Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	lord_n	11,091	5	3.8914	3	true

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

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

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

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 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 theÌ„ 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 as it is written in the Epistle to the Philippians But our coÌ„uersation 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 resurrectioÌ„ 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 froÌ„ the dead his ascending into heaueÌ„ 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 the coÌ„munion 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 one euerlasting life Amen We confesse that the same euerlasting life is a true light of men and that God hath made and chosen him the man hereto that hee shoulde liue in the same 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 heaueÌ„ 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 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 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 shal be 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 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

expectation of the latter daye and the glory therof When Paul will set out the commendation of the Thessalonians and fame that was geuen out of them in all places he doth no otherwise coÌ„mend theÌ„ then that they we are turned from idols to serue the lyuing god to waite for his sonne from heauen which should bestowe vpon them this benefite to delyuer them from the wrath to come And in the second to the Thessa. persuading them by that which was in most reuerence regard with them and likest to bringe them into the carnest consideration of his words he frameth his speach thus I beseech you brethreÌ„ by the comming of our Lord Iesus Christ our gathering together and vniting vnto him So that the loking the last daye semeth to hym to be in great reuerence regard and assured expectation amonge them when he maketh their reuerence vnto that the matter and grounde of this exhortation And when he laboureth to lift them of the earth comonly he reareth them vp with no other instrument than this the waitinge for the glory and hope of an other life In the 3. to the Colossians he reasoneth thus When Christ which is your life shall appeare then shall you appeare with him in glorie mortifie therfore your earthly members vncleanes couetousnesse which is Idolatrie And in the thirde to the Philippians openyng the meane of their staie from huntinge after the Earth with the false Apostles which minded earthly thinges Hee saieth thus But our conuersation is in Heauen from whence wee looke for a Sauiour euen the Lorde Iesus who shall chaunge our vile body that it may bee like his glorious bodye In the eleuenth to the Hebrewes the obedience of Abraham in leauinge his owne Countrey not knowinge where he should become is ascribed to this that hee waited for a Citie that had a foundation whose maker is GOD for all things in the worlde are subiecte to corruption The great thinges that are spoken of Moises in accountinge the rebuke of Christe to bee of more valewe then the treasures of Aegypte and his not fearing the furie of the Kinge is onely imputed to this that hee was as if he had seene him that is inuisible The comming of the glory of that great GOD was alwayes before his eyes The greatnesse of the thing and the excellencie of it is noted in these woordes The glorye of the greate God our Sauiour Christe It is the same glory the great GOD our Sauiour Christe inheriteth that wee waite for It is worth the wayting for there is cause why wee should bee mooued to sobrietie hauing so greate thinges in expectation Wee beseeche you saith Paule that ye would walke woorthy of GOD who calleth you to his owne kingdome and glory The glory of