¶A Confutation of monstrous and horrible heresies, taught by H. N. and imbraced of a number, who call them selues the Familie of Loue.
¶The Title 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 grace1. Cor. 3.15 and mercie of God, and through the holy spirite of the loue of Iesu Christe,Iohn. 6. s Actes. 17. d Ephesians. 2. [...] raised vp by the highest GOD, from the death, according toRom. 8. c. d. the prouidence of God and his promises: annoynted with the holie Ghoste, in theEphesians. 4. b. olde age of the holy vnderstanding of Iesu Christe:Iohn. 14.17 Apoca. 21. a. 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 trueIohn. 1. a. light of the perfect Beyng: elected to a Minister of the gracious woorde (which is nowe in the laste time raysed vp by God,Iere. 33. b according to his promises) in the moste holy seruice of God, vnder the obedience of1. Cor. 13. b 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: [Page] 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 [Page 2] to come, but of that time also, the laste and furthest day is taken: and yet yee see, that H. N. will haue the matter to be alreadie accomplished in him selfe and that not otherwise, then by vertue of this promise. Let that bee graunted which H.N hath begged, and let his felonious acte, for once bee pardoned: yet hath hee proceeded no farther in proofe, then that hee ought to be taken as a Prophet risen from the dead with condition, to wit, if that the day of iuddgemēt alredy be past, The Lord open the eies of his familie, leaste as hee is no Prophet, vnlesse that bee paste, which is yet to come: so they in like maner become no true Christians, before that, which is for euer past, heereafter shall come. If the cause of suche confusion bee demaunded, this it is: He expoundeth the doctrine of our resurrection Allegorically, and taketh it to be nothing els: but to ryse in our iudgemente and affection, from the likyng of all other, too the embracing of his doctrine and religion. And therefore the day of iudgement which wee looke for, is in his opinion, already come, because the troumpe of his doctrine now soundeth, which woorketh this his spiritual resurrection. The confutation whereof, you shall (God willing) haue more at large heereafter, and yet there is sufficient, euen in this place aleadged by him to ouerthrowe it. For speaking of the children of GOD, who are true Christians, possessed by fayth of eternall life, and therefore already rysen from the dead, (because to rise from errour, to the imbrasing of the trueth, (which hee taketh his owne doctrine too bee) is with him the rising from the dead, euen) of those hee sayth, I will rayse them vp in the last day: appoynting an other resurrection yet to come for those: who by a true faith haue alredy taken holde of that spiritual rising from darknesse to light, from sinne and iniquitie, to righteousnesse and true christianitie. [Page] 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 wilbe no great woorke too winne the hold it selfe.
Actes. 17.31His 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. wilbe 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 shalbe 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 great it is, that shall GOD willing hereafter appeare. What shal we be able to hold free from his assaults, when he shameth not to geue the attempt, for breaking of so [Page 3] strong barres as these bee, and that to gette the possession from Christ himselfe? Cicero doth geue it foorth of Caesar, that there was almost no man to bee founde, who had not rather yeelde to his request, how vnreasonable soeuer, then once to enter into the fielde with him for to fight: Nec adhuc ferè inueni, qui non concedendum putaret Caesari, quod postularet, potiùs quam pugnandum. But (we are to reioyse in it) it fareth farre otherwise with the captayne of this bande, for he is so shamelesse in demaundes, and so foolish in his fight, that he would tempte the mildest man that is, to take his owne weapon from him, and to beate him with it vnto blood, before once hee begonne to reason the matter for his request.
The last aucthoritie, alleadged for proofe that H.N. is raised from the dead, is taken out of the second Chapter of the Epistle vnto the Ephesians, and sixth verse:Ephe. 2. ver. 6. these bee the wordes: God which is rich in mercie, euen when we were dead by sinnes, hath quickened vs together in Christ and hath raysed vs vppe together. A benefite flowing from Almightie God, vnto euerie member of his, to be quickened and raysed vp in Christe, and by his grace, from the death of sinne. If it shall fall out by plaine proofe, whē we come to speake of Christ, that H.N. denieth both his person, & his office: then hath he no maner of colour, or shewe of reason at all out of this place. For the resurrection which the Apostle speaketh of here, is saide to be in, and by Christ. But bee it, that his iudgement touching Christ were sound, the contrarie whereof (God willing) shall hereafter playnely appeare: yet this spoken of men approued both in doctrine, and in life, and that by the testimonie of the Apostle himselfe: is no proofe to induce those to thinke, that H.N. is risen from the deade, by whom his life as well as doctrine, shall at any tyme (as now it is) be called into question. I hope H.N. wil neuer goe aboute, to haue goodes that be priuate, made common [Page] in his familie, seeing that himself turneth things common vnto his owne priuate vse. For this place is common vnto ali true Christians: wherein notwithstanding H N. clameth propertie. For otherwise what reason is it, that euery one, who is risen frōvnder ye dominiō of sin, should therfore haue the place & authoritie of a Prophet in the Churche.
It remayneth nowe to consider, with what iudgement or conscience, H N. hath ioyned together these testimonies, for the proofe of one matter. So shall we come to some sight of his dangerous doctrine. The first testimonie (as you see) plainely speaketh of the resurrectiō in the last day The second of Christ his rising from death corporally. The third of rising from sinne & iniquitie. These, how diuerse soeuer one from an other, are notwithstanding by H. N. yoked together, for strengthening of one and the same matter. And the reason thereof is, because hee taketh the doctrine touching the resurrection vnto life at the seconde comming of Christ: And the doctrine also of Christ his bodily rising agayne from death: to be vnderstoode onely of rising from sinne, & to leaue no other doctrine beside that vnto vs. You perceiue then by this doctrine wee are depriued, both of the comfort comming vnto vs by Christ his dying in the flesh, and also of the hope that we shal rise vp at the last day, both in bodie, & soule, to inherit euerlasting life. For both of these are sunke vp by his doctrine, into one onely spirituall rising from sinne: and that not otherwise, then by imbracing his religion and doctrine, for the gouernment of our liues.
This is the stuffe that hee hath bounde together, for drawing of himselfe out from among the dead. But if the lines of his life, had bene no more able to haue holden him among the liuing, then these cordes are to pull him out from among the dead: then (I am well assured) Sathan shoulde long before this time, haue lost one principall [Page 4] factor for him, here vpon earth.
When this Author addeth more, that this his rising from death is according to the prouidence of God, and his promises, he sendeth vs for proofe hereof, vnto the eight chapter of the Romanes, and by these letters, C. and D. vnto the thirtienth and twentie three verses thereof. In the thirtienth verse it is thus written: If ye liue after the fleshe, ye shall die, but if ye mortifie the deedes of the bodie by the spirite, yee shall liue. His reason is this: The children of GOD, who by his spirite mortifie the deedes of the fleshe in this life, shall in the worlde to come liue for euer: therefore by vertue of this promise H. N. is alreadie risen from the dead. Hee claimeth still his olde priuiledge, that it may be lawfull for him by speciall dispensation, to make that which is yet to come, to be alreadie done: euerlasting life, to bee in this life: and the resurrection in the last day, to be no other thing then the rising from sinne. If this absurde kinde of reasoning, had ben his gheast but for one night, the matter might happily haue had some colour frō a cūning excuse: but beyng a seruant of his, downe lying and vprising with him euery day: there is no place left for any defence, to cleare him of the shame and infamie thereof. Meruayle no more therefore, why H. N. shoulde in all his writinges, so sore inueigh against the Scripture Learned (as he calleth thē:) it was no smal poynt of wisedome to complayne first. For he was well assured it coulde neuer bee, that learning shoulde attayne anie such portion of pacience, as were able to beare the weight of halfe that wrong, which hee had in purpose to lay vpon it. In the 23. verse it is thus written. We also which haue receiued the first fruites of his spirite, euen we do sigh in ourselues, wayting for the adoption euen the redemption of our body. This is then his reason, the faithfull doe waite for the adoption & resurrection: therefore it must be by promise, that H. N. is alredy risē frō the dead. [Page] Howe repugnant vnto all shew of reason and truth is this, that H. N. shoulde therfore be risen from the dead, because the children of God, doe yet waite for the resurrection? In effect he saith thus much: There is a thing which shortly is like to be lost, and therefore H. N. hath alreadie founde it. Who can yeeld to such absurde conclusions, vnlesse it be proued vnto him before, that H N. hath a speciall commission, to finde thinges before they be lost, and to take them vp, when as yet they are not fallen? Howe heauie is the hande of God, vppon heresie and idolatrie? and howe great is the blindnesse that they be in, and yet perceiue it not?1. Sam. 5. palpable was that blindnesse of the men of Ashdod, who ceassed not to worship their God Dagon, notwithstā ding 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 [Page 5] 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:Reuela. 21.3. I heard a great voice out of heauen, saying, behold the tabernacle of God with men, & he wil dwel with them, & they shalbe his people, & God himself shalbe their God with thē, & God shal wipe all teares frō their eyes, and there shalbe no more death, neither sorow, neither pain [Page] 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 [Page 6] is verified of Christ, That he was the true light, Iohn. 1. [...]. 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, 1. Iohn. 1.5. 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 as a matter out of doubt: and yet might it well bee, that the woorde whereof hee is a Minister, were a gracious woorde, (as hee calleth it) and for all that his election therevnto neither good nor gracious. But woulde you heare, what this gracious woorde is, according as the Prophet testifieth of it? Surely it is no other thing, then euen now to bring vs the first newes of a matter done and past manie hundreth yeares agoe, to witte, that Iuda and Ierusalem shoulde bee inhabited againe by the Iewes, after the captiuitie of Babilon. In the place which he alledgeth out of the Prophete, it is written thus: Thus saith the Lord, againe there shall be heard in this [Page] place, which ye say shal be desolate, without mā & without beast, euē in the cities of Iuda, and the streetes of Ierusalem: Iere. 33.10. the voice of ioy, and the voice of gladnesse, the voice of the bridegrome, & the voice of the bride. For I will cause to returne the captiuitie of the land, as at the first. The Iewes are cōforted by the prophet, with this promise frō the Lord, that they shal returne frō their captiuity, and inhabite Iuda and Ierusalem, with comfort and ioy of heart. For (saith he) there shall be heard in your streetes, the voice of ioy & gladnes, the voice of the bridegrome and the voice of the bride. H.N. might well haue stayed among the dead, & neuer haue striuen so much about his resurrection from among them, if he haue no other message then this: for they are dead many hundreth yeares agoe, to whom this matter did apperteine. It is plaine therefore by his own testimonie, that he hath no authority to deale with vs, but with Iuda & Ierusalem: nor to bring anie doctrine into the world, touching euerlasting saluation: but onely cō cerning a temporall deliuerance: neither to haue any thing to doe with men nowe liuing, but with people long before this time deade. Thus much in particular both touching his person and his office.
For his title in generall, I haue to say, that this title which is so ample and glorious, being compared with the preface of the Apostles, set before their writings, wil soone discrie the diuersitie of spirits. They dispatch vs touching the knowledge of themselues, in ye words of [Seruant, & Apostle] whē they stand the longest with vs vpō that matter. By [seruant] declaring what they hold in common with all Christians: by [Apostle] what they haue special in the function & ministerie of the word.Rom. 1. Paul a seruāt of Iesus Christ, called to be an Apostle. 2. Pet. 1.1. Simon Peter a seruāt, & an Apostle of Iesus Christ. And somtimes they are so sparing, that they wil not spend both vpon vs.Iames. 1. Iames a seruant of God, and of the Lord Iesus Christ: Peter an Apostle of Iesus [Page 7] Christ: Iude a seruant of Iesus Christ: 1. Pet. 1. Iude. 1. But H. N. as if he could no longer beare such basenesse, steppeth in before them with his stately stile, and sayth:
H.N. Through the grace and mercie of God: and through the holy spirite of the loue of Iesus Christ,
Raised vp by the highest God from the death, according to the prouidence of God and his promises,
Anointed with the holy Ghost, in the olde age of the holy vnderstanding of Iesus Christ.
Godded with God in the spirit of his loue.
Made heire with Christ in the heauenly goodes of the riches of God,
Illuminated in the spirite with the heauenly truth,
The true light of the perfect being, Elected to a minister of the gracious worde, which is now in the last time raised vp by God, according to his promises in the most holy seruice of god, vnder the obediēce of his loue
What man (measuring the matter, by the outwarde face that is set vpon it) would thinke the Apostles worthie, to hold the candle to this mans cunning? And what friend of theirs (if H.N. would take vpon him, to teach them the depth of his diuinitie) would once seeme to offer with them lesse, then the seruice of vii. yeres? Neither is there so great oddes betweene them, in the multitude of titles, as in the magnificence and dignitie of them. How plain, simple, and farre from pride, be the names of seruant, & Apostle? How glorious, swelling, & magnificēt, be these speches, Godded with God: annointed with the holy Ghost in the olde age of the holy vnderstanding: illuminated in the spirit: the true light of the perfect being: raised vp by the highest God frō the dead. But no meruaile, if H. N. be so glorious in titles, for this he hath in common with the Heretikes of all times. The Montanists, who had their name & beginning of Montanus, (the first heretike, that practised to draw on disciples, by procuring stipend and wages from [Page] the richer sorte of that sect, to others the teachers and mainteyners thereof:Euseb. eccles. hist. lib. 5. cap. 16. which was a baite that brought many to bite of those morsels: and therefore (vpon good consideration is nowe a freshe practised in this familie, where there is so great famine of better arguments to perswade with all:) did affirme that they were wiser then the Apostles, and alledged that place of the Apostle for it, where Paule (setting him selfe in the number with other) sayeth: We knowe in part: For they mainteyned an absolute, cleare and perfect reuelation in themselues: affirming Montanus to be the holy Ghost promised to the Church, whereof the Apostles had receyued but a little measure. There were also a sect of people, in that part of Pisidia, which belongeth vnto Pamphilia, who refused to receiue any into their felowship and communion, that kept anie thing priuate and proper to themselues, excluding them, as straungers from the kingdome of God: and they would be called Apostolici, Apostolicall, and be knowne by no other name.August. de haere. lib. 9. Ad quod vult Deum. Caluin in Daniel, cap. 12.1. Bullinger contra Anabap. lib. 2. cap. 11. Seruetus the heretike, called himselfe Michael, the keeper of the Church of God, and the great prince of his people. Dauid George, H. N. his Schoole-maister, though the scholer (setting vp for himselfe) will now take no more knowledge of anie maister or superiour: calleth himselfe the seuenth Angell of GOD, and the last trumpe. And H. N. the father of this familie, will bee godded with GOD, and become the true light of the perfect being, that in no wise hee might seeme to want that badge of boasting, which is so speciall and proper vnto heretikes.
That which is commonly sayd of pictures, and painted workes, hath a fitte place in these workes of H.N. Picturae at (que) imagines, eminùs, non cominùs videndae. Pictures and Images, they are faire a farre off, but if the eye drawe neare them, there is then no sight or shew of them. If a man looke at the diuinitie, that is heere deliuered, a farre [Page 8] off, he would thinke it came from aboue the hiest heauen: so great and goodly speaches of loue and peace, be conteyned in it. But come neare, and lay it to the line of God his worde, and beside that the lowest pit of hell, shall not be able to afoorde worse wares, then some that here be vttered: It would 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,August. de ciuit. Dei. cap. 2. 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 [Page] 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.
Apoc. 14. aFor 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, whichEsay. 42.61. a 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 vsIohn. 14. b. as Orphants: but as our faythfull father, for to beget vsIohn. 3. a a newe, out of the safe making water or Doctrine of his seruice, and out of his holie spirite of loue. AlsoEsay. 11.32. a Iere. 23. a. 33. b 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 trueHeb. 3.4. a rest which God hath prepared from the beginning for his elect, andMat. 25. d. 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,Esay. 61. which is in the Prophet Esay, of healing the [Page 9] 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,Luke 4.21. 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,Gal. 2.2. 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 [Page] of thē, sauoureth more of the serpents subtletie, then of ye doues simplicitie. His charge is also (as he saith) to declare, That God hath pitied the generatiō of mankind, & that Iesus Christ hath not left vs as Orphants but as our faithful father, to beget vs anewe, and to iudge vs with his righteousnes, & to bring vs into his rest, is cōe againe vnto vs, according vnto his promises▪ to the end that they al, which loue God & his righteousnes, might enter presently into the true rest, which God hath prepared frō the beginning of his elect, & inherite the euer lasting life. This hereticall doctrine, is so ful fraught with violent wresting of ye word of God, therby to establish most horrible blasphemies. That a mā can not so sone begin the cure of any one parte, but the danger almost desperate of an other, doth violently hale him forth to giue a helping hand vnto that. Now H.N. as one that in his owne opiniō hath preuailed so farre, as to match him selfe with God the father and Christ, euen in titles most proper vnto them: will enforce the holie Ghost to bring forth his euidence, & shew how he alone could come vpon the Apostles, & the faithful immediatly after the ascentiō of Christ. For he chalengeth that promise, which our sauiour Christ made vnto his Apostles in Iohn (for the sending of a comforter vnto them,Iohn. 14. ver. 16.17. and 18. and not leauing of them comfortlesse) to be now verified, at the breaking out of this doctrine, which hee hath broched nowe of late. If Iesus Christe had deferred his comforte so long a time after his Resurrection, I doe not see but the Church (as one ouercome by reason of so long lack of comforte) might say at the hearing of this ioyfull message of H.N. as the wife of Phinehes did, when it was tolde for her consolation that shee had borne a sonne:1. Sam. 4.21. The glorie (saith she) is allredy gone from Israel, and therfore let the childe haue his name accordingly, and be called Ichauod.
Now if this were the true worde of GOD and Gospell [Page 10] of Iesus Christ, which neuer had seene the light before but by H.N. had beene the firste digged out of darkenesse, what ignoraunce is it to confounde the Gospell with the holie Ghoste, as if the holie Ghost were no other thinge, then the doctrine it self? For that place is plainely and expresly mente of the spirite of God, and not of any doctrine, that he should haue in purpose, to send them from Heauen. That which hee speaketh further of his office, that it is to expresse, How that Christ is come againe according to his promise, to beget vs anew: to iudge vs with his righteousnesse. That we might presently enter into the true rest, which God hath prepared from the beginning, and inherite the euetlasting life, is nothing else, but a very sinke of absurde doctrine. For first howe absurde is this to say, That Christ his comming againe shall be to beget vs a new out of the doctrine of his seruice, when as the Apostle playnely saith, His comming shall bee to render vengeaunce vnto all them, tha [...] are no at that time already borne anewe by obedience vnto the Gospell. It is a righteous thing with God, 2. Thessa. 1.8. to recompenc tribulation vnto them that trouble you, & to you which are troubled, rest, when the Lord Iesus shal shew him selfe from Heauen with his mightie Angels, in flaming fire, rendering vengeance vnto them that doe not knowe GOD, and obey not vnto the Gospel of our Lord Iesus Christ. It will then be to late to learne when the bridegrome is once come. It wil be to late then to seek Oyle for their Lampes. Their Lampes shall then be burning, that shall bee admitted to enter in with the Bridegrome. And therefore he commeth not againe now to beget vs a new: but to render vengeance vnto so many as shal not be founde at his comming borne againe, and already begotten a newe. Besides, what a match is that, to haue the first cōming of Christ, to ioyne in time with the second:Esay. 11. for that out of the Prophet Esaie is plainely spoken of his [Page] first comming in the flesh: which notwithstanding is heere ioined with the comming of the Lord vnto iudgement, and bringing of the elect into that rest, which hath beene prepared from the beginning, euen the inheritaunce of euerlasting life. Nowe H.N. saith, that they bothe take effect at the publishing of this his doctrin. Moreouer of this doctrine it doth followe, that regeneration is the ioyes of heauen: and that when a man doth reforme his life by the word, he is presentlie entred into those ioyes, which haue beene prepared from the beginning for the elect. It doth plainely make the comforts of euerlasting life, to be no other then those that are felte of the godlie in this life: It bindeth also those ioyes of heauen and euerlasting life, vnto this life, and vnto the imbracing of H.N. his doctrine: that in the receiuing thereof, a man should enter the possession of the ioyes of heauen.Matth. 25.34. For the place of Matthew is so plaine for the day of Iudgement, and for the possessing of such euerlasting ioyes, as in this worlde are not enioyed: as no thing can be more. These be the wordes: Then shall the king say vnto them on his right hand: Come yee blessed of my father, inherite the kingdome prepared for you, from the foundations of the world: For I was an hungred and ye gaue me meate, I thirsted and you gaue me drinke &c, these were men regenerate and borne againe, for he reciteth their fruites of newe life, and the workes of regeneration, which they had done, and these men, which had shewed foorth these fruites, he then putteth in possession of the kingdom, prepared for them from the beginning of the world: saying, Come ye blessed of my father, inherite the kingdome prepared for you. If they be then called out to inherite a kingdome, which haue practised the fruites of Christianitie before: then is there an other kingdome abyding for the Children of God, beside that which they are possessed of presently, vpon the newnesse and reformatiō of their life. For mē are not wont to be called out [Page 11] to take the possession of that, which they are alredy entred vpon. And how could they haue brought foorth such fruites as the Lord doth crowne, vnlesse there had beene newnesse of life before? The Apostle Paule affirmeth our estate which trust in Christ, to be the moste miserable of all other,1. Cor. 15.19. if so be that we haue no other hope, but in this life only. For heere the estate of the godly, is subiect to so great affliction and persecution, that sometimes men that feared God, haue beene greatly tempted, to followe the wayes of the wicked while they did see them to flourish, in all worldly prosperitie, inioying as it were a heauen heere vppon Earth: and the seruants of GOD, almoste continually liuing such a life, as that death it selfe, might seeme iustly to bee wished before it. Dauid professeth that him selfe fretted at the wicked, when he did se the prosperitie of them, and that his steppes had wel neere s [...]pt, and his feet were almost gone.Psal. 73. For they are not in trouble (saith he) like the other sort, and therefore pride is as a chaine vnto them. Titus. 2.11. The grace of God (saith the Apostle) which bringeth saluation hath appeared, and teacheth vs to deny vngodlinesse, and worldlie lustes, and to liue temperatlie, iustly, and godly in this present worlde, wayting for that blessed hope and appearing of the glorie of the mightie God, and of our Sauiour Iesus Christe. If in a sober, iust, and godly course of life, we haue to waite for that blessed hope and glorie, which shal appeare with the comming of Iesus Christe: then is not that sober, iust, and godly course of life, the blessed hope and glory it selfe. For men doe not waite for that, which they doe enioy already. Wee giue thanks (saith the Apostle) vnto God, Collo. 1.3. since we heare of your faith in Christ & of your loue towards all Saints, for the hopes sake which is layd vp for you in Heauen. If they did abounde in faith towardes Christ, and in loue towards the Saincts, for the hopes sake, which was laide vp for them in heauen: Then was not their Heauen & hope [Page] contained within the limites of this life, and much lesse was that fruite of faith & loue, the hope and heauen it self.
And lest any man might imagine, that I haue taken the aduantage of this one place vnaduisedly penned by the Author, let him reade his Bookes, and he shall finde it to bee a doctrine, often and with great deliberation set downe, and confirmed by places of the scripture after his accustomed maner. And euen in this same chapter, he hath these words, Happy are they which haue nowe in this day entended or minded the loue, and the peace, for in this selfe same day, shall now the good, with all repentant ones, which stand good willing towards the good, become knowen and made manifest from the wicked, and from all vnrepentant ones, which haue a lust to the iniquitie, & to the & wicked and corrupted world, & they shal seperate thē the one from the other. Matth. 25. d The separation which shalbe 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 Esa. 3. b. Mat. 24. d. 25. d Iude. 1. b. glorious cōming of our Lorde Iesu Christ, with the many thousands of his saints, becommeth manifested: which hath set himself now vpon the seate of Esay. 16. b. his maiestie, for to iudge in this same day which the Lord hath ordained or appointed: the whol Actes. 17. d. world with equitie and with faithfulnes Zach. 8 a. & 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 [Page 12] 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: 2. Tim. 4.7. 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 yt be his last comming, when he worketh the reformation of our life. Let vs brethrē learne of the Apostle to keep the faith, that we may also with him, bee assured to receiue the crowne of Righteousnesse at the appearing of Iesus Christ. For the father of this familie togither with many of his householde, because they haue not kept the faith, but made shipwrack thereof, not onely nowe themselues want the comfortable hope of that blessed inheritance, which holdeth vs vp, in the middest of all our distresses: but also labour to take away from others, the grounds of all hope heereafter to bee had.
Nowe if any bee so fauourable to this familie, as to answeare for them, that whatsoeuer their woordes bee, it is not their meaning to imagine that the day of Iudgement is already come, and that Christ is come againe, to iudge the quick and the deade, or that nowe wee are parted from the Goates, and possessed of euerlasting life: I woulde aske that man what hee would say, if hee should by occasion happen to heare a man conspyring with others his fellowes aboute the breaking of his house, and afterwarde him selfe should take the same partie, when he had vndermined the strongest parte thereof: whether hee could not bee brought for all this, to thinke the man had any meaning to hurte or hinder him. Nowe the woordes of H. N. are plaine, that Christe is already come with [Page] thousandes of his Angels, to iudge the worlde with righteousnesse: and the strongest holdes of our hope, for an other life, and other ioyes in the worlde to come he hath attempted vtterly to ouerthrowe, telling vs, that those are already possessed of vs euen heere in this life.
