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
perceiue it not palpable was that blindnesse of the men of Ashdod who ceassed not to worship their God Dagon notwithstāding they did see him fallen before the Arke his head lying a parte from his bodie But yet this familie doth farre passe them for they doe bring into the worlde and woorship here as God one H. N who is not remoued a little from his head but vtterly without any head iudgement or sense at all his proofes being generally such as reason and iudgement doe vtterly renounce The Lorde in mercie keepe vs from those sinnes which in due desert doe so close vp our eyes as wee can see no thing at high noone day An other Title which he taketh vpon himselfe is that he is annoynted with the holie Ghoste in the olde age of the holy vnderstanding of Iesu Christ This title he claimeth to be giuen him from the Apostle in the 4. chapter to the Ephesians verse 13. Where the Apostle speaking of the diuersitie of giftes that were in the Church saieth God hath geuen some to bee Apostles some Prophetes some Euangelistes some Pastors and teachers for the gathering together of the saintes c. giuing the reason withall to witte that wee might growe vp to be men in Christ and to be no longer as children readie to bee carried away with euerie winde of doctrine Hee telleth vs then what a good order the Lord hath left in his Church to keepe vs from the daunger of errour and to make vs like men growne to bee strongly stayed in the trueth But we heare nothing what speciall successe this ordinance of the Lord hath had with H N. For what a reason is this Apostles Pastours are giuen of God to keepe his Church from errour and to make them as men strong and stayed in the trueth and therefore H. N. is strongly stayed in the trueth or as it liketh him rather to speake therefore H. N. is annointed with the holy ghost in the olde age of the holy vnderstanding of Iesus Christ Vpon order taken for procuring things to be done H. N. will necessarily enforce that the same are done He might with as good reason say that because there is a law in this lande against theft therefore euerie man liueth iustly and truely of his owne and there is not a theefe to be heard of in this realme For vpon no other warrant then this that order is left in the Church to keepe men staied and strong in the trueth H. N. wil inferre it must of necessitie be that himselfe is stayed in that trueth He proceedeth further in his titles as not taking himselfe sufficiently commended hitherto and affirmeth that he is godded with God in the spirit of his loue and referreth vs for the triall of this title vnto the 21. Chapter of the Reuelation and third verse as vnto the best euidence that he can bring and therefore he hath dealt wisely to leaue the other chapters without anie specialtie In this place the state of the godly is described what it shall be in the life to come to wit that they shall be glorified enioy the presence of their God being freed frō all griefe and paine The wordes of the text be these I heard a great voice out of heauen saying behold the tabernacle of God with men he wil dwel with them they shal be his people God himself shal be their God with thē God shal wipe all teares frō their eyes and there shal be no more death neither sorow neither pain Because it is sayd in the text that God shall be their God with them so that they shall enioy his glorious presence whereas albeit he bee nowe their GOD yet he is not their GOD with them in that glorie which accompanieth the presence of his Maiestie H.N. reasoneth thus God shall be God with his people and therefore H. N. is GOD with God or godded with god It asketh no paines of me in manie woordes to set these two partes asunder that is perfourmed in the same labour that bringeth them togither For it is neuer better seene how white and blacke differ then when they come once to be vewed the one with the other Can not God haue licence to dwell with his people in the life to come except before there shal passe a graunt to H.N. to bee godded or made God with God here in this life or if there were any such compact doeth this place prooue it that hath not so much as a sillable sounding that way Can not God be with them but therevpon it must follow that they bee Godded with him If there were any such thing in trueth as God willing it shal hereafter appeare there cannot be yet this place doth not so much as with a good countenaunce comforte him therein The place being so direct for our comfort in the life to come and for all that by him included within the limits of this life telleth vs that he hath not yet chaunged his iudgement touching euerlasting life but that here in his opinion all that is to be hoped for must be had As for the title it self to be godded with God it is a blasphemie not to be borne And the place from whence they drawe it will not suffer it to bee hidde vnder the proprietie of the Dutche tongue In the next title he challengeth againe that which is proper and peculiar onely vnto Christ in that he is God that is to be the true light of the perfect being For in that place wherevnto hee appealeth for defence after a plaine deniall of Iohn the Baptist to bee the true light it is verified of Christ That he was the true light which lighteneth euerie man that commeth into the worlde Giuing him this prerogatiue aboue Angels and all creatures that hee is the true light shining of and in himselfe whereas all other borow their brightnesse of him What will this man bee ashamed of who dare to say of himselfe that he is that true light which lighteneth euerie man that commeth into the worlde for so be the very wordes of that place wherevnto he sendeth vs what can bee more blasphemous then to lay claime to that which belongeth not vnto Christ himselfe but onely in respect of his Godhead This blasphemie is yet more euident in that which foloweth For there it is thus written God is light and in him is no darkenesse at all therevpon H. N. concludeth himselfe to be the true light These blasphemies if a man should deale with them in desert are rather by open execration to be repelled then to haue the honour of anie entertainment though not otherwise then by confutation Thus much of his person Nowe to his office Touching his office he sayth that he is elected to bee a minister of the gracious worde which is nowe in the last time raised vp by God according to his promises He bringeth nothing for proofe of this his election but passeth it ouer