this worlde daseleth our eyes and therefore must we be drawne vp by meditation of greater things before wee shall be able to let these be of small reckoning with vs The greatnesse of that glory once thorowly digested would set these in a base and lowe place it would make them vanishe as Smoke from our presence The expectation of a transitorie kingdome when it is but once deuoured and digested by hope we see it maketh men neglect liues goodes landes friendes children and countrie to hazard all The Merchant that is in expectation of some great gaine wee see into what vnknowen Countryes into what daungers by the Seaes hee will commit himselfe The great regarde and care that is had euery where to thinges heere belowe the gredie following after them the carefull pursuing of pleasures profites and honours doe plainely speake that the hope of an other life is not yet setled in the heartes of a great number Let vs call to remembraunce howe that this is our day to waite it is our time to serue when Christe whiche is our life shall appeare then shall wee bee glorious and appeare with him in glory There is no pleasure which the Lorde hath not matched with some griefe and paine to take off if it might our delight and to fasten it in surer thinges If the glory of God cannot preuaile with vs if it cannot chaunge our taste how shal we looke for renewment If so great hyre as is his owne glorye cannot allure vs brutish sencelesse must our nature needes bee What a greater argument can we haue of our blockishnesse then that so greate thinges can get no more attendance The trueth is we are not perswaded of the excellencie of them and therefore in all those places alledged for the wayting of his comming there is the benefite set foorth with it and the greatnesse of it which poynteth at our darkenesse and vnbeliefe heerein and telleth vs that the glory of this world standeth as a cloude betweene it and our sight To conclude let vs inlarge our hope and by meditation and Prayer enter into some consideration of the length breadth and deapth of that glorye so shall we see such a portion in it as will comforte vs euen in our greatest afflictions counting it a great honour that wee are vouchsafed his seruice as the Apostles haue done Nowe wee are to consider of that which is the thirde thing in this our diuision to wit what was geuen to make vs good schollers in this his doctrine to become a people zelously geuen vnto good woorkes The gift is so great as himself for he gaue himselfe for vs He laide not downe his life at the pleasure of his aduersaries being otherwise vnwillinge but franckly and freely of his owne accord did yelde it vp for vs This is that which we esteme aboue the benefite often times the minde of the geuer Great gifts are darkned when they come from an vnwillinge mynde and leese their coÌ„mendation but a willinge minde aduaunceth the lest gift that can be No man taketh my life from me saith our Sauiour Christ but I layd it downe of my selfe His willingnesse also appeareth in this that he went foorth to meete them askinge of them whom they sought and confessing him to be the man As his aduersaries did not compell him by violence to leaue his life no more did good deseruing on our part procure him thervnto And therfore S. Iohn doth herein note a speciall thinge that he beganne with vs and prouoked vs vnto loue and not wee hym This loue was voluntary and not forced It had likewise the preeminence of beginnyng and prouokinge and was neither borne nor begotten of any former benefite of ours to himward In this gift that was geuen we are to remember not onely that moment of his passion wherin he passed imediatly from life to death but also the whole course of his life while he had his aboade with vs here vpon earth For he serued vs with his life as wel as with his death performing in it all that obedience which the Lord requireth of man And this obedience vnto the lawe could not be vrged of

