triumph and perpetual ioy euerlastingly And iudge eueÌ„ so with all his holy ones as a righteous Iudge the worlde and all nations generations and languages according to the trueth with righteousnesse Answeare This coÌ„ming of Christ to iudge the quicke the dead is by the doctrine of H.N. in this life yea it is euen now in this time wheÌ„ H.N. and his doctrine are manifested and brought to light Now saith H.N. shal the glorious lordlynesse of the many thousand of his holie ones in their garnishing be made manifest now shal Christ possesse his inheritaunce in triumphe perpetuall ioy euerlastingly and iudge euen so all nations and languages according to the trueth with righteousnesse In his title I haue sufficiprooued that the day of iudgement is in this life if we wil beleeue his doctrine and that it is no other thing then the publishing of this his doctrine Yet because I woulde not haue any sent away vnsatisfied herein I will adde one or two testimonies vnto the former In his Euangelie cap. 34. thus he speaketh of that matter Behold and consider my beloued how wonderfully god worketh in his holie ones and how that now in this day or light of the loue the iudgement seate of Christ is reuealed and declared vnto vs out of heauen to a righteous iudgement vpon earth from the right hand of God how that on the same iudgement seate of Christ that the Scripture might be fulfilled there sitteth one nowe in truth in the habitation of Dauid which iudgeth vprightly thinketh vppon equitie and requireth righteousnesse Through him God will now in this day which he him selfe hath appointed or ordained thereunto iudge the compasse of the earth with righteousnes In which this same day or last time namely in the perfection of the woorkes of God and in his righteous iudgement the God of heauen hath now declared him selfe and his Christ togeather with al his Saints vnto vs his elect also made a dwelling with vs and brought euen so vnto vs out of his holy beeing the most holy of his true tabernacle with the fulnesse of his garishing and spirituall heauenly riches to an euerlasting fast standing Ierusalem and house for Gods dwelling according to the Scripture the which is the very true vndisturbable kingdome ful of all godly power ioy and of al heaueÌ„ly beautifulnesse wherein the laude of the Lorde with fulnes of eternal life and louely sweetnesse is song from euerlasting to euerlasting and wherein al mindes of pure hartes doe dwell liue and walke with freedom and christian triumphe in al loue He professeth heere that the iudgement seat of Christ is now reuealed in this day of loue that God wil now in this same day through him whom hee hath appointed that is him selfe for this same place and authoritie out of the 17. of the Actes hee hath

challenged to himselfe in his title as you hearde before to iudge the compasse of the earth with righteousnesse and that the God of heauen hath nowe declared him selfe and his Christ to his elect with the fulnes of his garnishing and spiritual heauenly riches to an euerlasting house for God his dwelling the which as he saith is the true vndisturbable kingdome full of all godly power ioy and heauenly beautifulnesse wherin is the fulnesse of eternal life And in the 35. chapter of his Euangelie he confirmeth the same in these words Behold in this present day is this scripture fulfilled according to the testimony of the scripture the raising vp and the resurrection of the Lordes dead commeth also to passe presently in this same day through the appearing of the coÌ„ming of Christ in his maiestie Which resurrectioÌ„ of the dead seeing that the same is come vnto vs froÌ„ gods grace we do likewise in this preseÌ„t day to an Euangelie or ioyful message of the kingdoÌ„e of god christ publish in al the world vnder the obedieÌ„ce of the loue In which resurrectioÌ„ of the dead God sheweth vnto vs that the time is now fulfilled that his dead or the dead which are falleÌ„ a sleepe in the lord rise vp in this day of his iudgement and appeare vnto vs in godly glory which shal also froÌ„ henceforth liue in vs euerlastingly with Christ raigne vpon the earth Wherin the scripture becoÌ„meth fulfilled in this preseÌ„t day like as there standeth writteÌ„ therof He affirmeth here in plaine words â–ª that the dead w are fallen a stepe in the Lord rise vp in this day of his iudgemeÌ„t appeare vnto H.N. the illuminate elders of his familie in godly glory He affirmeth like wise that they shal froÌ„ heÌ„ceforth liue in him his felow elders euerlastingly theÌ„ the with what can be more erronious For by this doctrine the resurrectioÌ„ should be onely of theÌ„ that sleepe in the Lord that is of the good of which number he taketh theÌ„ to be alone who now receiue his doctrine euerlasting life which they rise vp to enioy should be onely to liue after that course of life which he his illuminat felow elders do keepe For he saith that