Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	let_v	lord_n	sin_n	4,896	5	4.6771	4	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

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

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

preuenting of GOD his goodnesse the dignitie and desert of bringing him selfe vnto Christe by his hatred and mislyking of sinne wheras the mislyking of sinne as well as the loue of righteousnesse are fruites that followe our beeing in Christ not causes that goe before to procure the same as appeareth in the Epistle to the Romans Likewise thinke ye also saith the Apostle that ye are deade vnto sinne and liuing vnto God in Iesus Christ our Lorde He ioyneth with the Pelagians against the grace of God which renueth and regenerateth vs and inwardly draweth vs by his spirit to beleeue and doe the will of God and will haue the grace of GOD no further to stretch vnto vs then that we haue from the Lord a lawe and doctrine whereby wee may learne what to beleeue and what to doe but the power to performe this albeit they will not refuse to call it the grace of GOD yet they say it is our nature according as August reporteth Isti autem asserunt sicut a fratribus qui eorum libros legerunt cognouimus in eo dei gratiam deputandam quod talem hominis instituit creauitque naturam quae per propriam volumtatem legem dei possit implere siue naturaliter in corde conscriptam siue in literis datam eandem quoque legeÌ„ ad dei gratiam pertinere quod illam Deus in adiutoriuÌ„ hominibus dedit illam vero gratiaÌ„ qua vt dictum est Christiani sumus cuius Apostolus Praedicator est dicens condelector legi dei secuÌ„dum interiorem hominem Video autem aliam legem in membris meis repugnantem legi mentis mei et captiuantem me in lege peccati miser homo quis me liberabit de corpore mortis huius gratia dei per Iesum Christum dominum nostrum nolunt omnino cognoscere nec apertÃ¨ quidam oppugnare audent In their opinion as Augustine saieth the grace of God towards vs is this that we haue such a nature from him that by our owne wil and power we may satisfie fulfill the law of God and that this is also that other parte of the grace of God towardes vs that hee hath giuen a lawe for the helpe of man But as for that grace whereby wee are are Christians whereof the Apostle speatketh saying I am delighted with the lawe of God in the inner man but I see an other lawe in my members striuing against the lawe of my minde Miserable man that I am who shall deliuer mee from this body of sinne The grace of God thorowe Iesus Christ our Lorde that will not acknowledge that neither dare they openly impugne or speake against it This plucking thorowe the seruice of that gracious word which he affirmeth to haue the foregoing by vs in the administration of the holie woorde in the thirde and fourth Section is according to the Pelagians the other grace of GOD which is added to that of our good nature euen to haue a rule instruction from God to guide this nature which in their opinion is so franke and so free vnto good that if it may once see the way there is no stay with it or let to keepe it from going forwarde And therefore where it is written in the Gospell after Saint Iohn No man can come vnto mee except the father which hath sent mee drawe him H.N. calleth this drawing of the father a plucking that plucking to be the giuing of a lawe and worde to rule our liues by In opinion then he ioyneth iumpe with the Pelagians for denying originall sinne he is forced to confesse the grace of GOD to be in nature and againe we see the lawe which doth poynte out the right way vnto life is called the plucking of the father or baptising in the fathers name H.N. Section 10 And that this is the vpright Christian Baptisme or washing in the name of the father and is the true baptisme which hath the forgoing in the christian doctrine of the seruice of loue Section 11 We confesse likewise that all such as beleue not euen thus in God the father beleeue vnrightly and that also they all which become not euen so as is aboue saide baptized thorowe the seruice of the holie worde vnder the obedience of the law of the Lorde or of the doctrine of his word in Gods loue or true being beare or carry not Gods holy name nor the spirite of his true beeing nor are baptized in the name of the father and that in like manner it is not meete or conuenient that men should count such vnbeleeuers and vnbaptized ones for Christians neither yet also for men at whose handes one should any way suppose or trust to finde any woorde of Gods trueth or yet any workes of righteousnesse or good seruice that God regardeth or accepteth Answeare It appeareth by these wordes that H. N. reckoneth of all beside his owne secte For there are no people beside him selfe and his familie who thinke or beleeue so erroniously as this confession teacheth as of Heathen vnbeleeuers vnbaptized ones they be his owne words as also be these It is not meete that men should account such for christians WheÌ„ hee concludeth that wee may not think to finde any woorde of God his trueth or any workes of righteousnesse among them whosoeuer beleeueth otherwise he speaketh not only ignorantly for that some trueth may be founde where there is store of errour and a wicked lyfe may be founde where the groundes of religion are truely holden but also maliciously agaynst the true Churche of GOD as that no woorde of trueth or woorke of righteousnesse were among vs who abhorre his religion as Heretical deuilishe doctrine What benefite doe these men receiue by the ministerie of the worde being thus perswaded of the Church of God In what readinesse are they to ioyne with any enimie for the ouerthrowe of the Churche being perswaded of vs that neither woorke of righteousnesse nor woorde of trueth is among vs I trust the Lorde wil moue the heartes of those who haue the gouernment in their handes either to trauaile to plant in them a better opinion of the Church or if that will not bee to cut them of as rotten members before they shall woorke any greater woe vnto the same The opinion of H. N. touching the Churche of God as appeareth by this his speache is most pernicious neither thinketh he worsse of Turks and infidels then hee doeth of all Christians that receiue not his doctrine What effectes this opinion may woorke in the heartes of the simple people that be seduced by him I leaue it to their godlie care to whom it doth chiefly appertaine to refourme the same H. N. The seconde Article Section 13 Wee beleeue in Iesus Christe the onely sonne of God our Lorde We confesse that the same sonne of GOD Iesus Christ is the very like being of the liuing God his father through whom god the father hath