passe from me Let vs ceasse to meruel that the Apostles did beare no part in it for this his praier doth declare that Iesus Christ had his hands full of it Let vs not meruaile why the Apostles had no more lust nor affection to deale in it for Iesus Christe him selfe if he had followed the sence and persuasion of his fleshe had flatly refused it fainted at the firste and neuer haue gone thorowe with it O my father if it be possible let this cup passe How heauy a waight of our sinnes was vpon him not onely is bewrayed by his prayer but also by the droppes of blood that fell from his face and by his often passage as a man greatly distressed and in sore anguish from his Apostles to the place where he prayed and from thence to them againe Somtimes waking them and seeking comfort from the sight of them and sometimes againe intreating his father for fauour Neither doth hee this once and away but sundry times doth he renewe it and make often attemptes to haue ease by it This was the beginning of this his conflict Much anguish was in it as you haue heard and little comforte comming from any yet the farther he proceedeth the more his paine increaseth and the lesse comforte he feeleth Before hee had the sight of his Apostles albeit they could not be kept waking for his comfort now they all flee and forsake him saue Peter who did abide by it a while but in the end did forsweare him His father whome before hee did attempt to intreat now standeth foorth taking the place of iustice the seate of iudgement summoneth al his seruauntes to appeare and answeare for their sinnes Then the sonne of man Iesus Christ commeth foorth to the barre appeareth in the person of all sinners there standeth he to receiue sentence afterwards executioÌ„ accordingly which coulde be no slender punishment for it muste be a sufficient satisfaction for the sinnes of all his seruauntes It coulde be no litle blowe that hee did beare for why it was suche a one that the sinnes of all his seruantes did dye of it Howe coulde it be a litle stripe or stroke that was the death of so many sinnes Nay vniuersaly of all the sinnes in his seruauntes When he went vnder it this speache of his O GOD my God why hast thou forsaken mee did sufficiently testifie what waight and burden hee had of it Before he was forsaken of men and his dearest Disciples had leaft him Now sinne hath set his father against him and hee feeleth him an vtter enemie vnto him For that hee wrestled not with an ordinarie and vsuall kinde of deathe his words to his father doe bewray He was to beare the punishment for sinne which muste touche him els howe should we be perswaded that the punishment was sufficient and meete for suche a matter Beholde a true ballance wherein to waie sinne a Glasse that will geue vs the true sight of sinne Looke vppon this glasse ye which thinke that at your last houre ye shal be well enough able to driue away sinne with a sigh Beholde this spectacle yee that take sinne in young men to be the grace of those yeeres and so slender a matter in olde men that it cannot abide the least breath or sight of one that hath gray heares â–ª You see when sinne is to be aunsweared the Apostles left it and Christe him selfe did sundrie wayes declare that he had enough of it Wee may see sufficiently by this that they neuer felt the sting of it who in their speaches and remedies appointed to redresse it doe geue out so slenderly of it There is one thing whereof we are especially to be admonished that wee neuer make our selues giltie of so great vnduetifulnes against our god as to cal his diuinitie into question because he was huÌ„bled vnto this anguishe and paine in our person and bewrayed such sence and feeling thereof in our nature For how doe we answeare the Lorde if wee will let him haue no longer any honour from vs for that he was so greatly humbled for vâ— Hereby we may sufficiently see and discerne what a cursed and counterfayte Christe that is which H.N. hath brought into the worlde For H.N. his Christe was not first God and then after when he was to suffer made man but first man and after by his suffering was Godded with god He gaue no speciall argumentes of good will vnto vs by his passion and suffering for him selfe had the greatest benefite by it insomuche as that he coulde not haue beene saued without it He is not this true Christe who offered him selfe a sufficient price for all the sinnes of his seruantes for he leaueth euery one to answeare for his owne sinne telling him that he him selfe and no other is to answeare for it And therefore looke what the sinnes of H N. his Christe cost him the same price muste they pay for theirs if they will beleeue him All the helpe that they haue from him is that he hath paide his money before them so that nowe they shal not neede to trouble them selues either about the price to spende any long time in learning what is required neither yet about the maner to vnderstande where and howe it is to be paide If anye doe maruelle howe H. N. can make away this so plaine an historie let them vnderstande that it is well knowen to those who bee any thing acquainted with him that to sinke any historie H. N. will require no more then one single shot of an Allegorie The Lorde graunt that they which thus abolishe the true Christe and his office to set vp so cursed a creature in his place may bee looked to in time before they shal drawe others into the same condemnation Christe Iesus gaue him selfe for vs to purge vs that we might be a peculiar people vnto him selfe zelous of good woorkes Heere are all the carnall Gospellers condemned who liue in hope that vnder the countenaunce of their profession all libertie of life will well enough be borne out that make Christe his death to be nothing els but a bande vnto their lewde lyfe Heere may wee see that the Lorde hath not laide downe his life to purchase no other thing at our handes beside a profession of the trueth but that hee bought with his blood a zelous addicting of our selues to christan conuersation It is a woonder to see howe the wicked will boast of the benefite of Christe his blood howe mightie it is to merite how sufficient to saue from sinne But for all that will they not geue ouer anye libertie of life that before they haue enioyed whereas it was geuen to purchase a newe conuersation aswell as a newe profession For hee gaue him selfe for vs that wee might geue our selues vnto him a peculiar people zelous of good woorkes Let vs marke it then my brethren that he gaue him selfe for vs to haue the honour of a Christian life