it as that their heartie goodwil affection may be seene to appeare thereby towards it This iudgement of God vpon H.N. and his Family speaketh plainly of the Gospel that we can not enioy it if wee giue no better entertainment then they haue done vnto it For as for them they are now farther from the knowledge of the Gospel then they were the first houre that euer they looked vppon the light For Christ is nothing with them but obedience vnto that doctrine which they professe Which may easily be discerned by H.N. his discription of him which is this Christus doth signifie vnto vs saith H.N. the safe making oyle of the God sauing being and yet more plainely is that matter expressed in the Booke entituled Theol. Ger. A booke that euery mā who hath red any of his workes if his owne coūtrimen had neuer discouered it might easely perceiue to haue come frō the same spirit which spake in him These words are founde there touching that matter Vetus homo est Adamus et inobedientia ipsitas egoitas et similia at nouus homo est Christus et obediētia Adā is the olde man disobedience he I such like but Christ is the new man obedience Where that obedience is nothing that he doth is sinne where that is not there is nothing but sinne God hath nothing so proper vnto him wherein by this doctrine of H.N. his illuminate elders be not felowes with him euerlasting life if that we beleeue him is fully felt possessed in this life here is our heauen here is our hell the resurrection is not corporall of the body but spirituall of the minde Now is Christ come to iudgement and this doctrine is the last trump they are rysen againe and in perfect ioy who haue perfectly imbraced it and those haue alredy receiued their iudgement be in hell who do resist it to be gilty of death by the sinne of an other or to be iustified by the righteousnes of an other is a doctrine not onely not receiued of them but throughout all their bookes impugned our sinnes by this doctrine are answeared within vs and no righteousnesse that shall doe vs good is without vs Touching which point this is saide in the Booke alledged before Etiamsi Deus omnes homines quicunque sunt ad se assumeret ipse in eis homo fieret ipsi in eo deus fierent idem in me non fieret nunquam corrigeretur meus lapsus Although GOD woulde take all men to himselfe and were made man in them and they were made God in him and the same shoulde not bee done in mee my sinne and offence shoulde neuer bee discharged They onely are the Church al cōgregations whatsoeuer that ioine not with thē they call thē Synagouges of Sathan and nestes of Deuils they holde that euery man is his owne Sauiour and a Chrst for him selfe euery mā that hath wel profited in the schoole of H. N. is perfit and without sinne To conclude this matter the errours bee so many so foule and so filthy as woulde force the very penne in passing to stay stop the nose The onely way whereby a man should enter to do them good haue they hedged and stopped vp against vs for they say that they onely are spirituall and therefore iudge truely of the word that they haue the sence and we nothing but the words they haue the spirit and we nothing but the letter that they haue the life and we the body they haue the carnel we the shell they haue the sword and we the scabbard To be briefe in this matter of doctrine H.N. turneth religion vp side downe and buildeth heauen heere vpon earth maketh God man and man God heauen hell hel heauen For venom and poyson which will bring present death hath he dispersed ouer euery member article of our beliefe so vniuersall is the poyson of his opinion Touching conuersation howe may wee imagine that there is any soundnesse when the doctrine and vitall partes be thus infected For do we not read in the scriptures that most shameful corruptiō of life hath alwaies followed as a due deserued punishment the corruption of doctrine God gaue them vp saith the Apostle to their hearts lusts vnto vncleannes to defile their owne bodyes betwene thēselues which turned the trueth of God vnto a lye Which thing Priscillianus of whom H.N. hath borowed not only that villanous wresting of the word by allegories but also that monstrous opiniō that periurie and lying be lawfull and may be doon with good conscience to conceale religion confessed beeing condemned to dye for heresie Priscillianus saith Daneus was put to death at Treuyris which is the most famous Citie of Germany hauing confessed before that that hee had oftenten times committed moste shamefull wickednesse with the women of his sect And what a libertie H. N. his doctrine giueth vnto all lewdnesse of life in his allegorie of the woman that is rauished in the fielde I leaue it to the consideration of the godly These be his wordes in his booke called Documentall Sentences speaking of temptations vnto sinne If they take and lay holde on vs with force and violence and that then although we cry there commeth not any power or helpe vnto vs for to withstand them in their force and violence and that they euen so rauish vs against our will so are wee guiltles of the transgressing for we haue cryed to be released of the tyranny of the euil there is no help come vnto vs Of the which