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 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

into a straunge sense Howe manie be there among vs that goe into great matters at aduenture as they say euen led by the common ordinarie course of custome because they haue been so accustomed notwithstanding that Salomon doeth teach vs not to let thoughtes tarie in the heart but such as haue beene placed there by councell and authoritie from the worde and so doeth he thinke also of warre and chargeth vs that we should not enterprise it but by counsell from the worde Which both of them might seeme of duetie to pleade priuiledge and to claime pardon in regarde of the sodaine comming and vnaduised bursting out of them Nowe when it commeth to passe that we are particularly pressed by the worde to let goe anie pleasure or profite that we haue long inioyed who seeth not then howe with full mouth we crie depart from vs wee will none of thy wayes Then you see there is no remedie but we must holde the Lorde fast to vs in his woorde for it hath beene alwayes the commendation of the godly to haue walked with god We are not saide to walke with God according to his infinit Maiestie and essence neither yet in that sense are we sayde to depart from him for his diuine being doth not shewe it selfe vnto creatures neither is he visible vnto vs but he hath drawne nie vnto vs in his worde and wee must walke with him by that For how shall we feare that corruption that is so naturally ingraffed in vs if his presence doe not fray vs from it And what Christian who anie whit hath knowne his owne infection dare but once dreame that his presence by his word should not be greatly needfull to awake him often and to rouse him out of the sleepe of sinne while he vnderstandeth by the word euer anon that the Lord goeth quite contrary to him and is departed altogether from him We are therefore to question with the word of God how fareth it with me in this deed am I gone from my God haue I in displeasure taken my leaue of my Lord haue I driuen my Sauiour farre out of my sight Can it be well with me while my God turneth his backe on me But when men liue without remorse of conscience while they cannot abide once to looke vppon themselues in the glasse of God his word while it is death for them once to examine their doinges doe they not say depart from vs we will none of thy wayes When Ieremie the Prophet in his 8. Chapter woulde note out the desperate state of the people in his time hee setteth no other marke vppon them but this There is no man that saith what haue I done but euerie one turneth to their rase as the horse rusheth to the battaile Then there is no way vnlesse we would ioyne with this desperate people but that we must still holde God before vs in the light of his worde and often come into his presence while wee take at sundrie times the accountes of our doinges by the worde accounting not onely with the worde of God for the generall duties of Christianitie but also for the seuerall dueties that our particular calling and place doth bind vs vnto We must needes conclude then that vngodlinesse reacheth further then to Turkes Atheists and Papistes who set the Lorde cleane beside his woorde euen to those which without remorse runne on without any presenting of them selues and their deedes before the presence of his worde which the Lord seeth to be so necessarie as that we can not want it being otherwise as vntowarde scholers that will do nothing when their maister his eye is not vpon them Therefore let vs all in the feare of God pray that we may haue loue vnto the worde and liking to be in the sight of our God which is when wee haue our lust and longing to be vnder the gouernment of the Gospel This is it that Salomon spendeth so muche time about in the Prouerbes vrging still that Wisedome must delight vs and finde some louing entertainment with vs and that we neuer so please our selues in our towardnes as to imagine we coulde long want this necessary helpe of his presence Vnto this familiar conuersation with GOD in his word he promiseth al blessigs and deliuerances from the greatest daungers We must deny this vngodlynesse that speaketh these wordes vnto the Lorde Depart from vs for wee desyre not the knowledge of thy wayes What wickednesse were it either with the Papaist to set a visour vppon the Lorde his face and to make him looke as we list either els with the secure and carelesse Christian to let him looke as he liketh so we neede not to looke vpon him The Lorde hath planted the ministerie of the woorde in his Church not onely to teach bs barely but also to comfort vs in our iourney and to quicken vs in our dueties yea and to feare vs also from sinne Who is the Almightie that we shoulde serue him This is a seconde note of vngodlinesse an vsuall speeche of vngodly hartes howesoeuer the tongue be cleare of it For in deede they haue no inward acquaintance with him neither doe they in trueth see any such desertes towardes them why they shoulde be seruantes vnto him The benefites they haue they see them coÌ„mon with other but as for any special regarde had of them they doe not vnderstande of it and while they see nothing in God towarde them but that is general vnto all they ascribe nothing vnto him but a general kinde of goodnesse which they take to be indiffereÌ„tly cast downe among men to be taken vp of so many as wil. Besides this they neuer acquaint them with the sight of their sinnes the desert therof which should leade them into a misliking of themselues and let them see other wages then benefites to bee by all equitie and right due vnto them Thus it falleth out that they would haue him shew wherein he hath so bound them as he might demaund so great things of them as if they should call for a reckoning to see what is come in seeing the charges arise so great and the dueties layde vpon them so manie and diuerse Thus while the vngodly receiue benefits but not as tokens of fatherly affection while in the vse of the benefite they are no whit confirmed in the peculial care affection which hee beareth his elect they cannot but say Who is the Almightie that we should serue him What token haue wee of his speciall good will why wee shoulde in such difficult matters serue him and with such daunger attende vppon him For in verie deede hee that shall gette out more then ordinarie seruice had neede see more then common good will in him who shall exact it They enioy the benefite as other doe but so as they doe repose them in it and returne no speciall thing into the accountes of the benefactour whereby they might knowe he maketh an other reckoning of