H. N. The fifth Chapter of his Euangelie, or ioyful message of the kingdome.
BEholde and consider, ye dearely beloued, how that God after the mans falling away, hath alwaies shewed his loue on the man: and promised him euē so, to the destroying of the sinne,Gen. 3. b. 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 AbelGen. 4. a. 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 GodGen. 4. c. 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 [Page 13] 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:Rom. 5.15. heere is no [Page] mention made of any one man,1. Cor. 15.22 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,By the doctrine of H.N. Adam was 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,Man hath no common infection from Adam, or any other one man. from any one man. For he is perswaded that we haue no infection from any man, otherwise then so so farre foorth, as we shal in doing the like euil, become folowers of that man. So that by his doctrine, any euill man, may be an occasion of as great hurt vnto vs, as was Adam. In the Scripture wee doe reade of one principal offendour, & we do likewise reade there, of one particular & yet principal offence: to wit, the eating of the forbidden fruit, which brought the gilte of condemnation vpon al. This authour deliuereth that point of the particular offēce, in like maner generally vnto vs in these woordes The man from the beginning, fel away from or was disobedient vnto the woorde of his God, the vpright life of his true light. Some not of the least among that familie, with whom I haue had conference, according to this doctrine of H. N. haue in plaine speache told me, that there was no material tree, neither was it any material, fruite that Adam did eate, but that Adam was therfore said to eate of the tree of knowledge of good and euil, because in transgressing the will of GOD; Adam mingled euill with that goodnesse which was in him, [Page 14] 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, Rom. 5.18. 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 wtout vs not able otherwise to harme vs, then when we shall drawe so neare as that i [...] may breathe vpon vs: but an inward infection that dwelleth within vs, [Page] 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, Ephesians. 2.3. 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,Leuiticus. 12. which had brought forth seed, and borne a childe: that she should bring vnto the Priest a sinne offering, after the daies of her purifiyng were expired: to the ende he might make an attonemēt for her, & so purge her of her blood. A notable example to let vs see the spring of sinne, that wee may be humbled in our vncleanenesse, and being discharged of hypocrisie, may consider how [Page 15] 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:Iob. 14.4. 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,Psal. 51. 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 it came: It is altogeather curious and vnprofitable. It were a more profitable question, to discusse howe wee might haue it with least hurt, seing we cannot be rid of it altogeather, then to examine howe it is entred into vs. And he that shal cast of the care, how to rid him of the daunger of it, holding a disputation howe hee fell into it: is no lesse foolishe in my iudgement, then yf a man, thruste by another into a deepe and dangerous pit, shoulde refuse to speake of his comming out, enquiring only of them that came by, who he was that did hurle him in: And when hee is resolued therin: wil haue it further debated, (while he is yet in the pit, & before once he thinketh of cōming out, whether the man (in their iudgments) preuayled against him, because his heart fainted, or because his strength failed. Nowe if the Lord be cleere, & not to be touched, whē he doth harden the harts of the wicked & punisheth sin with sinne, which thing the scripture declareth, and euery Christian confesseth, because sinne hath been before in them to deserue the [Page] same: Why shoulde the Lorde be blamed, since that wee all being in Adam, haue (as was euen now prooued) greeuously offended: If he deale no otherwise with the soule of man, then from the same ballance of equitie and iustice which wee haue approoued, may returne with like equitie cleared and discharged? As this doctrine of H. N. warranteth vs from any hurte by Adam his fall, except wee shall be founde transgressours actually after his example, against the will and commaundement of GOD: so it setteth foorth in like maner Christe Iesus, no otherwise to be an helper vnto vs, then so farre foorth, as wee shall by his example of doctrine and life be led into the like obedience. And therfore as Adam (in his opinion) hath nothing speciall in the falling away of man from God: so Christe yeeldeth no priuate and peculiar helpe to his saluation. Al the wicked haue beene stumbling blockes, and occasion of sinne vnto the rest: and all that feared God in euery age, haue brought the benefite of good instruction and example vnto those among whom they haue had their conuersation: And therfore in his iudgement, no one man standeth alone to holde out so muche as is the helpe of good doctrine and good lyfe towarde our iustification: but all howe many so: euer haue beene founde faithfull from the beginning, are matched togeather and made fellowes at the prayse of that woorke. That this is his doctrine, touching the restoring of man, it doth appeare, out of this place. For whē he hath affirmed, that the promise for the ouerthrow of sinne doeth consist in setting enmitie betwene the Serpent and the woman, and betweene the Serpents seede: and the womans seed: hee declareth that this promised enmitie, began with Abell, and after his death was established with Seth, and that Seth became the right stocke or linage whereout the beleeuees and children of God (namely all they that haue beene enimies vnto sinne) were borne and [Page 16] brought foorth, to the establishing of the promises of God the father: These are his owne woordes. Nowe for the maner, how after Abel, Seth became the stocke, from whence sprang all the beleeuers, that it was only by imitation, and folowing of his example, he declareth afterwarde, in these woordes: All they that walked not in the forme of Abel, according to the maner and ordinance of Seth, were not of the right stocke of Seth, H. N. establisheth righteousnesse by imitation. but they were foraine branches, which turned them away therfrom, and were neuer prudent nor vnderstanding, VVith H. N not Christe but Seth is the roote of righteousnesse. in the godly wisedome, but verie wel in their owne selfe knowledge, and good thinking. What dampnable doctrine lurketh vner these wordes? Doe the beleeuers now, or did they at that time, spring out of Seth, as out of their stocke: or were all that haue beene enimies vnto sin, brought foorth out of Abel and Seth and not out of Christ, the root of the righteous. Who (as the Apostle saith) is before al thinges, & in him al things consist. Colloss [...]a. 1.17. And he is the head of the bodie of the Church, hee is the beginning and the first borne of the dead, that in all thinges hee might haue the preheminence, for it hath pleased the Father, that in him shoulde al fulnesse dwell? Are the promises of God the father, established indifferently in all those that haue ben enimies vnto sin? are not al ye promises nowe in Christ yea and Amen? 2. Cor. 1.20. Doeth not the Apostle reason from the woordes of the couenant and promise, and prooue plainely, that Christe only was this promised seede, and that hee hadde no fellowes ioyned with him, because the couenant was not (as he sayth) deliuered in these fourme of woordes: To thy seedes, Gala [...]hi. 3.16 as speaking of many, but thus: And to thy seede, as of one, which is Christe. Moreouer shall wee saye that righteousnesse was deriued from Seth by imitation, vnto all those that walked in the same pathe of righteousnesse: [Page] When the apostle saith,2. Cor. 5.19. that God was in Christ, recōciling the world vnto himself, not imputing their sinnes vnto them? If we be reconciled vnto God by imputation, then commeth not our righteosnesse, by imitation. If wee be iustified, because our sinnes bee not laide to our charge, then are wee not free therefore, because in following the footesteps of the righteous, we haue wrought our owne discharge. And if this be not thought plaine enough to prooue that H. N. doeth acknowledge no other righteousnesse in man beside that which commeth by imitation, neither any other helpe from the Lorde for our saluation, then continuall lightes of good doctrine and good life, shining out of his seruauntes at all times, for the benefite of that age and time, wherein they liued: Toward the end of this Chapter you shall haue yet more playne confirmations thereof, if possibly that may bee perfourmed. For there he reckoneth vp by name, the patternes & examples of euery age, and sayth: Behold, in suche sort, hath this vpright seede, in the light and righteousnes of his God had his procreation, to righteousnes and life vpon the earth, namely, Gen. 4. c. from Seth the seconde seede, in the place of Abel Gen. 5.9 c. till vnto Noah and Sem. From Noah and Sem Gen. 11. b. c. vntill Abraham, Isaac, and Iacob. Which Iacob, whom Gen. 32. c. GOD named Israell, begot the twelue Gen. 29. c. d. fathers of Israel, out of the which, GOD Gen 49. chose him Iuda. From Iuda vntil 1. Kinges. 16. Dauid the king of Israell and Iuda. From Dauid the king vntill 1. Esdras. 3. a. 2. Esd as 5. a. Zorababel in the captiuitie of Babylon. From Zorababel vntill Matth. 1. b. c. Luke. 1. c 2. a. Ioseph which had a virgin to wife, out of the same stocke of Dauid named Mary: of whom Iesus Christ the consūmation of all the woorkes of GOD, and the perfect light of the godly clearnesse was borne and brought foorth. Nowe least any man might imagine, that when this authour commeth to speake of Christ, he dare not but giue [Page 17] out otherwise of him, then that he should haue others ioyned with him in that woorke of our saluation: Consider I pray you of that which is written in the eightienth chapter of this booke, where of purpose he hādleth that matet [...] & historie of Christ at large. There hee hath these wordes: Consider ye beloued, how that there is shewed vnto vs, and geuē vs to vnderstand through the speaches of the Angel Gabriel which hee vsed with Marie: that at the same time (whē the holy Ghost came through the power of the most highest Luke. 1 vpō the Virgin Mary, & procreated the true seed of promise) the time of procreating of the seed of Abraham according to the flesh, turned it selfe about: to wit, that the holy & true seed of Abrahā should not frō thencefoorth be conceiued of the flesh, ☞ but of the holy Ghost, through the power of the most highest in the beliefe: And that the same should euē so be borne out of the true faith of Abraham For the seed out of the faith of Abraham, & out of the pure Virgin Mary, is the true Ce [...]. 21. b. 22. b. Rom 9.2. Gala. 3. b. seed of promise to the blessing of al generatiōs of the earth. And thus from that time forth the Genealogie of the seede of Abraham according to the fleshe, ceassed with the beleeuers. For the vpright children of the beliefe: which had their discent out of the seede of the faith of Abraham: and the pure Virgin Mary: as also from the holy Ghost: were knowen Rom. 9.2. 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 mind according to the spirit, the likenes of God his father: also spirit and spirituall of the godly nature and being. And according to the will of GOD, wholly minded with God.
You see, that the woordes of the Angel vnto the Virgin Marie, to perswade her touching the worke of the Lorde within her, to witte, that the holy Ghost shoulde come vppon her, and the power of the moste high shoulde ouershadowe her: are by this Authour wrong by way of [Page] Allegory vnto all the faithfull that shall come after Christ: who are made by his doctrine, to come out of the pure Virgin Mary, & to be the very true seed of promise ioyntly together, for the blessing of all generations of the earth, For the seed (saith he) out of the faith of Abraham, Christ with H.N. is the head of Abrahams faith, but not of Abrahams flesh, which opinion ouerthroweth his humanitie. and out of the pure Virgin Mary is the true seed of the pramise, to the blessing of al generatiōs of the earth, These be his owne wordes. And immediatly after, least that any shoulde thinke this was spoken of one onelie, and therefore of Christ alone, continuing the same matter, he speaketh in the plural number and saieth: The vpright children of the beliefe, which had their discent out of the seede of the faith of Abraham, and of the pure Virgin Mary, as also from the holy Ghost, were knowen to be the true seede of Abraham, because the same seede was the seed of the promise of God the father. Cā any thing bee added to this blasphemie, to ioyne many to make vppe this seede of promise by whom shoulde come the blessing of all the generations of the earth: When as the Apostle sayeth in the third to the Galathians, Gala 3.16. (which place is here alleaged by him) That the promises were made to Abraham, and his seede, which was Christ, and not to his seedes, as speaking of manie? If any man, either for want of knowledge, or through aboundance of good will, woulde here gladly become a proctour for H.N. and affirme that he meant nothing lesse, by this speach [of blessing all generations of the earth,] then to declare the way and meanes of our saluation: besides that the whole chapter is occupied about Christ, and therefore about our saluation, and that it is the phrase of speache, which the holie Ghost vseth to expresse that matter by: The places, which are quoted in the margent out of Genesis, and the Epistle to the Galathians, Gen. 22.18. Gal. 3.16. directly dealing for that worke of our saluation: doe leaue no colour for this excuse. [Page 18] All the grounde that hee hath of this blasphemous doctrine, is a blinde, ignoraunt, and altogether vnlearned descanting about the names of men, wherein consisteth the deapth of all his diuinitie. For when once hee hath with allegories, as it were with hot irons, seared the word, taking away thereby the life and natural sence of the same, then beginneth he to rattle the drie bones, and to descant vpon bare names as best liketh himselfe, without anie helpe at all giuen vnto his interpretation, from the circumstances of the place & matter that is inhande, resting onely, vpon a childish & ridiculous deriuation of the words from the Hebrues. For because (as hee saieth in that chapter,) Galilie signifieth a turning either winding about, He will haue this doctrine established therevpon, that the procreating of the true seede, turned it selfe about, to witte, that the holie and true seede of Abraham, which (according to his doctrine) all he faithful are, shoulde not from thencefoorth, be conceaued of the flesh, but of the holie Ghost. What daunger lurketh vnder this doctrine?By H. N. his doctrine al the faithful are conceaued by the holy Ghost as was Christ. Is it not proper onely to that one man Iesus Christ alone, to be conceiued by the holy Ghost? Howe then dare H.N. secretly insinuate that Christ had no other kinde of conception, but that whereof all the faithfull are partakers together with him. Now if hee meant no mischiefe herein, what neede hath hee to set his turning about from Galilie, to tell vs, that the true seede of Abraham shoulde not from thencefoorth be conceiued of the fleshe. For if he haue relation vnto regeneration, Who is ignorant, that the worke therof not onely since Christ but before his comming, hath beene alwayes wrought through the holie Ghost, and neuer performed by fleshe. Marie (after the like maner of interpretation) signifieth with him a doctrice. For that is his owne woorde, in this Chapter, wherevppon he gathereth, that the true seede, is brought foorth by [Page] the most highest in the beliefe, that is by himselfe, who onely (in his owne iudgement) teacheth purely and so consequently, they all are borne of the pure Virgin Marie, that are brought by his doctrine and instruction, which onely he holdeth for pure, to ioyne with him in his faith and religion. Thus blasphemously doth he deale, through grosse ignorance, ioyned with intollerable arrogancie & pride, to ouerthrowe the grounde woorke of our saluation. As for these woordes, which in the ende of this his speache, are spoken of all the faithful after Christ,) The same seed, was the seed of the promise of God the Father, & was likewise in his minde, according to the spirit, the likenesse of God his Father, also spirit and spiritual, of the godly nature and beyng: and according to the will of God, wholly minded with God: Whether they eueroch vppon Iesus Christ, or attribute any other diuinitie and Godhed vnto Christ, then they are perswaded the faithful after him, be all pertakers of: I leaue it to the consideration of the learned that feare God, without any other speache thereof, then that here, all the faithfull as one head, are saide to be the likenesse of God his Father, to be also of the godly nature and beyng, and finally to be according to the will of God, wholly minded with God: then the which, I doe not remember that I haue founde in all his woorkes, any greater thing geuen vnto Christ. By this which hath bene said it is euidēt, that this heresie of the familie of loue, touching Adam and Christ, is the selfe same with the heresie of the Pelagians: August. Epist. 10. For Augustine doth reporte the opinions of the Pelagians to haue bene these.
1. Peccatum Adae ipsum solum laesit. The sinne of Adam hurt onely himselfe.
2. Infantes nuper nati, in illo statu sunt, in quo fuit Adam ante praeuaricationem. Infantes are in the same state, that Adam was before his fall.
3. Adam siue peccaret, siue non peccaret, moriturus esset. [Page 19] Adam if he had not sinned shoulde notwithstanding haue died.
4. Dei gratia secundum merita nostra datur. The grace of God, is giuen according to our desertes.
5. Filii Dei non possunt vocari, nisi omnino abs (que) peccato fuerint affecti. They cannot be called the children of God, vnlesse they become altogether without sinne. Touching their opinion of the grace of God, in an other place Augustine doth report it to haue bene this.August. Epist. [...]4.
6. Hoc solum ad dei gratiam pertinere contendunt, quod cū libero arbitrio, et non peccandi possibilitate creati sumus. This is al which they giue to the grace of God that we are created with free wil, & possibilitie or power not to offend. Where he openeth their opinion touching infantes more plainely in these wordes.
7. Paruuli non indigent gratia saluatoris, eo quód nullum ex Adam contagium damnationis contraxerint. Infantes neede not the grace of a Sauiour, because they haue no damnable contagion or infection from Adam.
Nowe these opinions doe necessarily followe of that doctrine which H.N. hath here deliuered touching Adam and Christ, which in effect all of them, not onely I my selfe, but diuers others haue hearde some of the chiefe men of this familie affirme and constantly mainteine. Whereby we may playnely discerne, that they lie vnder an heauy iudgement of God, in that so plaine testimonies of the scriptures, cannot preuayle with them for the chaunginge of so corrupt opinions. Is it possible in playner speach to proue, that lyfe came into the world by one, to wit, Christ, and that we are iustified by the righteousnes of one man, than the Apostle doeth in the epistle to the Romaynes? Whose words touching that matter are these,Rom. 5.18. As by the offēce of one man, the fault came on al men to cōdemnation, so by the iustifiing of one the benefit abounded toward al men, to the iustification of life. Here we see it [Page] confirmed, that one benefite by one man, doeth bring iustification vnto all that are iustified. This is the Gospel of Iesus Christ and the doctrine that wee haue from him: but H. N. his Gospel setteth foorth many benefites of good doctrine, and good life, proceeding from many men, euen so many as haue bene founde to feare GOD, as causes of iustification and righteousnesse, vnto all that shall be holden as righteous before the Lorde. Thus ye see this horrible heresie of Pelagius to be reuiued agayne by H. N. and his family, albeit somewhat subtilly for feare of beyng espied, and therefore he hath gotte him both a newe name and a newe coate. My hope is, all this subtiltie notwithstanding, that he shal nowe finde the Churche of GOD the same in affection towarde him and his doctrine, that he hath tried it to haue beene in former times. Sure I am there is cause, he shoulde haue vs more seuere against him thē euer Pelagius had them. For there is more poysō in his opiniō touching Adam and Christ, then yet ye haue heard, yea more then euer Pelagius powred out, as shall God willing playnely appeare, when I come to open his opininion of Christ.The young disciples of H. N. bee Adam, and his illuminate elders be Christ. In the meane time this I will say (referring you for the proofe thereof vnto that place) that Adam with H N. is no man, but an estate of men, yet subiect vnto sinne: and Christ likewise is with him no man, but a condition of men altogether void of sinne. Therfore al his young disciples be Adams, & all his illuminate elders be Christs.
H.N. In his first exhortation Chapter 7. The first article of the Christian faith.
WE beleeue in God the FatherGen. 17. a. almightyGen. 1. a.b.c. maker of heauen & earth, we confesse or acknowledge that the same is a trueIohn. 1. a.g.b and liuing God, a [Page 20] mighty spirit, a perfiteSap. 7.8. 1. Iohn. 1.2. Heb. 1. a. cleare light, and a true being, And that the same being, is GOD the Fathers name, and his1. Iohn. 4. [...]. loue it selfe.
Answeare. THe Diuels themselues will confesse no lesse of the almighty,The Diuels be felowes with H.N. at his faith. they doe acknowledge him to be a true and liuing God, a mighty spirite, a perfect cleare light, and a true beyng, and yet haue no comfort or trust in him, but shake and tremble at the remembraunce of him. Pagans & heathen men will confesse thus muche, and yet notwithstanding are voide of all comfort or true confidence in the Lorde. Touching the great multitude of testimonies that are mustred here in the Margent, and ready for the defence of this confession: when I compare it with the small or no number that before came foorth in the defence of Pelagianisme, for the discent of sinne onely by imitation: I may well say as did Aristippus of Dionisius his liberalitie. Tuto Dionisius liberalis est, his enim qui multis indigent, pauca mittit: Platoni vero, qui nihil accipit, plurima. Dionisius sayeth Aristippus (I dare geue you my warrant for it) mainteyneth all this his liberalitie wel enough, For Plato hath the most of these giftes that ye see goe from his dore sent him, because he taketh nothing: As for those that haue need of manie thinges, and therefore like to receiue if any thing finde be offered, (marke it when you will) you shall them tempted of him with verie few. That God is a true and liuing GOD, a mightie spirite, is so playne and confessed of all, that it may well refuse these so manie giftes of defence which here bee offered by H. N. But that desperate and more then pyned cause of [Page] Pelagius (to haue sinne not to be originall in vs) for all this his feasting heere, departeth from his gates, not releued so much as with one crum of breade, nay (which doth more bewray the want of all conscience and feare of God in him) it is so cunningly couched, that he is to looke neerely vpon it, who shal after the second or thirde reading, finde out his opinion, and meaning therin, and yet for all that, it is a principall point of H.N. his religion, and the chiefe ground worke, wherevppon standeth a great parte of his monstrous corruption. But to let that alone, what meaneth H. N. in the profession of his faith, to say, We confes or acknowledge almighty God to be a true and liuing God, a mighty spirit, a perfect light and a true beeyng? doth our beliefe in God import no more, then a bare acknowledging or confessing of him to be a true and liuing GOD? VVhat comfort or confidence can we haue from hence, seeyng that the Diuels (as was saide before) are felowes with vs at all this consolation, who knowe by miserable experience, that he is a mightie spirite, and a liuing God? VVhy doth not H. N. in his explanation of these articles of our beliefe, vse that forme of speaking which the Churche receiueth? The Church of God saith: I beleeue in God the Father almighty: which hath more in it, then to say, I confesse that there is a GOD, and Father almighty, or that the same is a liuing God, and mighty spirit. For faith or beliefe hath not onely in it, a knowledge of the minde, but also a comfort or confidence of the hearte, reposed in that partie whom we trust. Which to be so, if for the resolution thereof wee had no helpe from the scriptures, yet woulde our common speache, lende vs sufficient light. For we are not woont to haue a trust or confidence in any man, so soone as we know the man, or vnderstand generally what is the disposition and qualitie of that man: which may peraduenture be of that sorte, as nothing can make more for the withdrawing of our hearte and affection [Page 21] from him: But when we haue good knowledge of such a special good disposition towards vs, as we may safely commit our selues vnto, then are we sayde to haue a confidence or trust in him. Nowe for this speciall good will of God to vs warde, wee haue not onely his bare woorke, but also a plaine couenant of his: As appeareth in Genesis: Gen. 17.7. I will establish my couenant betwene mee and thee, and thy seede after thee in their generations, for an euerlasting couenant, to be GOD vnto thee, and vnto thy seede after thee, which is more plainly and plentifully set foorth in the Epistle to the Hebrues: Heb. 8.10. After these dayes (sayeth the Lorde) I will put my lawes in their minde, and in their heart I will write them, and I will be their GOD, and they shall be my people, I will be mercifull to their vnrighteousnesse, and I will remember their sinnes, and their iniquities no more. For this cause the Gospel which is the glad tidings of our saluation,Rom. 10.8. is called by the Apostle The doctrine of fayth, to giue vs to vnderstand that fayth feedeth not vpon a bare knowledge of the Lord, but hath for diet, the large and liberall prouision of his promises conteyned in the Gospel, where is plentifull confirmation of a most louing league betwene the Lorde and vs, and of a speciall loue, liking, and good will, that hee beareth vnto vs: euen to shewe foorth all louing and fatherly dealing towardes vs, not for some short tearme of tyme, but (by an euerlasting couenaunt) to continue the same for euer. Herevpon it is,Rom. 5.2. that (in the Epistle to the Romanes) it is giuen foorth as an effect of fayth, that the faythfull doe alreadie glorie vnder the hope of the glorie of GOD, knowinge that seeing they are alreadie entred into league, fellowshippe, and communion with the Lorde, and that by an euerlasting couenaunt, wherein the Lorde standeth bounde to remember their sinnes, and their iniquities no more: It can not bee hee shoulde cutte off that course of his kindenesse, [Page] which hee hath alreadie entred into. The Apostle likewise,Ephe. 3.12. in his Epistle to the Ephesians affirmeth, that fayth causeth boldenesse, and maketh our accesse vnto GOD, to bee with confidence. And why? Euen because (as the Prophet sayeth) wee are betrothed vnto the Lorde, [...]os [...]. 2.19. and hee hath maried himselfe vnto vs for euer, in righteousnesse, in iudgement, in mercie, and in compassion: so that wee are to assure our selues of all goodnesse and compassion at his handes, as beeing our ioynture that hee hath assured vnto vs for euer. For the league is made betweene him and vs, that wee shoulde bee no more as forreyners and straungers, but Citizens with the Saintes,Ephe. 2.19. and of the householde of God, that as the honour of our welfare shoulde bee his, so shoulde the studie and care thereof, in like maner lie vpon him. This I confesse requireth knowledge, For howe shall they beleeue in him, Rom. 10.14. of whom they haue not heard? Yea, and that also from his woorde: Let thy louing kindnesse and thy saluation come vnto me according to thy promise, Psal. 119.41. (sayeth the Prophet.) And againe, O Lorde, thou hast dealt graciously with thy seruant, Ibid. 65. according to thy woorde. For we are not set at libertie to conceyue of the Lorde whatsoeuer liketh vs: but charged to looke after that, which is pleasing in his eyes, whereof hee hath giuen vs notice by his woorde. Notwithstanding euerie thing conteyned in the woorde, cannot truelie bee sayde to bring foorth this fayth, but his free promise of grace and mercie, is the true mother thereof. For doeth any man then knitte our heartes vnto him, when wee see nothing but heauie lookes, and heare of nothing beside fearefull and heauie woordes: or rather when his fauour is amiable, and his woordes assured pledges of a minde, that meaneth nothing but peace and prosperitie, wealth and happinesse vnto vs? Doeth the Apostle [Page 22] in the place before alleaged,Rom. 10.13. inquiring howe that ani [...] man shoulde beleeue in him, of whome he hath not hearde, stay as satisfied when once hee commeth to that poynt of hearing? Doeth hee rest before the glad tidinges of peace, and the glad tidinges of good thinges be heard of, by that Messenger whose feete bee full of beautie, and whose comming is most acceptable? Hee driueth fayth from ignoraunce and blinde deuotion, vnto the hearing of the woorde, and yet findeth no perfect rest there, before the gladde and good tidinges thereof bee made knowne and assured vnto the faythfull. Albeit then fayth haue in it knowledge and can not bee without certificate from the woorde, yet is not that all: for vnlesse there bee setled in our heartes a comfort from his free and sweete promises, we haue not what to repose our harts vpon. And therefore as they are deceyued who mainteine a fayth without the knowledge of the woorde, so is H.N. and whosoeuer else that will vpholde fayth to bee a knowledge onely, without comfort or confidence from the promises of the worde. That description helpeth greatly for the confirmation of this matter, which the Almightie maketh of himselfe, when hee affirmeth him to bee strong, mercifull, gracious, slow to anger, Exod. 34.6. and abounding in goodnesse and truth, reseruing mercy for thousandes, forgiuing iniquitie, transgression and sinne, not making the offender altogither innocent, but visiting the iniquitie of the fathers vpon children, & vpon childrens children, vnto the thirde and fourth generation. Wherein albeit the later woordes, at the first sight may seeme to signifie the Lordes euerlasting wrath towardes the wicked: yet if wee remember, that in the former Chapter, where the request was made by Moses to haue this glorie of GOD shewed him, the Lorde promised that hee woulde make all his good goe before him: it will refourme our iudgement heerein, and cause vs to [Page] conceiue that it is no other visitation he meaneth here, then such as his best children, after their offences are forced often to feale at his handes. I meane not (as the Church of Rome woulde haue it) that the Lord doeth thus wreake his wrath vppon them, vntill they shall haue made a iust satisfaction for their sinnes: but that hee doeth herein prouide that himselfe might receiue no staine by them, While albeit hee bee content to bee mercifull vnto them in their sinne, yet will hee reserue for all that vnto himselfe the right of a fatherly visitation, to declare that he is farre from being a fauourer or friende vnto sinne. In this explanation of H.N. his fayth, wee heare nothing why vnto GOD there shoulde bee added this worde [father] and yet it were requisite since hee is called in question for his fayth, by all Christian Churches planted thorowe out the whole worlde, hee shoulde speake plainely to euerie principall poynt, yea or no, touching his agreeing or dissenting from them. The cause of his silence herein, is for that hee acknowledgeth no distinction of persons to be in the Godhead, wheras of purpose this worde [father] is set downe in the Creede and Articles of our fayth, to meete with that mischiefe of H.N. and others, the like their errours and heresies. It had beene requisite likewise, since in so short a draught of Christianitie, we may not thinke anie thing to bee superfluous or vnnecessarie, that hee had shewed some good helpe for the strengthening of our fayth to haue come from that almightie power, which the Almightie shewed in the workemanship of heauen and earth, whereof there is expresse mention made to that ende in this place. The Scripture, doth discerne the Lord from all Idols by this alone marke of his Maiestie:I [...]. 10.11. the Gods (saith the prophet) which haue not made heauē & earth, shal perish frō the earth, & frō vnder those heauens. The scripture doth likewise make it a strōg fortresse of our faith, which driueth out doubtfulnesse & distrust, as we read of Abraham, [Page 23] that he did not doubt of the promise thorow vnbeleefe, but was strong in faith, because he was well assured,Rom. 4. that hee which had promised, was of sufficient power and abilitie to doe it. And vndoubtedly, when we shal vnto anie promise of the Lorde, ioyne in serious & earnest consideration this remembraunce withall, that it is the promise of that God, who by his power out of nothing, brought all the faire furniture of this world: it cannot but be forcible, to keepe off such doubtes of hauing the promises of God performed, as fleshe and blood are full of. Good reason it is therefore, that H N. should not haue beene altogither silent, in a matter of so great importance, but of that wee heare nothing. There is another matter that he shooteth at, to wit: after he hath affirmed God to bee a true being, to proue that the same being is god the fathers name, & his loue it self, for they are his very words. Now he bringeth no other proufe of it, then that of Iohn, where it is sayde,Iohn. 4.8. That God is loue, but no woorde heard that his being shoulde be no other thing beside loue it selfe, which is the matter that he woulde willingly establish. Now this is his accustomed craftie and subtile dealing, the sooner to deceyue the simple thereby, hee will aduouche Scripture, when hee setteth downe most absurde thinges, albeit there bee no parte of his opinion established thereby, It sufficeth him if there bee founde in the Scripture one of those woordes that hee vseth, howe farre soeuer hee swarue in sense and meaning from the purpose of that place from whence hee taketh it. For what reason is there in this, to say, because GOD is loue, therefore his essence and beeing is loue. Shall euerie thing that a man is, become an essence and beeing vnto him? One man is religious, riche, learned, well fauoured, temperate, chaste, humble, charitable: yet are not all these his essence and beeing. For one thing cannot haue more then one essence and being. And in trueth none of these can be called the essence [Page] and being of a man, for there bee men that want all these, and yet haue the essence, being, and nature of men. Nowe albeit the Almightie cannot bee without loue, yet therevpon it followeth not that his being is loue, no more then it doth to say, fire cannot be without smoke, nor snow without whitenesse, therefore the essence, and naturall being of fire, is smoke, and the substancial nature and being of snow is whitenesse, which is well knowne to bee most vntrue. Moreouer, mercie, wisedome, righteousnesse, strength, and holines, al these be as neare the nature & being of the Lord as is loue, for as he is loue, so is he wisdome, righteousnes, holines & strength, & all these are absolute & perfect in himselfe. But if all these seuerally should be his essence & being, then should there be many beings & natural essences of one thing, nay distinct natures & beings of the same thing, then the which, what can be more mōstrous? For the Lord God is but one in essence & being, howsoeuer he be three in person, and therfore this assertion of H.N, & such like, which being graunted, do necessarily inferre that the Lorde God is not one in nature and being, are daungerous, nay hereticall and blasphemous. It is no new thing to haue such slender proofes from him, for such straunge opinions, for it is his cōmon, and general practise throughout al his bookes, and therefore it is assuredly true, that if his religion were no better stayed and vpholden, by the wealth and fatnesse of some in that familie, then it is by authoritie from the Scriptures: the credite thereof woulde haue beene cracked with diuerse of them long before this time. I thinke H.N. hath beene his scholler, who now of late hath brought to light and taught a kinde of perswasion, which he calleth a princely proofe, whereof hee speaketh thus: Oratione persuadere, non Regium, sed Oratorium munus esse: Regiam autem persuationem in donis, ac muneribus sitam esse oportere. It beseemeth not a King but an Oratour, to perswade by speach, for a King is to perswade by [Page 24] giftes and rewardes. And surely H.N. his proofes are altogether Princely by rewardes and giftes: as for proofes and perswasions from the scripture by worde or writing, whatsoeuer shew of sufficiencie bee made that way, yet in truth he is content to let that alone to poore Oratours and the meaner sort of men, as ouer base and beggerly for so mightie a personage as is himselfe. Touching the number of authorities that here are brought foorth, this one thing I am well assured of, and so will euerie man affirme, that shall with anie iudgement examine the same, that vnlesse he take something for their standing, other benefit he hath none by them.