guiltlesse transgressing the law likewise witnesseth where it sayeth A woman which is violently taken in the field where as there is not any helpe and so rauished and although she haue cried aloude yet gotten no helpe she shall be guiltlesse of the transgressing What can open anie window wider vnto all wickednesse then this doctrine doeth For if temptations presse vs and our prayers presently preuaile not by this doctrine we are discharged of all daunger from the fact howe often and how grieuously soeuer we shall offende Whom would not this doctrine not onely incourage vnto sinne but also make him impudently secure and senselesse in the same This monstrous birth so beastly and so blinde hath the contempte of the worde and want of care to keepe it in a good conscience nourished and brought forth Wherby we may see with what daunger we walke not onely wickedly but also carelesly against the worde For this spectacle doeth plainly shew that it is more precious in the Lord his sight then that he either can or will put vp at our hands the contempt and neglect of the same And therfore when we see at this day those men who sometimes haue knowne the trueth become as beastes voyde of all reason let vs vnderstande that the Lorde thereby meaneth to magnifie his worde and to let men perceiue the might and Maiestie of the
same For when he cannot abide that they should anie longer enioy so much credite by his word as the shew bare professiō would yeeld vnto them which is al that they would require ▪ but that he wil haue thē turned out of their clouts and laid naked in their shame doth he not from heauē by such iudgements preach declare the maiestie and might of his word Is not that the great seale sent from heauen into the earth to be set vnto the worde for the authorizing thereof For seeing they would not reuerence it brought vnto thē vnder the Lords owne hand and seale of signes miracles they haue forced him by bringing these heauie iudgements vppon them for the further confirming of it to set his seale the second time vnto it Should not all men nowe feare to prophane it when there is here among vs a mark of such maiestie set vpon it Should not euerie man now examine what rereuerence he doth beare vnto it when he seeth for the freeing of it from contempt so great plaine a print of authoritie to be ioyned vnto it Let people now take heed how they cherish that humor within themselues which cannot beare any other teaching of the woord then that which is so interteyned of the eare that it can not bee hired so much as once to vewe and visite the heart Let those feare who cannot digest the word vnlesse with eloquence and wit curious questions prophane hystories and fables the power and strenght of it bee so allayed as nowe there is no more any maiestie in it And seeing we haue such sensible iudgement among vs against them who like not the simplicitie of the worde but will feed of speculations and mysticall matters let them who minister the worde take heede they feede not that affection in them by laying on such painting and colours as may rather make them wonder at the workemanship then take any profite by the worke Let them teach and exhort with wholsome doctrine not onely planting knowledge in them but earnestly calling vpon them to keepe their knowledge in a good conscience and so much the rather because wee see before our eyes what a daungerous shipwracke they haue made euen of knowledge who haue gone vnto the sea with it in the riuen vessell of a corrupt conscience Let them styrre them vppe to haue their reckoning in a readinesse seeing the Lorde hath alreadie begonne to visite the contempt of his woorde Let them vrge them likewise to seeke for iudgement in the word whereby to discerne spirites that seeing nowe we bee sought and sifted that way by Sathan we may be found sufficiently armed likewise on that side against him lest wilful ignorance should bee punished in vs with obstinate errour Let vs prouide that those may be ioyned togither which the Lord cannot abide to put a sunder that zeale for lacke of knowledge doe not degenerate either into some daungerous schisme or superstition neither yet knowledge for want of zeale affection either into vnprofitable curiosity or els into some horrible heresie Touching those who be of opiniō that these heresies will vanish away of thēselues because the matter is so grosse the men be so vtterly vnlearned and therfore would neither haue sword nor pen pulled out against them They are to be required that they woulde vouchsafe to haue their iudgemēt waied by the word so should they find it lighter then the wind For doth not the Apostle tell vs that want of affection and loue towards the truth pulleth the eyes of our knowledge out of our heads procureth belief credit vnto manifest lies vntruthes insomuch that where this iudgmēt of god entreth the greatest vntruthes shal not be receiued waueringly in opinion but cōstantly in beliefe strong perswasiō now with what affection the gospel is receiued of many among vs whether with so good an affection as will warrant vs that way I think in this behalfe a good confession is much better then an euill defence And touching the want of learning in the patrons of these heresies who knoweth not that Alexander the Copper-smith wrought more woe vnto the Apostle S. Paule by hindering the course of the gospel then any either eloquent Orator or subtile Philosopher For when simple men such as be artificers thrust forth themselues with as much boldnes as blindnesse to be guides for others vnto God forthwith that is fathered by the multitude vpon the miraculous extraordinarie worke of God and therefore they will haue all of them who haue atteined vnto knowledge by ordinarie meanes of necessitie yeelde and giue place to their better superiour My purpose was at the beginning to haue dealt onely with