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 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 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 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 theÌ„ daily the holy vnderstaÌ„ding 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 that it teacheth this state of perfectioÌ„ which is 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 theÌ„ forsaketh himself geueth ouer himselfe obedieÌ„tly 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 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 to wit wheÌ„ they haue done with Aaron and the seruiceable word and haue met with their Melchisedech who doth all to berubbe their heades 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 the 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 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 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 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 EdoÌ„ the knowledge

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 froÌ„ 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 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 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 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 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 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 satisfactioÌ„ 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 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 â–ª for

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

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

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 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 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 the resurrection of the fleshe wee confesse that the dead which are deceased or fallen a sleepe in Christ rise vp with their bodyes and appeare with Christ in his glory where through the whole house of Israell becommeth 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 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 acccoÌ„plished 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 resurrectioÌ„ 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 obedieÌ„ce 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 froÌ„ 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 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 resurrectioÌ„ 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 coÌ„ming 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 becoÌ„meth 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 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

not attained vnto perfectioÌ„ 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 wherein King Asa was an offender against the law of his God as also in sundrie 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 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 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 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 All the wayes of a man are cleare in his owne eyes The places alleadged heretofore by the Pelagians for their perfection and nowe againe vrged by H N. and his familie their lawfull successours be these 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 Geue vnto Solomon my Sonne a perfect heart to keepe thy coÌ„maundemeÌ„ts The heart of Asa was perfect al his dayes I beseech the Lord remember that I haue walked before thee in truth with a perfect hart His heart was not perfect with the Lord his god as was the heart of Dauid his father He did vprightly in the eyes of the Lorde but not wth a perfect heart Ye shall therefore be perfect as your father in heauen is perfect If thou wilt be perfect goe sell that thou hast Whosoeuer will bee a perfect Disciple shal bee as his Maister Wee speake wisedome among them that are perfect Till we all meete together vnto a perfect man and vnto the measure of the age of the fulnes of Christ Let vs therefore as many as be perfect bee thus minded That we may present euery man perfect in Christ Iesus Strong meate belongeth to them that are perfect Let patience haue her perfect worke that ye may be perfect and lacking nothing 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 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 wil be the wiser Teache a righteous man and hee will increase in learning 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 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 and that simplicitie 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 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 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

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 maÌ„ through the ministratioÌ„ of the gracious word is wholy released purged or purified froÌ„ 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 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 heaueÌ„ly 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 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 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 eâ—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 are 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 Iesu or Sauiour the very like beinge or substaunce of his Godhed and euen so baptised or washed in the same name of the father Which 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 the Law or ordinaunce of the Lorde And with his 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 Lord 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 man whatsoeuer becommeth chastised by the light or through the light Section 6 Through which fatherlie discipline in the becomming manifest of the sinne we are in seeing perceiuing in the light all the horriblenes of the sinne togither with Deuils and the fleshes lying craftie deceitful or false nature and Gods indignation and wrath ouer the same ouer all such as are of one minde therwith Section 7 When we nowe finde our selues guiltie in al and become in such sorte chastised by Gods grace through his light of the fatherlie loue so beare wee at that time greife sorrowe and anguish or affliction for the sinnes cause and 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 goodwilling to hate to leaue and to lay away or to mortifie the sinnes and all what is vngodly and to that effect we doe as than wholly giue ouer our selues in the 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 become 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 fatherlie correction kepte and led foorth euen vnto Iesus Christ the sonne of GOD the father For to become iustified released or made free through the name of the sonne vnto whom God the father hath giuen all power both in heauen earth from the sinne â–ª and from her kingdom of the death of the Deuill and of all wicked spirites namely to our preseruation in the godlinesse in the

great and terrible day of the Lord of the righteous iudgemeÌ„t of God which shall burne in wrath or fire ouer all vngodly which haue dispised the loue in her seruice and requiring and refused the fatherly correction as a fire to their euerlasting condemnation in the fire of hell which is prepared for the deuill and his angels or ministers In which preseruation and extending of grace or Section 9 merciful fauour of our God sauiour God the father with the discipline of his lawe manneth himselfe according to the inward man with vs and we become like wise with the cleerenesse of his godly light wherwith all he with the law of his chastising is alwaies against vs in the sin godded or made conformable in a good willing spirit to the vpright 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 his lawe and liue and walke euen so according to the lawe or ordinaunce of his 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 So that 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 obedieÌ„ce 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 froÌ„ sin to walke in al loue which is our baptising in the fathers name affirming that the law of God coÌ„meth 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 couÌ„sel 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 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 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 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 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 that iustifieth the vngodly his faith is couÌ„ted 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 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 preserued in godlinesse and to haue GOD manned with vs according to the inwarde man For it giueth vnto man the

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