it as that their heartie goodwil affection may be seene to appeare thereby towards it This iudgement of God vpon H.N. and his Family speaketh plainly of the Gospel that we can not enioy it if wee giue no better entertainment then they haue done vnto it For as for them they are now farther from the knowledge of the Gospel then they were the first houre that euer they looked vppon the light For Christ is nothing with them but obedience vnto that doctrine which they professe Which may easily be discerned by H.N. his discription of him which is this Christus doth signifie vnto vs saith H.N. the safe making oyle of the God sauing being and yet more plainely is that matter expressed in the Booke entituled Theol. Ger. A booke that euery mā who hath red any of his workes if his owne coūtrimen had neuer discouered it might easely perceiue to haue come frō the same spirit which spake in him These words are founde there touching that matter Vetus homo est Adamus et inobedientia ipsitas egoitas et similia at nouus homo est Christus et obediētia Adā is the olde man disobedience he I such like but Christ is the new man obedience Where that obedience is nothing that he doth is sinne where that is not there is nothing but sinne God hath nothing so proper vnto him wherein by this doctrine of H.N. his illuminate elders be not felowes with him euerlasting life if that we beleeue him is fully felt possessed in this life here is our heauen here is our hell the resurrection is not corporall of the body but spirituall of the minde Now is Christ come to iudgement and this doctrine is the last trump they are rysen againe and in perfect ioy who haue perfectly imbraced it and those haue alredy receiued their iudgement be in hell who do resist it to be gilty of death by the sinne of an other or to be iustified by the righteousnes of an other is a doctrine not onely not receiued of them but throughout all their bookes impugned our sinnes by this doctrine are answeared within vs and no righteousnesse that shall doe vs good is without vs Touching which point this is saide in the Booke alledged before Etiamsi Deus omnes homines quicunque sunt ad se assumeret ipse in eis homo fieret ipsi in eo deus fierent idem in me non fieret nunquam corrigeretur meus lapsus Although GOD woulde take all men to himselfe and were made man in them and they were made God in him and the same shoulde not bee done in mee my sinne and offence shoulde neuer bee discharged They onely are the Church al cōgregations whatsoeuer that ioine not with thē they call thē Synagouges of Sathan and nestes of Deuils they holde that euery man is his owne Sauiour and a Chrst for him selfe euery mā that hath wel profited in the schoole of H. N. is perfit and without sinne To conclude this matter the errours bee so many so foule and so filthy as woulde force the very penne in passing to stay stop the nose The onely way whereby a man should enter to do them good haue they hedged and stopped vp against vs for they say that they onely are spirituall and therefore iudge truely of the word that they haue the sence and we nothing but the words they haue the spirit and we nothing but the letter that they haue the life and we the body they haue the carnel we the shell they haue the sword and we the scabbard To be briefe in this matter of doctrine H.N. turneth religion vp side downe and buildeth heauen heere vpon earth maketh God man and man God heauen hell hel heauen For venom and poyson which will bring present death hath he dispersed ouer euery member article of our beliefe so vniuersall is the poyson of his opinion Touching conuersation howe may wee imagine that there is any soundnesse when the doctrine and vitall partes be thus infected For do we not read in the scriptures that most shameful corruptiō of life hath alwaies followed as a due deserued punishment the corruption of doctrine God gaue them vp saith the Apostle to their hearts lusts vnto vncleannes to defile their owne bodyes betwene thēselues which turned the trueth of God vnto a lye Which thing Priscillianus of whom H.N. hath borowed not only that villanous wresting of the word by allegories but also that monstrous opiniō that periurie and lying be lawfull and may be doon with good conscience to conceale religion confessed beeing condemned to dye for heresie Priscillianus saith Daneus was put to death at Treuyris which is the most famous Citie of Germany hauing confessed before that that hee had oftenten times committed moste shamefull wickednesse with the women of his sect And what a libertie H. N. his doctrine giueth vnto all lewdnesse of life in his allegorie of the woman that is rauished in the fielde I leaue it to the consideration of the godly These be his wordes in his booke called Documentall Sentences speaking of temptations vnto sinne If they take and lay holde on vs with force and violence and that then although we cry there commeth not any power or helpe vnto vs for to withstand them in their force and violence and that they euen so rauish vs against our will so are wee guiltles of the transgressing for we haue cryed to be released of the tyranny of the euil there is no help come vnto vs Of the which guiltlesse transgressing the law likewise witnesseth where it sayeth A woman which is violently taken in the field where as there is not any helpe and so rauished and although she haue cried aloude yet gotten no helpe she shall be guiltlesse of the transgressing What can open anie window wider vnto all wickednesse then this doctrine doeth For if temptations presse vs and our prayers presently preuaile not by this doctrine we are discharged of all daunger from the fact howe often and how grieuously soeuer we shall offende Whom would not this doctrine not onely incourage vnto sinne but also make him impudently secure and senselesse in the same This monstrous birth so beastly and so blinde hath the contempte of the worde and want of care to keepe it in a good conscience nourished and brought forth Wherby we may see with what daunger we walke not onely wickedly but also carelesly against the worde For this spectacle doeth plainly shew that it is more precious in the Lord his sight then that he either can or will put vp at our hands the contempt and neglect of the same And therfore when we see at this day those men who sometimes haue knowne the trueth become as beastes voyde of all reason let vs vnderstande that the Lorde thereby meaneth to magnifie his worde and to let men perceiue the might and Maiestie of the