his booke intituled Euangelium Regni but finding it stand often vpon one thing as what order can confusion affoord vnto vs I thought I should better prouide for the Reader if I should examine his iudgement vpon euerie seueral article of our beliefe which he hath set downe in his first exhortation and withall for the better vnderstanding thereof should cite these places out of his Euangelie where hee handleth the same matter and that so largely as it may easily appeare vnto all men that neither I haue missed of his meaning nor yet dealt vnfaythfully by suppressing any trueth in my allegations Where he doth vsually pester his margent with plenty of authorities as if nothing but scripture might at any time be heard out of his mouth It is a bayte layde for the simple who either cannot or will not examen the matter For falshoode wil as wel guard the trueth as those authorities defend the cause he hath in hande I haue perused them one by one which are alleaged to warrant his calling where I am sure hee bringeth foorth the best euidences that hee hath because it toucheth his freehold let them be viewed that is the treatise which I first deal withal and as they deserue so let the rest be beleued Wherin vnlesse I should ouermuch abase H.N. I can no better match him then with S. George as the papistes doe describe him For as S. George loueth to bee alwayes on horsbacke albeit he neuer ride So H.N. hath great liking to be moūting in the margent vpon the autorities of the sacred worde albeit they neuer step forth with him to speake so much as one woorde for him I haue added next vnto that before I enter to examine the articles of the beliefe his iudgement of originall sinne taken out of the 5. Chapter of his Euangelie because those only were the matters which that booke had more and besides that doctrine which is handled in his exposition vpon the Creede His words be wrapped in such darknesse and obscuritie as doe geue euident testimony of his minde that he meaneth to deceiue As for the parts of his arguments they be at such variance with in thē selues that the cōsequens can by no right be denied the good abearing against his antecedent
For mark their meating you shal perceiue that alwaies the one draweth vpō the other wil neuer leaue him before he haue either a leg or an arme of him And in asmuch as partly by his dark speaking partly by his allegorical expositiō he hath hatched a mōster of perfectiō which he calleth Christ I haue added to the end of this booke 3. seuerall short treatises of those 3. special matters concluding the booke with a Sermō which I made heretofore moued therunto by the iudgemēt of some not only for that the present occasiō did then force me to stād vpō that historie of Christ his death which H.N. would wholy and altogither transforme into an allegorie but also for that in so large a matter of doctrine to reforme our iudgemēt I wished there might be somwhat ioined to further our cōuersation I haue likewise set down the iudgemēt of some godly learned as wel of the Dutch church as of our owne touching these heresies of H.N. that thēselues may see I am not alone neither in my opiniō of thē neither in this necessarie cōtention by writing with thē These fruits of my labours my very good Lord I present vnto your honour as a publike testimonie of my humble duetie good will vnto your L. not only in respect of my selfe for your L. great good deseruings towarde me but also in regarde of many others who find a safe harborow vnder your honourable protection and haue such an easie accesse entrance vnto your honour in all their good occasions and lawfull requests as bindeth vs vnto all duetie and thankfulnesse vnto his maiestie and your honor as his instrument for the same Which hath made me bold at this time to cōmend vnto your honourable care the redresse of a dangerous enormity which of late hath broken out in this land I meane this Athisme brought in by H.N. that his household who will bee called the Familie of loue The seruice your honour may doe vnto God in it is great the hope to preuaile against them in like maner is good for as true Religion spreadeth and increaseth vnder the crosse so punishment and affliction is the bane of heresie and false religion With what care and conscience such matters are to bee dealt withall that which is read in Deut. 14. may sufficiently direct your honour Where it is plainly declared that if anie shall secretly intice vnto a strange religion either friend husband or brother the nearest bondes that nature or friendship hath they stand charged not only to reueale it but also that their handes shall be first vpon them to put them to death To bewray the secretes of a deare friend who is to a man as his owne soule seemeth to flesh and blood an heynous matter to deale so with a mans brother the sonne of his mother or with his daughter the bowels of his owne bodie the law of nature doeth crie out of it and yet for the glorie of our God we are not onely in such a case to reueale this against them but our selues to be the chiefe doers in the death execution of thē which telleth vs that with the true worship of God and religion neither friendship nor nature may enter anie comparison nay it telleth vs that at the bringing in of Idolatry a strange religion how secretly soeuer the seedes therof shal be sowen rather thē by the impunitie therof Gods glorie should be defaced and the daunger that is due for the neglect thereof should be susteined we are not onely to lay aside naturall affection but euē to breake into our owne bowels to bathe our selues in our owne blood The case so nearly touching the glorie of our God I am in good hope that this which hath bene said shall sufficiently perswade your honour to enter into some speedie care consideration how to suppresse so great grieuous a danger Your L. labour in this