to be married Yet is it saide that rather the basest of the people shal be compelled to enter in then that these who haue ben bid and are hindred by these thinges though in them selues not vnlawful shoulde taste of the supper Wee see then how needeful this sobrietie is that keepeth vs from surfettyng with these transitorie thinges The very Ethnickes haue founde and taught that there is a blessing which a good man may finde in euery estate Scaenica hath these woordes Assuescendum itaque conditioni suae nihil tam acerbum in quo non equus animus solatium inueniet If Heathen men founde ioy in euery estate by custome and continuance shall wee finde none who haue the promise of our God for speciall blessinges and assistaunce Let vs answere our affections which will not heere of our abasing as Dauid did Michal the daughter of Saul 2. Sam. 6. Who scornefully checking him that he had so abased himself in bringing home the arke of the the Lorde and that before the maides of his seruauntes receiued this answeare from him it was before the Lord who chose me rather then thy father and all his house and coÌ„maunded me to be ruler ouer al the people of the Lord and therefore I will yet be more vile then this and wil be lowe in my owne sight and of the very same maide seruantes which thou hast spoken of shal I be had in honour Let vs I say answeare our affections and say it is before him and for him of whom we holde all let vs say wee are yet redy to be more vile and lowly if neede require our God see it so good for we must cheine vp our affections with coÌ„sideration that our bondes are limitted vnto as and that we are redy to be abased yf suche a condition shoulde be layde vpon vs from the lord Let vs learne in the feare of God to take vp our affections from pursuing these delightes remembryng that the Lord hath pledged him selfe for assurance of a sufficient prouision Let your conuersation be without couetousnesse for it is said I wil not leaue thee nor forsake thee If we had but the woorde of some wealthie man to assure vnto vs a sufficiencie howe woulde it comfort our hartes and lessen our labours and cares Beholde the woordes of the highest for hym that is content with that he hath yf this will not mooue vs let vs remember that in the eight of Luke there is mention made of a cursed kinde of grounde that receiued the precious seede of Gods woorde into it but either riches cares or voluptuous life doth so choake it as there commeth no fruite of it And if this will not preuayle with vs let vs call to minde the watchwoorde that is giuen vs by our Sauiour Christe in the 21. of Luke Take heede least at any time your hartes be oppressed wirh surfetting and drunkennesse and cares of this life Nowe if there happen to be any who beeing weery with the burden of their weakenesse in this part shal be come earnest suters vnto the Lorde to preuaile against their corruption in this behalfe let them assure them selues that the vnfaigned petition and prayer of a man leaden with the burden of his want beeyng continued cannot returne emptie from that GOD who by name calleth out such to come vnto him with promyse that he will heare them Therefore to conclude this matter of sobrietie let our lot giuen vs of the Lord be our limitte let a lower estate be well digested by meditation let God his assurance be sufficient let his threatninges feare vs let his promyse yf wee be weery incourage vs. To liue righteously is so to order our life as euery man may haue his owne at our handes for iustice is a vertue that geueth to euery man his due The Lorde to maintaine brotherly loue among his hath made one the store-house of necessaries for another So is the welfare of euery man layde out of himselfe that loue may by suche meanes rather be maintained He that is in the place of iustice and iudgement is to remember that he geue to euery man his owne For the fatherlesse in his good cause hath the right of a father in him The Widowe of an husbande the blinde and ignorant man that cannot discerne where the helpe of his cause lieth hath the right and title of an eie in him the oppressed of a Patron Thus doeth Iob cleare him selfe in the 29. of Iob. I deliuered the poore that cried and the fatherlesse and him that had none to helpe him the blessing of him that was redy to perish came vpon me and I caused the widowes heart to reioyse I was the eye to the blinde feete to the lame I was a father to the poore and when I knew not the cause I sought it out diligeÌ„tly I brake the iawes of the vnrighteous man and pluckt the pray out of his teeth Thus did Iob discharge him of the defence he did owe vnto theÌ„ lending his eie vnto the blinde to spie out the right of his cause and his hande to the oppressed to plucke the pray out of the vnrighteous maÌ„s teeth More and besides this the whole land hath title to a defence and safetie by them from sinn For sinne and wickednes vnpunished maketh the lande giltie of blood and bringeth the wrath of God vppon it Which wee haue notably prooued vnto vs in the 21. of Deut. A man is founde dead it is not knowne who slue him the Elders and Iudges muste come forth and measure to the cities that are round about him that is slaine the Elders of the Citie next vnto the slayne man muste take a Heifer out of the droue and bring it vnto a stony valley and strike of the Heyfers necke and washe theyr handes ouer the Heifer that is beheaded and testifie and say Our hands haue not shedde this blood neither haue our eies seene it O Lorde be mercifull vnto thy people Israel and lay no innocent blood to the charge of thy people Israel so the blood shal be forgeuen them so shal yee take away the crie of innocent blood This care and prayer was there to vnburden the lande of blood euen when the malefactour coulde not be founde and this confessing of a kinde of guiltinesse in the Elders and Iudges next vnto that Citie for that if iustice had beene straightly looked vnto by them it is credible the malefactour durst not haue approched so neare Thus woulde the Lorde teache vs that wickednesse vnpunished crieth out against the land wherein it is committed Nowe seeing by the expresse commaundement of GOD there was suche care taken to purge the lande of murder or manslaughter when the aucthour thereof was vnknowen And that not otherwyse then by sacrifice prayer and solempne protestation before the Lorde of their innocencie either for doeyng it or seeing it doone they were discharged of the daunger thereof What conscience and