they are to liue in him and in his fellow elders euerlastingly to reigne vppon the earth If their eies bee not altogeather closed vp who fauour the doctrine of H.N. they may well discerne that this resurrection is not that resurrection whiche the Scripture mencioneth neither is this chaunge of them that imbrace his doctrine that which the Apostle reporteth 1. Corinth 15.52 Which as he testifieth there is to be perfourmed in a moment in the twinckling of an eye at the last Trumpe Nowe I am wel assured experience wil tel theÌ„ beside the doctrine of H.N. which confirmeth the same that they are not by and by in a moment after they haue hearde the blaste of H.N. his doctrine partakers of the resurrection that is made elders and illuminate men In the 37. Chapter of of his Euangelie likewise this same matter is testified of him more cleerely yf possible that may be Yea happy is he which now respecteth wel the true light and assembleth him in this day vnto the mercy seate of the Maiestie of God and Christ to his saluation for after this day there shall no day of grace come vppon the earth because all the workes of God and his Prophecies bee come fulfilled according to the scripture in the same And for that the righteous iudgement of God to an euerlasting death and damnation of all vngodly and to an eternall life and saluation of all the holy ones and elect of God becommeth also executed therein This opinion of his is confuted before at large in my answere to that title which hee challengeth vnto him selfe This onely testimony I wyll adde to the former for the ouerthrowe of this opinion If to doe good and liue well be the resurrection of life howe is that true which S. Iohn testifieth that they which haue doone good shall come foorth of the Graues vnto the resurrection of life With what trueth or in what sence can it be said of a man that he commeth forth to that which already he hath in him selfe and is possessed of Nay if this bee the resurrection to arise vp to the imbrasing of H.N. his doctrine with what trueth can it be saide that they which alreadie haue doone good shal come forth vnto the resurrectioÌ„ of life wheÌ„ he is of opinion that we are voide of al goodnes grace vntil we become seasoned with this seruice of the loue And howe can they which haue doone good come out of the graue when by his doctrine they haue come out of theyr graues before they haue done good For death burial vnto sinne are in order before the resurrection vnto righteousnes and newnesse of life What comfort can our faith finde in this article of our beliefe yf H.N. his doctrine be true If all were perfourmed which hee promiseth yet can wee come by no other comfort from him then this that yf wee shall imbrace his doctrine then shall wee lyue as hee doeth heere vppon earth This is all the benefite that our faith obteyneth by the resurrection of H.N. his Christ from the dead H.N. The eight Article Wee beleeue in the holy Ghost and that the same in the oldnesse of the tyme when the dayes of the patience of Christ in the obedience of the holy and gratious woorde â–ª and his seruice of loue are fulfilled becommeth powred foorth from the right hand of God through Iesus Christ namely ouer them all that haue followed Christ in his death of the crosse obediently and haue kept his doctrine with the word of his patience euen vnto the ende that is which are passed through or haue accomplished the Passeouer with Christ till vnto the seconde birth from the dead Or vnto the new life of the true being of Christ Answeare Wee doe heare nothing from H. N. to mooue vs too thinke that the holy Ghost is God which thing woulde not haue beene omitted if hee had been sounde therein seeing he openeth vnto his familie the principles of religioÌ„ whereof this is one of the chiefe and setteth downe beside the woordes of our Creede his owne exposition explication of the same seyng also that of all the churches which professe Christianitie throughout the whole worlde there is no one that hath vnto this day imbrased his doctrine or ioyned with him in religion and those which throughly know hym professe warre with him considering likewise that the scripture hath not left vs without sufficient light to prooue the holy Ghost not onely to be God in substaunce one with the father and the sonne but also distinct in person I say in these and suche like respectes his silence in so principal a thing bewrayeth him selfe not to be sounde

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