This true essence and being of God, which H.N calleth his loue, is not according to his doctrine any thing that the Almightie hath proper and peculiar vnto himselfe, in that he is God: but that which all the faythfull are possessed of, and that not in some little measure, but so as there dwel, liue, or rule no other thing in all there spirite, thoughtes, mind, and soule, but alone this true godhead, with his louely being of the vpright loue. For these are his owne words in his first exhortation. Chap. 15. and Section. 26. The true freedome verily is this, that the mā, through the ministratiō of the gracious word, is wholy released, & purged or purified frō all wicked nature, which hath raigned ouer him, & that there dwel, liue, nor rule any other thing in him (namely in al his spirit, thoughts, mind & soule) but alone the true godhed, with his louely being of the vpright loue, yea to be so wholy replenished with all vertues of God, that there flow nothing in him, but the spirituall heauenly and liuing waters. And because H.N. his doctrine tendeth to establish a kinde of loue, which in his opinion is the true beeing, diuinitie and deitie of God: therefore he calleth also his counsell and instruction, this true being. For thus he speaketh in his first exhortation Chapiter. 12. Section 54. If yee [Page] stand minded to feare the Lorde, to bee obedient to his lawe, that passeth foorth presently out of the true Sion, & his word that passeth forth presently out of the heauēly Ierusalem, & giue ouer your selues after my counsaile and instruction (according to it al as the Lord hath reuealed the true being vnto me out of Sion and Ierusalem,) wholy and altogither, so will I then in like maner, euen out of the heartie loue, stand seruiseable, so much as I may in the Lorde, vnto you dayly, and at all times thervnto, to the end you should feare the highest God, and might learne to knowe his righteousnesse. For his righteousnesse is the loue, the true being, and the euerlasting life. Speaking (as you heare) of his doctrine, and exhorting them to the imbracing thereof, hee calleth it the true being, when hee sayeth, according as the Lorde hath reuealed the true being vnto mee. And in the ende he concludeth, that the righteousnesse which he teacheth, is the loue,By the doctrine of H.N. there is no other diuinitie belonging vnto God, but such as men are partakers of in this life. the true beeing, and the euerlasting life. So that the Deitie and beeing which H. N. giueth vnto GOD, is no other then that which mortall men attaine vnto. For the righteousnesse which they perfourme by his doctrine, is (as he sayeth) the loue, the true being, and euerlasting life. And forasmuch as this true being is no other thing with him, then that loue, which by his doctrine, manie are made partakers off: therefore in the beginning of his Euangelie, H.N. affirmeth himselfe to be godded with God, in the spirite of his loue, and likewise sayeth, that he was the true light of the perfect being. And in his first exhortation Chapter 17. Section. 5. The Childe confesseth of the Father and eldest Elder, that the moste highest hath reuealed the possession of his moste excellent Maiestie in him, and that with the same being of the perfect Godhead, he hath made a godly dwelling with him. This doctrine doeth vtterly ouerthrow the true diuinitie, & deitie of God, it robbeth him [Page 25] of his true essence and beeing, and couereth him with no other essence, nature, or being, then is found in man: it setteth the creator among the creatures: and it matcheth the the creature with the creator. The Lord (if it be his good wil) open their eyes that they may see it, & giue them harts that may blush and be ashamed of such blasphemie, that e [...] that they may receiued in true repentance, or otherwise if they will still harden their hearts, that wee may see them laid downe in their confusion, and couered with their owne shame.
H.N.
In which name of the father wee areIohn. 6. c. plucked Section. 3 thorowe the seruice of his holie and gratious word, & vnder the obedience of the law of the Lorde, of the beliefe of Iesu Christ and of the loue of the holie ghost: by the father to the loue of his onely sonne IesuMatth. 1. or Sauiour: theCol. 1. b. Heb. 1. a. very like beinge or substaunce of his Godhed:Mat. 28. b. and euen so baptised or washed in the same name of the father.
WhichIohn. 6. c. plucking of the father, and baptising in Section. 4 the fathers name, hath the foregoing by vs, in the administration of the holie word vnder the obedience of the loue: with theExo. 20. a. Deut. 5. b. 11. a. Law or ordinaunce of the Lorde. And with hisPsal. 89. d. correction or discipline: wherewithall we euen so, as in an enmitie against the sinne, beecome preuented and infourmed, to an incorporating in the godlie righteousnesse.
For euen so in the becomming baptised in the name Section. 5 of the father: doth the LordProu. 3. b. Heb. 12. b. Apo. 3. chastise or nurtur with his lawe: euery man which hee plucketh or receiueth vnto him: where through it becommeth than all made manifest in the manEphe. 5. b. whatsoeuer becommeth chastised by the light or through the light.
[Page] Section. 6 Through which fatherliePro. 3. b. Heb. 12. b. discipline in the becomming manifestRom 7. b. of the sinne we are in seeing & perceiuing in the light all the horriblenesRom. 7. b.c. of the sinne, togither with Deuils and the fleshes lying, craftie & deceitful or false nature, and GodsIere. 30. c. indignation andEccle. 5. a. Rom. 2. a. wrath, ouer the same, & ouer all such asPsal. 5. a. are of one minde therwith.
Section. 7 When we nowe finde our selues guiltie in al and become in such sorte:Apo 3 c. chastised by Gods grace through hisEphe. 5. b. light of the fatherlie loue, so beare wee at that time greife, sorrowe and anguish, or affliction for the sinnes cause: andPsal. 32. a. Prou. 28. b. confessing the same sinnes with humble heartes, in the seruice of the holie word, vnder the obedience of the loue of the father, wee become wholy inclined and goodwillingPsal. 45. b. 139. to hate, to leaue, and to lay away, or to mortifie the sinnes, and all what is vngodly:Prou. 1. a. 3. c. 14. Eccle. 4. a. 32. c. Heb. 13. b. and to that effect we doe, as than: wholly giue ouer our selues in theMar. 1. Actes. 2 d. counsaile of the holie worde, and of the elders in the seruice of the loue. To the ende that God the fathers name, according to the requiring of the seruice of his loue, might becomeMat. 6. d. Luke. 11. a. hallowed and magnified in vs.
Section. 8 And euen so: in the familie or communalty of the Loue, wee obtaine grace and fauour before God the father, and his sonne Iesu Christ, & become through the seruice of the holy woorde and of the fatherlieProu. 3. b. Heb. 12. b. correction, kepte and led foorth, euen vnto Iesus Christ the sonne of GOD the father. For to become iustified & released, orIohn. 8. d. Rom. 6. c. made free, through the name of the sonne, vnto whom God the father hath giuenMat. 11. c. 28. all power both in heauen & earth from theMat. 1. c. sinne▪ and from herApoc. 2 [...]. a. kingdom of the death of the Deuill, and of all wicked spirites, namely to our preseruation in the godlinesse, in the great and terribleIoel. 2. a. Amos. 5. b. day of the Lord, & of the righteous iudgemēt of God, which [Page 26] shall burne in wrath orSop. 1. b. Mala. 4. a. fire ouer all vngodly, which haue dispised the loue in her seruice and requiring, and refused the fatherlyPro. 29. Heb 1.2. b. correction: as a fire toMat. 25. d. their euerlasting condemnation in the fire of hell, which is prepared for the deuill and his angels or ministers.
In which preseruationBar. 3. b. and extending of grace or Section. 9 merciful fauour of our God & sauiour, God the father with thePsal. 89. d. discipline of his lawe: manneth himselfe according to the inward man: with vs and we become like wise with the cleerenesse of his godlyEphe. 5. d. light (wherwith all he with the lawPsal. 89. d. Prou. 3. a. Heb. 12. b. of his chastising, is alwaies against vs, in the sin) godded or made conformable, in a good willing spirit to the vprightMatth. 5. a righteousnesse with him, to the end that wee through his owne beeing, should beare or cary: as men of God: his holie name vnder the obedience of hisGal. 4.5. a. lawe, and liue and walke euen so according to the lawe or ordinaunce of his1. Pet. 1. b. 2. 2. Pet. 1. a. true beeing in all loue.
Answeare. The Riddels & darke speaches of H.N. I meane God willing to touch hereafter in a place proper & peculiar to that matter: the name of father (that we may learne with Alphabetaryes first to spel, and then to ioyne together) signifieth his loue, as appeareth by the last line of the former Section, the line that went immediatly before this: By plucked or plucking, hee meaneth Baptising, as appeareth out of the fourth Section and first line. Sauiour is a preseruation in all godlinesse, and noteth vnto vs an estate when men are voide and free from sinne, and walke in all loue, as is apparant in the 8. and 9. Section. The very like being & substance of his Godhead, is nothing else but loue, as appeareth by the last line of the 2. Section. Now to ioyne these together, this he affirmeth, that we thorow the seruice of H.N. his holie & gratious word, & our obedience thereunto, are led of the father to the loue of Iesus Christ. [Page] So yt by his doctrine God the father bringeth vs, no otherwise, then by the hand of our owne obedience, vnto the loue of Iesus Christ. Our obediēce must necessarilie go before, for we are to passe thorowe the seruice of the holie and gratious worde, vnder the obedience of he lawe of the Lorde, to the loue of his only sonne Iesus or sauiour. These be his owne words. And this is that which is contained in the 3. Section. He describeth particularlie in the 4. Sections folowing. How we becom thus preserued frō sin, to walke in al loue, which is our baptising in the fathers name, affirming yt the law of God cōmeth first with correction or discipline letting vs see sinne, the deuil, and the flesh, their lying, craftie and decietfull or false nature, and God his indignation and wrath ouer the same, and thereupon groweth griefe and sorrowe for sinne, a minde wholly inclined to mortifie it, and then they giue ouer them selues wholie to the coūsel of the holy worde, and the elders in the seruice of the loue. And thus are men become preuented and enformed (as he saith in the 4 Section) to an incorparating in the godlie righteousnesse, which is this loue, & the walking therein. These sundry Sections cannot in number compare with the errours therin contained. For first in this his discourse vpon the Articles of our belief, where hee was to intreate of faith, he is wholie occupyed about loue, and obedience vnto the law of God. So that faith is nothing but deeds in his opinion: Loue is beliefe: beleeuing is working: and louing or working, is become beleeuing. For he will haue our woorkes and obedience vnto the lawe to get and giue vnto vs the name of beleeuers, that in so doing we may be accounted faithfull, and that the same should not be a fruite of faith, but faith it self. So that by H N. his mystical doctrine, a riddel darker then was that which Sampson propounded vnto the Philistines, is put forth vnto vs: to witte, howe the sonne should beget the father, & afterwarde they two make but one man. He saith that works beget faith, & [Page 27] they growe to be but one and the same thing. The Scripture affirmeth faith to be the father, and workes not to bee children lawfully begotten, how faire soeuer they shall bee to the shewe, vnlesse they proceede out of his loines.Heb. 11.33. So doe we reade in the Epistle to the Hebrewes, where all the good woorkes of the godly fathers, are fathered vppon Faith: and it is said that thorow faith they wrought righteuosnesse. Faith is swallowed vp of works by this doctrine, For they are made all in all with H. N. he maketh no account of our perswasion of the goodnesse of our God, thorowe the mercifull promises of his worde, and therefore altogither leaueth that doctrine, when he is euen haled vnto it by the matter which he hath in hand, and falleth into the discourse of workes.Iam. 2.23. The Apostle Saint Iames keepeth a cleane contrary course: for when he is forced by the matter he hath in hand, to aduaunce woorkes to their highest degree: yet doth he hide them vnder the couert of faith, sauing of that principall worke of Abraham, that this scripture was fulfilled in it: Abraham beleeued, & that was reckoned vnto him for righteousnes, so that it was his belief that set that price & value vpon it.Rom. 4.35. The Apostle Paule likewise affirmeth that Abraham his beliefe was counted vnto him for righteousnes, and addeth more, that to him who trusteth not to his works, but beleeueth in him yt iustifieth the vngodly, his faith is coūted for righteousnes. One & the same spirite cannot be Author of such diuersitie. The Apostle so commendeth faith, that hee affirmeth vs to be accounted righteous thorowe the same, vtterly excluding woorkes for the procuring of our righteousnesse. But H.N. contrarywise so aduanceth workes, that he doth altogither banish faith, and cause it as one that dare not shewe his face, to creepe into the corner of workes, and to lye couered with the garment thereof. Neither is H.N. content with this spoyle of faith, the chiefe treasure in our house: but remembring that he left the house standing, turneth backe againe [Page] to fire the same, ouerthrowing the Sacramentes in like manner, and wil haue our Baptisme to be no other thing, then this walking in the obedience of his loue, and therefore termeth it [the plucking of the father, or Baptising in the fathers name.] And that is not the least of his errours, although I doe giue it the last place that hee deliuereth in the eight Section. That in this communialtie of loue, thorowe the seruice of the holie worde, and of the fatherly correction, which is the sight and misliking of sinne, wee are led foorth vnto Iesus Christe, to be made free from sinne,Man bringeth him selfe vnto Christ by this doctrine of H. N. preserued in godlinesse, and to haue GOD manned with vs according to the inwarde man. For it giueth vnto man 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: Rom. 6.11. 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.
Agust. Epist. 89. Isti autem asserunt sicut a fratribus qui eorum libros legerunt cognouimus: in eo dei gratiam deputandam: quod talem hominis instituit creauitque naturam: quae per propriam volumtatem legem dei possit implere: siue naturaliter in corde conscriptam: siue in literis datam: eandem quoque legē ad dei gratiam pertinere: quod illam Deus in adiutoriū hominibus dedit: illam vero gratiā, qua (vt dictum est) [Page 28] Christiani sumus, cuius Apostolus Praedicator est, dicens: condelector legi dei secūdum interiorem hominem. Video autem aliam legem in membris meis repugnantem legi mentis mei, et captiuantem me in lege peccati: miser homo, quis me liberabit de corpore mortis huius, gratia dei per Iesum Christum dominum nostrum: nolunt omnino cognoscere: nec apertè quidam oppugnare audent. In their opinion as Augustine saieth, the grace of God towards vs is this that we haue such a nature from him, that by our owne wil and power, we may satisfie & fulfill the law of God, and that this is also that other parte of the grace of God towardes vs, that hee hath giuen a lawe for the helpe of man: But as for that grace whereby wee are are Christians, whereof the Apostle speatketh saying, I am delighted with the lawe of God in the inner man, but I see an other lawe in my members, striuing against the lawe of my minde. Miserable man that I am, who shall deliuer mee from this body of sinne, The grace of God thorowe Iesus Christ our Lorde, that will not acknowledge that, neither dare they openly impugne or speake against it. This plucking thorowe the seruice of that gracious word, which he affirmeth to haue the foregoing by vs in the administration of the holie woorde, in the thirde and fourth Section is (according to the Pelagians) the other grace of GOD, which is added to that of our good nature, euen to haue a rule & instruction from God to guide this nature, which (in their opinion) is so franke and so free vnto good, that if it may once see the way, there is no stay with it, or let to keepe it from going forwarde. And therefore where it is written in the Gospell after Saint Iohn. No man can come vnto mee, Iohn. 6.44. 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. [Page] 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 theMat. 18. b. 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)Mat. 16. b. Rom. 6. a. 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 areGalla. 3. [...]. 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 woordeIohn. 1. a 3. a. of Gods trueth, or yet any workesMar. 1. a. 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 [Page 29] these: It is not meete that men should account such for christians. Whē hee concludeth that wee may not think to finde any woorde of God his trueth, or any workes of righteousnesse among them, whosoeuer beleeueth otherwise: he speaketh not only ignorantly (for that some trueth may be founde, where there is store of errour, and a wicked lyfe may be founde where the groundes of religion are truely holden) but also maliciously agaynst the true Churche of GOD, as that no woorde of trueth, or woorke of righteousnesse were among vs, who abhorre his religion as Heretical & deuilishe doctrine. What benefite doe these men receiue by the ministerie of the worde, being thus perswaded of the Church of God? In what readinesse are they, to ioyne with any enimie for the ouerthrowe of the Churche, being perswaded of vs, that neither woorke of righteousnesse, nor woorde of trueth is among vs? I trust the Lorde wil moue the heartes of those who haue the gouernment in their handes, either to trauaile to plant in them a better opinion of the Church, or if that will not bee, to cut them of as rotten members before they shall woorke any greater woe vnto the same. The opinion of H. N. touching the Churche of God, as appeareth by this his speache is most pernicious, neither thinketh he worsse of Turks and infidels, then hee doeth of all Christians that receiue not his doctrine. What effectes this opinion may woorke in the heartes of the simple people, that be seduced by him: I leaue it to their godlie care, to whom it doth chiefly appertaine to refourme the same.
H. N. The seconde Article.Section. 13
Wee beleeue inMath. 1. a. c. Luke. 1. d. 2. b Iesus Christe theMath. 16. b. 17 Rom. 1. a onely sonne of God our Lorde. We confesse that the same sonne of GOD Iesus Christ, is the very like being of the liuing [Page] God his father,Col. 1. b. Hab. 1. a. through whom god the father hathGen. 1. c. Ihon. 1. a. made and accomplished all his woorke: and that hee (namely the sonne of God Iesus Christ) for that cause beareth also all thingesHeb. 1. a with the woorde of his power, and maketh the purging of our sinnes throwe him selfe.
Answeare. I Haue sufficiently before declared, that Christians are taught to beleeue in Iesus Christ, & that it is not enough for them to confesse, that there is a Christe, or that Christ, is the sonne of the liuing God. And yet notwithstanding H. N. vsually in explaning the articles of our beliefe, shunneth as rockes all words of faith and beliefe, and embraseth in steede thereof, woordes of confessing, whereof he hath as it seemeth conceiued some better liking, but the cause thereof he is content to keepe secrete to him selfe. Where he professeth that Iesus Christ is the very like being of the liuing GOD his father, and that GOD the father through him hath made and accomplished all his woorkes, that he beareth all things with the worde of his power, and hath made the purging of our sinnes throwe himselfe: It shall (God willing) appeare hereafter in my answeare vnto this reason, that he meaneth nothing lesse touching Christ, then that his woordes seeme at the first sight to giue out of him. As for his reason, which is, that because GOD the father hath made, and accomplished all his woorkes by Iesus Christ, in the creation of the worlde, therefore hee shoulde make the purging of our sinnes through him selfe alone: if it were good and sufficient, the holie Ghoste might aswell haue the name of the mediatour and redeemer, as Iesus Christ. For GOD the father accomplished not that woorke without him.Gen. 1.2. Moreouer howe absurde is it, that his dealing in the creation, shoulde charge [Page 30] him with the woorke of our redemption? When did H. N. euer see the obligation, whereby at his entring vppon the Creation, hee stoode bounde to perfourme the woorke of redemption? The Scripture telleth vs, hee laide downe his life frankly and freely of his owne accord, not to discharge any dutie or debt of his owne, growing vpon any former couenant hee had made for him selfe to perfourme: but that it was to acquite vs thereby from euerlasting death and destruction, which otherwise was in iustice to fall vppon vs. And for that cause hath he geuen him this name Iesus, as we reade in the Gospel after S. Matthewe. Thou shalt call his name Iesus, Matth. 1.21. for he shal saue his people from their sinnes. He came not then to rid him selfe from the daunger, that any former couenant, tharge or duetie of his owne, had laide vpon him or bound him vnto: but to deliuer his people from their sinnes, which had laide holde vpon them, and as an heauie burden did presse them downe vnto death. So that the reason rendred in the scriptures why he had to name Iesus, doth sufficiētly declare that it was no priuate cōmoditie of his owne, but the saluation of his people that was sought for and accomplished by him. And that wee shoulde not doubt of his authoritie or abilitie, to goe through with so great a matter as is the worke of our saluation, therefore commeth he from God the father with speciall authoritie, and graces in all abundance annointed and enabled therevnto. And thereuppon hath this name [Christ] accordingly▪ which in our tongue signifieth [annointed,] that our faith might not roaue vncertainely about our saluation, but directly looke at one both sufficiently authorized, and also fully furnished for that woorke, where wee might particularly and cleerely see the grounde of al this good will betweene GOD the father and vs. For from hence had this league the beginning, and here is the [Page] hope and assurance that wee haue for the continuaunce of it. Wherein the Lord his dealing is in all mercy towards vs, that we should haue such specialtie geuen vs, as might put out of doubt and point foorth particularly the occasion of our saluation. For the scripture which is our euidence, doeth not barely mention this matter of our saluation, but telleth vs at large, by whom, & at what time it was purchased for vs, what price was paid for it, what enimies stoode against it, and howe great a woorke it was after the beginning to goe thorowe with it, and that Christe Iesus did execute both the office of a Priest, and also of a Prophet in the accōplishing therof, not onely praying for vs in that he was a Priest, as appeareth in the Gospel after S. Iohn, Iohn. 17 & so declaring himselfe to be our mediatour of prayer and intercession: but also offering vppe him selfe once for all, a sufficient sacrifice for al the sinnes of his seruauntes, and so became in like maner the Mediatour of our redemption. In which two pointes of offering praier & sacrifice to God for the people, did the Priest his office consist. Wherein the comfort of a Christian is exceeding great, for that he hath so singular a person, the force & efficacie of whose prayer and sacrifice, is dayly in God his sight for him,Hebrues. 9.24 as it is written to the Hebrues: Christ is not entred into the holy places, made with handes, but into very heauen to appeare nowe in the sight of God for vs. Psalm. 110. And seeing as the Prophet speaketh, The Lorde hath sworne and will not repent, that he is a Priest for euer: it followeth necessarily that there shoulde▪ [...] euerlasting vse and fruite of that Priesthoode towards the faithful. He did also execute the office of a Prophet towards vs, & had special cōmission likewise for that fūctiō, as appeareth in the Prophesie of Esay, The spirite of the Lorde God is vpon me, therfore hath the Lord annointed me, Esay. 61. he hath sent me to preache good tidinges to the poore &c. VVhich speache our sauiour Christ in [Page 31] Luke affirmeth to be verified in him selfe,Luke. 4. being of all other moste sufficient too make true report of the will and pleasure of the father, and to deliuer vs from all feare, of not atteyning vnto so high and secrete a thing, because (as saint Iohn sayth) he dwelleth in his bosome, Iohn. 1.18. and is his onely begotten sonne, and therefore not onely of all other most deare vnto him, but also most priuie vnto his greatest secretes. For which cause hee is called by the Prophet Counsellour, Esay. 9.6 And in as much as his kingdome wherin should dwel holines and righteousnesse, was to be gouerned by the scepter of his worde and preaching of the Gospel: he hath promised his presence euen to the ende of the worlde, vnto that office and function:Math. 28.19 Goe therefore and teache all nations, to obserue what so euer I haue commaunded you, and loe I am with you vnto the end of the worlde. For by vertue of this function, he hath not onely barely and nakedly to set downe a trueth vnto vs, but also to woorke effectually with it, to transfourme vs into the same, that we might geue credite to the promises and be humbled vnto the dueties commaunded. The comfort that commeth vnto a christian, for that Christ is made our teacher and Prophet is likewise very great, for who can make vs doubt or make any question of it, howe wee should knowe the wil of God generally, or his affection towards the beleuer perticularly, when the sonne himselfe, to whom (as being neerest vnto him) the wil of the father is wholy and altogeather made knowen, hath opened the same in his Gospel? Who dare nowe tell me, that as one who hath no iudgement or discretion, I am wholy to put ouer my selfe in matters of fayth, to Councelles, fathers, and consent of nations: when I am taught too beleeue that Christe Iesus is annointed Prophet and Teacher: aswell inwardly to perswade by his spirite, as outwardly to teache and set downe a true rule of righteousnesse according as it is written in Iohn. 1. Iohn. 2.20 But yee haue an ointement [Page] from him that is holy, and know al things. These things touching his name and office I haue vttered more at large, because H.N. with one breath passeth from the creation of all thinges by Christ, vnto the woorke of our redemption, as if they had not onely both one workeman, but also were both of them nothing els but one & the same worke, nay which more is, as if the comming of Christ in the fleshe, and his suffering, had been onely to answeare a duety, that was laid vpon him by some couenant from the creation, which stoode him self vpō to answere for his own benefite, whereas the Scripture laieth out at large, the matter of our saluation, as the most speciall and principall thing that it handleth. A thing so seueral and sundred from the creation, as that the sonne of God hath not onely nowe another matter in hande, but also a newe name, and another nature, a diuerse office, and a distinct condition. H.N. notwithstāding al these good words, is not of opinion that Iesus Christ is God, for then here especially he woulde haue beene plaine, and laide out the matter at large, not onely for that necessarie occasion is offered him, by the mention that is made of the onely sonne of God: but also because our redemption, which is the matter he hath in hand, could not be accomplished by any that was but man onely. For what iust satisfaction coulde a mortall man make, for offences committed agaynst the high maiestie of GOD, when offences growe to be greater or lesse, as the partie offended is in place and dignitie higher or lower? According as wee see that an euill woorde spoken against a Prince, hath in iustice greater punishment, then the same woorde ought to haue, being spoken but against a priuate man. Nowe when so great a person as the only begotten sonne of GOD, and GOD him selfe, hath humbled him selfe in our nature for vs, and beene obedient euen vnto that most slaunderous death of the crosse [Page 32] for our cause, no man can deny, but that suche a sacrifice is able to weigh with all the sinnes of his seruauntes. For that obedience hath estimation and desert from the person who did perfourme it.Rom. 5.15 Howe daungerously then dealeth this Familie as much as in them lieth, to shake out faith, beside the iniurie that they doe offer vnto his Maiestie, when they deny the Godhead of Christ: seeing no man is able to bring that price, wherewith sinne may be sent away as answered in desert, and our consciences rest vpon, as in a sufficient discharge against the same. Moreouer who not beeing the Almighty him selfe, had beene able to preuayle against death, and to breake through the iron barres, and mightie chaines of the graue, which yet is but the prison of the body onely, and not that darkest dungeon and safest ward that Sathan hath, where the soule is imprisoned, when sinne ceaseth vpon the conscience? Nowe the gates of both these prisons were to be opened, and that so wide, as infinite multitudes beside him selfe, might safely passe thorowe them nay they were to bee broken vnto so small sheuers, as it were impossiible euer after to make them of strength able, to bee kept shut against the feeblest of his seruauntes. But I knowe you are desirous out of H. N. his bookes, to knowe what hee thinketh of Christe, seeing I doe so constantly affirme that hee denieth him to bee GOD, and haue before referred you for your further satisfaction touching his opinion heerein, vnto this place, and likewise what you may safely say by warraunt from his owne writings, that he beleueth Christ to be. By the doctrine of H.N. Christ is no one man, but an estate and condition in men, common to so many, as haue receiued his doctrine, that they are growen thereby to perfection, & nowe sinne no more. Which estate hee calleth the true light, or true beeing and perfection. For proofe whereof, I [Page] referre you vnto the xiii. Chapter of his Euangelie or ioyfull message of the kingdome, towarde the ende of second section there hee hath these wordes. This same true light, is the annointed with the holy ghost, which annointed in Hebrue, is named Messias, in Greeke Christus. Hee was also in times past, called of certaine Rabbins amōg the Iewes, the Lorde his Sabboth. And they say that the same annointed, is the seuenth day in the Paradize of God, wherein God resteth from all his woorkes, and is the perfectiō, the which also is very true, for this same Messias or annointed is the Sabboth day, Messias and Christ is the state of perfection with H.N. which the Lord hath commaunded to be alwaies had in remembrance, that we when the same commeth, might rest therein, & hallow or sanctifie the same: wherin the law the seruice of the Priesthood of Aaron out of Leui, and the elders testament doth ceasse & hath accomplished his seruice. For the same annointed which commeth at that time out of heauen, with his annointing of the holy Ghost in the spirite, and is the very like being of the godhead it self, he is a Priest of the most highest, higher and greater of dignitie then was Aaron, because hee bideth euerlastingly, and is a minister of the spiritual & heauenly goodes. This same true light which H. N. bringeth, ye see he calleth it the annointed with the holy ghost, Messias & Christ, the seuenth day, the perfectiō, & to cloke his horrible heresie the better, that it might not be espied, hee speaketh of this his estate of perfection, in the Masculine gender, as if it were a man, and saith, as you haue hearde before, he was also in times past called of certayne Rabbins among the Iewes the Lordes Sabboth, and likewise he speaketh of this estate as yf it were a man, when he sayth [he is a Priest of the most highest, higher & greater of dignitie then was Aaron.] This horrible blasphemie, is yet more plainely laide out, in the viii.ix. &. x. sections of this same chapter, wher he speaketh [Page 33] thus. Oh alas, how grosly haue then certaine wise of the world, and Scripture learned ouerreached them herein, which haue without diuersitie forsaken the lawe and the seruice of the elders Testament, and of the Priestes office after the ordinance of Aaron, and set backe the same 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 [Page] 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 accōplishing of the law, the saluation of life & the annointing of the holy Ghost, these be his words: Where now thē 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 cōmeth 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 ordināce 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 [Page 34] 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,Christ is that estate, when men leaue the written worde and betake themselues to reuelations. 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 ye 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 euē so be borne out of the true faith of Abrahā, 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 [Page] 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 frō the holie Ghost, were knowē 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 holy spirit, shoulde from hencefoorth worlde without ende raigne with righteousnesse vpon the earth, and iudge the same with equitie according to the promises. When he hath affirmed that almighty God wil lay downe their enimies,Our seconde birth or regeneration is our Sauiour according to the doctrine of H. N. vnder the feete of their Lorde and Sauiour Iesus Christ, foorthwith explaning that matter more, he saith: And euen so in your seconde birth, yeelde ouer the dominion vpon the earth vnto you, and your Sauiour Iesus Christ. So that it appeareth playnely, he taketh their second birth, to be their Sauiour. For when he hath mencioned their Lorde and Sauiour, the next wordes that [Page 35] followe be these, And euen so in your seconde birth, &c. Sometimes this name [Christ] in a degree of excellencie is geuen to the oldest Father in the familie of loue, because he is possessed of this estate of perfection in the highest degree and greatest measure, as in the 31. chapter of his Euangelie and 14. Section where, speaking of the offices, and functions that were in the Churche of Rome, whereof he sheweth great liking, as beyng figuratiue seruices of that trueth which H.N. hath newely started, he saith of the parishe Priestes, Therefore they were ioyned with others, in the seruice of the holy worde, because they let passe the childhood, or the yongnes of the holy vnderstanding,The oldest father of the familie is Christ.