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 Ephe. 4.14.15 Henceforth let vs be no more children vvauering and caried about vvith euerie vvind of doctrine by the deceit of men and vvith craftinesse vvhereby they lay in vvaite to deceiue But let vs follovv the truth in loue and in all thinges grovv vp into him vvhich is the head that is Christ Seene and allowed according to the Queenes Maiesties Iniunctions Â¶ Imprinted in London at the three Cranes in the Vine-tree by Thomas Dawson for Richard Sergier 1579. To the right honorable his very good Lord and Maister Ambrose Earle of Warwick maister of her maiesties Ordinance Knight of the noble order of the Garter and one of her highnesse moste honorable priuie Councel Iohn Knewstub wisheth increase of all true happinesse and honour with the continuall comfort of a good conscience GReate haue beene those harmes right honorable and my very good Lord which the Church of God in euery age hath suffred at the hands of straungers open enemies vnto the trueth but yet nothing so grieuous as that hurte which she hath froÌ„ time to time had at home by some who haue long layen in her owne bosome and as Children beene serued from her owne table For as ciuill warre is alwayes more dangerous then foraine force So the enemyes within the church be they who of al other deale with greatest danger against the Church Against the force of an open enimy we haue the strength of a double wall the credite of a cause for Religion the concorde of our mindes But these walles are wanting when the Church dealeth against enimyes gone out from her which sometimes haue been of her For touching the cause of religion they wil be equall with vs touching the points wherin we differ they may be thought euen of some who are no sworne enemyes vnto Religion if matters be not very wisely with great iudgemeÌ„t examined to ouermatch vs For the continuance of friendship as they pretend vnto Religion seemeth to assure vs that their profiting in knowledge and iudgement and no other cause hath moued them aswell to be diuers from them selues as to departe from vs As for the professed enemie he is more hardened against our cause and better armed against our selues when he seeth the cause it selfe as it were parted by opinion and vs deuided from our selues in affection These enemyes of the Church do both strengthen the enemies arme abrode and also discourage the friendes at home yet hath the true Church alwayes beene subiect to this tryal euen when Doctrine was moste pure and pastors most painfull Was not Moses in his time troubled with Iannes and Iambres Paule in his time with Hymenaeus and Phyletus Iohn the Euangelist with a multitude of Antichristes and yet I thinke no man dare take exception either against the puritie of doctrine at those times or against the trauell paynes of those persons Neyther haue we onely examples to tell vs it hath bene so but doctrine left in the Church to tel vs that it must be so There were false Prophetes among the people sayeth Saint Peter euen as there shall bee false teachers among you which priuily shall bring in damnable Heresies denying the Lorde that hath bought them There muste bee heresies sayeth Saint Paule euen among you that they which are proued among you may be knowne The causes why it must be thus with the Church doe I finde in the scripture to be these that the good may bee tried and knowne the wicked fouÌ„d out punished The good are tried whether they loue the Lord aswel by their affection towarde the doctrine of Christe as by their fruits of conuersation For there is no man that loueth an other who is not studious of his disposition to knowe what is well liked of him and acceptable vnto him that he may serue his humour and be set a woorke to his good liking and pleasure So that hee who hath bestowed no study that way either is not otherwise setled in iudgement or moued with affection but that euery seducer may deceiue him doeth plainely declare therein that he beareth no loue towards him Punishment is executed against the wicked either by giuing them vp into heresies and erronious opinions for that hauinge the trueth in knowledge they made no conscience of it neither in affection did beare any loue towarde it either else because not submitting them selues to the simplicitie of the word they haue desired to be fed with curious questions matters of witte and subtile speculations Of both those offences we are not onely warned off by the doctrine of the woorde but also by the heauy iudgement of God which did fall vpon certaine offenders herein whereof there is expresse mencioÌ„ made in the word Great is the grossenes theÌ„ of the Papists who therfore stuÌ„ble at the true church because some proue heretiques that haue beene brought vp in the bosome therof as if they had neuer red this in the Scripture spoken in the person of the Church They went out from vs but they were not of vs for if they had beene of vs they woulde haue continued with vs but greater is the carelessenesse of many that would be accounted Christians who notwithstanding all these heauie examples and visible warnings of Gods wrath bee not touched for all that with care to ioyne conscience vnto knowledge and to let a good iudgement haue the honour of a louing affection alwayes waiting vpon it May professors of the trueth now possibly bee any longer satisfied with bare profession when the almightie hath alredy takeÌ„ the reuengmeÌ„t therof into his own hands begun to driue such out of their dennes to hunt them out of their lurking holes and not to leaue them before hee haue brought their deserued iudgement of palpable blindenesse vpon them so that we se them before our eyes glory in their shame and put vpon them as a garment of honour the couering of confusion therefore the punishment of God fallen now visibly vpon this family is the iudgement of bare professors and carnal Gospellers In these persons they al are arrained found giltie iudged Now haue we learned by tryall experience that the Gospel disdaineth the sole attendance of our knowledge and looketh to bee receiued in like manner with a good heart and friendly affection And good cause and reason there is why it should be so for who is so meane amongst men that would be content with this entertainmeÌ„t amongst his friendes if at his comming to them they would vouchsafe to name him and take knowledge that they had seene him And is not this the best welcome that many in these dayes doe make the Gospel they are content to speake to it take knowledge of it but they are but a few that so friendly do entertaine

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

faithfull as one head are saide to be the likenesse of God his Father to be also of the godly nature and beyng and finally to be according to the will of God wholly minded with God then the which I doe not remember that I haue founde in all his woorkes any greater thing geuen vnto Christ By this which hath bene said it is euideÌ„t that this heresie of the familie of loue touching Adam and Christ is the selfe same with the heresie of the Pelagians For Augustine doth reporte the opinions of the Pelagians to haue bene these 1. Peccatum Adae ipsum solum laesit The sinne of Adam hurt onely himselfe 2. Infantes nuper nati in illo statu sunt in quo fuit Adam ante praeuaricationem Infantes are in the same state that Adam was before his fall 3. Adam siue peccaret siue non peccaret moriturus esset Adam if he had not sinned shoulde notwithstanding haue died 4. Dei gratia secundum merita nostra datur The grace of God is giuen according to our desertes 5. Filii Dei non possunt vocari nisi omnino absque peccato fuerint affecti They cannot be called the children of God vnlesse they become altogether without sinne Touching their opinion of the grace of God in an other place Augustine doth report it to haue bene this 6. Hoc solum ad dei gratiam pertinere contendunt quod cuÌ„ libero arbitrio et non peccandi possibilitate creati sumus This is al which they giue to the grace of God that we are created with free wil possibilitie or power not to offend Where he openeth their opinion touching infantes more plainely in these wordes 7. Paruuli non indigent gratia saluatoris eo quÃ³d nullum ex Adam contagium damnationis contraxerint Infantes neede not the grace of a Sauiour because they haue no damnable contagion or infection from Adam Nowe these opinions doe necessarily followe of that doctrine which H.N. hath here deliuered touching Adam and Christ which in effect all of them not onely I my selfe but diuers others haue hearde some of the chiefe men of this familie affirme and constantly mainteine Whereby we may playnely discerne that they lie vnder an heauy iudgement of God in that so plaine testimonies of the scriptures cannot preuayle with them for the chaunginge of so corrupt opinions Is it possible in playner speach to proue that lyfe came into the world by one to wit Christ and that we are iustified by the righteousnes of one man than the Apostle doeth in the epistle to the Romaynes Whose words touching that matter are these As by the offeÌ„ce of one man the fault came on al men to coÌ„demnation so by the iustifiing of one the benefit abounded toward al men to the iustification of life Here we see it confirmed that one benefite by one man doeth bring iustification vnto all that are iustified This is the Gospel of Iesus Christ and the doctrine that wee haue from him but H. N. his Gospel setteth foorth many benefites of good doctrine and good life proceeding from many men euen so many as haue bene founde to feare GOD as causes of iustification and righteousnesse vnto all that shall be holden as righteous before the Lorde Thus ye see this horrible heresie of Pelagius to be reuiued agayne by H. N. and his family albeit somewhat subtilly for feare of beyng espied and therefore he hath gotte him both a newe name and a newe coate My hope is all this subtiltie notwithstanding that he shal nowe finde the Churche of GOD the same in affection towarde him and his doctrine that he hath tried it to haue beene in former times Sure I am there is cause he shoulde haue vs more seuere against him theÌ„ euer Pelagius had them For there is more poysoÌ„ in his opinioÌ„ touching Adam and Christ then yet ye haue heard yea more then euer Pelagius powred out as shall God willing playnely appeare when I come to open his opininion of Christ In the meane time this I will say referring you for the proofe thereof vnto that place that Adam with H N. is no man but an estate of men yet subiect vnto sinne and Christ likewise is with him no man but a condition of men altogether void of sinne Therfore al his young disciples be Adams all his illuminate elders be Christs H.N. In his first exhortation Chapter 7. The first article of the Christian faith WE beleeue in God the Father almighty maker of heauen earth we confesse or acknowledge that the same is a true and liuing God a mighty spirit a perfite cleare light and a true being And that the same being is GOD the Fathers name and his loue it selfe Answeare THe Diuels themselues will confesse no lesse of the almighty they doe acknowledge him to be a true and liuing God a mighty spirite a perfect cleare light and a true beyng and yet haue no comfort or trust in him but shake and tremble at the remembraunce of him Pagans heathen men will confesse thus muche and yet notwithstanding are voide of all comfort or true confidence in the Lorde Touching the great multitude of testimonies that are mustred here in the Margent and ready for the defence of this confession when I compare it with the small or no number that before came foorth in the defence of Pelagianisme for the discent of sinne onely by imitation I may well say as did Aristippus of Dionisius his liberalitie Tuto Dionisius liberalis est his enim qui multis indigent pauca mittit Platoni vero qui nihil accipit plurima Dionisius sayeth Aristippus I dare geue you my warrant for it mainteyneth all this his liberalitie wel enough For Plato hath the most of these giftes that ye see goe from his dore sent him because he taketh nothing As for those that haue need of manie thinges and therefore like to receiue if any thing finde be offered marke it when you will you shall them tempted of him with verie few That God is a true and liuing GOD a mightie spirite is so playne and confessed of all that it may well refuse these so manie giftes of defence which here bee offered by H. N. But that desperate and more then pyned cause of Pelagius to haue sinne not to be originall in vs for all this his feasting heere departeth from his gates not releued so much as with one crum of breade nay which doth more bewray the want of all conscience and feare of God in him it is so cunningly couched that he is to looke neerely vpon it who shal after the second or thirde reading finde out his opinion and meaning therin and yet for all that it is a principall point of H.N. his religion and the chiefe ground worke wherevppon standeth a great parte of his monstrous corruption But to let that alone what meaneth H. N. in the profession of his faith to say We