to the Churche of GOD howe pernicious to the common wealth and priuate families and howe farre from the spirite of GOD forasmuche as thereby the Lorde Iesus is bereft of all his kingly Priestly and Propheticall dignitie all godlinesse is ouer throwen a windowe is opened to all sinnes and wickednesse to fraude deceipt lying fornication theft idolatrie and couetousnesse and after this life the hope of eternall life in immortall fleshe and the feare of hel fire are taken from the mindes of men euery one hauing but a sparke of godlinesse and of the knowledge of Christ doeth easily perceiue so that there needeth not heere manye woordes for the confutation thereof This one thing is briefly to be added that it may not seme woonderfull to any yf many in our age doe fall into this so grosse an errour For in suche disagreementes of true religion men knowyng the Idolatrie of the papacie the whiche can bee vnknowen to none but too the dullest kinde of men and beeing terrified from the profession of true religion through the feare of persecutions troubles or of pride plucking away the shoulders from vnder the yooke of Christe doe moste easily fall into that moste detestable errour which is beautified with the Title of sweete peace and concorde is verie plausible through the large promise of lyberty God also is iust with punisheth this intollerable vnthankefulnes of the worlde agaynst Christ and his word with such grosse errours according to that prophecie of the Apostle Because they receiued not the loue of the trueth that they might be saued Therfore god wil send theÌ„ stroÌ„g delusion that they may beleeue lies â–ª that al they might bee damned which haue not beleued the truth but haue had pleasure in vnrighteousnesse But if any shal more diligently examine the Apostolical prophecies w are written in the 2. Tim. 3. 2 Pet. 2. 3. Chapter and in the epistle of Iude concerning the last times shal then be sufficiently armed against that diuelishe peace We are also admonished in the Scriptures that true peace is enclosed in certayne limites least we shoulde be deceiued with some vaine shadowe of peace For true peace is ioyned with an vnspeakable knot to faith and charitie It consisteth also in a good thing and that also according to Christ as it is manifest by these words of the Apostle Nowe abideth faith hope and charitie these three Again Let euery one of vs please his neighbour in that which is good or in a good thing to edificatioÌ„ Also The God of pacience and consolatioÌ„ giue you that yee bee lyke minded one towardes another according to Iesus Christe that yee with one minde and one mouth may prayse God euen the father of our Lord Iesus Christe Away therfore with this newe cursed peace togeather with the house the founder therof which passeth neither for faith nor hope and is occupied in euil thinges and forbidden of GOD and shutteth out Iesus Christe For yf the studie of peace excused not Aaron for makyng a Calfe nor Saule for sacrificing nor Peter for dissembling neither shall these truely escape vnpunished of the Lorde who vnder the title of peace ouerthrowe all honestie and religion especially seeing that the Prophetes in olde time haue vehemently cryed against all promise of false peace Esay also crieth Woe to them which call euill good and good euill which put darknesse for light and light for darkenesse who put sowre for sweete and sweete for sowre This same people of peace as they wil be called cannot free it selfe from this faulte whiles that it leaueth those thinges free to them of their owne profession which GOD in his woorde hath seuerely punished and moste greeuously condempned Hitherto therefore we hope it hath beene sufficiently shewed of vs howe greatly wee ought to take heede of them all who to the godly that are inlightened with the true knowledge of the Gospell wyl haue that departing from the impure congregations and superstitions of the Romishe Churche to be vnlawfull â‚ A Confutation of the Doctrine of Dauid George and H. N. the Father of the Familie of Loue By M. Nicholas Charinaeus who died heere at London Minister of the woorde in the Dutch Churche about the beginning of September in the yeere 1563. DAVID George of whom mencion is made before added to the foresayde argumentes of the aduersaries agaynst the obseruation of the Ecclesiasticall congregations that the vse of all rytes and ceremonies instituted of Christe was simply taken away by him because that hee as he thought executing the office of the holy Ghost should lead al men into all trueth and shoulde bryng foorth that which was perfect and therfore shoulde abolishe that which was but in part And seeyng that hee fained that his doctrine is moste perfect more excellent and farre surpassing the doctrine of Christ as which must be constrained to geue place vnto him whatsoeuer the scripture witnesseth of mans perfection in the commyng of Christ al that hee so impudently draweth vnto hym selfe and to his doctrine that he promiseth vnto him self to his disciples the ful dominion of the whole world immortalitie also perfect righteousnes yea that in this flesh vnderstanding by the name of perfect righteousnes that same inward affection of the minde altogeather free from all sence of sinne But a certaine chiefe builder of the house