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 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 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 that he did not doubt of the promise thorow vnbeleefe but was strong in faith because he was well assured 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 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 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 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
duety vpon hym who was Lord of the law in his owne name and for himselfe but onely in respect of vs whose cause and person hee was content to sustaine Touching his life what a rare argument and token of good will was this to begin withall that he would be abased so farre for vs as to lay downe the maiestie glorie wherein he was nothing inferiour to his father and to take vpon him the estate and condition of a poore and miserable seruant to leaue the highest estate in heauen and to goe vnder the basest condition here vpon earth to chaunge the highest dignitie with the basest condition the greatest glorie with the greatest infamie the place that hath superioritie ouer all with that which is to serue all what is the glorie of all kingdomes in the worlde if they were ioyned together to the glorie of Heauen and yet howe impossible were it to intreate him who is king of the least Islande in the worlde to chaunge his estate with a seruant to leaue the glory of his kimgdome and to imbrace the estate of the meanest subiecte and seruant in the lande VVhat subiect howe friendly soeuer in former times he had beene to the Prince could after long sute preuaile thus much with him and beholde the king of heauen and Lord of life doth force this friendship vpon his enemies It requireth our earnest meditation of the matter to consider the greatnesse of the goodwil that lyeth vnder it for it hath neuer before or since been heard off that the sonne his life should be the price to purchase vnto the seruant his fredom that the sonne should be sould to serue to the end the seruant nay enemie might be made free Wonder at this worke thou earth be amased at it ye heauens for frō the beginning if al your regesters were searched the like shal not be heard of at any time to haue happened The gift had beene exceeding great if wee should haue had no more at his hands then is the seruice of his life lead in all maner of obedience for our sake heere vpon Earth but after this obedience vnto the will of his father in all duetie accomplished he himselfe must passe thorow death and so become a slaine sacrifice for the sinnes of his seruants Wherin let vs a litle beholde the weight of suche a worke so shall wee make the better account of him who hath wrought it for vs Let vs behold his behauiour when the time approched of his appearing before the iudgement seat of the righteous God for sinners Which although it be but the enterāce into his passion and suffering wil notwithstanding let vs haue some sight and tast wherby to discerne how hard a work he had in hand When he was to enter the answearing of sinne he went as appeareth in the Gospel after Saint Mathew into a place called Gethsemane saying to his Disciples Sit ye heere while I goe and pray yonder While he was on the way he began to waxe heauy sorowfull and greeuously troubled In so much that he complaining of his grief vnto Peter and the two sonnes of Zebedeus whome he tooke with him saith vnto them I feele my heart heauy vnto death tary ye heere and watch with me The paine pressed him so sore that hee craueth the eomfort of their presence in that combat Yee may well consider that it is no small matter which driueth the sonne of God to intreate his Disciples to watch with him But are they able to afforde him any helpe In trueth they can giue no helpe vnto the mater he hath in hand It is no great thing that is required and yet for al that it cannot be obteyned It is no great matter to looke on though the matters which be in doing were neuer so daungerous and yet the Scripture doth tel vs that the chiefe of the Apostles could not hold vp their heads and helpe their maister at his desire while hee yet was but in the beginning of his conflict with so much as a cōfortable countenance no not after he had cōplained of their great vnkindnesse and expostulating the matter with them had vsed these wordes towardes them What coulde ye not watch with me one howre A wonderfull matter that Peter the Prince of the Apostles should bebewray so great weakenesse that beeing sundry times requested by his Maister could not performe towarde our saluation so little a matter as is the looking on So farre was hee from afording either countenannce or speach of incouragement in this cause The Lorde had a speciall purpose in it and we are therfore to drawe speciall instruction from this that there did neuer greater want appeare neither mo infirmities breake out of the Apostles then whē the worke of our saluation was in hand For had they giuen but the least helpe vnto that worke howe should men haue beene kept from matching them with Christ in the matter of mediation For many be so mad that notwithstanding the best of them could not helpe with a comfortable countenaunce when our saluation was to bee procured yet will they haue the meanest of them at least fellowes with Christ at halfe of the Mediatorship for they will not be perswaded but that they must pray vnto them and so haue them fellowes with Christ in the office of intercession Howe hath the holie Ghost met with man his infirmitie heerin and remoued all stumbling blockes that wee might haue free passage to that alone Mediatour betweene God and man the man Iesus Christ Who can deny but that the onely wise God did foresee what great folly and susperstition many would fall into with the Apostles and Saints of GOD and therefore would haue the woorke of our saluation so cleare and voyde of any helpe from the Apostles that the chiefe of them could not bee kept from sleeping at the beginning neither from periurie and forswearing after a little farther proceeding in the same For so farre wer they from healping our saluation forwarde that beeing requested to watch and solace their Maister with their sight in his agonie that they are daunted and lye like deade menne And when they are wakened and reprooued for that they woulde not watche one houre by and by they fall faste a sleepe againe so that no manner of comforte can bee had from them And no maruell for the Almightie had determined that the combate should be single perfourmed of one alone and therefore it coulde not be that Peter and Christe should suffer togither In deede there weare two theeues crucified with him but there was no doubt which thing the learned doe well note that the sacrifice for sinne should haue any supply from their suffering The fourme of prayer which our Sauiour Christ vsed vnto God the father when hee entred into this agonie doth likewise tel vs what paine anguish he did sustaine For sundry times he made this peticion vnto God O my father if it be possible let this cup