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

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

which not onely H.N. but all other Heretikes professe of hauing our sinnes answered by and in our selues either wholy or at least in some part that the verie figures shoulde haue light sufficient in them to driue awaye all darkenesse and doubting herein But what lighte can make him see that is blinde or open those eyes that in iust iudgement are closed vp by the Lorde H.N. And hath suffered in all obedience of the word of his heauenly father the death of the crosse in reproch blasphemie contempt and false defamation or accusation for our sinnes cause Answere The name of Christe as you haue hearde is giuen by H. N. vnto all his illuminate Elders as vnto those who haue atteyned vnto an estate of perfection by meanes of their obedience vnto his doctrine Whome howe manie soeuer hee comprehendeth vnder one name and speaketh of them as of one person It is giuen also as you haue hearde by speciall prerogatiue vnto the eldest Elder that is H. N. himselfe The suffering of this Christ his death of the crosse is set forth in this that he hath yelded all obedience to the worde of his heauenly father which is this doctrine of H.N. and gone vnder and borne reproch blasphemie contempt and false defamation or accusation for the same Thus hath H. N. his Christ suffered the death of the Crosse in that himselfe and his illuminate elders could neither by their owne affections nor yet by the reproch and contempt of others be brought from this doctrine and seruice of loue which thing is confirmed in the. 20. Chapter of this his first exhortation and third Section in these wordes Against these assaultings the man ought in his yongnesse to learne to take vp his crosse on him to follow after Christ his Sauiour in his like suffering or death of the crosse and to shewe forth pacience with Christ against all the assaultings vntil that al the enemies or aduersaries of the louely life through the death of Christ that is in maner of suffering be vtterly vanquished and that he euen so is growne vp thorow the death or togither suffering of Christ which is the dayly oblation in the holy to the olde age of the man Christ and entred thorow the secoÌ„d birth from the dead into the euerlasting life which passage or way to the euerlasting life we haue witnessed and figured forth distinctly and clearly in the figure of the true and spirituall tabernacle and in other moe places in the glasse of righteousnesse The yong scholler in this scoole of Loue whome hee calleth the man in his yongnesse is as you heare to follow Christ that is H.N. and those illuminate elders in his like suffering and death of the crosse So that Christ had no other suffering or death of the Crosse then the yongest scholler in H.N. his schoole must suffer go vnder and that is nothing else as he sayth in this place but to shewe foorth pacience against all assaultings vntill all the aduersaries of this louely life by this maner of suffering become vtterly vanquished and hee growne vp to the olde age of the man Christ that is a perfect and absolute elder And therefore in his two next sections hee exhorteth them that it shoulde not bee tedious vnto them to shewe foorth this pacience and to abide this death of the Crosse for a little time in bearing the assaultes of those enemies who woulde turne them from the good will they haue to this godly being vnder the obedience of the loue and doeth promise vnto them that after a little time of this their distresse affliction and anguish the Lorde will bring his Christ that is as he there sayth his best beloued and most holy being vnto them in power and glorie In the 26. and 27. Sections of this Chapter he doeth in plaine wordes declare that while a man is in this yongnesse and not fully setled in the doctrine and seruice of loue but subiect to anguishe and affliction with temptations and assaultes eyther with himselfe or from others that would drawe him from the same and with griefe for his stumbling or falling by meanes thereof then is he suffering with Christ vpon the Crosse for the redemption of his sinnes These bee his wordes in that place Wherfore when as now your stumbling and falling becommeth dayly figured very great and horrible before you and that yee for that cause beeing wofull of heart feele yet the pricking of the sinne the dartes of the death and the condemnation of the hell or beare the same with anguish in your hearts yet feare not nor be dismaied in your heartes but shewe foorth pacience and followe after Christ in his suffering for those are the dayes of affliction heauinesse and death wherein Christ hath gone before you in the holy for to prepare you through the same death of the crosse the euerlasting forgiuenesse and redemption of sinnes as there is before sayde Where you may painely see that H.N. his Christ in his yongnesse as hee calleth it was a sinner and was wofull in his heart for his stumbling and falling are woful in heart he sayeth Those are the dayes of affliction and heauinesse wherein Christ hath gone before you for to prepare you through the same death of the crosse the euerlasting forgiuenesse and redemption of sinnes And if yet some more specialtie touching the death of H.N. his Christ be asked after that shal be the sooner answered if we call to remembrance that which was vttered before out of the 9. Chap. of the Euangelie and tenth Section to witte that the knowledge after the letter and the obedience vnto the same is the first birth and the knowledge of Christ after the flesh which must bee crucified and put to death that the lawfull heire which is after the spirit spirituall and heauenly may take place comparing it with that which is written in the 21. Chapter of his Euangelie in these woordes Forasmuch nowe as that in times past the clearenesse of Christ through the holy ghost was yet vnknowne vnto the vpright and faythful disciples of Iesus Christ whilest that they knew him not otherwise but after the fleshe so was it therefore needefull that Christ should keepe the Pascha or Passeouer with them for that cause the Lord Iesus caused the same to be prepared him for to keepe the Passeouer with his Disciples in the true beeing and tolde them before of his suffering and Passeouer and that they must also doe the like if they woulde come to his clearenesse in the heauenly being with his father Therfore hee gaue them to vnderstande in what maner his Passeouer should be to wit that he namely Christ after the flesh should be slaine and euen so accomplish according to the true being the true God seruice with the gifte or offering of his fleshe in the holy namely on the true aultar of the holie offring which is his crosse whereon he died in the beleefe herewith Christ