and Citie of peace and a framer of that same glasse of righteousnesse perceiuing that yet that same full libertie was not permitted vnto men by Dauid George as he that yet bounde them vnto his person boasteth that hee hath found out a more perfect doctrine then that was of Dauids To wit that whosoeuer dwelleth in the house of Loue not onely is free from all religion of Christ but also altogeather from all outward religion and from all holy ceremonies Nowe he calleth loue that same affection of the minde by which a man neyther feeleth in hym selfe nor in any other any euyll or sinne but all thinges what soeuer they bee hee interpreteth them to bee good Now because the neere kindred of the opinions of both these Antichristes doe not onely bryng to nothyng the religious obseruation of Ecclesiastical congregations which come togeather in the name of Christ but also taketh out of the mindes of men the hope of the life to come in Christe Iesus and doeth open windowes doores to al iniquities I am constrayned to confute it in this place and that in fewe woordes First of all I require of both of them that they woulde playnely prooue by manyfest testimonies out of the holy Scripture that the doctrine of the Gospel of Iesus Christ must once bee abolished out of the Churche and a nother more perfect succeede in the place thereof and if it ought too bee abolished that it is theirs that ought to succeed it to continue for euer Besides that let them perfourme those thinges in deede which the holy Scripture

testifieth shoulde be perfourmed of our Lorde Iesus Christe in his comming to iudgement And forasmuch as they cannot bryng one title to prooue those things vnlesse it be amongst men starke mad and deceiued with the enchauntment of false libertie For none can lay anye other fundatioÌ„ then that is laide which is Iesus Christ and these things not being proued all their dreames must fall it followeth then that the doctrine of Christ muste bee holden as perfect that it is a meere blasphemie and deceipt of the deuill whatsoeuer they vnaduisedly or vainely boast of a greater perfection of their doctrine then the doctrine of Christ whatsoeuer they promise of the libertie of Ecclesiasticall congregations Now in that they obiect that the holy Ghost was promised which should lead them into al trueth it helpeth theÌ„ nothing at all for the scripture which testifieth the holy ghost to be promised the same also testifieth that the promise is fulfilled in the disciples of christ If one part of the scripture is to be beleued it is meete that the other also be receiued That therfore which was perfourmed of Christ Iesus in the disciples 1500 yeeres agoe and more they vaynely dreame to be differred vnto their time The Apostles were led by the holy Ghost into all truth asmuche as was necessarie for mans saluation and the same spirite doeth yet seale confirme the same trueth in the hartes of the faithfull And the same scripture also testifieth that the holy Ghost wyl deliuer nothyng differing from the mind and doctrine of Christe but altogeather the same Soo Christ said to his disciples That Spirite of trueth which proceedeth from the father that beareth witnesse of me And agayn It shal teach you al things which I haue tolde you Also He shall glorifie me for hee shall receiue of mine and shewe it vnto you So the Apostle Peter calleth the holy Ghoste whiche GOD hath geuen the witnesse of Christ And Paule agreeing in the same saith None speaking by the spirite of GOD calleth Iesus Execrable And no man can say that Iesus is the Lorde but by the holy Ghost As though he should say here by a man may knowe whether any be led by the spirite of God or no to wit yf hee loue Christ and his doctrine and studie to promote it In vayne therefore vnder the pretence of the holy ghost is any other doctrine then of the Lord Iesus Christ hoped for seeing that it is the office of the holy Ghost to beare witnesse of Christ to glorifie him to teache his woordes and to declare those thinges which he hath receiued of him But if the aduersaries wil yet further saie that there is mention made in the Scripture of an imperfect and perfect doctrine and an imperfect one to be deliuered to the Apostles which at the length shoulde giue place to a more perfect according to that For we know in part we prophesy in part but when that which is perfect is come then that which is in part shal be abolished Also Nowe we see through a glasse darkly c. We answere that the Apostle conferreth not the doctrine or Apostolicall knowledge with any other which euer shoulde bee reuealed in this worlde For in these last dayes God hath spoken vnto vs by his sonne that not without cause the time of Christ might be called the last houre the vttermost and very last time the ende of the world to wit because that by him the last declaration of the wil of God shoulde be made but hee respecteth the