cause so directly and so daungerously dealing against the highest hee can neuer forget to recompence who hath promised to reward euē to a cup of cold water bestowed vpō the least of those little ones who doe beleeue in his name The God of all glorie make you partaker of that honour which is assured vnto all them who by these such like fruites of faith shall trauaile the ratifying of their owne election and the remouing of all such enormities or blemishes which either hurt the health or hinder the beautie of the Church Your Lordships most bounden to serue in the Lorde Iohn Knewstub To the Reader grace and peace THe holie Apostle speaking of the comming of the Romishe Antichrist sheweth that the Lorde woulde set vp that rennagate seat as it were an executioner or sergeant of his wrathfull iudgement against those which should not haue the loue of the trueth that they which would not effectually beleeue it receiuing sentence of the Lord himself to beleeue lies effectually shoulde be put to the execution thereof by the ministerie of that seat The truth wherof as in other places of Europe so in this our Countrey especially is euidently seene where the Lord sitting in his Assise not twise a yeare but all the whole yeare long reuengeth the shameful contempt and neglect of his truth by sending numbers to their stie or walter againe which beeing drawne into the fouldes of Christ by the preaching of the Gospell behaued themselues coldly and carelesly therein And albeit in long processe of time this only cāker of Poperie be able to eat vp the whole church yet the sinnes of our Countrey crie so loude that is to say are done so openly and so vncōtrolledly in the sight of the Lord that as if he woulde make a short hande of all he setteth vpon vs with diuerse engines at once to pull downe that which he hath so graciously builded and with diuerse axes layde euen to the roote vtterly to cutte vp that which his owne hand hath planted And to follow the former comparison as where there are great store of fellons the Iustices of Assise are faine to seuer and single themselues to make the speedier hande of them euen so through heapes of those which haue no loue of the truth in them the lord is as it were faine to erect vp other iudgement seates by the which hee may ease himselfe of them and to appoint other hangmen for their quicker dispatch to the place wherevnto they are adiudged And therefore contenteth not himself now with the heresie of the Papistes which haue beene a long time the principall sincke to receiue the outcastes of the Church nor with the heresie of the Arians and Anabaptists as it were other houses of office whereunto some of the filth of the Church hath beene discharged but stirreth vp other brandes of hell to set fire as it were in euerie corner of the Church Of this sort are the vnlouely companie of them that call themselues the Familie of loue Wherevpon it may
this vermin For besides their pride whereby they haue sought them selues a title apart from others what an intollerable arrogancie is it to leaue the titles of the scripture for a liking they haue to those of their owne forge For if they would needes single themselues by a seuerall name why tooke they not the name of the householde of fayth mencioned in the Scripture rather then the name of the householde of Loue wherof there is no such mention The same or not vnlike iudgement of their strange phrases wherewith they apparell and set foorth their straūge opinions deuises that to those which haue their sences wel inured to discerne of doctrines it will be as easy thereby to discry their new learning as it is to know an outlandish man by his toung or speach For they are so swelling as if they had feared least they should not haue beene sufficiently knowen to bee of those deceiuers which the Apostles Saint Peter and S. Iude haue marked out vnlesse they had shewed vs this brande which the holie Apostles did set vpon their tounges Albeit to say the trueth in this manner of handeling there is not more pride then crafte and deceite For therefore no doubt doe they so farre passe and exceede the measure of the common speach that the ruder sorte not able to vnderstand them beeing astonied might be as it were hanged in an admiration of them Whereof if I should giue you a paterne I could not doe it more aptely then in sending you to the gibberish of our Rogues or of the counterfait sort of Egyptians which were woonte to haue a speciall chat wherewithall they amazed the simple men whilest they drewe them into their nettes Whatsoeuer it is it is most vnlike the language of the holie spirit of god For in steede that it doeth vtter graue and high matters in a lowe and familiar stile they set forth their trifling and halfepeny doctrines with loftie and high phrases of speech Nowe it remayneth that for the glory of God so shamefully defaced for the trueth so slaunderously reported for the Church so grieuously stricken for the common wealth presently wounded further hazarded that all those to whome the Lord hath giuen any meanes of stopping this gap where at his wrath hath thus broken in vpon vs make hast to the rescue of the trueth and resistance of the euill First of all therefore we must all humble our selues vnder the reuenging hand of GOD in prayer and fasting in sackcloth and ashes that if by standing before the Iudge and confessing our giltinesse of crime wee doe put the halter as it were aboute our owne necks hee may peraduenture haue compassion on vs and repente him bothe of this and other the euils which hee threateneth against vs The exercise whereof ought without all controuersie to bee publike to the end that the Church with all hir Children together lying prostrate before his Maiestie all their cryes complaints at once sent vp may so ring in his eares as that he may be the rather moued to pittie