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

duetie with them not only payeth their olde debt but also purchaseth more lande and liuing Let one of them yeelde a litle seruice vnto their God in their deuotion suche as it is and they will make that to answere the debt and daunger of their former sinnes yea and to deserue also more and greater graces to be geuen them from God according as H.N. sayth heere that they muste burie the olde man to the ende that they might euen so obteine the renuing of their spirite and minde in an vpright life Yf they coulde perswade men that there were either equitie right or reason in this kinde of dealing which they wil force vpon the Lorde it were no great matter too growe soone as riche in goodes as they doe take them selues to be in godlinesse For when they haue long tyme gone vpoÌ„ credit if after their beginning to pay for wares as they shall take them they coulde perswade their creditours that the same dealing which nowe at the laste they haue light vppon doeth not onely answere their former debtes but also in equitie deserue to haue better penie-worthes alwayes after howesoeuer it should fare with their creditours they were sure to gaine greatly by it Thus blinde is man when he walketh without the worde And when his reason for some long time hath been his rule his punishment from GOD is so great that he taketh it in the ende to bee reason to depart from all equitie and reason If our sinnes were answered in that obedience wherby our life is reformed how commeth it then to passe that the Apostle speaking to the Church of Corinth after they were turned from theyr lewde life to serue the liuing God affirmeth that yf Christe be not risen they are yet in their sinnes They walked in humble obedience vnto theyr GOD they had left idolatrie fornication drunkennesse and other fruites of ignorance wherein before they had liued Notwithstanding the apostle telleth them that if Christ by his rising vp againe haue not made a coÌ„quest for them ouer sinne hel and destruction their rising from sinne will stande them in no steede Because albeit they haue left those sinnes yet haue they not answered the Iustice of GOD for the offence whereof they haue made them giltie by theyr committing of the same as the Theefe or other malefactour may not thinke that all his offence passeth when the action is once past the purpose lefte of doeing the like it is no Plea either in lawe or reason for hym to say the deed is long since doone and my wayes are now otherwyse his offence committed against the good lawes vnder the with he liueth against the peace of his Prince must necessarily either be pardoned or els in his punishementes satisfied For albeit the deede passeth away with the tyme it is in doeing yet leaueth it that giltinesse in vs which no other thing but either pardon or punishment can discharge As for that H. N. affirmeth that our burial of the old maÌ„ obteineth the renuing of our spirite and minde in an vpright life it will in no wise stande with the doctrine left vnto vs in the woorde of god The woorde of GOD will not beare that blasphemie Touching this point God saith the Apostle which is rich in mercy euen when wee were dead by sinnes not when we had put our sinnes to death hath quickened vs togeather in Christ by whose grace yee are saued and hath raysed vs vp togeather that hee myght shewe in the ages too come the exceeding ryches of his grace through his kindenesse towardes vs in IESVS Christe For by grace are yee saued through faith and that not of your selues it is the gift of GOD not of woorkes least any man shoulde boast him selfe Which doctrine not onely affirmeth that grace and not woorkes hath brought vs vnto the estate of saluation but also that wee haue passed immediatly from the woorkes of darkenesse and a damnable estate into the workes of light and estate of our saluation Euen when wee were dead in sinnes saith the Apostle hath God quickened vs in Christ by whose grace ye are saued How is our saluation of grace not of workes if by buriyng the olde man and woorking the death and destruction of sinne we obteyne the renuing of our mind in an vpright life How can it be said that hee hath quickened vs euen when we were dead by sinnes if we haue by our woorks greatly preuailed against sinne euen so farre as to procure the death thereof before we be quickened by beeyng renued in our spirite and mynde in an vpright lyfe H.N. Beholde after this manner as wee beeleeue and doe heere confesse or acknowledge become wee rightly baptized in the name of the Sonne incorporated or implanted as fellowe members of Christe into the bodye of Christe and the stocke of Israel to the ende that wee shoulde euen so according to the trueth as true Christians and an holy people of Israel of the seed of Abraham beare or carry his holy name confesse or acknowledge the same Christ as our Sauiour before men and euen so liue and walke in his louelie vpright beeyng Wee confesse likewise that all suche as doe not imitate or followe after Iesus Christ in his death of the crosse in all obedience of the holy worde of Iesu Christ and of his holy spirite of loue to the vanquishing of the sinne the death and the hel to a burying of all iniquitie destroying nature vngodly being or become not euen so baptized or washed in his name neither yet beare the death of the sinne through the death of the crosse of Christ in their inwardnesse are no christians nor yet baptized in the name or saluation of the sonne For al such as become not baptized or washed in the name of Iesu that is in the sauing health of his death to the mortifiyng of the sinfull fleshe according to the inwarde man neither yet indeuour them thereto and yet neuerthelesse boast them to be christians they are al false n Christians also lying in al theyr confessing teaching because they enter not into the coÌ„munialtie of the sheepe of Christ through the death and coincor porating of the death of Christ which is the right doore of the sheepe folde of Christ but breake in some other way and beleeue not the saluation or sauing health of Iesu Christ Answeare THis conteyneth nothing els but a iustifiyng of that which hee hath professed before to wit that our imitation of Christe in his death of the crosse is our beliefe in the sonne and our baptizing in the name of the sonne and a condemning of al as false Christians who shal not enter by this his way into the sheepefolde of Christ And therfore my former answere doth dispatch this also Through this doctrine professed by H. N. faith is vtterly banished and woorkes onely and altogeather imbrased so that instead