worlde to come after the resurrection in heauen where mortalitie being put of that which is in part shal be abolished And in the same place the scripture speaking of that perfection of man calleth vs backe to the comming of Iesus Christ vnto vs from heauen So the Euangelist Iohn When Christ sayth he shall appeare we shall be like vnto him for because wee shall see him as he is And Paule to the Philippians vseth these words We looke for from heauen the Sauiour euen our Lord Iesus Christ who shal chaunge our vile bodies that they may be fashioned like vnto his glorious bodie Also to the Coloss When Christ which is our life shall appeare then shal you also appeare with him in glorie And in the Epistle to the Corinthians disputing of the glorie of the faithfull he willeth them to looke vnto the comming of Christ And least that any shoulde thinke that the apostle spake of any other time then of the last resurrection they write that they also shall come to the perfect knowledge sight of god Then saith the Apostle I shall see face to face now I know in part but theÌ„ I shal know euen as I am knowen Also he shall change our bodies We shal see him as he is c. But if the Apostles had respected that time which our aduersaries will haue they had bereft themselues of perfect knowledge Our aduersaries therefore are deceiued who after the manner of impacient men wil haue that time of perfection to come before the season and woulde drawe it vnto this worlde But this perfection of knowledge which Paul speaketh of differeth not by nature and of it selfe from that vnperfect doctrine and knowledge but onely it differeth in manner as well in enioying as also in vnderstanding it For now we haue neede of sundrie helpes to atteine to the knowledge of God and to this knowledge may alwayes in this life some thing be added but in the life to come the same knowlege which here is had of him out of his worde shal not bee changed into any other but shal be made perfect by a newe meanes and shall bee had by the onely beholding of god Onely therefore the meanes of obtayning this knowledge shal be diuers and the reuealing more full Because God shal be all in all And that which the Apostle writeth to the Hebrues Therefore leauing the doctrine of the beginning of Christ let vs be led forwarde vnto perfection not laying agayne the foundation of repentaunce from dead workes and of faith toward God of the doctrine of baptisme in laying on of hands of the resurrection from the dead of eternal iudgement He declareth not that there shal at length come a time in this worlde in which there shal be reuealed a more perfect doctrine then that of Christ the Apostles But he calleth the doctrine of the generall mystery of the priesthood of Christ a certayne perfect doctrine in comparison to the first principles of the Catechisme As are the profession of amendement of life of faith in God the doctrine of baptisme and the laying on of hands the article of the resurrection of the dead of the iudgement to come which are as it were the chiefe principles of religion which generally ought to be knowen and vnderstood euen of children when as al do not so perceiue the

froÌ„ vs He left his life for vs that our life might be let out to honour him He made not so slender a purchase with so great a price as that if hee had a good sigh or a good word at our last breath that would suffice him this life was geuen for the purchase of a zelous geuing of our liues to the works that please him And therfore doth the Apostle tell vs that we are not our owne men to frame our life after our owne liking but are to serue the Lorde both with our body and with our spirite because they are the Lords bought of him with a price Yf we humble not our selues to a zelous folowing of good works we withhold the lords due for he hath paide a great price to purchase a good life at our handes Hee hath with no smal price but dearely bought of vs the honor of a life led in zelous obedieÌ„ce vnto his word For we are not barely to geue some good words either els to shew some good countenance toward religion and christian conuersation but to haue our conuersation declare that we are affected with the same become studious of such an estate of life Suche men declare theÌ„selues to be that peculier people for whoÌ„ the Lord laide out his life As for those who waâ—ke so indifferently betwene true religion false that a man can not discerne whether they are more inclined vnto As also those that walke so euen betwen a ciuil life a christianlike hehauiour that the difference is not easilie discussed they do declare themselues as yet not to be affected in desire towards those dueties which the Lord hath laid vpon his Now where this purchase of his hath taken place they are become a peculiar people zelous of good workes If colde christians haue so litle comfort from the death of Christ what shal become of them