& grew vp according to the requiring of the seruice of loue, vnto the manly agednes of Christ, that is, vnto the true being, of the oldest & holiest father. For these be his owne woordes in that place. Where (as yee heare) he calleth the manly agednesse of Christ, the true being of the oldest father. And to confirme the same, he hath these wordes in the sixteenth Section of this chapter, Herevnto serue the parish Priests, as to such procurators or helpers forward of the communialties, for to beare a good care ouer them: and to witnesse and to teach thē: daily, the holy vnderstāding of Christ: the oldest father: where as before Christe and the Eldest Father whiche is H. N. himselfe, bee by apposition made one & the same person. Sometimes this doctrine of H.N. for yt it teacheth this state of perfectiō which is Christ,This doctrine of H.N. because it leadeth to perfection, is sometime called Christ. & leadeth men thervnto is called Christ, as in the two & fourtie chapter of the Gospel after H.N. and 8. Section in these words. Whosoeuer now thē forsaketh himself, & geueth ouer himselfe obediētly in Iesu Christ the gracious word of the Lord, becommeth nowe admitted or receiued in Iesu Christ and in the obedience of his requiring. And likewise in his first exhortation, chapter seuenth, the fyrst article, Section 23. in these woordes, Wee confesse that no man can become partaker with all the holy ones of God, [Page] of the resurrection of Christ, but suche as indeuour themselues in the beliefe, vnder the obedience of the loue of Iesu, to become implanted into Christ, the gratious worde of the Lorde, and euen so then to die with Christ, in his like death, &c. Christ and the gratious worde of the Lorde, which is H. N. his doctrine, are heere vnited by him, and made one and the same thing, which thing not onely the sense will leade you vnto, but also the manner of poynting, which hath no litle mystery in it. For after [Christ] ye shall finde in his booke a full & perfect point, albeit the sense be yet hanging, aboue the head of it, there is an other point reaching forward, which is a priuie marke betweene him & his disciples, telling them that the woorde following doth open and expounde it, After [the gratious woorde of the Lorde.] Yee see an other full and perfect point, and aboue the heade of it, a point looking backewarde, to insinuate vnto them that the woorde behinde, doeth in like manner open and declare it. There is not one iodde in H.N. his Gospell, that goeth for nothing. For euen this Childishe toy, is made a mysterie, nay a miracle with manie of them. Nowe whensoeuer H.N. vseth this forme of speache, [by Iesu Christ.] Hee meaneth eyther this state of perfection, or else this gratious woorde of his, wherein the sence will direct vs whether of the interpretations wee are to admitte off. The like is to bee sayde of this forme of woordes [in Iesu Christe:] that is in the state of perfection, which his illuminate Elders doe euioy, or in the gratious doctrine, which hee hath brought into the worlde. Christ then is nothing else but annointed, and (as ye haue hearde) by his allegoricall exposition is geuen to all that are come to that infection (he calleth it Perfection) which was spoken of before,H. N. his opinion of Christ. to wit, whē they haue done with Aaron and the seruiceable word, and haue met with their Melchisedech, who doth all to berubbe their heades [Page 36] with reuelations, and as for their conuersation, telleth them whatsoeuer their doinges be, they are no longer now to be said or accompted to haue any sinne in them. Now to colour his doings, he speaketh of al the vpright children of the beliefe, that are thus annointed in ye singular number, as of one bodie, that his young disciples should not smel out his heresie at the first: but remaine still of this opinion that when he speaketh of Christ, hee meaneth no other beside that same one person, whereof the Scripture speaketh, which is both God and man: Whereas in truth he comprehendeth vnder that name, all that multitude or number howe many soeuer, who haue to diet, from H.N. this roste meate of reuelations. It appeareth by this whiche hathe beene sayde,Christ is not God. that H.N. his Christ is not GOD, but an affection or disposition in man, which if it were good, were yet no more but godlinesse, not GOD himselfe. But wee haue hearde manifestly prooued vnto vs before, that of necessitie the mediatour and redeemer of man, must be GOD himselfe. And therefore this miserable man, pulleth vppe the doctrine of our saluation by the rootes. His doctrine of Christ is declared yet more playnely, if possibly that may be, in that allegory which he maketh of Esau and Iacob in the nienth Chapter of his Euangelie. Where he affirmeth, that the righteousnesse of the Lawe, with the great knowledge of the fleshe, or of the earthly being, which is borne out of the letter, and hath to name Adam, Esau or Edom: must serue the little single minded simplicitie, which is borne out of the spirite or heauenly being. He affirmeth in the 8. Section of that chapter, That those, who liue vnder the obedience of loue, that is his family, doe openly perceiue these two birthes in themselues. The first birth is, when we vnderstande the worde according to the letter, and are reaching or striuing to atteine to the perfection which his illuminated elders are possessed of. [Page] And this birth hee calleth in this Section, The right knowledge of man out of the fleshe or letter, the seede that is borne according to the fleshe,Adam and Christ after the flesh are one with H.N.and hath no inheritance in the promises. And in the tenth Section hee calleth it the minde of the fleshe, which is named Adam, Esau, or Edō, & the knowledge of Christ after the flesh. The second borne, as he affirmeth in the eleuenth Section, holdeth himselfe in stilnesse, and obteyneth through the prudence of the holy Ghost, the blessing of the promises. In the nienth Section, he calleth it the Godhead, the truth. Gods true being it selfe,H.N. calleth the seconde birth, Christ, the Godhead, & Gods true being it self.the inheritaunce of all spirituall and heauenly goodes, the true seede of the beliefe, that becommeth borne in vs according to the spirite & inheriteth the promises of God the Father. And in the twelfth Section and last line thereof hee calleth it Christ, these be his woordes: The seconde birth, which is not minded according to the fleshe, but according to the spirite of the heauenly trueth, obteineth the victorie, beareth rule with God, and bringeth foorth the name of Israel or Christ it selfe. By this which hath bene saide it appeareth euidently, that H.N. his Christ, is that estate of man or men, which liueth as it best liketh, not beyng nowe any more vnder the gouernement of the written woorde, which he calleth the seruiceable letter, hauing let the rayne loose vnto reuelations, so that nothing shall now be good, but that he thinketh to be good, neither shall any thing be euill of it selfe, vnlesse he iudge it to be euill. For he is now the rule himself, to make by his reuelation what construction soeuer he will of the worde, so it be not according to the letter and naturall sence of the same, for that is with him the first borne, which cannot inherite the promises. It shall now be now be no great hard matter by the light wee haue had from these former places, to finde out the poyson that lyeth vnder the sweete wordes, wt he geueth Christ in his confession. For confessing Christ to bee the very like [Page 37] beeing of God his Father, wee may soone perceiue what he meaneth, when hee calleth the seconde birh (wherof so many be partakers as shall inherit the promises Gods true being it selfe, & the very like being of the Godhed it self, which are his owne words, in the xiii. chapter of his Gospel and fifth Section. Confessing likewise that God the Father, by Christ hath made and accomplished all his woorke, what is this more, then that he attributeth in the xiii. Chapter of his Gospel and thirde Section, to this estate of his illuminate Elders and perfect men, who bee come to the seconde birth, which he calleth in that place, The Lorde his Sabboth, the seuenth day in the Paradice of God, wherein God rested from all his workes? So that then they are saide to rest, as hauing accomplished all their woorkes, when this their estate of perfection, wherevnto he giueth this name of Christ is come vnto them. And in the like sence hee saith, That Christ beareth all things with the word of his power, and maketh the purging of our sinnes through him selfe. For that estate vnderstandeth the worde after the spirit, & therefore hath it in that power whereby it beareth and doth all thinges, and that estate likewise freeth them from all daunger of sinne, in as much as it wholly purgeth and cleanseth them from the same. This so wicked, horrible & monstrous construction and meaning vnder so greate good words, doth plainly declare that H.N. and his family, are children of that great Whoore, described in the seuenteenth chapter of the Reuelation, Reue. 17.4. which giueth foorth all her abhomination out of a Golden Cuppe.
H.N. The third Article.
14. We beleeue that the same sonne of GOD is conceiued [Page] of the holieEsa. 7. b. Matth. 1. c. Luke 1. d. Ghost, through the power of the moste highest: and borne of the holieLuk. 2. b. Gal. 4. a. Virgin Mary.
15 We confesse that this same sonne of God, which is conceiued of the holie Ghoste, and borne of the holie Virgin Mary, is the true and promised seedeGen. 22 b. Rom. 4. b. Gal. 3. b. and borne to the blessing of all generations of the earth according to the promises.
Answeare. In this Creede so ful of new & straunge matters, maruel not if H.N. adde some thing new and straunge in words. We say in our common Creede as of a thing paste, That Iesus Christ was conceiued of the holie Ghoste. In H.N. his Creede ye heare, wee are taught to say as of a thing present, that he is conceiued of the holie Ghoste, whereby hee putteth vs in remembraunce of this newe Christ, which he hath brought into the world, whom because he hath imagined to be nothing else but a perfection in the minde of so many as haue bene or shall bee inheritours of the promises, he cannot say that his conception is altogither paste: for so often as any are brought on, to that estate which H.N. setteth forth in his doctrine, so often in his opinion is Christ conceiued of the holy Ghost, as appeareth in the eighteenth chapter of his Euangelie, which place is already set downe before and alleaged by me. And albeit enough hath beene spoken to him that will vnderstand,Christ is so often conceiued of the holie Ghost, as any shall haue profited wel in this doctrine of H.N. for proofe that H.N. taketh Christe to bee but a course in life and conuersation, which so many attaine vnto, as shall auoyde the wrath of God, or as himselfe speaketh, [a walking in the louely beeing]: yet I thinke it not amisse, to adde vnto the former one testimonie more, because this place we now haue in hand, is occupyed aboute [Page 38] that matter. In the twelfth Chapter of his first exhortation Section 22. and 34. these be his wordes: If ye wil not that the wrath of GOD should come or fall vppon you, so deale faithfully before GOD and his holines, and walke with your spitite in the louely and vertuous beeing: fasten your minde thereto: and builde your righteousnesse theron, for that is an eternall fast standding foundation, wheron all GOD his Prophetes and Ephes. 2. d. holy ones haue builded, and is Christe him selfe. This walking with their spirit in the louely and vertuous beeing, he calleth as you heare [Christ himselfe] and those who keepe this course of life, and walk in the louely beeing how many so euer, doth he speake of heere in the singular number as of one person and one seede, when he saith, This same sonne of GOD which is conceiued by the holy Ghoste, and borne of the holy Virgin Mary, is the true and promised seede, borne to the blessing of all generatiōs of the earth: As also he speaketh in his Euangelie or Gospel, when he saith, The vpright children of the beliefe which had their discent out of the seede of the faith of Abraham, and of the pure virgin Mary, as also from the holie Ghoste, were knowen to bee the true seede of Abraham, because the same seede was the seede of the promise of GOD the father, and was likewise in his minde according to the spirit the likenes of God his father, also spirite and spirituall, The Gospell after H.N. Cha. 18 Section. 10. of the godly nature and beeing, and according to the will of God, wholly minded with God.
Nowe touching the humanitie of Christe, hee is so farre from thinking that Christ is a person now did take fleshe of a Virgin called Mary, that woondering at the madnesse of them who haue defended that, he saith thus, Euangely eighteen and Section seuenteene. Oh alas, how greate contention and vnprofitable disputations hath there bene concerning the conception of Iesus Christ, [Page] in the wombe of Mary, and touching his birth, but if they all which contended heere about, Euang. 18. had knowen the power of God, and that also the mysterie of the minde and works of God, had bene giuen thē to vnderstand, so should they then verily not haue contended there aboute. And whereas the Scripture declareth that Christ should come of the seede of Abraham, he wipeth that away after his mystical maner, & saith, that ye seed out of the faith of Abraham, and out of the pure virgin Mary, is the true seede of promise, to the blessing of all generations of the earth:Euan. 18.10 so that otherwise he will not haue him to be Abrahams seede,Christ, not Abrahams seede after the flesh, but only as he foloweth the faith of Abraham. but in that he followeth the faith of Abraham. And as for beeing borne of the virgin Mary, hee will haue that a matter common to all his illuminate elders and perfect men of his familie. Where he saith That the vpright children of the beliefe, which had their discent of the seede of the faith of Abraham, and of the pure virgin Mary, Euang. 18. Section. 3. were knowne to be the seede of the promise: His reason is rendred before, because Mary with him signifieth nothing else but a doctrice. They therfore yt are taught in his schole, from whence only cōmeth (as he thinketh) pure doctrine, are saide to be borne of the pure virgin Mary, and for this cause,Euang. 18. Section. 9. when he had affirmed that the true seede of Abraham should not be conceiued of the fleshe, but of the holy Ghoste, Hee saith further, that this is to bee done, through the power of the most highest in the beliefe. The word of God teacheth vs another doctrine, that Christ was very man borne of a woman, as we reade in the Epistle to the Galathians: G [...]lla. 4.4. When the fulnesse of time was come, God sent his sonne made of a woman, that hee might redeeme them that were vnder the lawe. And in the firste of Matthewe and thirde of Luke, he is so plainly prooued to bee the seede of Abraham, and the seede of Adam after the fleshe, that there can bee no admitting [Page 39] of H N. his mysticall meaning or allegoricall exposition. Which thing the Apostle likewise affirmeth plainely, when hee saith:Rom. 9.5. I wish my selfe to be seperate from Christ, for my brethren that are my kinsemen according to the flesh, which are the Israelites, of whome are the fathers, and of whome concerning the fleshe, Christ came, who is God ouer all, blessed for euer. This damnable doctrine of H. N. ouerthroweth all comforte, which is giuen to Christian consciences in the worde of God. For seeing by man, and in our nature, sinne was committed, and corruption did take beginning: the iustice of God did require, that he should be very man, and haue our nature, who was to make satisfaction for the same. That as equitie doth require, where the offence was committed, there the satisfaction might be made. Otherwise howe coulde our consciences rest satisfyed, that the law in iustice were answeared, and for this cause the holie Ghost saith: He toke not on him the nature of Angels, but the nature of men, and the seede of Abraham. Heb. 2.16. And therefore in that he refusing the nature of Angels, hath taken vpon him the nature of man, hee hath in so doing ouerthrowen all H.N. his spiritual constructions, and supercelesticall interpretations, touching the flesh and humanitie of Christ: and forceth him to a true and naturall meaning in that matter. It was necessary likewise for our comfort, that his conception should be pure, and therefore that hee should be borne of a virgine, without the help of man. For otherwise, if hee had not beene pure in and from the conception, he had beene no meete Mediatour for others, but one that had stoode in neede of a Mediatour him self. Neither should the satisfaction make our full and perfect discharge against the iustice of God seeing his best children, are not rid of the remnaunts of sinne, but stil feele prouocations and motions vnto euill in them: if our nature in him, who is the peacemaker, were not pure, and altogether [Page] without spotte or staine. And therefore damnable is that doctrine of H.N. that would wring this comforte out of our handes, and make vs beleeue that Mary signifieth nothing but a pure teacher, and that so many are borne of the pure virgine Mary, as are brought vp in the doctrine of H.N. which is as full of puritie, as Antechriste is of Christianitie. And as by his doctrine wee are lefte comfortlesse, touching our satisfaction for sinne: so are we likewise, touching the hope to obtaine any thing by way of Prayer and intercession. Let vs goe boldely (saieth the Apostle) vnto the throne of grace, Heb. 1.15. for wee haue not an highe Prieste, which can not be touched with the feeling of our infirmities, but one who was in all things tempted in like sorte, yet without sinne. If the bolde presenting of our selues in Prayer before the throne of grace, arise heerevppon that our mediatour is ready to take compassion, because he hath our nature, & in it had tast & natural feeling of our infirmities: then by the same stroke that H.N. ouerthrowth his humanitie, he giueth the deadly wounde to the comforte that wee haue to call vpon God in our necessities.
H.N. The fourth Article.
Wee beleeue that this holie seede of blessing, namely thissame onely sonne of GOD Iesus Christe, our Lorde and Sauior,Colo. 1. b. the very like beeing of GOD the Father,Esa. 53. a.b. hath suffered vnderMatth. 27. b. Luke 23. 1. Timo. 6. b. Pontius Pilate: was crucified1. cor. 15. a. 1. Pet. 2. c. dead and buried and descended to the hel.
Wee confesse that thissame sonne of GOD, inasmuch as hee beareth all thinges with theHeb. 1. a. worde of his owne power,Esai. 53. b. beareth also in vs our sinnes.
[Page 40] Answeare. For as much as this Mathematicall Christe which H.N. discribeth, is in the minde of man, as a qualitie or affection thereof, begotten by his doctrine: therefore hee is constrayned to saye, that hee beareth our sinnes in vs. For he will haue the obedience which his familie doth performe, through his doctrine which hee calleth the beliefe, to be of that valewe: that immediatly vppon the receite thereof, they haue a Quietus est of the Lord for all their sinnes, are clearely discharged of all their iniquities, and stand fully reconciled vnto their God, because then in all thinges they doe his will, according as is declared in the twelfth chapter of his Euangelie, Section 7. where speaking how the Priesthoode of Aaron had place vntill the reuealing of his doctrine, hee hath these woordes: According to thissame manner, had this Testament. administred by the elders of the holye vnderstanding, the foregoing and his fruitefulnesse, with the vnilluminated, vntill that the beliefe, out of the power of GOD, became with childe through the holy Ghost, and bare or brought foorth a newe man, or a newe creature, according to the very like beeing of the heauenly Godheade, by the beleeuers, and illuminated them euen so in their spirite and minde, with the vpright righteousnesse and holinesse. For this is the right procreation, to the renewing of the spirit and minde of the beleeuers, and is also the true newe Testament, which God hath promised to errect with his people, which new Testament is the very true that God himself witnesseth in his people, which are obedient vnto him out of faith, in the seruice of his worde, and bringeth euen so vnto them in the spirite of their minde, the true God seruice of the spirituall and heauenly goodes, and writeth according to his godly and heauenly trueth, [Page] his lawe, institutions and rites, in the beeing of their inwarde minde. In such sorte worketh the Lorde, the holie one in Israel, and bringeth forth euen so his children, sonnes & daughters, seruants and handmaidens, vpon which he in these last dayes poureth forth his spirit, and remembreth no more their sinnes, for they are a reconciled people vnto him, which doe in all his wil. Beholde and consider, such is the newe testament with his children, for that same newe Testament is in his children the heauen, the seate of the most hyest, also spirit and life, & for that cause it is with his children, heauenly, spirituall, and liuingly minded, which children of the new testament, loue not the worlde, nor that which is in the worlde, in asmuch as that the newe testament, is wholy and altogether of God, also the loue, the life, and the vpright beeing of the holie Ghost it selfe.
The state of his young scholers, which he calleth the beliefe, inasmuch as they hope for the perfection, becommeth (as hee saith) with childe through the holy Ghoste, and bringeth foorth a new creature, according to the very like beeing of the heauenly Godhead, and illuminateth the beleuers in their spirit and minde, with the vpright righteousnesse and holinesse. He calleth his doctrine likewise, The true new testament, & all those vpon whom the spirit is powred forth in this sorte now in these last dayes, he affirmeth of them, that the Lord remembreth their sinnes, no more, rendring this reason, because they are a reconciled people vnto him, which doin all his wil. He affirmeth heere in like maner that these his children of the new testament, loue not the worlde, nor the things in the world, and will haue this to be the cause and occasion thereof, for that the new testament is wholy and altogither of God, the loue, the life, & the vpright being of the holie Ghost it selfe, of such vertue & operation, that so sone as a man hath had a few receites therof, all his worldly humours are forthwith [Page 41] voided thereby, and he as cleare purged of them, as if hee neuer had beene infected with them, and which is yet more, he sayth that this new testament, The newe testament is heauen, and the seate of the most highest. is in his children the heauen, the seate of the most highest, also spirit and life, for they be his owne words euen in this place. You see then, according to the doctrine of H.N. that our obedience whervnto we be brought by it, beareth our sinnes in vs, because when in all things wee doe his will, wee stande as a people fully reconciled vnto our God, and therefore wholy and altogether discharged of all daunger for our former sinnes. For according to this doctrine, when once we haue ceased to sinne, sinne likewise ceaseth to lay anie thing to our charge, and thus this obedience beareth our sinnes in vs. This doctrine is confirmed by the Prophet Esay, in his 53. Chapter, (if we will beleeue H.N.) for that place is alledged by him for it. Wherin he plainly bewrayeth vnto al the worlde, that the spirite of darkenesse, euen palpable blindnesse doth possesse him. For if a man should come prepared to speake agaynst that poynt, (of hauing our sinnes answered and borne in our selues) it were not possible to speake more plainly, and more effectually against it, then doeth the Prophet in that place. For is it possible to adde anie thing plainer then this speach:Esay. 53.5.6. We like sheepe haue gone astray, we haue turned euery one to his owne way, and the Lord hath layd vpon him the iniquitie of vs all, he was wounded for our transgressions, he was broken for our iniquitie, the chastisement of our peace was vpon him, and with his stripes wee are healed? Such grosse blindnesse is a iust punishment from God vpon thē, which are offended and stumble at the cleare light that nowe shineth in the Gospel, and so blinde guides are meete Scholemaisters for so manie as loue darkenesse more then light. Could H.N. the seede of Satan iustifie our sinnes to be borne in our selues as from the Prophet, euen in that place, where he in plaine wordes sayeth, that the iniquitie [Page] of vs all are laide vppon another: if the Prince of darkenesse, had not bereft him of al iudgement, and pulled cleane out of his heade the eyes of vnderstanding. We did iudge him to haue beene plagued of God, (saith the Prophet) but it is cleare and out of all doubt, he hath borne our infirmities, and caried our sorrowes. Neither is the Prophet more plaine in this case, then is the Apostle Paule in the Epistle to the Romaines, Rom. 5.9. where he setteth the righteosnesse of one man, for the making of many righteous, against the disobedience of one, vnto the making of manie sinners. Can the righteousnesse of one man make manie righteous if this doctrine of H.N. be true, that our sinnes are borne in our selues, and our righteousnesse not layde vp in another for vs, but resteth in our owne breastes within vs? In the second Epistle to the Corinthes, the Apostle doeth yet more plainly declare himselfe to haue a contrarie spirite to H.N. in that hee is flatte contrarie in speach. For he affirmeth Christ, to be a sinner in vs, and vs to be righteous in him: our sinnes to be imputed vnto him, and his righteousnesse to be reckoned ours: our sinnes to be borne in him, and so he to be made sinne for vs: and we righteousnesse in him.2. Cor. 5.21. For he made him to bee sinne for vs, (sayth the Apostle) which knewe no sinne, that we should be made the righteousnesse of God in him. If he be made sinne for vs, then are not our sinnes borne in vs, if we be righteous before God, or the righteousnes of God in him: then not in vs, but in him, are our transgressions both borne and buried, and our righteousnesse wholie and altogither purchased. If the Sacrifices for sinne, appointed to make reconciliation, had beene eaten as were other, then H N. and other heretikes, shoulde haue had some colour to bleare the eyes of their Disciples withall, touching this doctrine: (to haue their sinnes borne in them, and their righteousnesse wrought by themselues:) but the sacrifices for sinne, whose blood was brought into [Page 42] the tabernacle of the Congregation, to make reconciliation in the holie place, beeing figures of that alone Sacrifice by Christe: by expresse woordes were forbidden to bee eaten and receyued into men. Wherein the holie Ghost no doubt made a special Prouiso against this daungerous doctrine, which not onely H.N. but all other Heretikes professe [of hauing our sinnes answered by and in our selues, either wholy, or at least in some part,] that the verie figures shoulde haue light sufficient in them, to driue awaye all darkenesse and doubting herein. But what lighte can make him see, that is blinde, or open those eyes, that in iust iudgement are closed vp by the Lorde?
H.N.
And hath suffered in all obedience of the wordPhil. 2. [...]. of his heauenly father, the death of the crosse, in reproch, blasphemie, contempt, and falseHebr. 12. [...] defamation or accusation for our sinnes cause.
Answere. The name of Christe (as you haue hearde) is giuen by H. N. vnto all his illuminate Elders, as vnto those who haue atteyned vnto an estate of perfection, by meanes of their obedience vnto his doctrine. Whome (howe manie soeuer) hee comprehendeth vnder one name, and speaketh of them as of one person. It is giuen also as you haue hearde by speciall prerogatiue vnto the eldest Elder, that is H. N. himselfe. [Page] The suffering of this Christ, & his death of the crosse, is set forth in this, that he hath yelded all obedience to the worde of his heauenly father, which is this doctrine of H.N. and gone vnder and borne reproch, blasphemie, contempt, and false defamation or accusation for the same. Thus hath H. N. his Christ suffered the death of the Crosse, in that himselfe, and his illuminate elders, could neither by their owne affections, nor yet by the reproch and contempt of others, be brought from this doctrine and seruice of loue, which thing is confirmed in the. 20. Chapter of this his first exhortation, and third Section, in these wordes: Against these assaultings, the man ought in his yongnesse, to learne to take vp his crosse on him, to follow after Christ his Sauiour, in his like suffering or death of the crosse, and to shewe forth pacience with Christ, against all the assaultings, vntil that al the enemies or aduersaries of the louely life, through the death of Christ, (that is in maner of suffering) be vtterly vanquished, and that he euen so is growne vp, thorow the death or togither suffering of Christ, which is the dayly oblation in the holy, to the olde age of the man Christ, and entred thorow the secōd birth from the dead, into the euerlasting life, which passage or way to the euerlasting life, we haue witnessed and figured forth distinctly and clearly, in the figure of the true and spirituall tabernacle, and in other moe places in the glasse of righteousnesse. The yong scholler in this scoole of Loue, whome hee calleth the man in his yongnesse, is (as you heare) to follow Christ, that is H.N. and those illuminate elders, in his like suffering and death of the crosse. So that Christ had no other suffering or death of the Crosse, then the yongest scholler in H.N. his schoole, must suffer & go vnder, and that is nothing else (as he sayth in this place) but to shewe foorth pacience against all assaultings, vntill all the aduersaries of this louely life, by this maner of suffering become vtterly vanquished, and hee [Page 43] growne vp to the olde age of the man Christ, that is a perfect and absolute elder. And therefore in his two next sections, hee exhorteth them, that it shoulde not bee tedious vnto them to shewe foorth this pacience, and to abide this death of the Crosse for a little time, in bearing the assaultes of those enemies, who woulde turne them from the good will they haue to this godly being, vnder the obedience of the loue, and doeth promise vnto them, that after a little time of this their distresse, affliction, and anguish, the Lorde will bring his Christ, that is (as he there sayth) his best beloued, and most holy being vnto them in power and glorie. In the 26. and 27. Sections of this Chapter, he doeth in plaine wordes declare, that while a man is in this yongnesse, and not fully setled in the doctrine and seruice of loue, but subiect to anguishe and affliction with temptations and assaultes, eyther with himselfe, or from others that would drawe him from the same, and with griefe for his stumbling or falling by meanes thereof: then is he suffering with Christ vpon the Crosse for the redemption of his sinnes. These bee his wordes in that place: Wherfore when as now your stumbling and falling, becommeth dayly figured very great and horrible before you: and that yee for that cause beeing wofull of heart, feele yet the pricking of the sinne, the dartes of the death, and the condemnation of the hell, or beare the same with anguish in your hearts, yet feare not, nor be dismaied in your heartes, That Christ which H.N. hath brought into the worlde was a sinner in his yong yeares. but shewe foorth pacience, and followe after Christ in his suffering, for those are the dayes of affliction, heauinesse and death, wherein Christ hath gone before you in the holy, for to prepare you through the same death of the crosse, the euerlasting forgiuenesse and redemption of sinnes, as there is before sayde. Where you may painely see, that H.N. his Christ in his yongnesse (as hee calleth it) was a sinner, and was wofull in his heart, for his stumbling and [Page] falling are woful in heart, he sayeth: Those are the dayes of affliction, and heauinesse, wherein Christ hath gone before you, for to prepare you through the same death of the crosse, the euerlasting forgiuenesse and redemption of sinnes. And if yet some more specialtie touching the death of H.N. his Christ be asked after, that shal be the sooner answered, if we call to remembrance that, which was vttered before out of the 9. Chap. of the Euangelie, and tenth Section, to witte, that the knowledge after the letter and the obedience vnto the same is the first birth, and the knowledge of Christ after the flesh, which must bee crucified and put to death, that the lawfull heire, which is after the spirit, spirituall, and heauenly, may take place: comparing it with that which is written in the 21. Chapter of his Euangelie, in these woordes: Forasmuch nowe, as that in times past, the clearenesse of Christ through the holy ghost, was yet vnknowne vnto the vpright and faythful disciples of Iesus Christ, whilest that they knew him not otherwise but after the fleshe, so was it therefore needefull, that Christ should keepe the Pascha, or Passeouer with them, for that cause the Lord Iesus caused the same to be prepared him, for to keepe the Passeouer with his Disciples in the true beeing, and tolde them before of his suffering and Passeouer, and that they must also doe the like, if they woulde come to his clearenesse in the heauenly being with his father. Therfore hee gaue them to vnderstande, in what maner his Passeouer should be, to wit, that he (namely Christ after the flesh) should be slaine, and euen so accomplish according to the true being, the true God seruice, with the gifte or offering of his fleshe in the holy, namely on the true aultar of the holie offring, which is his crosse, whereon he died in the beleefe, herewith Christ shewed vnto his disciples, howe or in what maner his flesh must be offered, and giuen ouer to a life of men, & [Page 44] 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.VVhen and how Christ is put to death. And therfore then is H.N. his Christ killed & put to death, whē any disciple of his hath so profited yt he is now no longer led by the writtē word, but altogither ruled by reuelatiō, wt estate as H.N. teacheth is altogither void of sin & imperfection.