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

all loue annoynted blessed and elected to a sanctified bride of Christ shee becommeth named one holy communialty of holie ones which is the holie conioyned body of the bodie of Iesu Christ We confes that this same one holy comunialtie which becommeth euen so as is aboue said incorporated through the loue into the bodie of Iesu Christ as one bodie with him and baptized in his sauing health is the true Christianitie and the vpright holie churche of Iesu Christ Wherevnto all people shoulde of right assemble them vnder the obedience of the loue to their blessing and saluation according to the promises For she is God maiesty or the true house of the loue for his dwelling wherein God will haue mercie on all people Who so nowe therefore assembleth him not vnder the obdieÌ„ce of the loue vnto the same holy Church of Iesu Christ neither yet submitteth him humbly vnder the same maiestie of GOD but contemneth the righteousnesse of GOD and the spiritual giftes riches of Christ so turneth away him self from the communialtie of the loue the chosen holy ones of God he sheweth that hee is false of hearte and standeth minded agaynst GOD and his holie Church and bringeth euen so the iudgement of his condemnation ouer himselfe Answeare H.N. professeth here that this sect is the true and onely Church of Christ incorporated through loue to Christ wherevnto all people shoulde of right assemble themselues to their blessing and saluation because she is Gods Maiestie for these be his owne wordes Hee professeth likewise that whosoeuer turneth himselfe away from this communialtie of the loue hee bringeth euen so the iudgement of his condemnation ouer himselfe In many places of this booke he flatly condemneth all people that are not of this secte hee affirmeth their estate to hee a false beyng the Diuell the Antichrist the wicked spirit the kingdome of Hell the maiestie of the Diuell himselfe they are his verie woordes in the fifteenth Chapter of his first exhortation I will not stand long vpon this point but content my selfe onely with two testimonies and those taken out of this and the next chapter whereby euery man may easily perceiue what his iudgement is both of the Preachers and people wheresoeuer or howe many soeuer that are not of his familie Thus he speaketh in the fifteenth Chapter of his first Exhortation and tenth Section The vnilluminated vnsent teachers busie and apply them very earnestly about the profounde knowledge of the Scriptures or high vnderstandinges according to the pleasing either contentation of men or about a paynted holines or false righteousnes according to the fleshe or outwarde appearance that hath before the fleshly minded a shewe of righteousnes but inwardly their nature or minde is full of iniquitie and full of all false witnessinges against God his gratious woorde and his Ministers and they are not else what but a nest of Diuelles and of all wicked Spirites Therefore surely the riches of the knowledge in all false heartes of the Scripture-learned and in all presumptuous or arrogant selfe wise is the false spirite of Antichrist which through his shew of outwarde holines and great knowledge in the Scripture worketh a secrete iniquitie and esteemeth himselfe as more worthie then the loue and her seruice and aboue the wisedome of God or the vpright life to be the spirit of the ful wisedom it self And in the sixteenth Chapter which is the next following and seuenteenth Section he confirmeth his iudgement in these woordes Therefore it is assuredly al false lies seducing and deceitful what the vngodly or vnilluminated men out of the imaginatioÌ„ or riches of their own knowledg out of the learnednes of the Scriptures bring foorth institute preache and teache They preache in deed the letter imaginatioÌ„ of their knowledge but not the word of the liuing god Seing then they haue not fulfilled obediently the first entrance into the doctrine of the gratious word yet neuerthelesse with free hearts presumptuosly boast them to haue and to vse all what is brought geueÌ„ out of grace to the holieones of God in the communialtie of the loue lie or erre therein so is doubtlesse all their doing word that they vse out of the free mindednes of their heat a false freedom out the false light the imagination of the knowledge all their congregation let theÌ„ esteeme theÌ„selues so holy as they will a false Christianity and Deuilles Synagogue or schoole For there is none other coÌ„munialtie of holie ones or true Christianitie but the communialty of holy ones in the loue of Iesu Christ al such as adioyne theÌ„ thervnto and grow vp vnder the obedience of the loue in the same loue to elders of the holy godly vnderstanding His woordes can no waye be arrested so but that any man who shall read them may see and plainly perceiue that he thinketh of al that are not of his familie imbracing his doctrine adioyning themselues to that number as of a false christianitie a diuels sinagogue or schole they be his owne woordes euen now cited as you haue hearde It is very expedient therefore to examine what trueth there is in this his assertion The true Church of Christ resteth vpon Christ and his obedience H.N. his familie resteth vpon the law and their obedience yeelded vnto the same for that is their Christ and all the meanes of saluation that they doe acknowledge as doeth plainely appeare by that which hath beene spoken afore of their Christ Wee may therefore say vnto them with the Apostle ye are abolished from Christ who soeuer are iustified by the law ye are fallen from grace The Church of Christ is Abraham his seede and therfore as he was so they be heires by promise H.N. his familie commeth to all their happinesse by their own paines proper purchase therfore fallen froÌ„ grace and lye vnder the curse of God For so many as are of the workes of the law are vnder the curse saith the Apostle In the true Church of Christ the iusi man who because he is iust cannot be voyde of the fruites of righteousnesse and true holinesse yet leaneth he not to that his labour as now beeing altogither free from imperfection but liueth by his faith and resteth in the mercy of his God according as it is written by the Apostle The iuste shall liue by faith But in this Familie there iust men leaue and let goe all faith and credite in the goodnesse of any other and will liue by their owne laboure This sanctification and holinesse of the Church of Christe albeit it be sounde and sincere yet is it neuer perfect and absolute in this life without sinne and imperfection at all For we doe reade in the Gospell after Saint Iohn that braunches euen all of those without exception which bring forth fruite be in no other estate but that they haue in