towardes her But if it be holden out from the publike assemblyes then the Lorde casteth this charge of sanctifying a fast vppon priuate and common houses And if the priuate houses bee sparred against it through their carelesse Maisters yet let euery faithfull person who trembleth and quaketh when the Lorde roareth take him to his Chamber for the humbling and submitting of himselfe before his GOD. Then her Maiestie is heere moste humbly to bee desired that that God which hath preserued her royall person vnto the crowne and in the crowne from all the treasons intended against her may haue her sword or rather his owne swoorde committed vnto her drawne vppon these horrible treasons which are in a high hand committed directly against his own person to the launchinge of such as are curable and to the quite cutting off of those that are desperate the Captaines especially Her moste honourable Councel is likewise most humbly to be desired that they would so croude vp other their weightie and graue consultations that this also which in weightinesse giueth place but vnto few may haue the rowme that it deserueth Namely how her Maiesties Swoorde may be most coningly and rightly handeled for the speediest and effectuallest riddaunce heereof Her worshipfull Iustices and other inferiour Magistrates that they would so diligently waite vppon the execution as that they remember that the greater hast they make against them the greater stay the Lorde will make in his iudgement against vs The carefull ministers of the land that they would not onely labour to kepe their flockes from the contagion of this pestilence but seek also to pull such out of the fire as through simple ignorance haue fallen into it The godly people that they would remember dayly so to commend the good successe of both the ministeries of the worde and of the sworde vnto the Lord that the prospering in the subduing of this detestable heresy it may by continuance of a godly peace go well with them and theirs after them So shall not onely the euill it selfe but also the slaunderous charges against the Gospel be cleane wiped away whilest the heresies which sprang without the fault of the Gospel shall be remooued by the power of the Gospel whilst the euils which rose through the sleepinesse of some of the professors shall be put downe through the watchfulnesse of them all whilest finally this heresie being of some confuted of other some punished prayed against of all the Gospell may haue a greater triumph in the conquest of this heresie then if it had neuer beene inuaded by it FINIS The iudgement of a godly learned man touching this matter sent mee in a Letter WHen I did first heare that you had taken in hand a confutation of the heresie or rather of the heape of heresies which some yeeres past comming out of Dutchland arriued in Englande and receiued in many places secret but dangerous and yet too too safe entertainment I did rather feare an euil then hope for a good issue of that your godly labour For considering first the dark and deceauing words the new phrases and blasphemous allegoryes wherwith the Family of Loue fill their bookes which speaches may be expounded thus if they will and otherwise if they liste chaunging with euery change of person in that family as he is more or lesse vrged or able to answere or as may most deceiue or auoyde a mischief Secondarily noting that they deny principles and groundes of Religion scorning the ground of all grounds the most holy Scriptures of God that in the most holy poyntes touching the person and offices of Christ Iesus our iustification and sanctification thirdly finding that they haue a double hart a chaungeable tounge renouncing and recanting before Magistrates and vpon their commaundement before the world that they maintained and are resolued notwithstanding to maintaine still in sworne obedience to H.N. according to
Let vs therefore as many as be perfect be thus minded So that the perfection of the Apostle and all Christians for his doctrine is our instruction is in acknowledging our imperfection to long for that which is yet wanting and to endeuour our selues vnto that whiche is before According to this trueth it is saide of euerie true Christian without exception that they are to growe and to encrease in the fruites of godlinesse Euerie braunche that beareth fruite saieth our Sauiour Christ My heauenly Father doeth purge that it may bring foorth more fruite Wherevnto agreeth this saying of Augustine in his seconde booke De peccatorum meritis remissione cap. 15. A man may be called perfect and be accounted woorthie of that name not because there is no thing nowe wherein he may profit but because he hath greatly profited as we call him perfect in the law who notwithstaÌ„ding is yet ignorant of some thing in the same As the Apostle calleth them perfect to whom he saith If ye bee otherwise minded God shal open euen the same vnto you Hitherto Augustine Herevppon it followeth necessarily that this saying of S. Luke There is more ioy in heauen for one sinner that conuerteth then for nientie and niene iust men which neede no repentaunce is to bee taken by way of comparison that is that neede no repentaunce in comparison and respect of the other In which sense likewise is that taken which they also obiect agaynst vs out of the prayer of Manasses in the ende of the second booke of the Chronicles Thou O Lord that art the God of the iust hast not appointed repentance vnto the iust as to AbrahaÌ„ Isaac Iacob which haue not sinned against thee This forme and manner of speache to deny that in words simply which is not denied in sense and meaning but in respect of some other thing is sundry times vsed in the Scripture as in the first to the Corinthes The Apostle affirmeth that Christ sent him not to baptise but to preache Yet was the commission graunted vnto