[Page]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 amaking 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 [Page 45] 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 obediēce 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,H. N. is Christ. Christ when he was a young one had sinne,Christ in his yōg yeares was a sinner. and suffered the death of the Crosse for it. By this doctrine, we suffer the death of the Crosse for our own sinnes,Christ suffered for his own sinne. VVe must make the purchase of our owne righteousnesse by our selues. & 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 [Page] H.N. his Christ died vppon,The doctrine of H.N. is the crosse wherevppon Christ died. was his doctrine, which he calleth the beliefe, and therefore as wee hearde before in the twētieth 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 shalbe 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,H.N. is Iudas, his illuminate elders be the Scribes and Pharisees.) 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▪ 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: [Page 46] and his mother and disciples who stoode agaynst it, and councelled him otherwise, were his greatest enimies,By the doctrine of H.N. Christ himselfe had the greatest benefite by his own death. 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,Mat. 26. [...]. 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,Mar. 14.8. 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 assēbled togither into [Page] 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,Matth. 26.3. at which time notwithstanding, the Lorde woulde haue it performed, that the very time might admonishe vs, that Christ was the true Paschall lambe,1. Cor. 5.7. 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,They that crucified Christ in the flesh, wrought thereby their owne saluation. 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, [Page 47] 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,Luke. 22. 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 yt 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 [Page] 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 obediēce of the loue of his father, is gone before vsPhil. 2. a. 1. Pet. 2. c. Heb. 5. b. therein, for that wee shoulde in like manner,1. Pet. 2. c. 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 likeRom. 6 a. Phil. .3. b. death, and baptized or washed vnder the obedience of the beliefe in his name or safemaking,Rom. 6. a. Colos 2. b. and bury euen so through the beliefe the old man,Ephe. 4. c. 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 throughAct. 4 b. 1. Iohn. 2. a. Iesus Christ, obteyne the renuing of our spirit and mind, in an vpright life, and the resurrection fromEsai. 26. c. 1 Cor. 15. [...]. 1. Thes. 4 b. the dead, with Christ in the appearing of hisMatt. 24. d. Luke. 17. c. Act. 1 b. maiestie for when as we in suche sort becomeEphe. 4. b. Col. 2. b. incorporated as fellowe members of Christ into the bodie of Christ, so is Christ then in like maner,Mat. 1 [...]. Ephe. 5. c. a Sauiour of his bodie, or of his people from their sinnes according to the Scripture. And this is the vpright christian Baptisme, in theMat 18.4. Mat. 16. b. name of the Sonne, and is the true forgeuenesse andHeb. 9. b. purging of our sinnes through Iesus Christ.
[Page 48] 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, Heb. 7.26. and made higher thē the heauēs, 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 sufficiēt 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 frō sinners, & made higher then the heauens, that we should cease to make any questiō (seyng ye 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,Mortification is our iustification according to the doctrine of H.N. 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.Heb. 10.110 Where it is playnely prooued that the sacrifices vnder the law were therefore conuict of imperfection, [Page] 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 cōmers 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:Heb. 7.23. 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 mā because he endudureth euer, hath a Priesthood which cānot 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, thē 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 [Page 49] 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 God, whereof he had a merciful promise and graunt made vnto him. Likewise when Dauid his sinnes were not imputed neither laid vnto his charge, that was fauour in the Lord pardoning them, and not imputing them vnto him. Howe doeth this hang togeather with the doctrine of H. N. who saith, that wee are to folowe Christ in the death of his crosse, to the pardoning & releasing of vs from our sinnes? And howe will this folowing of Christ in his death of the crosse, for the safe making of vs frō our sinnes, stand with this not imputing of our sinnes vnto vs? For if our righteousnes stande by imputation, then is it not purchased by imitation and following of Christe in his like death and suffering. If Christ his satisfaction for sinne, stande beetweene [Page] the wrath of GOD and vs, then doeth not our imitation of Christ in his death, keepe of the daunger of our sinnes from vs. The Brasen Serpent erected in the wildernesse at the commaundement of Almightie God, which was a figure of Christ,Num 21. g. declareth that it is faith in him that did hang vppon the crosse, and not the following after him in the death of the crosse, that doeth iustifie vs, and keepe the sting of our sinnes from beeing deadly vnto vs. For those who are bitten with the liuing serpentes, were promised if they shoulde looke vppon the dead Serpent, to liue and recouer by that meanes, but were not inioyned, to haue them selues after death erected and set vppe vppon a Pole, for their recouery from that daunger. As appeareth in the booke of Numbers: And the Lord saide vnto Moses. Make thee a fiery Serpent; and set it vppe for a signe, that as many as are bitten may looke vppon it, and liue: So Moses made a Serpent of Brasse, and set it vppe for a signe, and when a Serpent had bitten a man, then hee looked to the Serpent of Brasse and liued. Nowe the sharpe and daungerous biting and stingyng of the liuyng Serpent, did force them to leaue them selues, and too looke after comfort where it was to bee founde. And when sinne shal once sting the fauourers of this opinion of H. N. (theyr consciences beyng awaked which nowe are in a deadly sleepe) they shall then bee forced to feele and confesse, that there is no medicine in them selues, able to asswage the heate and anger thereof. But as it seemed vnlikely to fleshe and blood, that a Serpent of Brasse beyng but a dead thing, coulde euer woorke a cure vppon them, who were stoong with quicke & liuing Serpentes, and in daunger of present death, especially by the looking and beholding of the same: So doeth it vnto H. N. (the eyes of whose vnderstanding are altogeather fleshly) that [Page 50] Christe his obedience vppon the crosse, beeyng but looked vppon with the eies of our faith, and not imitated in the selfe same practise, shoulde bee able to heale the sores of our soule, Albeit our Sauiour Christ affirmeth in plaine speache, That as Moses lifte vp the Serpent in the wildernesse so muste the Sonne of man bee lift vp, that whosoeuer beleeueth in him, shoulde not perishe, but haue eternall life. The opinion of H. N. that our folowing after Christe, and obediennce in the imitation of him, shoulde be able to discharge vs of our sinnes that before were committed: declareth that hee is ignorant altogether, of the righteousnesse of GOD reuealed in his woorde. For obedience if it were perfect in vs, and no transgression to bee founde against the lawe of God, either in thought woorde or deede, after that once wee haue begunne to feare him, yet coulde not all this answere, for the least sinne that went before. For it is but a part of that is due vnto the Lorde from vs: Who teacheth vs, that when wee shall haue discharged the whole debt, and haue doone euery thing commaunded: yet are wee humblie to acknowledge, that wee bee but vnprofitable seruauntes, and haue doone no more then that which was our dutie to doe, according as hee by our owne experience and practise doth plainely prooue vnto vs. For which of you (sayth our Sauiour Christ) Hauing a seruaunt plowyng, or other wyse labouryng all the day long, wyll by and by,Luke. 17.7. after hee bee come home, say vnto him, Goe and sit downe at the Table, wyll hee not rather be ready to enioyne him an other woorke within the house, as to prepare thynges for his owne Supper, and when that is doone, laye the thirde labour vppon him, as to wayte at the Table, and see nothing to bee wantyng, vntyll hymselfe haue supped: yea and when all this is doone, doeth hee so muche as once open his mouth to thanke [Page] that seruant, because he did that which was commaunded vnto him, I trowe not, saith our Sauiour Christ. And in very deede, we do looke for such duetie from a seruant, that yf he shall deny to doe any thing of that which his maister shall commaunde him, foorthwith wee geue sentence that he is no man meete for seruice, because we think that the seruant ought not (as if hee weere a free man) to haue any libertie or priuiledge, but to reache in obedience vnto all, that his maister by commaundement shal enioyne him. And therfore accordingly when our seruant shal haue dispatched labour after labour, and obeyed commaundedement after commaundement, yet do we not once thanke him for all that, because wee thinke it is all duetie that a seruant doeth, howe muche so euer. Herevpon came that Prouerbe, That no man can serue two maisters, because seruice is voide of all priuiledge and libertie, of infinite duetie, if maisters shall make no ende of commaunding, for all is accompted duetie in a seruaunt, which the maister shall commaunde him to do. A man cannot therefore sufficiently woonder at the blindnesse of H. N. and others, who acknowledgyng that they be seruauntes vnto the Lorde, dare notwithstanding in the pride of their hart, make such a reckoning of their seruice a fewe dayes or yeeres, as that it shoulde make a sufficient satisfaction for those dayes and times wherein they were not only loyterers and did no duetie vnto him at all: but also were retained of his aduersarie, and spared not to wounde his glory. Dare a seruant, who hath loytered one whole weeke, and done his maister no woorke or seruice at all, for shame open his mouth the next weeke when hee hath trauelled for his maister as a good seruaunt ought alwaies to doe, and say: Sir I trust now (your selfe being iudge) I haue made a sufficient satisfactiō for my loitering al this last weeke? I cannot thinke this Famelie eyther to bee so full of loue, or so empty of vpright iudgement, as to take this for sufficient [Page 51] seruice, or as a reasonable answeare, to bee put vp at the handes of any of their seruantes, not excepting those to whom they shall geue the least wages. This familie of loue and the Papistes, they are the best husbandes that I haue euer hearde of, and the moste can they make of that litle they haue▪ for duetie with them not only payeth their olde debt, but also purchaseth more lande and liuing. Let one of them yeelde a litle seruice vnto their God, in their deuotion suche as it is: and they will make that to answere the debt and daunger of their former sinnes, yea and to deserue also more and greater graces to be geuen them from God: according as H.N. sayth heere, that they muste burie the olde man, to the ende that they might euen so obteine the renuing of their spirite and minde in an vpright life. Yf they coulde perswade men, that there were either equitie right or reason in this kinde of dealing, which they wil force vpon the Lorde: it were no great matter too growe soone as riche in goodes, as they doe take them selues to be in godlinesse. For when they haue long tyme gone vpō credit, if after their beginning to pay for wares as they shall take them: they coulde perswade their creditours, that the same dealing which nowe at the laste they haue light vppon, doeth not onely answere their former debtes, but also in equitie deserue to haue better penie-worthes alwayes after: howesoeuer it should fare with their creditours, they were sure to gaine greatly by it. Thus blinde is man when he walketh without the worde. And when his reason for some long time hath been his rule, his punishment from GOD is so great, that he taketh it in the ende to bee reason, to depart from all equitie and reason. If our sinnes were answered in that obedience wherby our life is reformed, how commeth it then to passe that the Apostle speaking to the Church of Corinth, after they were turned from theyr lewde life to serue the liuing God, affirmeth: that yf Christe be not risen, they are yet [Page] in their sinnes.1. Cor. 15.17. They walked in humble obedience vnto theyr GOD, they had left idolatrie, fornication, drunkennesse, and other fruites of ignorance, wherein before they had liued: Notwithstanding the apostle telleth them, that if Christ by his rising vp againe, haue not made a cō quest for them ouer sinne, hel, and destruction: their rising from sinne will stande them in no steede. Because albeit they haue left those sinnes, yet haue they not answered the Iustice of GOD for the offence, whereof they haue made them giltie by theyr committing of the same: as the Theefe or other malefactour may not thinke that all his offence passeth, when the action is once past, & the purpose lefte of doeing the like: it is no Plea, either in lawe, or reason, for hym to say [the deed is long since doone, and my wayes are now otherwyse:] his offence committed against the good lawes vnder the wt he liueth, & against the peace of his Prince, must necessarily either be pardoned, or els in his punishementes satisfied. For albeit the deede passeth away with the tyme it is in doeing, yet leaueth it that giltinesse in vs, which no other thing but either pardon, or punishment can discharge. As for that H. N. affirmeth [that our burial of the old mā, obteineth the renuing of our spirite and minde in an vpright life:] it will in no wise stande with the doctrine left vnto vs in the woorde of GOD. The woorde of GOD will not beare that blasphemie. Touching this point, God (saith the Apostle) which is rich in mercy, euen when wee were dead by sinnes, (not when we had put our sinnes to death) hath quickened vs togeather in Christ, by whose grace yee are saued, and hath raysed vs vp togeather, that hee myght shewe in the ages too come the exceeding ryches of his grace, through his kindenesse towardes vs in IESVS Christe. For by grace are yee saued through faith, and that not of your [Page 52] selues, it is the gift of GOD, not of woorkes, least any man shoulde boast him selfe. Which doctrine,Ephe. 2.4 not onely affirmeth, that grace and not woorkes, hath brought vs vnto the estate of saluation: but also, that wee haue passed immediatly, from the woorkes of darkenesse and a damnable estate, into the workes of light, and estate of our saluation. Euen when wee were dead in sinnes, (saith the Apostle) hath God quickened vs in Christ by whose grace ye are saued. Verse 5. How is our saluation of grace & not of workes, if by buriyng the olde man, and woorking the death and destruction of sinne, we obteyne the renuing of our mind in an vpright life? How can it be said that hee hath quickened vs euen when we were dead by sinnes, if we haue by our woorks greatly preuailed against sinne, euen so farre as to procure the death thereof, before we be quickened by beeyng renued in our spirite and mynde in an vpright lyfe.
H.N.
Beholde, after this manner as wee beeleeue, and doe heere confesse or acknowledge: become wee rightly1. Peter. 1. [...] 3. c. baptized in the name of the Sonne, & Rom. 11. c. incorporated or implanted as fellowe members of Christe, into the bodye of Christe, and the stocke of Israel, to the ende that wee shoulde euen so, according to the trueth, as true Christians and an holy people of Israel, of the seed of Abraham, beare or carry his holy name,Matt. 10. d. Luke. 12. [...]. confesse or acknowledge the same Christ, as our Sauiour before men, and euen so liue and walke in his louelie vpright beeyng. [Page] Wee confesse likewise, that all suche as doe not imitate or followe after Iesus Christ, in his death of the crosse, in all obedience of the holy worde of Iesu Christ, and of his holy spirite of loue,Rom. 6. a. b. 8 1. Cor. 15. f. Colloss 2 b. to the vanquishing of the sinne, the death, and the hel, & to a burying of all iniquitie destroying nature, & vngodly being, or become not euen so baptized, or washed in his name, neither yet beare the death of the sinne,Rom. 6. a. through the death of the crosse of Christ in their2. Cor. 4. b. Gala. 6. b. inwardnesse: are no christians, nor yet baptized in the name or saluation of the sonne. For al such as become not baptized or washed in the name of Iesu, (that is in the sauing health of his death) to the mortifiyngRom. 6. a Gala. 5. c. Colloss. 3. a. of the sinfull fleshe according to the inwarde man: neither yet indeuour them thereto: and yet neuerthelesse boast them to be christians, they are al false (n) Christians, also lying in al theyr confessing & teaching,Mat. 24. a. Iohn 8. c. because they enter not into theIohn. 10. c. cōmunialtie of the sheepe of Christ, through the death andRom. 6. a. coincor porating of the death of Christ, which is the right doore of the sheepe folde of Christ, but breake in some other way, and beleeue not the saluation or sauing health of Iesu Christ,
Answeare. THis conteyneth nothing els, but a iustifiyng of that which hee hath professed before, to wit, that our imitation of Christe in his death of the crosse, is our beliefe in the sonne, and our baptizing in the name of the sonne, and a condemning of al as false Christians, who shal not enter by this his way, into the sheepefolde of Christ. And therfore my former answere doth dispatch this also. Through this doctrine professed by H. N. faith is vtterly banished, and woorkes onely and altogeather imbrased, so that instead [Page 53] 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:Esay. 53. 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,The estate of H. N. his Christ, was nearer vnto glorie and more honourable in the time of his suffering, then euer it was before. 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 [Page] and humiliatiō, 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 hathMatth. 28. a marke. 16. a Luke. 24. a b. c. Actes. 1.2.3.4. 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 hisIohn. 20.21. Acts. 10. e. 13. d. e. 1. Cor 15. a friends which loued him, shewing vnto them, through his suffering and death of the Crosse, theRom. 6. a. b. c. 1. Cor. 15. f. victorie ouer the sinne, death, deuill, hell, the flesh, and the worlde.
[Page 54] 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 whē Iesu Christ was foūd 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 frō 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. [Page] 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,According to the doctrine of H.N. Christ sicteth not in our nature (that is in the flesh) at the right hand of his father, but onely in Spirit. 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 hād of god his father (in the heauēly 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, heauē & 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. of the Actes of the Apostles touching the holy ghost appearing in clouen tongues like fire: was nothing else, but ye appearing of this his Christ after the spirit. These are his wordes touching this matter:The holy Ghost is Christ. His disciples therefore were mindfull of all this, and what he had said vnto thē, & remained within Ierusalē, waiting cōcordably 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 heauē be not further distant frō the earth, then the meaning of H.N. is from the truth of the doctrine set forth in this cōmon Creede & these articles of our belief: yet to colour his craft withall, he keepeth him to the same words which the church vseth: professing ye christ rose the third day frō the dead, saue that he interlaceth some odde words, which cannot wel be discerned, but by thē that are well acquainted with his bookes, vnder the which he [Page 56] conueyeth all his corrupt doctrine. Here hee sayeth that the God of Abrahā 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,Iohn. 20.20. 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:Iohn. 20.27. 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, [Page] 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:Iohn. 20.29. 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 yt 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 cōcerning the flesh, Actes. 2.30.32. to set him vpō 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 corruptiō. 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,The flesh of H. N. his Christ is left in the graue and seeth 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 [Page 56] was impossible for death, to keepe and continue that holde,Actes. 2.24. 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 hisRom. 6. a. Phil. 3. b. like death,Rom. 6. a. b. c. 2. Peter. 4. a. 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 theIohn. 3. a. Rom. 6 a. second birth from the dead, becomeEphe. 4. e. renued in the spirit of their minde, in Iesus Christ. For therethrough wee all obteine and enioy, in the vprightLuke. 1. g. Ephe. 1. a. righteousnesse and holinesse which GOD esteemeth, theRom. 8. b. making aliue from the dead, namely with all theEsay. 26. e. Ezec. 36. c. 37. b righteous and holie ones of God: in the dayOse. 13. b. Iohn. 5. c. of the resurrection: and inheriteRom. 6. g. euerlasting life.
[Page] 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 cōfirmeth, triumphing ouer condēnation, not onely because we haue discharged it by his death: but also because we haue our Quietus est, & acquittance to shew for the same,Rom. 8.33. euen his resurrectiō. Who shal lay any thing to the charge of god his chose? It is God that iustifieth, who shal cōdēne? it is Christ that is dead, yea or rather which is risē againe. And likewise the same apostle, in his [Page 58] epistle to the Corin. affirmeth plainly,1. Cor. 15.17. that if Christ be not risen from the dead, we haue nothing to shewe for our discharge against sinne,Rom. 5.25. 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 shalbe 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:Rom. 8. [...]. so in raysing him frō 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 trāsgressions 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 resurrectiō, 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 [Page] head and wel spring, of al that righteousnes, holinesse, and newenes of life, that is to be founde ni the conuersation of his seruāts.Ephe. 2 6. And therfore the Apostle in the 2. to the Ephe. doth fetch our rising vnto righteousnesse frō 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 thē be risen with Christ (saith the Apostle) seeke those thinges which are aboue, Collo. 3. 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, Ephe. 4.8. 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 chaūge 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 [Page 58] 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 beleeueMark. 16. b. Luke. 24. f. Actes. 1. b. that this same Iesus (like as the Scripture mencioneth thereof) isMark. 16. b. Luke. 24. f. Actes. 1. b. ascended into Heauen sitting at thePhil. 2. a. Collo. 3. a. Heb. 12. a. right hand of God his almightie Father. We confesse that he hathMark. 16. b. Actes. 1. b. 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:Psal. 116. a Ephe. 1. c. and that he in like maner shall in euery behalfe take in the kingdome,1. Cor. 15. c. and all dominion, and power, and render it all ouer vnto his father, that God may euen so beNum. 14. c. 1. Cor. 15. c. all in all according to the promises.
Answeare. This confessor H. N. acknowledgeth and confesseth that this same Iesus of his, is ascended into heauen, sitting at the right hand of God his almightie father, but with this cautiō, that it is like as the scripture mencioneth therof, that is, as his owne head shall imagine the Scripture to speake, when it is transformed from the true and naturall sence, into allegories and mysteries of his owne making. And therefore after his woonted manner, louing to make his Commentarie darker then the Text which hee hath taken in hande to open and explane, hee [Page] saith: That his Iesus hath taken in the heauen, & raigneth & ruleth essentiallie in the heauenlie being, that is, that beeing free from sin, & the knowledge of the worde after the letter, he is now become altogether heauenly & spiritual, inspired wt knowledge immediatly frō God himself. For his Christ after the spirit, is him selfe, and all that his number, who are by obedience vnto his doctrine, growen to such perfection, that now they sinne no more, beeing replenished with the fulnesse of the holie spirit of Christ, as himself speaketh. And that he meaneth no other ascending into heauen▪ neither any other taking in of the heauen, is euidently proued out of his Euangelie, chapter 26. and 10 Section.: Euangelie. 16.10.11.12. Beholde when as now the law of Moses, was in such wise, as is said fulfilled or accomplished: and had no longer seruice with the death of the sinne, and with the beleuers of Christ, which through the lawe were dead vnto the law, but the spirit of Christ, which made the diseassed beleeuers of Christ, aliue againe in righteousnesse, out of the death of Christ: so had then also the Priesthoode, in his Images, figures, and shadowes, after the manner of Aaron, no more ministration with the liuing in Iesu Christ, neither yet gaue it any clerenes more with them, because the heauenly clearnesse of Christ, and his vpright beeing of loue, wherein the disciples of Christ were comprehended, excelled farre away all cleerenesse of the figuratiue seruices, for that cause the priesthood of Aaron, chaunged also with the Disciples of Christ, and ceassed by them, for with them there was a spirituall heauenly priesthood, appeared in vpright righteosnesse, and euen so was the same with his seruice, established on Christ after the spirit, the true light, which is an high Prieste, that bideth for euer at the right hand of God in the heauenlye beeing: whose seruice of the spitituall & heauenlie ministration, commeth not to passe in the letter, nor in the figures, but in [Page 59] the verie true beeing. Beholde, euen so was Christ after the spirit, in his office or seruice, a minister of the very true and heauenly goods, among his disciples and beleeuers: and hath when hee had taken in the Heauen, multiplied him selfe through his seede of the holie Ghost, out of the heauenly beeing, to the increasing of his generation: the vpright seede of Abraham according to the promises, and euen so became Christ fruitfull vpon earth, in many thousandes of his Saintes, all which he through his death made free, or iustified frō the sinne, & made them aliue through his holy Ghost, taking them vp from the earth, and assembling them vnto him at the right hande of God his father in the heauenly beeing.
He affirmeth (as you heare) in the 10. Section, that when the lawe of Moses was accomplished by the death of sinne and had resigned vnto the spirit of Christ, which made the deceassed beleuers aliue again in righteousnes: thē had the priesthood after the manner of Aaron, no more ministration, wt these liuing, neither gaue it any more clearnes vnto them, & this is his reason, because the heauenly cleerenesse of Christ, wherein the disciples of Christ were comprehended, excelled farre away all cleerenesse of the figuratiue seruices. The same reason hee rendreth in the next Section, saying, that the priesthood of Aaron ceassed with the disciples of Christ, for that vnto them there had a spirituall heauenly priesthood appeared, who was with his seruice established on Christ after the spirit, which is an high Priest that bideth for euer at the right hand of God, in the heauenly being. In the 12. Section, continuing his speach of those to whome nowe the heauenly Priesthood had appeared, hee calleth them [Christ after the spirite] and affirmeth, that when he had taken in the heauen, he multiplyed himselfe thorowe his doctrine, which he calleth his seede of the holie Ghost, for beeing perfect they may publiquely [Page] teache and professe) to the increasing of his generation, the vpright seede of Abraham according to the promises, and so became Christ fruitfull vppon the earth, and assembled many vnto him at the right hand of God his father in the heauenly beeing. This is the taking in of the the heauen,How H.N. his Christ hath ascended into Heauen. or the ascending into Heauen of H.N. his Christ, and the sitting at the right hand of God his father: euen to become heauenly minded, and inspired from aboue, in all fulnesse with this knowledge and obedience, which H.N. requireth in this his seruice of loue. Heere is neither hope nor comfort for vs in any other man beside our selues, neither is any consolation opened, either from the ascencion of Christ, either else for that he sitteth at the right hande of God his father: only this is confessed, that the number of his perfect ones, are become inclosers, and haue taken in the heauen, so that there is no portion of heauen and other true happinesse to be hired, or otherwise had, vnlesse a man renounce the knowledge of the worde after the letter, become voyde of all sinne, and perfectly illuminated with thefull cleerenes of H.N. his doctrine. The greatest comfort that I see a man (who would willingly become a disciple) can haue by H. N. his doctrine, is, that though his religion be very highe and mysticall, yet his Heauen is very lowe, euen heere vppon Earth among vs. For this ascention of his Christe, and sitting at the right hande of his father: is performed in this life, when the disciples become once comprehended of this his heauenly cleerenesse, and of his vpright beeing of the loue. When shall we once come to the bottom of this dungeon of darkenesse? How hard is it, when once a man hath giuen way to heresie, to finde that stoppe which shall make him stay and recouer himselfe? Howe great is the goodnesse of our God, that hath armed vs with cleere and plaine doctrine out of his woorde, against these and the like daungers, and hath left vnto vs, the knowledge of his Christ, to our exceeding great comfort and consolation: insomuch that euery article [Page 60] of our beliefe, addeth something to the consolation of a christian? For albeit our hope be great, in that we heare of him (who went downe into the graue in our sinnes) that hee is risen againe, and so acquite of that danger and iudgement, which he lay vnder for the same: yet is it much more, when we vnderstand that the Lord hath not so left him and caste him of, who was the whole dealer & doer for vs: but hath receiued him into heauen, his owne 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 cō mitted the whole gouernment & administratiō 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 gouernmēt & charge ouer his chosen? May we not wt 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 hād 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 [Page] 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 theActe. 1. b. right hand of God his father, out of heauen, toMat. 16. d. 24.25. Acte. 10. c 2. Tim. 4. a. 1. Peter. 4. a. iudge the liuing and the dead. Wee confesse, that he wil euen so in his cōming, shewforth his great power and maiestie, and make manifest, with him, theLuke 21. 1. Thesta. 4. a. Iude. 1. b. 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 euē so, with all his holy ones, as a righteous Iudge,Esay. 3. b. Sapien. 3. a. Mat. 19. c. c. 2. Thessa. 1. a the worlde and all nations, generations and languages, according to the trueth withActe, 17, d. Iude. 1. b. righteousnesse.