that are sworne enimies either to true religion or els to good life christiaÌ„ behauiour It is said here by the Apostle that we must be purged to become a peculiar people vnto our God zelous of good works which office of purging the holy Ghost perfourmeth not by miracle but by meanes wherein we haue great cause to be thankeful vnto God that whereas our foode was exceding grosse vnder the gouernment of the Pope as hauing only for diet the inuentions of man Nowe that pure and fine foode of the woorde of God is not only made lawfull vnto vs but also liberally layde out for vs But herein againe we ar bothe to confesse and acknowledge our want that seing we are not voyde of sinne while we remayne in this flesh and therfore haue neede to be often purged clensed our purgations for all this so greate a change so good a constitution of the minde vnder the Gospell be nowe at this day nothing diuers from those that were vsed in that that greate grossenes which we had vnder the Pope The Cannon lawe I confesse might purge somewhat in those times of ignorance when because the foode was so grosse the minde coulde not but be full of great and grieuous humores but now the constitution of our mindes beyng altered by reason that the foode is so cleane diuers from that it hath benne how can it purge to any purpose Let vs therfore euery one pray that seing by reason of this good diet of the Gospell the state and constitution of our minde is chaunged in steede of the Cannon lawe which passeth ouer many daungerous humors and purgeth them neuer a whit by reason of the great grossnesse that is in it VVe may haue rules Canons out of the worde of God which will pearce further purge other humoures wherof we haue great store those such as do greatly blemishe the Gospell and causeth so greate slaunder vnto our profession as hyndreth many from comyng thervnto Howe often doth the whole body of this realme asseÌ„ble togeather in that highe court of parliament to redresse those euils that are amonge vs ether in bodie goods or name making new statutes and repelinge olde accordinge as by that wisdome and experience which God hath giuen theÌ„ they see perceiue any danger either preseÌ„t or shortly lyke to fal vpoÌ„ them But as for the Church which Sathan maliceth infinitlye more and therfore maketh many sorer assaltes against the same how slenderly in all such assembles is her estate thought vpon And what statutes are their made to preueÌ„t the practises of Sathan Or what old ones be once repelid how vnprofitable or hurtfull so euer experience doth tel vs that they be The Lord touch them with the care of it who haue especial authoritie to redresse it I haue already bene verie long and the weather hath bene very tedious vnto you a woorde therefore or two of the last point and so I make an ende The maner of teaching trayning of schollers in Christ his schoole is by teaching exhorting and rebuking these thinges saieth the Apostle Speake exhort and rebuke with all authoritie We cannot conceaue the matters of saluation by and of our selues they must be taught vs and when wee yeelde vnto them in iudgement beeing perswaded of the truth thereof it is another labour then the former to be rightly affected with them And therfore they must be pressed vpon our affections by exhorting and rebuking for we are not by and by truely touched with our dutie and humbled to the obedience thereof when once wee haue subscribed in our iudgement to the truth and equitie of the thing Men muste haue speciall cunning and skill from God that shall come within vs and make vs in iudgement and affection to yeelde vnto duetie howe shall they preach saith the Apostle vnlesse they be sent This argueth a strong and a woonderful corruptioÌ„ to be within vs which hath so blinded our reason and hardened our affection that they must bee men of speciall giftes and graces that shal be able to open the eyes of our mind to conceiue the trueth and to touche our affections so as they shal be moued to make conscience of the same We may well discerne then howe vnprofitable those ministers bee in their place who know nothing how to exhort and rebuke Who woulde hyre into his haruest a Mower that coulde not set an edge vpon his sith when it should happen to be blunted by stones or other thinges that were hid in the grasse And is not teaching exhorting and rebuking the edge of the worde which maketh it cut And be not our heartes of themselues if Sathan shoulde cast in no outwarde occasions a grounde that is full of stones and what shoulde hee doe then in the haruest of the Lorde that cannot geue an edge to the worde by strengthening the trueth of the doctrine if false Prophets and Teachers should cast in stones of heresie erronious opinions nor yet by waking and rowsing the affections of men by exhorting and rebuking acording to sound doctrine

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