the Apostles not onely to preache but to baptize also And himselfe confessed euen in the next verse going before that he had baptized the housholde of Stephana It is therefore of necessitie to bee taken by way of comparison that they stoode nothing so greatly charged from the Lorde with baptizing as with preaching Which phrase of speaking is likewise vsed of the Prophet Ieremie I spake not vnto your Fathers concerning burnt offering and sacrifice but this thing commaunded I them saying Obey my voice When notwithstanding it cannot bee denied but that burnt offering and sacrifice was expressely geuen vnto that people in commaundement But hee meaneth that the respect was not alike of the outward offering of sacrifices and of the true spirituall seruice of God after his worde The aunsweare of Pelagius that auncient Heretike and of his successoures who woulde haue the acknowledging of sinne in the seruauntes of GOD to be a speache of modestie and not of veritie cannot stande with that saying of Saint Iohn 1. Epistle 1. Chapter verse eight For there he chargeth them who will take no knowledge that they bee sinners not with want of humilitie but with falshood and vntrueth If wee saie that wee haue noe sinne wee deceiue our selues and trueth is not in vs if wee acknowledge our sinnes he is faithfull and iust to forgeue vs our sinnes If we haue sinnes to be pardoned then are they in vs and ought in trueth to be acknowledged and we are deceiued if we thinke that there is no suche thing in vs which in truth it â—aght to be confessed Their seconde shift is of like force when they saie that the Saintes and the seruauntes of GOD are called sinners in the Scriptures not because they be such in their owne persons but onely because they be of that number of people which hath sinners in it in respect whereof and not otherwise that name is geuen vnto them Doe we not reade in Daniel that he confessed his owne sinne as well as the sinne of the people of Israell And is it not written in like maner of Nehemiah Chapter 1.6 that hee confessed both himselfe and his Fathers house to haue greeuously offended It is euident therfore that in themselues they were sinners in as muche as it is sayde expressely of them that they confessed their owne sinnes aswell as the sinnes of the people Whereby also that thirde shifte of Pelagius That good men shoulde be called sinners onely for the condition of their nature because it is fraile and not for any thing that is in their will by inclining in any consent vnto euill is not onely shaken but vtterly ouerturned for by their confession it is playne not onely that they had a brittle and vnstayed nature but that they had yeelded in consent to will nay beyonde the will euen vnto the deede and doing of that which was displeasaunt in the sight of god Some of the disciples of H.N. haue affirmed vnto me that the Apostles after they were Apostles sinned not thinking if that were once granted foorthwith the estate of perfection in their illuminate Elders were fully established to whom when I aunsweared that they as all Christians stoode bounde to call vpon God all the dayes of their liues for the forgiuenesse of their sinnes beyng a peticion in that prayer which himselfe hath prescribed to be vsed of his Churche for euer They replied that it coulde not be prooued that euer they vsed that praier after once they were Apostles To contend with them for the forme of woordes when the argument and matter it selfe is manifest were an vnnecessary contention This cannot be denied but that Iames was an Apostle neither can it bee denied but that after he was an Apostle he vttered this of himselfe and of al other In many things we offende all Iohn wrote his Epistle after he was an Apostle Wherein he speaketh of himselfe and of all others that if wee shall saie We haue no sinne we deceiue our selues and truth is not in vs. The Lorde geue them if it be his will with true touch to see that which the scripture doth assure vs they haue I meane their sinne and offences against God least with the proude Pharisey that came before God with an opinion of his perfection they heare when it shal be to late Euery one that exalteth himselfe shal be brought lowe It is written in the Gospel after Saint Luke of Zacharie and his wife that they were iust before God and walked in all the commaundements ordinances of the Lord without reproofe w is obiected against vs And yet who is ignoraunt that Zachary was a priest therefore daily â—â—…ered sacrifices for his own sins as wel as for the sins of the people with had bin in vain if he had bin altogether without sin offence Where they do affirm that because contraries
to the Churche of GOD howe pernicious to the common wealth and priuate families and howe farre from the spirite of GOD forasmuche as thereby the Lorde Iesus is bereft of all his kingly Priestly and Propheticall dignitie all godlinesse is ouer throwen a windowe is opened to all sinnes and wickednesse to fraude deceipt lying fornication theft idolatrie and couetousnesse and after this life the hope of eternall life in immortall fleshe and the feare of hel fire are taken from the mindes of men euery one hauing but a sparke of godlinesse and of the knowledge of Christ doeth easily perceiue so that there needeth not heere manye woordes for the confutation thereof This one thing is briefly to be added that it may not seme woonderfull to any yf many in our age doe fall into this so grosse an errour For in suche disagreementes of true religion men knowyng the Idolatrie of the papacie the whiche can bee vnknowen to none but too the dullest kinde of men and beeing terrified from the profession of true religion through the feare of persecutions troubles or of pride plucking away the shoulders from vnder the yooke of Christe doe moste easily fall into that moste detestable errour which is beautified with the Title of sweete peace and concorde is verie plausible through the large promise of lyberty God also is iust with punisheth this intollerable vnthankefulnes of the worlde agaynst Christ and his word with such grosse errours according to that prophecie of the Apostle Because they receiued not the loue of the trueth that they might be saued Therfore god wil send thē strōg delusion that they may beleeue lies ▪ that al they might bee damned which haue not beleued the truth but haue had pleasure in vnrighteousnesse But if any shal more diligently examine the Apostolical prophecies w are written in the 2. Tim. 3. 