Answeare. This cōming 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, whē 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 [Page] 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 heauē 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,Here in this life is the fulnesse of eternall life. 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, [Page 62] and heauenly beautifulnesse, wherin is the fulnesse of eternal life. And in the 35. chapter of his Euangelie, he confirmeth the same in these words. Behold in this present day is this scripture fulfilled: & according to the testimony of the scripture, the raising vp and the resurrection of the Lordes dead, commeth also to passe presently in this same day, through the appearing of the cōming of Christ in his maiestie. Which resurrectiō of the dead, seeing that the same is come vnto vs frō gods grace, we do likewise in this presēt day, to an Euangelie or ioyful message of the kingdōe of god & christ, publish in al the world, vnder the obediēce of the loue, In which resurrectiō of the dead, God sheweth vnto vs, that the time is now fulfilled, that his dead, or the dead which are fallē a sleepe in the lord, rise vp in this day of his iudgement and appeare vnto vs in godly glory, which shal also frō henceforth, liue in vs euerlastingly with Christ, & raigne vpon the earth. Wherin the scripture becōmeth fulfilled in this presēt day, The dead shal rise and liue in H.N. and in the illuminate elders euerlastingly and raigne vpon the earth. like as there standeth writtē therof. He affirmeth here in plaine words▪ that ye dead wc are fallen a stepe in the Lord, rise vp in this day of his iudgemēt & appeare vnto H.N. & the illuminate elders of his familie, in godly glory. He affirmeth like wise, yt they shal frō hēceforth liue in him, & his felow elders euerlastingly, thē the wt, what can be more erronious? For by this doctrine, the resurrectiō, should be onely of thē that sleepe in the Lord, that is, of the good, of which number he taketh thē to be alone, who now receiue his doctrine: & euerlasting life which they rise vp to enioy, should be onely to liue after that course of life, which he & his illuminat felow elders do keepe. For he saith that they are to liue in him, and in his fellow elders euerlastingly, & to reigne vppon the earth. If their eies bee not altogeather closed vp, who fauour the doctrine of H.N. they may well discerne, that this resurrection is not that resurrection whiche the Scripture mencioneth, neither is [Page] this chaunge of them that imbrace his doctrine that which the Apostle reporteth. 1. Corinth, 15.52. Which (as he testifieth there) is to be perfourmed in a moment, in the twinckling of an eye, at the last Trumpe. Nowe I am wel assured experience wil tel thē, beside the doctrine of H.N. which confirmeth the same, that they are not by and by in a moment, after they haue hearde the blaste of H.N. his doctrine, partakers of the resurrection, that is, made elders and illuminate men. In the 37. Chapter of of his Euangelie, likewise this same matter is testified of him more cleerely, yf possible that may be: Yea happy is he, which now respecteth wel the true light, and assembleth him in this day, vnto the mercy seate of the Maiestie of God and Christ to his saluation, for after this day, there shall no day of grace come vppon the earth, because all the workes of God, and his Prophecies bee come fulfilled according to the scripture in the same. And for that the righteous iudgement of God, to an euerlasting death and damnation of all vngodly, and to an eternall life and saluation of all the holy ones, and elect of God, becommeth also executed therein. This opinion of his, is confuted before at large in my answere to that title, which hee challengeth vnto him selfe, This onely testimony I wyll adde to the former, for the ouerthrowe of this opinion, If to doe good and liue well, be the resurrection of life, howe is that true, which S. Iohn testifieth, that they which haue doone good, shall come foorth of the Graues, vnto the resurrection of life? With what trueth or in what sence can it be said of a man,Iohn. 5.29. that he commeth forth to that, which already he hath in him selfe and is possessed of? Nay if this bee the resurrection to arise vp to the imbrasing of H.N. his doctrine, with what trueth can it be saide, that they which alreadie haue doone good, shal come forth vnto the resurrectiō of life: whē he is of opinion that we are voide of al goodnes & grace, vntil we become [Page 63] 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 holyIohn. 14. c. 16 1. Iohn. 5. a Ghost: and that the same, in the oldnesse of theIoel. 2. c. tyme, when the dayes of the patience of Christ, in the obedience of the holy and gratious woorde▪ and his seruice of loue, are fulfilled, becommethActs. 2. c. 10. c powred foorth from the right hand of God, through Iesus Christ, namely ouer them all that haueMat. 19. c. followed Christ in his death of the crosse obediently, and haue kept his doctrine, with the word of his patienceLuk. 22. c. 24. euen vnto the ende, that is which are passed through, or haue accomplished the Passeouer with Christ till vnto the secondeMat. 19. Rom. 6. 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 [Page] not haue beene omitted, if hee had been sounde therein, seeing he openeth vnto his familie the principles of religiō, whereof this is one of the chiefe, and setteth downe beside the woordes of our Creede, his owne exposition & explication of the same: seyng also that of all the churches which professe Christianitie throughout the whole worlde, there is no one, that hath vnto this day imbrased his doctrine, or ioyned with him in religion, and those which throughly know hym, professe warre with him: considering likewise, that the scripture hath not left vs without sufficient light, to prooue the holy Ghost not onely to be God in substaunce one with the father and the sonne, but also distinct in person. I say in these, and suche like respectes, his silence in so principal a thing, bewrayeth him selfe not to be sounde in the same. But to omit coniectures how euident soeuer they bee, and to come to the matter iustified and warraunted by expresse writing: howe is it that H. N. professeth that his holy Ghost becommeth poured foorth (as he speaketh) in the oldnesse of the time, when men haue followed Christe in the death of his crosse, vnto the newe life or seconde birth? Can men make any beginning in Christianitie, before the spirit of God bee geeuen vnto them? Nay can they truely cōceine of that way, before they be lightened with the spirite of God? Doeth not the Apostle plainly affirme, That no man knoweth the things of God, but the spirite of God, And therefore in the next verse confesseth, That they had receiued the spirite of GOD, whereby they myght knowe the thinges that were geuen them of GOD? 1. Cor. 2.11. Haue the seruantes of GOD, his spirite powred vppon them, when they haue beene dead vnto sinne? is it not by the power of the spirite of GOD, that they die vnto sinne, aswell as they that lyue vnto righteousnesse? Doeth not the Apostle attribute the mortifiyng of the deedes of the body to the [Page 64] spirite in these woordes?Rom. 8.13. If yee mortifie the deedes of the body, by the spirite, yee shall liue. Howe then dare H.N. vtter suche dangerous dreames as these bee of the holy Ghoste, that hee shoulde not bee geuen vnto the seruauntes of GOD, before they haue altogeather left sinne, and become vtterly dead vnto the same? For hee is of opinion, that the holy ghost is not graunted vnto his familie, before that time that Christe in the spirite (as was spoken before) appeare vnto them, and they become partakers and possessed of that estate of perfection, which hee dreameth of. And therefore (as was declared before) he calleth the visible comming of the holy Ghost vpon the Apostles, whereof mention is made in the second of the Actes: [the appearing of Christe in the spirite]. For that estate which his familie are partakers of before this perfection, was called before [the estate of the man in his youngnes] and here it is called, [the dayes of the pacience of Christ in the obedience of the holy and gracious woorde, and his seruice of loue, and the keeping of the doctrine of his patience.] Now (saith H.N.) when those dayes of the pacience of Christ are fulfilled, and when they haue kept the woorde of his pacience, vnto the ende, then becometh the holy Ghost powred foorth vpon suche, from the right hande of GOD. Those of the family which dye before they be elders and come to perfection, be damned for euer by the doctrine of H. N. By this doctrine (in my iudgement) H. N dealeth hardly with the man in his youngnesse. For yf it shoulde please the Lorde, to call any of his familie, before they were come to this perfection which hee speaketh of, they shoulde dye as reprobates, out of the fauour of GOD, the heires of euerlasting destruction. (For as saint Paule testifieth,) If any man haue not the spirite of Christ, the same is not his: and by this doctrine of H. N. they are not partakers thereof,Rom. 8.9. before those dayes of the pacience of Christe bee fully expired, and this [Page] estate of perfection entred: which hee calleth [the second birth from the dead,] or [the new life of the true beeyng of Christe.]
H. N.
Which vpright beleuers, that folowe after Christ in death & life, becomeActes. 1. a. baptized or washed through Christ, in the pure and liuingIohn. 3. a. 7. 1. Actes. 2. c. waters of the holy ghost: & those same shal also (i) become powred foorth ouer thē, with ful clearenesse of God abūdantly, for euen so, through shedding foorth of the holy Ghoste, ouer the vpright beleeuers in Christ, vnder the obedience of the loue of the holy Ghost, doeth Christ make manifestApo. 21. a. his holy church, theActes. 2. a. Ephe. 1 c. 2. c. cōmunialtie of his holy ones, and establisheth on the same the promises Gen. 12, a. 22 of God his heauenly father, and euen so plainely sheweth who are the right Christians, & in what maner of wise that they become baptized, vnder the obedience of the beliefe of Iesu Christ, in the name of the holyActes. 10. e Ephc. 1. b. 4. d. Ghost. And that is the vpright christian baptisme, in theMat. 28. b. Actes. 1. a. 2. a. 10. e. name of the holy Ghost, and it is the true secondeIohn. 3. a byrth, out of the holy Ghost, the ttue loue of GOD and Christ.
Answeare. THese vpright beleeuers haue the waters of the holy Ghost, as H. N. affirmeth, powred foorth ouer them wt full cleerenes of God abundantly: and thus doth Christ make manifest his holy Churche vnder the obedience of the loue through the shedding foorth of the holy Ghost, who is nothing els, but [the loue of God & Christ] with H.N. as appeareth in the lasse lyne of the last Section, and [Page 65] this he calleth the baptisme in the name of the holy Ghost. This doctrine hath bene confuted before: there is nothing therefore remayning now, but to geue you a sight of those absurde thinges which follow vppon it. First of all by this doctrine, H.N. his Christ in the spirite, and his holie Ghost, be all one. Secondly the holie Ghost is not geuen,Sinne is subdued in vs before we haue the holy Ghost. but to them that are of this familie, and subscribe to the doctrine and religion of H.N. Thirdly, sinne is subdued, before the holie Ghost bee graunted and geuen vnto them. Fourthly. Baptisme is no cutwarde seale and assurance of that good will the Lord beareth vnto vs, but an inwarde perfect obedience, that wee yeelde vnto him. And last of al, the holie Ghost, is not that wt begetteth in vs the loue of God & Christ, as it is written: but it is the verie loue it self of God and Christ, and nothing else. These errours be so euident,Rom. 7 that if nothing had bene saide seuerally vnto them before, being once brought out vnto the barre, and arrayned, a man woulde thinke they would at the first haue yeelded, confessed, and neuer for shame by pleading not guiltie, haue made any further trouble vnto the countrie for their tryall.
H. N.
Wee confesse, that they all, which become not grounded in this same vpright faith of Iesu Christ, nor become euen so baptized, as is before mencioned in the first article, in the name of the Father, vnder the obedience of the loue of the father, and his lawe, (and as is before mencioned in the fourth article) in the name of the Sonne, vnder the obedience of the loue of the sonne, and his beliefe, and as is before mencioned in this 8. article,) in the name of the holie Ghost, vnder the obedience of the loue of the holy Ghoste, [Page] and his renuing of the life & minde: are no true Christians: and that they also all, that boast themselues to be Christians, without this same vpright faith, and baptisme, are doubteles falseMat. 24. a. Luke 21. a. christians. Sectio 33. Therefore shall nowe in this same day of the loue, the worde that the Lord Iesus hath spoken cōcerning the true be, liefe and baptisme, be a iudge, also become fulfilled & founde verie true, and make knowen the beleeuers from the vnbeleeuers. Section. 34. For verilie who so beleeueth and becōmethMar. 16. b. Actes. 1. a. baptized, after this maner (like as we here confesse or acknowledge, according to the word of Iesu Christ, the vpright faith and baptism) he shall become saued: but who so beleeueth not, hee shall according to the worde of Iesu Christ become [...]ar. 16. b. cōdemned 35. For that cause let no mā boast him to be a christiā, that hath not in the vpright faith receiued the true tokens of the Christianitie, that isMar. 28. c. that beareth or carieth not the name of the Father, and of the Sonne and of the holie Ghost,Mark. 16.6. Actes. 1. b. 2. a. essentially and liuingly in him (otherwise he shall assuredly in this same day of the loue of the righteousMat. 25. d. Rom. 14 b. iudgement, before al the holie ones of God, which are comprehēded in the communialtie of the loue bee founde false and lying. For the woorde that the Lorde Iesus Christ hath spokenIohn 12. d. shal iudge him in this same newest day.
Answeare. H.N. proceedeth nowe to the sentence of euerlasting condemnation, which hee thundreth out agaynst all howe many soeuer, who shall not nowe in this present day of the loue, beleeue this doctrine which he hath here published and professed. What sentence hee himselfe lieth vnder, I leaue it vnto the Lorde, but if there [Page 66] be any place left vnto prayer for him, I pray God hee may be so truely touched with repentaunce, as that curse may be turned from him, which wayteth for so many, as by damnable doctrine, shall leade blinde and simple soules out of the way. In the meane time we stande assured from the mouth of the lorde,Prou. 26. [...]. that the curse which is causelesse shall not come. The true Churche of Christ acknowledgeth the holy Ghost to be God equall with the Father, and the Sonne: because the Scripture geueth libertie and freedome vnto him, in distributing of graces and giftes vnto the children of GOD. According as we reade in the former Epistle to the Corinthes: Al these thinges worketh one, and the self same spirite, 1. Cor. 12.11. distributing to euerie man seuerallie as he will: & because in like maner it ioyneth him with the father and the sonne, makinge but one God of those three persons,1. Iohn. 5.7. as it is written in the first Epistle of Saint Iohn, There are three which beare recorde in heauen, the Father, the worde, and the holy Ghost, and these three are one. Wee doe assuredly beleeue, that the holie Ghost will bee our comforter vnto the ende, as well in woorking the woorkes of sanctification in vs, as in making strong and sealing vp vnto our spirite the assurance of saluation and euerlasting life: bringing all that to passe in our weakenesse, which the Lorde hath promised in his woorde. For the which ende he is sent from the Father and the Sonne into the world. Which effectes, are many in number, and merueilous for the great workemanshippe thereof in such frailtie, as wee are forced to feele and confesse to be within our selues. For what a wonderful worke is this in flesh and bloud, to haue a wise and vnderstanding heart in the will and word of his God? The Apostle setteth this sight of God his goodnesse towardes vs which is offered in the Gospel, farre aboue the reach eyther of sense or reason, attributing it onely to ye holy Ghost: [Page] The things which eye hath not seen, 1. Cor. 2.9. neither eare heard, neither came into mans heart, hath God prepared for them that loue him, but God hath reuealed them vnto vs by his spirit, for what mā knoweth the thinges of a man saue the spirit of a mā, euen so the things of God knoweth no mā but the spirit of god. What a rare work is this in like manner, to geue vnto men who are priuie to themselues of manifolde offences, and great wretchednes, the confidence and boldenesse to call God Father, making a full reckoning of his fauour, and good wil towards them? which thing is notwithstanding wrought in the seruants of God,Gala. 4. by the spirit of God as the Apostle witnesseth: because ye are sonnes, God hath sent forth the spirite of his sonne into your hartes, which crieth Abba, Father. Of what difficultie likewise is that woorke, [to quicken this not dull, but dead disposition within vs,] in the wayes of the Lorde his lawes, and in the woorkes of his commaundementes? yet doeth the spirite of God performe it in vs, as wee reade in the Epistle to the Romanes: If the spirite of him that raised vppe Iesus from the dead dwell in you, Rom. 8.11. he that raysed vp Christe from the dead, shall also quicken your mortall bodies, by his spirite that dwelleth in you. Moreouer that passeth the power of man, in our afflictions to be guided vnto God, and to haue beside the matter, the acceptable maner also of mourning and groning ministred vnto vs, which proceedeth from the spirite of God,Rom. 8.26. as it is written to the Romanes: Likewise the spirite also helpeth our infirmities, for we know not what to pray as we ought, but the spirite it selfe maketh request for vs, with sighes which cannot be expressed, but he that searcheth the heartes, knoweth what is the meaning of the spirite, for he maketh request for the faultes, according to the will of God. And howe woonderfull is the Lorde by this woorke of his spirite in vs, who are yet kept from our Countrey & kingdome, [Page 67] and oftentimes so euill intreated and so litle regarded, that not onelie men, but the Lorde himselfe, seemeth to reckon of vs as vnwoorthie of any welfare here vppon earth to haue notwithstanding within vs, a good earnest of our inheritance in heauē, euē the spirit of God,Ephe. 2.14. who hath also to name [Comforter] for these and like effectes of consolatiō? after that ye beleued ye were sealed with the holy spirite of promise, which is the earnest of our inheritaunce, for the redēption of that libertie purchased, to the praise of his glory. As for H.N. his holie Ghost, there are no suche thinges to bee had from him, for concerning the earnest and assurance to be made for our inheritaunce, what vse can there be thereof, when once wee are entred vpon the same: nowe by H.N. his doctrine, euerlasting life, is in this life and in this estate of perfection which he professeth, & therfore when possession is taken, there is no longer place for anie pledge or earnest of assurance, and therefore H.N. his holie Ghost, cannot bee he which the Scripture setteth foorth, and maketh knowen by the propertie of a pleadge or earnest? Beside this, when H.N. his holie Ghost is once come, they are past praier for sinne, they haue not to pray against it beyng no sinners: and goodnesse they want not, beyng perfect, and therefore he is not that holie Ghost which the Scripture speaketh off, that helpeth their infirmities, who know not what to pray as they ought, making request with sighes and grones that cannot be expressed.
H.N. The nienth Article.
Wee beleeue one holy Churche a communialtieIohn. 17, c. Rom. 12. a. 15. b. 1. Cor. 12. a. Ephe. 4. b. of holie ones: which is the conioyned bodieEphe. 10.5. a. of Christ or incorporated through the loue, to Christ: [Page] and that the shedding forthActes 2. a. of the holy Ghost commeth to passe: vnder the obedience of the loue vppon the same. For through the holie Ghost (wherewith shee is: in all loue annoynted, blessed, and elected, to a sanctifiedApo. 21. a. bride of Christ:) shee becommeth named one holy communialty of holie ones, which is the holie conioyned body of the bodie of Iesu Christ
Section. 37We confes that this same one holyActes 2. a. comunialtie which becommeth euen so as is aboue said incorporated through the loue: into the bodie of Iesu Christ, as oneIohn. 17. c. bodie with him, and baptized in his sauing health: is the true Christianitie, and the vpright holieApo. 22. a. 22. churche of Iesu Christ. Wherevnto all people shoulde of right assemble them vnder the obedience of the loue, to their blessing and saluation according to the promises: For she is God maiesty,Iohn. 14. b. Apo. 21. a. or the true house of the loue, for his dwelling, wherein God will haue mercie on all people.
Section 38.Who so nowe therefore assembleth him not vnder the obdiēce of the loue: vnto the same holy Church of Iesu Christ, neither yet submitteth him humbly, vnder the same maiestie of GOD, but contemneth the righteousnesse of GOD: and the spiritual giftes & riches of Christ & so turnethTim. 4. a. 2. Tim. 3. a. 2 Pet. 3. a. away him self from the communialtie of the loue, the chosen holy ones of God, he sheweth that hee is false of hearte, and standeth minded agaynst GOD and his holie Church, and bringeth euen so the iudgementIud. 1. b. of his condemnation ouer himselfe.
[Page 68] Answeare. H.N. professeth here, that this sect is the true, and onely Church of Christ, incorporated through loue to Christ, wherevnto all people shoulde of right assemble themselues, to their blessing and saluation, because she is Gods Maiestie, for these be his owne wordes. Hee professeth likewise, that whosoeuer turneth himselfe away, from this communialtie of the loue, hee bringeth euen so the iudgement of his condemnation ouer himselfe. In many places of this booke he flatly condemneth all people, that are not of this secte, hee affirmeth their estate to hee a false beyng, the Diuell, the Antichrist, the wicked spirit the kingdome of Hell, 1. Exhor. 15.17. & the maiestie of the Diuell himselfe: they are his verie woordes in the fifteenth Chapter of his first exhortation. I will not stand long vpon this point, but content my selfe onely with two testimonies, and those taken out of this, and the next chapter, whereby euery man may easily perceiue, what his iudgement is, both of the Preachers and people, wheresoeuer, or howe many soeuer that are not of his familie. Thus he speaketh in the fifteenth Chapter of his first Exhortation, and tenth Section: The vnilluminated vnsent teachers, busie, and apply them very earnestly about the profounde knowledge of the Scriptures, or high vnderstandinges, according to the pleasing, either contentation of men, or about a paynted holines, or false righteousnes, according to the fleshe, or outwarde appearance, that hath before the fleshly minded, a shewe of righteousnes, but inwardly their nature or minde, is full of iniquitie and full of all false witnessinges, against God his gratious woorde, and his Ministers, [Page] and they are not else what, but a nest of Diuelles, and of all wicked Spirites. Therefore surely, the riches of the knowledge, in all false heartes, of the Scripture-learned, and in all presumptuous or arrogant selfe wise is the false spirite of Antichrist, which through his shew of outwarde holines, and great knowledge in the Scripture, worketh a secrete iniquitie, and esteemeth himselfe as more worthie, then the loue and her seruice, and aboue the wisedome of God, or the vpright life, to be the spirit of the ful wisedom it self. And in the sixteenth Chapter, which is the next following, and seuenteenth Section he confirmeth his iudgement in these woordes. Therefore it is assuredly al false, & lies, seducing and deceitful, what the vngodly or vnilluminated men, out of the imaginatiō or riches of their own knowledg, & out of the learnednes, of the Scriptures bring foorth, institute, preache, and teache. They preache in deed the letter & imaginatiō of their knowledge, but not the word of the liuing God. Seing then they haue not fulfilled obediently, the first entrance, into the doctrine of the gratious word, & yet neuerthelesse, with free hearts presumptuosly boast them to haue. and to vse all what is brought, & geuē out of grace, to the holieones of God, in the communialtie of the loue, There is no true Christianitie but among them that growe vp in the family of loue vnto illuminate elders. & lie or erre therein: so is doubtlesse all their doing, & word that they vse, out of the free mindednes of their heat, a false freedom, out the false light, the imagination of the knowledge, & all their congregation, let thē esteeme thēselues so holy as they will: a false Christianity, and Deuilles Synagogue or schoole. For there is none other cōmunialtie of holie ones or true Christianitie but the communialty of holy ones in the loue of Iesu Christ, & al such as adioyne thē thervnto, and grow vp vnder the obedience of the loue, in the same loue, to elders of the holy & godly vnderstanding. His woordes can no waye be arrested so, but that any [Page 69] man, who shall read them may see and plainly perceiue, that he thinketh of al that are not of his familie, imbracing his doctrine, & adioyning themselues to that number as of a false christianitie, a diuels sinagogue or schole: they be his owne woordes euen now cited as you haue hearde. It is very expedient therefore to examine what trueth there is, in this his assertion. The true Church of Christ, resteth vpon Christ and his obedience: H.N. his familie, resteth vpon the law, and their obedience yeelded vnto the same: for that is their Christ, and all the meanes of saluation that they doe acknowledge, as doeth plainely appeare by that which hath beene spoken afore of their Christ. Wee may therefore say vnto them with the Apostle:Galla. 5.4. ye are abolished from Christ, who soeuer are iustified by the law,Galla. 3.29. ye are fallen from grace. The Church of Christ is Abraham his seede, and therfore as he was, so they be heires by promise: H.N. his familie, commeth to all their happinesse by their own paines & proper purchase, & therfore fallen frō grace, and lye vnder the curse of God: For so many as are of the workes of the law, are vnder the curse, saith the Apostle.Galla. 3.10. In the true Church of Christ, the iusi man, who because he is iust, cannot be voyde of the fruites of righteousnesse and true holinesse: yet leaneth he not to that his labour, as now beeing altogither free from imperfection: but liueth by his faith, and resteth in the mercy of his God, according as it is written by the Apostle: The iuste shall liue by faith. Galla. 3.11. But in this Familie, there iust men leaue and let goe, all faith and credite in the goodnesse of any other, and will liue by their owne laboure.
This sanctification and holinesse of the Church of Christe, albeit it be sounde and sincere, yet is it neuer perfect and absolute in this life, without sinne and imperfection at all.Iohn. 15.2. For we doe reade in the Gospell after Saint Iohn, that braunches, euen all of those without exception, which bring forth fruite, be in no other estate, but that they [Page] haue in them notwithstanding matter of necessitie to be purged, that so they may bring foorth more fruite: Euery braunch that beareth fruite, he purgeth it, that it may bring foorth more fruite: and therfore doe we say in the next Article, that we doe beleeue the forgiuenesse of sinnes: but the sanctification and holynesse of H.N. his Church and Familie (as they say) is perfect euen in this life. The members of the true Church, bee braunches of that true Vine Christ, and haue from thence their sappe, & strength to beare: but the fellowes of this Familie haue all their sappe in them selues: for they doe not acknowledge originall sinne, nor yet the doctrin of our free election in Christ, and therefore must of necessitie with Pelagius, plant grace generally in our nature, and so consequently confesse that we haue our sap in our selues.
H.N. The tenth Article.
Wee beleeue the forgiuenesse ofMatth. 9. a. 16.18. Iohn. 20. c. Actes. 13. c▪ sinnes, namely in the same communialty of holy ones, which standeth grounded in thssame vpright and godly beliefe of Iesu Christ, and becommeth baptized in that same holie beeing of GOD aboue rehearsed, and where theCol. 3. b. loue hath obtained the victory. Wee confesse also, that no man shall obtaine grace, or forgiuenesse of sinnes at Gods hand, without thissame holie communialtie of Christ. For thissame is the holy Christianitie: the familie of Loue: wherein GOD himselfe2. Cor. 6. b. Apo. 21. a. dwelleth, liueth, and walketh: and the true communialtie of Israell, which reigneth with God and Christ, ouer all her enemyes.
[Page 70] Answeare. Hee that calleth to minde that doctrine which H.N. which hath set foorth before, in his exposition vpon the 4. Article, shall plainely perceiue, that remission and forgiuenesse of sinnes, is nothing else, but to bee set free from sinning any more against God: and that not to be attained vnto any otherwise, then by following his Christ, in the death of the crosse, vnder the obedience of the loue. Which opinion is confirmed in his Euangelie Chapter 30. Section 6. The clensing, which is called Purgatory, Euan. 30.6. signifieth vnto vs, the making pure of the beleeuers of Christ, which they in distresse, affliction, sorrowe and anguish for the sinnes cause, doe passe thorowe, wherein they, as in a fire of humiliation, are purged, or iustified from all their sinnes, through the beliefe, for to enter euen so with pure heartes, into the kingdome of the GOD of heauēs. In which fire of clensing, or Purgatory, the vpright beleeuers of Christ, shew foorth patience in prayer vnto God, and euen so in the beliefe, and in manner of suffering, they followe after Christ in his death of the crosse, to the purging of their sinnes. And the 28 Chapter of that same booke, and first Section, this his opinion is likewise established. These be his woordes. Whilst nowe the children of men cleaued vnto the vpright faith of Abraham, which was of one beeing with the true light of life, or grounded themselues therein, and euen so obediently suspected the seruice of the beliefe, administred out of the true light, which is Christ himselfe in his requiring, exercised them therein, and onely gaue eare and had regarde vnto the ministers of the holie word, which had kept the Passeouer with Christ, out of the flesh, into the spirit, & out of death into life, & were euen so implanted into Christ, & coedified with God: [Page] and also beeing obedient vnto the worde, in his requiring, bide stedfast therein, vntill that they had also kept the passouer with Christ, and obtayned the renewing of their spirit and mind, in Iesu Christ, the which is the vpright supper, or Pascha, wherein men rightly eate the body of Christ, drinke his bloode, are partakers of his suffering, and baptized in his death, vnto his burying: and euen so remember the suffering of Christ, and witnesse or publish his death, till vnto his comming, that is, vntill the true light arise in the heart, so were they made safe, iustified from their sinnes, renewed in the spirit of their minde, and sanctified in Christ, to fellow members of his body, & to coheires in the riches of God his father, in the euerlasting life. This doctrine which maketh man his owne Sauiour and redeemer, is plentifully confuted in the fourth Article, wherevnto I refer the reader. A man would not imagine that they could attempt so much mischieuous matter against vs, and our saluation: euen then, when they giue vs no worse woordes, then the holie Ghost doth vse. For heere are heard no other wordes, then wordes of pardon, and forgiuenesse, and yet there is no other matter in hand, thē matter of purchasing and paying for our saluation. But no marueile if H.N. (who before was sufficiently prooued to bee Iudas) doe nowe kisse, when he meaneth to kill, and in woords putteth vs in hope of a pardon: when in deede is drift is, to haue vs pay the vtmost farthing.Heb. 10.16.17 In the tenth Chapter to the Hebrues, it is plainely prooued, that euen those his deare and best beloued Children, in whose heartes and mindes, himselfe hath written his owne lawes: haue in them notwithstanding matter to be pardoned and forgiuen. After those dayes (saieth the Lorde) I will put my lawes in their heart, and in their mynde I will write them, and their sinnes and iniquities I will remember no more. The place is alleadged out of the Prophete Ieremye, Iere. 32. [Page 71] I wil make an euerlasting couenant with them, that I will neuer turne away from them to doe them good: but I will put my feare in their hearts, that they shall not departe from me. These people to whome the Lorde hath made this large and liberall promise, that they shall enioy such a portion of his feare, as shalbe able to kepe thē from departing from him: these (I say) that haue and enioy such a measure of mercy from the Lorde: haue all this notwithstanding in that their estate sinnes to be pardoned, and that with one offering for all, neuer after to be renued: With one offering hath he cōsecrated for euer (saith the holie Ghost) them, that be sanctified. And againe,Verse. 14. Where remission of these things is, there is nowe no more offering for sinne. If one offering consecrate for euer them that be sanctified: then are there not so many offeringes to consecrate wtall, as there be persons sanctified: which is the doctrine of H.N. If one offering consecrate for euer, them that be sanctified: then H. N. and his Familie, are not sanctified, because they refuse that one offering, which the Lord hath appointed, thereby to consecrate for euer them that are sanctified: and haue erected in steade therof, a continuall offering, and oblation for sinne, wherin euery man must play the Prieste for himselfe. And therefore, albeit he affirme words, that there is remission, and forgiuenesse of sinne in his Familie: yet in trueth it is otherwise:Heb. 10.18. for where there is remission of sinne, there is no more offering for sinne: Nowe in H. N. his Familie, there is more offering for sinne, and therfore there is among them no remission of sinne. The Prophete Dauid affirmeth,Psal. 3 2.6. that because the Lorde had pardoned him his sinne, therefore euery man that is godly shoulde bee emboldened likewise in their sinnes to flie vnto him: wherevpon it followeth that euery man that is godly, is subiect to sinne. And if this offence of Dauid, which had pardon from the Lorde had not beene ommitted after his calling, and walking [Page] vnto the worde of God: then could it not haue beene an argument of hope for the godly, because it was committed before he began to liue in the feare of God: and therfore their estate & condition should be so diuerse, that one coulde not yeelde the helpe of hope vnto an other. Now if euery godly man should haue hope by it: then is there no man so illuminate, but he remaineth subiect to sinne, and therefore must liue by faith, and with the true Church of God, beleeue the forgiuenesse of sinnes. Nowe forgiuenesse of sinne (if H.N. his doctrine may be beleeued) is not to bee had or hoped for, without this his familie of loue: so that euery man, not beeing of that his number, is shut out of the Church,He that is not of this familie of Loue, shall neuer obtaine forgiuenesse of his sins at God his hand. and kingdome of Christ, and liueth without all hope of mercy, and forgiuenesse from the Lorde. For these be his wordes, in explaning this Article: No man shall obteine grace, nor forgiuenesse of sinnes, at God his hands, without thissame holy communialtie of Christ: for thissame is the holy christianity, the Familie of loue, wherein God himselfe dwelleth, liueth & walketh &c.