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 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 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 but they were foraine branches which turned them away therfrom and were neuer prudent nor vnderstanding 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 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 the promises nowe in Christ yea and Amen 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 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 When the apostle saith 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 from Seth the seconde seede in the place of Abel till vnto Noah and Sem. From Noah and Sem vntill Abraham Isaac and Iacob Which Iacob whom GOD named Israell begot the twelue fathers of Israel out of the which GOD chose him Iuda From Iuda vntil Dauid the king of Israell and Iuda From Dauid the king vntill Zorababel in the captiuitie of Babylon From Zorababel vntill 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 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 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 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 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 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 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 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 directly dealing for that worke of our saluation doe leaue no colour for this excuse 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 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 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
as a thing vnneedefull not once distincting vnto whom the seruice after the ordinaunce of Aaron is yet necessary nor yet with whom the same at the appoynted time ceaseth or leaueth of but haue al for the most parte cried Christ Christ and we are Christians and attributed to themselues much freedome ere euer the time of the appearing of Christ or the annointing of the holy Ghost was come to passe or fulfilled with them in the accomplishing of the olde Testament Oh that they yet nowe awaked and tooke heede in the woorde of the seruice of loue vnto this gratious time and gaue eare vnto the same that they might vnderstande their safemaking and so then bee rightly and according to the trueth brought to the true beyng that is vnto Christ You heare that hee complayneth greately of the Scripture learned that they haue altogether and generally leaste the Leuiticall Priesshoode and seruice after the ordinaunce of Aaron forbidding it vnto all without exception when as the time of the appearing of Christ is not yet come to passe with many because they haue not taken heede in the woorde of the seruice of loue vnto this gracious time and therefore hee wisheth in the tenth Section that they yet woulde nowe awake and take heede in the woorde of the seruice of loue vnto this gratious time that so they might rightly and acording to the trueth bee brought to the true beyng that is as he saieth vnto Christ for these be his owne woordes in this place And so then be rightly and according to the truth brought vnto the true beeing that is vnto Christ So that nowe you see clerely by receiuing effectually this his doctrine men are made that true light whereof he spake before in this chapter when as he saide And this same true light is the annoynted with the holy Ghost which is named in Hebrue Messias and in Greeke Christus In the sixth Section hee declareth when men may be saide to come to this true being and perfection which he calleth Christ To witte when the law and seruices doe chaunge with the beleeuers out of the letter and seruiceable woorde into the reuealing of the holie spirite of Christ For then as hee sayeth in that Section The honourable Priest is come vnto them who teacheth not after the maner of Aaron by requiring them yet to obserue the will or righteousnes of the law but after the maner of Melchisedech bringing with him the blessing the 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 riches of God and reigneth in the righteousnes of the same See the miserie of this mischiefe hee will haue Christ to bee an estate in man which leaueth the written woorde which hee calleth the letter and hearkeneth wholly to the reuelation of the spirit which banisheth Aaron that is that estate which is carefull to doe the will and commaundementes of God and resteth resolued that they haue already accomplished the lawe and sinne no more And this is that true seede of promise whereof wee heard before out of the eightienth chapter of this booke which is not as he sayeth conceiued of the fleshe but of the holy Ghost through the power of the most highest in the beleefe this seede out of the faith of Abraham also of the pure virgin Marie is as he saith in that place the true seede of the promise to the blessing of all generations of the earth And this seede he calleth the vpright children of the beliefe Albeit I haue set downe the wordes before yet it shall not be amisse to recite the place againe worde for worde as it lieth there Consider ye beloued howe that there is shewed vnto vs and geuen vs to vnderstand through the speches of the Angel Gabriel which he vsed with Mary that at the same time when the holy Ghost came through the power of the most highest vpon the Virgin Marie and procreated the true seede of promise the time of the procreating of the seede of Abraham according to the fleshe turned it selfe about to wit that the holy and true seede of Abraham should not from thenceforth be conceiued of the flesh but of the holy Ghost through the power of the most highest in the belief that the same should 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 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
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 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 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 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 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 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 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