2 Pet. 2. 3. Chapter and in the epistle of Iude concerning the last times shal then be sufficiently armed against that diuelishe peace We are also admonished in the Scriptures that true peace is enclosed in certayne limites least we shoulde be deceiued with some vaine shadowe of peace For true peace is ioyned with an vnspeakable knot to faith and charitie It consisteth also in a good thing and that also according to Christ as it is manifest by these words of the Apostle Nowe abideth faith hope and charitie these three Again Let euery one of vs please his neighbour in that which is good or in a good thing to edificatiō Also The God of pacience and consolatiō giue you that yee bee lyke minded one towardes another according to Iesus Christe that yee with one minde and one mouth may prayse God euen the father of our Lord Iesus Christe Away therfore with this newe cursed peace togeather with the house the founder therof which passeth neither for faith nor hope and is occupied in euil thinges and forbidden of GOD and shutteth out Iesus Christe For yf the studie of peace excused not Aaron for makyng a Calfe nor Saule for sacrificing nor Peter for dissembling neither shall these truely escape vnpunished of the Lorde who vnder the title of peace ouerthrowe all honestie and religion especially seeing that the Prophetes in olde time haue vehemently cryed against all promise of false peace Esay also crieth Woe to them which call euill good and good euill which put darknesse for light and light for darkenesse who put sowre for sweete and sweete for sowre This same people of peace as they wil be called cannot free it selfe from this faulte whiles that it leaueth those thinges free to them of their owne profession which GOD in his woorde hath seuerely punished and moste greeuously condempned Hitherto therefore we hope it hath beene sufficiently shewed of vs howe greatly wee ought to take heede of them all who to the godly that are inlightened with the true knowledge of the Gospell wyl haue that departing from the impure congregations and superstitions of the Romishe Churche to be vnlawfull ₠A Confutation of the Doctrine of Dauid George and H. N. the Father of the Familie of Loue By M. Nicholas Charinaeus who died heere at London Minister of the woorde in the Dutch Churche about the beginning of September in the yeere 1563. DAVID George of whom mencion is made before added to the foresayde argumentes of the aduersaries agaynst the obseruation of the Ecclesiasticall congregations that the vse of all rytes and ceremonies instituted of Christe was simply taken away by him because that hee as he thought executing the office of the holy Ghost should lead al men into all trueth and shoulde bryng foorth that which was perfect and therfore shoulde abolishe that which was but in part And seeyng that hee fained that his doctrine is moste perfect more excellent and farre surpassing the doctrine of Christ as which must be constrained to geue place vnto him whatsoeuer the scripture witnesseth of mans perfection in the commyng of Christ al that hee so impudently draweth vnto hym selfe and to his doctrine that he promiseth vnto him self to his disciples the ful dominion of the whole world immortalitie also perfect righteousnes yea that in this flesh vnderstanding by the name of perfect righteousnes that same inward affection of the minde altogeather free from all sence of sinne But a certaine chiefe builder of the house and Citie of peace and a framer of that same glasse of righteousnesse perceiuing that yet that same full libertie was not permitted vnto men by Dauid George as he that yet bounde them vnto his person boasteth that hee hath found out a more perfect doctrine then that was of Dauids To wit that whosoeuer dwelleth in the house of Loue not onely is free from all religion of Christ but also altogeather from all outward religion and from all holy ceremonies Nowe he calleth loue that same affection of the minde by which a man neyther feeleth in hym selfe nor in any other any euyll or sinne but all thinges what soeuer they bee hee interpreteth them to bee good Now because the neere kindred of the opinions of both these Antichristes doe not onely bryng to nothyng the religious obseruation of Ecclesiastical congregations which come togeather in the name of Christ but also taketh out of the mindes of men the hope of the life to come in Christe Iesus and doeth open windowes doores to al iniquities I am constrayned to confute it in this place and that in fewe woordes First of all I require of both of them that they woulde playnely prooue by manyfest testimonies out of the holy Scripture that the doctrine of the Gospel of Iesus Christ must once bee abolished out of the Churche and a nother more perfect succeede in the place thereof and if it ought too bee abolished that it is theirs that ought to succeed it to continue for euer Besides that let them perfourme those thinges in deede which the holy Scripture
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 fundatiō 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 thē 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 thē 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