H. N. The xi. Article.
Wee beleeue theEsa. 26. e. Ezec. 36.37. b. resurrection of the fleshe: wee confesse that the dead which are deceased or fallen a sleepe in Christ, rise vpIohn 5. d. 1. Cor. 15. e. d. 2. Cor. 5. a. 1. Thes. 4. b. with their bodyes, and appeare with Christ, in his glory: where through the whole house of Israell becommethIere. 30. b. 31. d. Ezech. 37. c. erected or restored in the last day according to the promises.
Answeare. That the resurrection of the body, is wholy and altogither a spirituall matter, according to the doctrine of H.N: it plainely appeareth in all his bookes. I in deede he vseth [Page 72] this worde body, in this place, but as his accustomed kind of dealing hath beene heeretofore, that the simple may the sooner be deceiued thereby, in not suspecting any straunge matter to be there, where they heare no other beside the knowen & accustomed wordes. He calleth it [the resurrection of the body be] cause it is acccōplished, while yet we are liuing in this body: for so many as nowe imbrace the doctrine of H. N. and are growen to perfection in the same: in his iudgement, those are risen from the deade, and that is with him, the resurrectiō of the body in the last day: whervnto he draweth all the scriptures, which mention the day of iudgement, & the second comming of Christ: when as wel good, as bad, shall rise againe in the fleshe, and be adiudged either to ioy or paine euerlastingly. That thus he thinketh of the resurrection, it is plaine and euidently to be seene, in his Euangelie Chapter. 35.8. Beholde in this present day, is this Scripture fulfilled, and according to the testimonie of the scripture, the raysing vp, and resurrection of the Lordes dead, commeth also to passe presently, in thissame day, through the appearing of the comming of Christ in his maiestie, which resurrection of the dead, seeing that the same is come vnto vs, from Gods grace, we doe likewise in this present day to an Euangelie or ioyfull message of the kingdome of God, and christ, publish in al the world, vnder the obediēce of the loue. In which resurrection of the dead, God sheweth vnto vs, that the time is now fulfilled, that his dead, or the dead that are fallen on sleepe, in the Lord, rise vp in this day of his iudgement, & appeare vnto vs in godly glory: which shall also frō henceforth liue in vs euerlastingly with Christ, and raigne vpon the earth, wherein the scripture becommeth fulfilled, in this present day, like as there standeth written therof. And in the seconde chapter of the Euangelie. Section 3. For that cause, awake now in the spirit, ye louers of the trueth, and throughly [Page] measure or try out the ground of this same spirit, which to the making aliue of all the dead that are deceassed in the Lord, is proceeded from God: and meruaile not at any of thissame: but search or examine the scripture, whether that it make not mention of the same. Likewise in the 4. Chapter Section 14. For this cause our hope standeth now in this day, very little on many inhabitours of the worlde, for of them there shall fewe come, which shall stand minded, or adioyne them vnto the loue, and the requiring of her seruice, with all their heart: and yet many fewer, which shall perseuer therin vnto the ende. Therefore hope we with ioy, much more on the appearing of the dead, which dye in the Lorde, or are dead in him, to wit, that they in their resurrectiō from the death, shall liuingly come vnto, or meete with vs. For all the dead of the Lord, or members of Christ, shall now liue & arise with their bodyes, & we shall assemble vs with them, and they with vs, to one body in Iesus Christ, into one louely beeing of the loue, and be altogither concordable in the loue, and peace of Iesu Christ. He that shall reade the booke of H.N. with iudgement, shall soone see and perceiue, that the knowledge of his doctrine, and obedience thereunto, is with him all in-all, it is the cōming of Christ, the sound of the last Trumpet, the resurrection from the deade, and euerlasting life: of many I will giue you one place for proofe heereof, it is in his Euangelie Chapter 38. Section 2, Wherefore awake now all, lift vp your heades: heare and see the wonderfull actes of God, and haue regarde vnto the sounde of the laste Trumpet, and consider the forefront of the true Tabernacle of God: wherein the beginning of the true God seruice, and of the vpright Christian life, becōmeth erected: the holie of the true tabernacle of God: wherin the true God seruice, and his requiring & the obedience of the belief, euen vnto the vpright christian [Page 73] life is accomplished, & the vaile remoued from the most holy: the most holy of the true tabernacle of god: wherein the perfection of the true Christian life, and al that which God hath spoken from the beginning, and promised thorow his Prophets, is set vp: the kingdome of the God of heauens, full of al pure beautie, and heauenly powers: wherein all mindes of pure hartes doe liue with christian triumph, free without feare: the day of the righteous iudgement of God: in which the compasse of the earth becommeth iudged with righteousnesse: the iudgement seat of Christ: before which all things must needes be manifested: the perfect being of God and Christ: in his abundant clearnesse, of the godly light: the true rest of al the children of God: in their perfect louelinesse, and vpright being: the mysterie of the heauenly trueth: wherein the right seruice of loue hath his ministration, & the declaring of the spirituall treasures or riches of the heauenly goods, which are administred, and brought thorow the seruice of loue, to an euerlasting perfection, vnto the vpright of heart, and wherin al vnperfect or childish things, Images, figures, and shadowes do ceasse, becommeth nowe in this present day (O ye louers of the truth) euangelized and declared vnto you all, and thereto also yee all, so well as we, were created for to liue therein, and are called and bidden vnto the same, out of the grace and mercie of God by me H. N. in whom God hath sealed the dwelling of his glorie, and his holie name. Wee are taught out of the worde of God to beleeue and assuredly to looke for the resurrection of this our flesh, which by death is taken downe, and layde into the dust. For by that league and couenant, wherein the Lord standeth bound vnto vs, to become our God, he hath not onely taken our soule, but our fleshe and bodie also into his fatherly protection: and that not for the time of this life alone, but in like maner for the [Page] life to come. And therefore our Sauiour Christ Iesus, by these words of the couenant, proueth that the dead shal rise againe, yea that Abraham, who had bene alreadie partaker of rising from sinne in truth (the shadow whereof H.N. vrgeth, for the rising againe of the flesh) should haue yet an other resurrection: which is to rise vp in flesh and bone, to inherite euerlasting comfort, as well in bodie, as in soule. For as the godly doe glorifie GOD here vpon earth, both in bodie and soule: so shall they likewise be glorified of him in both, in the life to come. And this is an article of our beliefe, and especiall comfort left vnto Christians. But how can it be that H.N. should be priuie vnto these, & such like comfortes, who is vtterly ignoraunt of Christ the procurer of thē? The Apostle Paule, whose conuersation was in heauen, and therefore already possessed of the rising from sinne: looked notwithstanding for this resurrection of the bodie, when it should be chaunged, and made like vnto the glorious bodie of Iesus Christ: Phil. 3.20. as it is written in the Epistle to the Philippians. But our cōuersation is in heauen, from whence also wee looke for the sauiour, euen the Lord Iesus Christ, who shall chaunge our vile bodies, that it may be fashioned like vnto his glorious bodie, according to the working, whereby hee is able euen to subdue all things vnto himselfe. It is manifest then by this which hath bene spoken, that the resurrectiō of the bodie, cannot be drowned, as H.N. his doctrine doeth teach vs, in the rising from sinne and wickednesse. And beside, in this short abstract of the principal points of our faith, is it possible to perswade any man, that one and the same thing, shoulde bee the matter and argument of sundrie articles? Now by the doctrine of H.N. this article is the same in effect, with those of Christ his rising the third day frō the dead, his ascending into heauē & his sitting at the right hand of God his father: yea, it is the same in meaning, with those of the holy ghost, the holy catholike Church, [Page 74] the cōmunion of Saints, the forgiuenes of sinnes. For all these be nothing else, besides that estate of life, which his doctrine doeth describe, to bee the louely being, and that estate of perfection, which his illuminate elders bee possessed of. What cause haue all true hearted Christians, to crie out agaynst this doctrine, which shrinketh vp so manie and speciall comfortes, so proper and peculiar vnto them?
H. N. The .xij. Article.
And we beleeue oneIohn. 6. c. 17. euerlasting life, Amen. We confesse that the same euerlasting life is a trueIohn. 1. a 1. Iohn. 1. a. light of men, and that God hath made and chosen him the man hereto, that hee shoulde liue in the sameGen. 1. c. a. [...] Sapi. 1. b. light euerlastingly, it is verie true.
Answere. This euerlasting life which H. N. speaketh of, is no other thing, then that doctrine which he professeth. And therfore he calleth it, a true light of men, according as we haue heard before in his title, that in respect of this doctrine, he chalengeth vnto him selfe, to bee called the true light of the perfect being: alledging the same place that here is cited for proofe thereof. But least some might say, that this place is not plaine inough, to warrant this to be their opinion, let vs heare himself open his owne meaning more at large. These are his owne wordes in the 34. Chapter of his Euangelie, Section. 4. In this same day, or last time, (namely in the perfection of the workes of God, & in his righteous iudgement) the God of heauē hath now declared himself, & his christ, together with al his saints to vs his elect, also made a dwelling with vs, & brought euen so vnto vs, out of his holy being, the most holie [Page] of his true tabernacle, with the fulnes of his garnishing, and spiritual heauenly riches, to an euerlasting fast standing Ierusalem, and house for Gods dwelling, according to the Scripture: the which is the verie true vndisturbable kingdome, full of all godly power, ioy, and of all heauenly beautifulnesse, wherin the land of the lord, with fulnesse of eternall life, and louely sweetenesse, is sung from euerlasting to euerlasting, and wherein all mindes of pure heartes doe dwell liue, and walke with freedome, In this kingdom of H N. his loue is the fulnesse of euerlasting life. and Christian triumph in all loue. This day of loue is with him (as you heare) the last time, and therefore nowe doeth God make his dwelling with vs, and bringeth the fulnesse of his spiritual riches. And this kingdome (as he sayeth here) is the verie true vndisturbable kingdome, full of all godly ioy, and heauenly beautifulnes, wherein is the fulnesse of eternall life. He calleth it the eternall life, because this doctrine must reigne on earth for euer: and therefore in his exposition vpon this Article, he doeth not affirme, that anie one man shall liue in the same light euerlastingly: but speaking indefinitely, sayeth, the man shall liue in it euerlastingly: because there shall bee from hencefoorth in all times hereafter, men founde that shall walke in perfecte obedience vnto this Doctrine. It appeareth likewise out of his Euangelie, that he professeth euerlasting life, to be nothing else, but his doctrine. So that to liue in perfect obedience vnto that, is no other thing, then to liue in the life euerlasting, & in that light that shineth therein. And it is therefore called euerlasting, because it shalbe professed for euer, and no religion preuaile against it. These bee his owne woordes. Euangelie. 37.13. Therefore also is this day, or light of the loue with his seruice in the most holie, the last day, and the perfection or conclusion of all the workes of God, in the which God himselfe, with his Christ, and with all the thousandes of his Saintes, as in the moste [Page 75] holy of his true tabernacle, appeareth and commeth vnto the beleeuers, and obedient ones, to the requiring of his worde, to an eternall rest of his holy ones, and to a godly consolation for all afflicted 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.The ioyes of H. N. his heauen, are here vpon earth.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.Iam. 3.2. 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: 1. Iohn. 1.8. 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,1. Iohn. 3.9. that saying of Saint Iohn: Whosoeuer is borne of God sinneth not: and that likewise: He that committeth sinne, 1. Iohn. 3.8. 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. [Page 76] 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 [Page] 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,Iohn. 9.31. when it is principal and gouerneth▪ 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:1. Iohn. 1.9. 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, 1. Iohn. 3.8. 1. Iohn. 1.8. 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:Phil. 3.1.2.15. who when he had before confessed, that he had not attained vnto perfectiō, but did folow after it, speaketh notwithstanding immediately after of him selfe, as of one perfect: because it was a chief & principal studie & trauaile of his to grow toward it. Let vs therefore as many as be perfect, be thus minded, and if ye be otherwise minded, God shall reueale euen the same vnto you. And in the seconde booke of the Chronicles, (albeit the high places were not taken away out of Israel, 2. Chron. 15.17 wherein King Asa was an offender against the law of his God, as also in sundrie [Page 77] other thinges, whereof mention is made in the nexte Chapter: yet are these wordes vttered by the holy Ghost of him: The heart of Asa was perfect all his dayes. We doe reade also, for further confirmation of this matter, in the seconde of the Chronicles: that Amazia and Osias did vprightly in the sight of the Lorde:2. Chron. 26.4 & 26.2. and yet for all that Amazia was guiltie of one so great trespasse, as did procure vnto him an heauy iudgement from the Lorde, as appeareth in the Chapter going before: And Osia in like manner,2. Chron. 29.2. did so offende in vsurping the Priest his office that he did smite him with the plague of Leprosie for the same: Which punishment was not remooued from him, vnto the day of his death. And doe we not reade in like manner of Dauid and Hezechias, 2. Chron. 32.25.31. that they did vprightly in the sight of the Lorde? Yet who is ignorant of Dauid his grieuous offences: eyther else of the trespasses of Hezechias so playnely noted in the seconde of the Chronicles? We then playnely perceiue, that the Scripture is well acquainted with the naming of thinges after that which is chiefe and principall in them: and that in the Scripture they are called righteous and perfect, who are not freed from all vnrighteousnesse, neither yet voyde of all imperfection. And this rule which the holy Ghost obserueth, will leade vs to the right sense, and meaning of all those places, which heretofore haue bene alleaged, by the Pelagians, and are now afresh renewed by H.N. and his familie, for this doctrine of perfection: a doctrine, whereof a man may truly say, that as there neuer hath bene any more pernicions, so was there neuer any oftener reuiued, and more easely receiued: for Adam his children would: still be Gods, and haue their happines and perfection in themselues. And so fauourable are we to our selues, that if our testimonie may bee taken, wee will iustifie that saying of Solomon: Prou. 16. All the wayes of a man are cleare in his owne eyes. The places alleadged heretofore [Page] by the Pelagians, for their perfection, and nowe againe vrged by H N. and his familie, their lawfull successours, be these:Gen. 6.9. Gen. 7.1. Deut. 18.13. Iosu. 24.14. Noah was a iust man. Walke before mee and be thou perfect. Thou shalt bee perfect with the Lorde thy God. Feare the Lorde, and serue him in perfectnesse. And thou Solomon my Sonne knowe thou the God of thy father, and serue him with a perfect hearte. 1. Chron. 29.19. 2. Chro. 15.17. Geue vnto Solomon my Sonne a perfect heart, to keepe thy cōmaundemēts. The heart of Asa was perfect al his dayes. I beseech the Lord remember, that I haue walked before thee in truth, Esai. 38.3. & with a perfect hart. His heart was not perfect with the Lord his god, 1. Reg. 11.4. as was the heart of Dauid his father.2. Chro. 2.52.He did vprightly in the eyes of the Lorde, but not wth a perfect heart. Ye shall therefore be perfect, Mat. 5.48. as your father in heauen is perfect. Mat. 19.21. If thou wilt be perfect, goe sell that thou hast. Whosoeuer will bee a perfect Disciple shalbee as his Maister. Luke. 6.40. Wee speake wisedome among them that are perfect. 1. Cor. 2.6. Till we all meete together, vnto a perfect man, and vnto the measure of the age of the fulnes of Christ. Ephe. 4.13. Let vs therefore as many as be perfect; Phil. 3.15. bee thus minded. Colos. 1.28. That we may present euery man perfect in Christ Iesus, Strong meate belongeth to them that are perfect. Heb. 5.14. Let patience haue her perfect worke, that ye may be perfect and lacking nothing. Iames 1.4. Iames 3.2. 1. Iohn. 2.5. If any man sinne not in worde, he is a perfect man. He that keepeth his worde, in him is the loue of God perfect in deed.
It is no new thing in the Scriptures, to geue any thing the name absolutely, & without any caution or condition, A termino ad quem tendit, (as the philosophers do speak:) that is, of that thing wherevnto it tendeth: because albeit it haue not perfectly atteined vnto the same, yet with [Page 78] a speciall care, and principall desire, which can neuer bee without some profiting, it keepeth the right course therevnto. Solomon geeueth him the name of a wise man absolutely, without any restraint, or exception, who is yet subiect to suche imperfection therein, as must necessarily, and will gladly for his further profiting, admitte reprehension: Geue admonition to the wise, and he wilbe the wiser: Teache a righteous man and hee will increase in learning. Prou. 9.9. He geueth him the name of a wise man, without any restraint: Geue admonition to the wise: and yet is hee not absolute and perfect therein, but onely in the way and trauayle therevnto, for admonition will make him wiser: Nowe to that which is perfect and absolute already, can nothing bee added. Solomon likewise in the Prouerbes, sticketh not to call them righteous, simply, and without exception, who are yet but in the course and way of righteousnesse, aspiring and contending to profite and proceede in the same: The way of the righteous shineth as the light, that shineth more and more, vnto the perfect day. Prou. 4.19 As before hee had the name of a perfect, and absolute wise man, who was yet to profite, and therefore vnperfect in the thing: So nowe hee is sounde and whole (as yee heare) touching the name of a righteous man, who wanteth a legge, arme or some other member of righteousnesse it selfe: For hee is sayed to bee as the light, which shineth clearer and clearer, vnto the perfect day. If it bee replied, that this woorde [Perfect,] vrged in so many places of the Scriptures, by the Pelagians and their lawfull successours the family of loue, is not yet heard off, ioyned with any kind of want & imperfection: I aunsweare, that the Hebrue worde, which in the olde Testament, they translate perfect, signifieth soundnesse, [Page] and that simplicitie,Esaie. 1. which is opposed to frowardnesse and wickednesse: and not that estate which is altogether voide of al imperfection. And so is it vsed in the first Chapter of Isaie, 2. Chron. 15. and in the second of the Chronicles. The like is to be said of the Greeke word vsed in the new testament, by the which diuerse good writers signifie, the consecrating and sounde addicting of a man vnto religion, and the feare of God: in which sense it is taken in the Epistle to the Hebrues.Heb. 2. And that it may stande with want and imperfection, appeareth playnely in the Epistle to the Philippians: when the Apostle hauing in plaine speach professed, that as yet he had not atteined vnto perfection, immediately after hath these woordes of himselfe:Phil. 3.12.15. 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.Iohn. 15.2. 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. Aug. 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 notwithstāding 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. [Page 66] Luke: There is more ioy in heauen, Luke. 15. 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, 1. Cor. 1.17. hast not appointed repentance vnto the iust, as to Abrahā, Isaac, & Iacob, which haue not sinned against thee. This forme and manner of speache,Mat. 28.39. 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: Iere. 7.22. 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 [Page] stande with that saying of Saint Iohn, 1. Epistle 1. Chapter verse eight.1. Iohn. 1.8. 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 [...]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.Dan. 9.20 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. Nehemi. 1.6. 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, [Page 80] 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,Iacob. 3.2. 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,1. Iohn. 1.8. 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 shalbe to late: Euery one that exalteth himselfe shalbe 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 wtout reproofe:Luke 1.6. wc is obiected against vs: And yet who is ignoraunt, that Zachary was a priest & therefore daily [...]ered sacrifices for his own sins,Heb. 5.3. as wel as for the sins of the people: wt had bin in vain, if he had bin altogether wtout sin & offence. Where they do affirm, that because contraries cānot dwel togither therfore sin cānot be in him in whom there is any religiō & Christiā conuersation: they do bewray great ignorance: for who knoweth not, that the humors of our bodie, be within thēselues, of a diuerse, nay of a contrarie nature & dispositiō [Page] and yet are they so ordered and tempered within our bodies, that one hath the preheminence and gouernement: and the others doe reient and yeelde therevnto: and being so qualified, the body hath a good constitution by the same. In like manner, albeit sinne in the extremitie thereof, that is in the rule and gouernement of the same, can not bee in him in whom righteousnes ruleth: Yet when sinne is a seruaunt, and brought vnder subiection, it both is, and may be, in him that greatly feareth GOD: otherwise howe coulde the Apostle haue saide,Rom. 7.22. I delight in the lawe of God, concerning the inner mā, but I see another law, in my mēbers, rebelling against the lawe of my minde. And whereas simply in it selfe, sinne is a deadly poyson, to them that feare God, where the gouernement is taken away, it being subdued: it hath the place and office of a profitable medicine. For it helpeth to expell securitie, and contempt of God, in that by the sting thereof, we are spurred to God warde, and forced, vppon the consideration of our want, to bee humbled vnder his grace, & to haue daily dealinges with him, for the vpholding of vs in the middest of so many daungers, and so greate experience of weakenes and infirmitie.
❧A confutation of a detestable practise of H.N. in supplanting the true and grammatical sence of the woorde, by bringing in place thereof, a bastardly broode of Allegories.
TO vphold the heresies of H.N. this is one especiall and principall practise, that the History and natiue sence of the woorde of God, is altogeather neglected of him, and in steede thereof is intertained, an Allegorical and bastardly construction, which thing vtterly defaceth the certentie of the sacred scripture, & maketh no other thing of it, then a nose of waxe, which wil receiue as many sundry figures, and impressions, as shal please a man to presse vpon it: and beeing in it selfe one and the same thing, will notwithstanding beare formes and faces, which within them selues are most diuers and distinct. Now if the woorde be made so vncertayne, our faith which is grounded therevpon, can not be sure: And if our fayth bee not sure, howesoeuer it it goe with vs, when the weather is calme, it can not be auoyded, but wee shall sinke and suffer shipwracke, when the least storme of temptation shall beginne to blowe ouer our heades. And like as wee haue no stay for our selues, no more haue me any good weapon, wherwith either to beare of an aduersary, or to make an assault against a deadly and sworne enimie. For if the worde stande indifferent to such diuerse, and differing constructions, as must of necessitie be admitted, if Allegories be allowed: and our selues receiue no helpe from the writing, and letter, to decide more with one, then with an other: What will holde of the assaultes [Page] of an heretique, beeing a subtile aduersarie? or where shall wee haue a weapon able to geue a deadly wound to any Heresie? Wheresoeuer then Allegories shal happen to haue so good liking, and so great allowance, as H. N. doeth make them: there can nothing be long safe from our aduersaries, neither any thyng wel assured to our selues. And therefore the meaning of suche as turne all into Allegories and borowed speaches: is no other then to haue strength and defence, to vpholde in religion and conuersation, whatsoeuer any man his lust and liking shall leaue hym vnto. As for the estate of these men, who in this their Allegorizing, are alwayes borowing constructions and meaninges: theyr dealinges are lyke to the traffique of suche as goe all vppon trust: for be theyr shoppes neuer so well furnished of wares, yet all is but borowed: And albeit they beare the countenance of men worth many thousandes: yet when their estate is truely tried, they are foūd worse then nothing: for this long borowing, doeth bryng them in the ende to playne begging. And it is out of question, these shall finde it to true (who turne all their Scriptures into Allegories, and borowed speaches) when tēptation shall trie them, they shall haue nothing to vpholde them: though in countenance and shew, they wilbe taken nowe for the best and richest among the christiās. Where it is answeared for them, that they receiue the woorde, heare, and reade it, alleage, and alowe it: true it is, they haue it, and as they haue it, Sathan both may and wyll very gladly spare it: For it is so disguised by Allegories, that the true sence, (and therefore the power and vertue that is in it) is plainely abolished. So that Satan his gayne groweth too bee greater thereby, in as muche as the shadowe and shewe of liking, and alleaging the woorde, keepeth many simple soules from any suspition, to receiue hurt or harme by imbrasing of [Page 82] theyr doctrine: whereas yf that shewe and colour were wantyng, and Christian ielousie had brought them once to a searching and examining of the matter: suche horrible heresies coulde neuer long hyds them selues. Touching that place & credite which they geue vnto the word of God: in trueth Esope his fables may stande in as good steede, as the woorde of GOD doeth with H. N. and his familie. For yf a man bee no longer bounde too the signification and sence, which the woordes being set togeather, yeeld of them selues: but may be permitted without any preiudice of the natural sence, to take vp for his owne vse an other meaning & construction: Esope his fables wilbe made to afforde as good diuinitie, as the scripture shal be able to yeeld any. And what blasphemie thē is this, against the maiestie of the woorde, to bee in effect, no other thing, then a tale of Robin Hoode: nay to be in effect no other thyng: then are the woordes and Characters of Coniurers, which of them selues (yeelde no sence or significatiō to the hearer, but haue all their vertue & operation, from the strong perswasion and imagination of the Inchaunter. Allegories, by the iudgement of the godly and learned, are not allowed to geue any euidence in matters of doubt, neyther is theyr testimony taken for any proofe, when matters are called into question: because as they doe speake darkly, so is there great vncertayntie in that which they say. And therfore saith Augustin very wel in his Epistle. Quis autem non impudentissimè nitatur, aliquid in Allegoria positum, pro seipso interpretari, Agust. Epist. 48. nisi habeat manifesta testimonia, quorū lumine illustrentur obscura? What impudēcie is there in him, that wil alleage an Allegory for him, vnlesse he haue other manifest testimonies, by the light wherof, those darke thinges may be clered? This was spokē by that learned father against the Donatists, who alleaged an Allegorical speach vsed in scripture, for proofe that they onely were the Church. [Page] Nowe if vnto Allegories vsed in the scripture, it be denied to speake as witnesses for the deciding of doubtes, because theyr speache is so doubtfull and obscure in it selfe: with what conscience can the testimony be taken of H. N. his Allegories, to decide the chiefe pointes of religion withal, seeing they are all hatched at home of him selfe, and not one to be founde in the writinges of the holy Ghost? Irenaeus likewise in his second booke Aduersus haereses, and the tenth chapter, speaking to the same purpose hath these woordes: Omnis autem quaestio, non per aliud quod quaeritur, habet resolutionem, nec ambiguitas per aliam ambiguitatem soluitur, apud eos qui sensum habent: aut aenigma per aliud magis aenigma: sed ea quae sunt talia, ex manifestis, & consonantibus, & claris accipiunt absolutiones. Matters called into question can haue no resolution by other thinges, that are likewise in question, neyther can one obscure thing be cleered (among them, that haue eyther iudgement or sence) by an other that is darke: but of questions that be darke and obscure, are wise men woont not otherwise to be resolued, then by apparant and manifest proofes. It is plaine therefore by the iudgement of these ancient and learned fathers, that Allegories, which are H. N. his best witnesses: be as those men who haue heretofore worne papers. For theyr testimony may not be taken to decide matters of question. And he that bringeth no better matter then is an Allegorie, for the deciding of a doubt, is as he (who because he wāteth better witnesse,) is glad to call a periured person to the booke: I except not in this speach Allegories, that are read in the scripture: vnlesse they be suche, as by plaine woordes either going before, or comming after, bee clearely opened, and made manifest vnto vs. The dispositions of such, as haue their sence by circumstance made certaine, and are founde in the scripture (I deny it not) may bee taken: but that is altogeather for the assurance that the circumstances [Page 83] doe make vnto vs, not for any certaine that is to bee had from them selues. They must be plaine and certaine, that shal induce a man to geue credite vnto any matter, that he is not already resolued of. The Logitians therefore refuse too haue them among their places, from whence they deriue their proofes and probalities. I deny not, but that the Rhethoritians haue entertayned them, among their figures to moue and delight vs; when before the trueth of that thing is out of al doubt with vs. The Familie therefore are greatly abused of H.N. their Lorde and maister, whyle they are enforced of him, to take Allegories onely for theyr euidence: And yet are not Allegories so muche abused when they be admitted for proofe, as when they are made to ouerthrowe the naturall and historical sence of the worde. For albeit the case be to bee pitied, when a man shall be, forced for lacke of credible persōs who haue beene present, to take a periured man to decide a doubt: yet is this more lamentable, when the party periured shalbe suffered, (to the end that he only may be heard) to stop the mouthes of men of good credite, who both could and woulde resolue vs of the right. And in trueth so ye case stādeth with H. N. his Allegories, for they vtterly abolishe the naturall sence of the worde: and of an historie when H.N. hath doone with it, there is nothing left to be heard or seene, beside a naked Allegorie. Ierome him selfe, albeit he had some times ouer great a lykyng of Allegories, yet was hee neuer so be witched with them, but yt he held this trueth in opiniō, that the literal & natiue sence of the woorde was first to be layde as a sure fundatiō, before the roofe of any spiritual sence, or Allegorical meanyng, might be made therunto. Cum Historiae habuerint fundamenta, tunc spiritualis intelligentiae culmen accipiant: Hieronymus. in Amos. Cap. 9. vt, verè Christus de virgine natus sit: Verè Lazarū mortuū susetarit, quamuis quotidie de anima Virginali nascatur sermo diuinus, quotidide peccato mortui, & vitiorum [Page] funibus alligati, de sepulchro scelerum suorum iubentur exire. When they shall haue the foundation of an History, then let them builde the roofe of a spiritual fence, As for example. It is the trueth of a deede once done, that Christ was borne of a Virgin, and that hee raysed vp Lazarus when hee was dead: albeit a diuine word, is dayly borne of a pure & chast minde, & they that are dead vnto sinne, and bound with the cordes of theyr offēces, are dayly cōmaūded to come out of the graues of theyr sinnes. Howe farre is H. N. from this moderation? for his Allegories in the weightiest matters, as in the birth, death, and resurrection of Christ, haue wholy drunke vp, and altogeather drowned the histories: And generally throughout al his writinges after once hee hath begunne with it, hee neuer ceasseth to pursue his Allegory, vntyl hee haue seene it playe the hangman vnto the natural sence, and history. For the drift and scope of all his doinges, is to make vs keepe our eares shut, against that which the Lorde doeth speake plainely vnto vs out of his woorde, that we may onely reuerence these rydles, that proceede from him selfe. The woorde of GOD wil not suffer vs, with H. N. to place, and put into possession Allegories, which be illegitimate, that the naturall sence and signification of the woorde, which is the lawful heire, might thereby bee dispossessed and driuen out. The practise of our Sauiour Christ, & of the Apostle Saint Paule is our president to vpholde the credite of the natural sence, and meanyng of the woorde: which Allegories beeyng suffered, to haue so large alowance, as H. N. doeth make them, woulde soone driue out at the doores. For the least part of an Historie (as a worde and circumstance of time) the whole whereof H. N. his Allegories woulde vnhorse and ouerthrow) is with our Sauiour Christ, aduaunced to the credite of deciding, and determinyng matters of [Page 84] greatest weight and moment in religion. Nowe yf aworde in his proper signification, be so much made of with Christ, & the Apostles, as that it shalbe of sufficient credit, to carry away a matter of greatest weight: What wrong doeth H. N. offer the worlde, that with Allegories would beare downe not the natiue sence onely of a woorde, but of many wordes and sentences set togeather, to maintaine a proper and naturall sence and signification? Our Sauiour Christ, when he will prooue him selfe the true Messias, to be more then a man, he vrgeth the naturall signification of the woorde [Lorde,] that because Dauid whose sonne he was after the fleshe, calleth him Lorde, therefore it coulde not bee, but that he was more then a meere man. Moreouer in that weightie matter of iustification, doeth not the Apostle stande vpon the signification of this worde [impute] which is euer vsed when fauour and mercy preuayleth, but neuer when men are dealt withall according to desert? And because the Prophet Dauid had ascribed blessednesse to that man, to whom the Lorde imputeth not his sinnes, and it was written, likewyse that Abraham his faith was imputed vnto him for righteousnes: hee is not afrayde to set it downe as an assured trueth, that our iustification commeth by mercy and fauour, and not by merite and desert, So that the naturall signification of the woorde, doeth carry away iustification from works, and geueth it by good right vnto fauour and grace. Wherin this is also woorth the obseruation, because wee are about the force and credite of the naturall sence and Historie of the woorde, that the Apostle layeth great weight vpon the circumstance of time, which the Historie doeth yeelde vnto him: insomuche that because righteousnesse was imputed vnto Abrahā (as appeareth in Genesis, by that historie, before he was circumcised) he concludeth that iustification standeth by fauour and mercy alone, [Page] and needeth not to be vnderpropped by woorkes: for that Abraham before circumsicion (which was with them as is baptisme with vs, the entraunce into religion and seruice of God, the first beginnyng to obey to the woorde and wyll of GOD) was reckoned of God him selfe as a righteous man. Yf there be suche weight in the woords, and circumstances, which are the least part of the history: then doeth H.N. (as was sayde before) offer great wrong vnto vs who in his Allegories, drowneth not only circumstances, and the naturall signification of words: but also the proper sence of Histories, and whole sentences when they are set togeather. The Heretiques in all tymes haue by Allegories vpholdē their errors. And Allegories in al ages haue been theyr strongest instruments to woorke with all.Epiphani. contra haereses. Lib. 1 cap. 27. Epiphanius maketh mention of a beastly sort of Heretiques, who by Allegories maintayned the sinne of the Sodomites, not onely as a thing that might be suffered, but as a duetie that must be doone: most shamefully racking to the defence of that shamelesse opinion, these woordes of our Sauiour Christe: Verily I say vnto thee, Matth. 5.26. thou shalt not come out thence tyl thou haue payde the vttermost farthing. The Heretiques called Priscillianistae, who taught that it was lawful to lie and forsweare in causes of religion, thereby to hyde theyr religion and shameful life, from the daunger of theyr aduersaries: by Allegories did auoide whatsoeuer out of the Scripture was brought agaynst them. These bee the woordes of Augustine touching those persons and that matter: in suos sensus Allegorizando vertunt, quicquid in sanctis libris est, quod eorum euertat errorem: Whatsoeuer is founde in the Scripture,August. de haeresibus ad quod vult Deum. that ouerthroweth theyr errour: by an Allegoricall exposition they make it to maintayne the same. And the Anabaptistes nowe in our dayes, with Allegories (as it were with Rackettes) doe tosse the Scriptures too and fro like [Page 85] tennes balles to serue their turne withall. And who knoweth not, that Allegories are the hookes, wherewithall the Romishe Churche hath pulled vp theyr Purgatorie, and suche other pelfe of theirs? Hierome sayth of Origen, that by his Allegorizing, hee made his owne wit Sacramentes of the Churche. These bee his woordes,Hieron. in praefatione decem visionum Esaiae ad Amabilem Episcopum. Origines liberis Allegoriae spaciis euagatur, & ingenium suum facit Ecclesiae Sacramenta. In as muche as in an Allegory there is one thynge spoken, and an other ment, the Heretiques of all times, haue drawne the scriptures generally, without any respect, into Allegories: that whatsoeuer the woordes bee, they might haue libertie to make a meaning therevnto, of, and for themselues, and that without any helpe at all from the matter that is in hande. Nowe the Allegories and figuratiue speaches vsed in the Scriptures, muste haue their meaning made manifest, and beaten out, by the circumstance of the places, from whence they are taken, and by helpe from the matter which is in hande: neyther may any place in the Scripture be vrged, in an Allegoricall sence, vnlesse the same taken litterally, and in the Gramaticall sence, shall establishe some thing repugnant, eyther to faith, or Charitie.
¶A plaine proofe that the darke and obscure forme of writing which H. N. vseth, is an euident note of the Spirite of errour and deceite.
THe greate obscuritie & darkenes of speache, which H. N. vseth in al his workes, bewraieth his doctrine & spirite suficiētly, if we had no other matter to charge him withal. For the truth is simple and plaine. Ethnickes could by the light of nature, sufficiently see into such things. One of them touching that matter saith thus. Veritatis sermo est simplex, & apertus, nec variis indiget explicationibus & ambagibus: sed iniusta causa, cum per se sit morbida, necessario indiget astutis pharmacis. The truth (sayth he) is simple and plaine, & needeth not varietie of windlaces, and fetchinges of matters about the bushe: but an euill cause, in that it is sicke and diseased, hath neede to haue a cunning plaister conueied vnto it. An other of them hath these woordes: Simplex sententia est communis ac omnibus vsitata, nihil admodum profundi, & astuté cogitati habens, aut etiam aliud quid celans. That phrase and forme of speaking hath simplicitie in it, which is common, and vsed of al, hauing in it nothing craftily deuised, neither cloking some other thing then is professed. I leaue it to the iudgemēt of euery indifferent man, whether H. N. his stile were able to abide euen this touchestone geuen vs of the Ethnicks to trie the trueth withal: for what strange words hath he deuised, frō that the scripture vseth, to expresse the same thing by? And how doth he after once he hath begon a thing, by continual winding in of words, drawe a man so far frō the place wher he was, that hardly can he get home againe. Moreouer how craftily doth he vse the worde and [Page 86] name of Christ, & for all that meane no other thing thereby, then that estate of perfection, which himself hath deuised? so that if heathen men, hauing no other euidence then that whiche the light of nature doeth geue them: might bee permitted to passe vpon him, hee woulde vndoubtedly bee founde guiltie euen by them, of false and corrupt doctrine. In the worde of God, which is a rule of all righteousnesse vnto vs, the borowed speaches which bee most obscure, be taken from matters vsuall, and commonly falling out in the life & affaires of men. For who knoweth not what the Lorde his meaning is, when he calleth himselfe eyther away, a doore or a vine? And if al the similitudes, parables, and borowed speaches in the Scriptures bee examined they shalbe founde to haue bene drawen and deriued from such matters, as the people then were well acquainted withall. This simplicitie & plainnesse of the woorde: which is a rule to al them that are guided by that spirite, which spake in the same: is very plainly proued out of the Prouerbes of Solomon vnder the person of wisedome:Prou. 8. Al the wordes of my mouth are righteous, there is no lewdenes nor frowardnesse in them: they are al plaine to him that wil vnderstand, & streight to him that would finde knowlege. Augustine ad volusianum. Which thing also is confirmed in the last verse of the Prophet O sea: wherevnto accordeth Augustine, Diuinitus visum est, vt sacra oracula simplici & perspicuo exararentur dictionis genere, ne praetendere quisquā possit, nihil a se in illis intelligi. It was thought good vnto almighty God, that the Scriptures shoulde be penned in a simple and plaine kinde of speache, least any man might pretende that hee coulde vnderstande nothing in them. And in the same place hee speaketh yet more playnely, vnto the same ende, in these woordes: Modus ipse dicendi quo sacra Scriptura contexitur, ea quae aperta sunt, quasi amicus Familiaris sine fuco ad cor loquitur indoctorum atque doctorum, ea vero [Page] quae in mysteriis occultat, nec ipse eloquio superbo eregit, quo non audeat accedere mens tardiuscula, & inerudita, quasi paupet ad diuitem: sed inuitat omnes humili sermone, quos non solum manifesta pascat, sed etiam secreta exerceat veritate, hoc in promptis, quod in reconditis habens: sed ne apertè fastiderentur, eadem rursus operta desiderantur, desiderata quodāmomodo renouantur, renouata suauiter intimantur. Augustine affirmeth in these woordes, that the fourme of speaking with the Scripture vseth, euen in the parables and darkest places thereof, creepeth so lowe vppon the grounde, that not onely an vnlearned man, but euen a dull heade may reache vnto it. And touching the matter conteyned in those parables and darke speaches, hee affirmeth it to be no other, then that which is in plaine wordes deliuered, elsewhere in the Scripture: neither hath the holie Ghost any other meaning, in speaking that darkely and in parables, which before was deliuered in plaine speache (as hee saith) but to keepe contempt from the woorde, which through our corruption, continuall plainnesse and familiaritie casteth vppon it: and that we might so bring a newe and fresh desire and appetite vnto the same thing, which in an other forme commeth (as it were) a newe and freshe vnto vs.
Now as for H N. hee is farre from this lowe stile, that creepeth in the most difficult matters vpon the grounde: for when hee is the lowest & most neere vnto vs, he is at the least soaring in the middle region of the ayre, and verie often a man shall not meete with him, no not if hee were rapte into the thirde heauen: so mysticall is his meaning. Whereby we may easily see and perceiue, that H.N. is not guided and conducted with that spirite, who hath penned the Scriptures: in so playne and simple a stile as inuiteth euen the simplest sort to resort thither.
As H.N. doth imitate ancient Heretiks in Allegories: [Page 87] so doeth he likewise in his darke and straunge forme of spelaking. Marcitae (a kinde of Heretikes, whō Augustine maketh mencion of, in his booke of heresies, who affirmed themselues to be perfect, and wherein H. N. is a faithfull follower of them denied the resurrection of the bodie) did with a darke and straunge stile, so astonie the simple people, that woondering at the matter because it was aboue their capacitie: they yeelded vnto it as vnto an oracle lately come from heauen. Touching the stile which the first Authour thereof one Marcus vsed, thus I finde it written. Obscurissime & quibusdam verborum tanquā mysteriorum inuolucris vtens loquebatur de Deo vt stuperent audientes homines, Danaeus in Ang, de haere. potius quam intelligerent Hebreae quoque linguae fuit peritus, itaque vocabulis Hebraeis, & Graecis hominibus exoticis deliria sua tegebat. He did speake darkely, and vsed such a wrapping kinde of woordes, that the hearers were rather astonied with the strangenes of the words, then edified with any vnderstanding they had of the meaning therof: and his heresies and doating dreames, he couered with Hebrue & Greeke words among thē who were ignorāt of of these tongues. Who seeth not here the playne picture of H. N. both in the darkenesse of his writing, and in the making of al his misteries, wc are coyned by a certain foolish & doting deriuation of names from the Hebrues? The Libertines likewise, had a picked kinde of speache, which one thing, that worthie instrument in Christ his Church Master Caluine did so mislike of, (as being an infallible note of iugling, and craftie conueying) that hee willeth al men to cut them of here at the first, & eyther to haue them leaue their pedlars Frenche speaking playnely, and simply as the Scripture doeth: or else to let them talke vnto themselues as men not meete to haue any audience, among those schollers, who haue bene trayned vp, in the playne and simple teaching of the Scriptures
A Confutation of the doctrine of Dauid George, and H. N. the father of the Familie of loue, By M. Martyn Micronius Minister of the woorde in the Dutche Churche at London, vnder Edward the vi. of blessed memory, King of England, taken out of his booke concerning holy assemblies, whiche hee wrote in Latine a litle before his death, at Nord in East Freeslande, which also afterwards M. Nicholas Carinaeus set foorth publiquely in printe, certaine thinges being added vnto it, translated woorde for woorde into Englishe.
IT is not fayth but a certaine faithlesse and arrogant falling awaye from GOD, and a meere deceipt of the Deuil, to faine that Idolatrie, superstition and outwarde vices are free and pure vnto them, which vnder the pretence of a certaine fayth and inwarde puritie, boast that they knowe no sinne in the heart. Into which gulfe of execrable errour, are fallen, not onely those which are commonly called Libertines, and those that follow Dauid George who reiecting Iesus Christ, foolishly fained vnto him selfe a certaine immortalitie in this earth, which he hoped to purchase with the sword for those that were his but in vaine they beeing already dead & buried: but also those euyll Chickens, which are hatched of that euyll egge, who this daye deceiue the worlde vnder the amiable title of a certaine peace, gloriyng that they haue founde the house and region of loue, in which all differences of good & euil being taken away, al things [Page 88] besides loue are free. Out of which house of peace, they feine it lawfull for theirs to goe into the regions of the worlde, and as they say safely to goe through them: which is, that they may colourably and dissemblingly applie thēselues to the manners, wordes, and deedes of al other men, which yet belong not to that house of peace. Heereof it commeth that they mocke in their minds and contemne all separation from the impure sacrifices and ceremonies of the Romish Churche, and so consequently all waightie profession of any religion: and outwardly ioyne them selues to all religious and wicked factes, vnlesse they bee witheld from thence, through the feare of daunger, or some hope of commoditie. But howe execrable this errour is 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 [Page] 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 wt punisheth this intollerable vnthankefulnes of the worlde agaynst Christ and his word,2. Thes. 2.10.11.12. 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 wc 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 wt 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. 1. Co [...]. 13. d 13 Rom. 15. a. 2. Rom. 15. b. 5.6. 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.Exod. 32. e. 22. 1. Sam. 13.6.9. c. 13. Gal. 2. c. 14. 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 [Page 89] all honestie and religion, especially seeing that the Prophetes in olde time haue vehemently cryed against all promise of false peace. Esay also crieth,Iere. 8. d. 11. et. 23 d. 17. Ezech. 13.6.10 Iosu. 5. c. 20. 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 wilbe 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.
[Page 90]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 [Page] 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,Iohn. 14.6.16.17. d. 26. et. 15 d. 26. Act. 2. a. 4. et. 5. f 32 et. 8. c. 17. et. 4. c. 17. et. 10. 44. et. 11.6 15. 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:Rom. 8. c. 16. 2. Cor. 1. d. 22. et. 5 a. 5. Gal 4. a. 6 1. Thes. 4.6.8. 1. Pet. 1.6 11 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. Iohn. 5. d. 26 et 4. d. 16. et. 16.6.14. 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,Act 7 f. 32. 1. Cor. 12. [...]3. whether any be led by the spirite of God or no, to wit, yf hee loue Christ and his doctrine [Page 91] 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:1. Cor. 13. c. 9.10. d. 12. For we know in part & we prophesy in part: but when that which is perfect is come, then that which is in part shalbe abolished. Also: Nowe we see through a glasse darkly. &c. We answere that the Apostle conferreth not the doctrine or Apostolicall knowledge,Heb. 1. a. 2. 1. Iohn 2. c. 18. 1. Pet. 1. d 20. 1. Cor. 10. c. 11. 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,1. Cor. 13. c. 9.10. in heauen, where mortalitie being put of, that which is in part shalbe 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, 1. Iohn. 3.2. we shall be like vnto him: for because wee shall see him as he is. And Paule to the Philippians vseth these words:Phil. 3. d. 21. 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. Colos. 3. a. 4. 1. Cho. 15. c. 1. Thes. 4. d. 16.17.18. 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 [Page] 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, 1. Cor. 13. c. 9.10.8.12. Phil. 3. d. 21. 1. Iohn. 3. a. 2. 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 shalbe all in all. And that which the Apostle writeth to the Hebrues: Therefore leauing the doctrine of the beginning of Christ, 1. Cor. 15. p. 28. Heb. 6. a. 1.2. 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 shalbe reuealed a more perfect doctrine then that of Christ & the Apostles: But he calleth the doctrine of the generall mystery of the priesthood of [Page 92] 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 excellencie of the priesthood of Christ. Therefore not vnfitly is it here called perfection of Paule, which perfection hee leaueth not at all to bee declared afterwardes, muche lesse too Dauid George or any others: but hee promiseth that hee wil doe it, Heb. 6. a. 3. Heb. 6. a. 3. which he most happily performeth in the Chapters following vnto the eleuenth.
Now we haue proued that the doctrine of Christ is to remaine in the Church of God continually, as a doctrine which is most perfect, notwithstanding that which belongeth to the manner of reuealing and perfection of the same in the faithfull to be wrought in heauen, where Christ our lord shal make al his enimies subiect vnto him: and further more, that to be more vain then vanitie it self, wt our aduersaries boast of the absolute perfection of theyr doctrine.
But if further they will yet continue to dispute, that a more perfect doctrine then that of Christe, is to bee looked for, then I woulde haue them by euident tokens to prooue vnto me, that their doctrine is it,Deut. 18.21.2 [...]. neyther any other againe to be looked for. For Dauid George hath boasted that his was the most perfect doctrine, & now that preacher of the house of loue succeeding him, reiecting that of Dauid, attributeth the same to his doctrine: and agayne another may also conceiue to him selfe the like dreame. Therefore wee desire that they woulde with as plaine argumentes prooue their doctrine too bee the moste perfect, as Christ our Lorde hath approued his. If neuerthelesse they will still pretende that perfection, which wee looke for at the comming of Christ, then wee desire, that [Page] they woulde in very deede performe al those things, which with vndoubted faith we looke for of Christ Iesus, at his comming: To wit, that their bodies may bee glorious like the body of Christ: spiritual, celestial, not any longer subiect to the miseries of hunger, thirst, wearines, sicknes, age, and death. That their women may beare and bring forth their children without griefe of wombe, that all vngodlines being taken away onely righteousnes may raigne, that without the helpe of bookes, admonitions, and such like things, which are dayly vsed, they may obteine the full knowledge of heauenly thinges: and finally that they woulde restore all thinges lost in Adam. But as long as they performe not these & suche like thinges, as assuredly they cannot, it plainly appeareth, that it is a mere beewitching of the minde, or rather an extreme madnes, to beleeue such spirites.
The iudgement of an other godly learned man touching the same matter.
MY very deere & good freende, I cannot answere you so fully as I would in the matter you demanded of me, touching mine opiniō of that sort of men that name thēselues the Family of loue: my tyme is abridged, and my businesses are many, & yet I must say somthing because you did so friēdly request it. How much I may know of the opinions of that sect, some can witnes with me, that haue been acquainted with my conference had with some of them and with the reading of a good part of their writings: But how much soeuer it bee, this may suffise to iustifie me before the godly & men of vnderstanding for my dislyke of them & their heresie: that they diguyse themselues with a coūterfait tytle, making profession of one thing in woord, & another thing in trueth & deede. They terme them selues the family of loue, but their meaning is that they bee more thē the Familie euē the loue it self: for though they agre not alwayes & in al places with themselues, & sometyme they take this word loue, as is stādeth, for loue in deed, yet in other places they take it after the woordes of Iohn, where he saith: God is loue, so making themselues, not the householde of God, but god himselfe. This they vouch in many places of their writings, in saying that they are deified, that is made and become gods, & God is hominified, that is made man: not meaning of the incarnacion of Christ, but as they expresse in another place saying, that Adam was al that God was, & God al that Adā was: which woords besides that they contayne blasphemy in them selues, so are they made couers to abuse the simple: & yet for al that, this may not bee their name whereby they wil be called, that is they wil not be called gods nor goddified, nor loue, but only the Family of loue. Thinking by this [Page] meanes sooner to allure the simple, whereas otherwise if they should in title themselues Gods, & desire to be so called, they would cause al the worlde to abhorre and detest them, as they iustly deserue. This name is but a new coate shapen of some bodging workman, that knew not how to take the true measure of their bodie: their olde coate becommeth them better. They are in truth the Libertines, those ancient loose lyuers, for they lyue as they lyst, no law of God or man to controll them, as men vnder no law, for they are men in deede, as they professe (beleeue them if you wil) that cannot sinne. And therfore of the law they make none account, the Gospel serueth them to as little purpose, they take scorne to aske forgiuenes of sinnes at Gods hands, yea they say, that whosoeuer prayeth as Christ hath taught vs, argueth himselfe of imperfection. Christ gaue that precept to his disciples, whē they wer yonglinges before they had receiued the holy Ghost: & after those abundant graces receiued and as they expounde it, after that they were deified, it is not to be foūd they euer prayed. And as their opinion is for prayer, so is the practise of their lyfe, they hold they may doe all things yea the grossest sinnes that wee make account of, and yet in doing & cōmitting them they cannot sinne. How we may accoūpt of them S. Iohn telleth vs, He that saith he hath no sinne, is a lyer, if they went no further, they were lyers, but he that saith hee cannot sinne what rekoning shal we make of him? This is their loue and their louely sect. And while they stand thus affected for the second table, is there any meruaile that they stand as euilly minded in the first? They cary lyke minds towards al religions whatsoeuer, the Turk, the Iewe, the Barbariā, the Papist, the Arriā, the Pelagiā, as wel welcome to them as the professors of the trueth of God: they say we haue marred al with making these differences: were it not for these diuersities of names whereby we maintaine dissentions, their familie would be spred ouer the face of the whole earth. And surely I beleeue it, for if all men could be perswaded that sinne were no sinne, if the iudgemēts [Page 94] of God were remoued from their eyes & hearts, if they coulde so basely esteeme of Christ and saluation wrought by him, as these men doe, if they could be perswaded, that there were no neede of inuocation and exercise of godlynes, I doubt not but the whole worlde woulde quickly become a louely familie. I coulde neuer yet heare of any mā that there was any exercise of religion amongst these people: I coulde neuer heare of any due preaching of the worde, or receiuing of the Sacraments: how they spende their tymes in their priuate assemblies, it would be knowen. But this I am sure that put licentiousnes of sinne a part, there is nothing taught or donne in their conuenticles, that might offend the horriblest Heretike that euer was. Wherin they take a course fit for themselues & meete for their purpose, a man may bee a scholler amongest them xx. yeres before hee shall vnderstand one principle of Religion: nay they will not drawe their doctrine into principles: saue only this that is their first and principall grounde, that who so wil be a follower of them must become a God, and he must loue. I might here enter into a ripping vp of their writings, & of the manner they vse in teaching, which is cleane contrary to the way that God hath taken to teach his seruantes & children, being as darksome & voide of clearnes of vnderstāding, as their profession it self is: Whereas the doctrine of christ is lightsome, & so lightsom that it geueth light & vnderstāding euen to the simple. But I must of necessitie forbeare to enter into this discourse, because my leasure is so smal, I must for go to speake of this thirde prophet of the worlde, sent to preach foorth the newe Gospel of the newe Kingdome. Moses was one, and Christ the seconde, so confessed also the Turkes, but the thirde to them was Mahomet, and the thirde to these is H. N. The first prophet that euer came into the worlde that had no name, whether of these two last Prophets is the better I cannot stand now to discusse, only I wil say this shortly and in few wordes, that by many good coniecturall and probable reasons I could prooue that Mahomet is the better: [Page] But I wil let them go both: for this present, it may be god wil giue me some tyme, when I may with more leasure set downe to you what I finde in their writinges and what thereafter I iudge of them. In the meane seasō I pray to god, to open their eyes, that they may see their errour, and to keepe all other from going a stray after them, so forsaking their L. and Sauiour. To this true & euerlasting God who carefully watcheth and in great mercies ouer his children, I leaue you, whose holy spirit be alwayes with vs, to leade vs and keepe vs in al trueth. From the Court at Whitehall the 26. of Iune 1579.
Errata.
Fol. 2. pag. lin. 9. for iuddgement, reade iudgement. Ibidem. for, past, the. reade past. The. Follio 9. page 2. line 13. for, blasphemies. The. reade blasphemies, the. Fol. 10. pag. 1. li. 18. for, tha are no, read that are not. Ibidem lin. 20. for recompenc read recompence. Fo. 11. pa. 2. li. 15. leaue out &. Ibidem lin 13. for the, read that Fo. 17. pa. 2. marg. li. 2. for head, read sede. Fo. 18. pa 1. li. 17 for he, read the, Fo. 20 pa. 1. li. 25. leaue out finde, in the same line for, shall them, read shall finde them, fo. 21. p. 1. l. 5. for vvork read vvord. fo. 25. 1. l. 6. for ei-that they may receiued, read either that they may be receiued. Fo. 26. pa. 2. lin. 9. for follovving. Hovv, read fallovving, hovv. Fo. 27. pa. 1. li. 17. sauing for saying. Ibi. pa. 2. li. 29. for it is our, read it is in our. Fo. 28. pa. 1. li. 19. for that vvil, read they vvill. Fo. 32. p. 1. li. 31. for haue receiued read haue so receiued. Fo. 33. p. 2. li. 30, for vvith read vvhich. Fo. 38. pa. 1. li. 4. holinesse for holie ones. Ibi. li. 30. novv did, for vvho did. Fo. 43. pa. 2. li. 1. leaue out are vvoful in hart. Fo. 48. p. 1. l. 3. of true for of the true. F. 63 pa. 2. l. 32. they that for that they. Fo 68. pa. 2. l. 35. arrested for vvrested. Fo. 70. p. 1. l. 2. leane out vvhich. Fo. pa. 1. l. 35. ommitted for committed. Ibi. p. 2. l. 1. vvalking vnto the vvord, for vvalking in obedience vnto the vvord. Ibi. p. 1. the last line I in deed for Indeede. Fo. 72. pa. 1. li. 6. body be) for body) because. Fo. 75. p. 1 li. 33. as that for that as. Fo. 81. pa. 1. li. 20 me for vve. Fo. 82. p. 2. li. 32. dispositions for depositions. fo. 83. pa. 1. li. 35. quotidide, for quotidie. fo 87. pa. 1. li. 21. spelaking▪ for speaking.