them notwithstanding matter of necessitie to be purged that so they may bring foorth more fruite Euery braunch that beareth fruite he purgeth it that it may bring foorth more fruite and therfore doe we say in the next Article that we doe beleeue the forgiuenesse of sinnes but the sanctification and holynesse of H.N. his Church and Familie as they say is perfect euen in this life The members of the true Church bee braunches of that true Vine Christ and haue from thence their sappe strength to beare but the fellowes of this Familie haue all their sappe in them selues for they doe not acknowledge originall sinne nor yet the doctrin of our free election in Christ and therefore must of necessitie with Pelagius plant grace generally in our nature and so consequently confesse that we haue our sap in our selues H.N. The tenth Article Wee beleeue the forgiuenesse of sinnes namely in the same communialty of holy ones which standeth grounded in thssame vpright and godly beliefe of Iesu Christ and becommeth baptized in that same holie beeing of GOD aboue rehearsed and where the loue hath obtained the victory Wee confesse also that no man shall obtaine grace or forgiuenesse of sinnes at Gods hand without thissame holie communialtie of Christ For thissame is the holy Christianitie the familie of Loue wherein GOD himselfe dwelleth liueth and walketh and the true communialtie of Israell which reigneth with God and Christ ouer all her enemyes Answeare Hee that calleth to minde that doctrine which H.N. which hath set foorth before in his exposition vpon the 4. Article shall plainely perceiue that remission and forgiuenesse of sinnes is nothing else but to bee set free from sinning any more against God and that not to be attained vnto any otherwise then by following his Christ in the death of the crosse vnder the obedience of the loue Which opinion is confirmed in his Euangelie Chapter 30. Section 6. The clensing which is called Purgatory signifieth vnto vs the making pure of the beleeuers of Christ which they in distresse affliction sorrowe and anguish for the sinnes cause doe passe thorowe wherein they as in a fire of humiliation are purged or iustified from all their sinnes through the beliefe for to enter euen so with pure heartes into the kingdome of the GOD of heaueÌ„s In which fire of clensing or Purgatory the vpright beleeuers of Christ shew foorth patience in prayer vnto God and euen so in the beliefe and in manner of suffering they followe after Christ in his death of the crosse to the purging of their sinnes And the 28 Chapter of that same booke and first Section this his opinion is likewise established These be his woordes Whilst nowe the children of men cleaued vnto the vpright faith of Abraham which was of one beeing with the true light of life or grounded themselues therein and euen so obediently suspected the seruice of the beliefe administred out of the true light which is Christ himselfe in his requiring exercised them therein and onely gaue eare and had regarde vnto the ministers of the holie word which had kept the Passeouer with Christ out of the flesh into the spirit out of death into life were euen so implanted into Christ coedified with God and also beeing obedient vnto the worde in his requiring bide stedfast therein vntill that they had also kept the passouer with Christ and obtayned the renewing of their spirit and mind in Iesu Christ the which is the vpright supper or Pascha wherein men rightly eate the body of Christ drinke his bloode are partakers of his suffering and baptized in his death vnto his burying and euen so remember the suffering of Christ and witnesse or publish his death till vnto his comming that is vntill the true light arise in the heart so were they made safe iustified from their sinnes renewed in the spirit of their minde and sanctified in Christ to fellow members of his body to coheires in the riches of God his father in the euerlasting life This doctrine which maketh man his owne Sauiour and redeemer is plentifully confuted in the fourth Article wherevnto I refer the reader A man would not imagine that they could attempt so much mischieuous matter against vs and our saluation euen then when they giue vs no worse woordes then the holie Ghost doth vse For heere are heard no other wordes then wordes of pardon and forgiuenesse and yet there is no other matter in hand theÌ„ matter of purchasing and paying for our saluation But no marueile if H.N. who before was sufficiently prooued to bee Iudas doe nowe kisse when he meaneth to kill and in woords putteth vs in hope of a pardon when in deede is drift is to haue vs pay the vtmost farthing In the tenth Chapter to the Hebrues it is plainely prooued that euen those his deare and best beloued Children in whose heartes and mindes himselfe hath written his owne lawes haue in them notwithstanding matter to be pardoned and forgiuen After those dayes saieth the Lorde I will put my lawes in their heart and in their mynde I will write them and their sinnes and iniquities I will remember no more The place is alleadged out of the Prophete Ieremye I wil make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare in their hearts that they shall not departe from me These people to whome the Lorde hath made this large and liberall promise that they shall enioy such a portion of his feare as shal be able to kepe theÌ„ from departing from him these I say that haue and enioy such a measure of mercy from the Lorde haue all this notwithstanding in that their estate sinnes to be pardoned and that with one offering for all neuer after to be renued With one offering hath he coÌ„secrated for euer saith the holie Ghost them that be sanctified And againe Where remission of these things is there is nowe no more offering for sinne If one offering consecrate for euer them that be sanctified then are there not so many offeringes to consecrate withall as there be persons sanctified which is the doctrine of H.N. If one offering consecrate for euer them that be sanctified then H. N. and his Familie are not sanctified because they refuse that one offering which the Lord hath appointed thereby to consecrate for euer them that are sanctified and haue erected in steade therof a continuall offering and oblation for sinne wherin euery man must play the Prieste for himselfe And therefore albeit he affirme words that there is remission and forgiuenesse of sinne in his Familie yet in trueth it is otherwise for where there is remission of sinne there is no more offering for sinne Nowe in H. N. his Familie there is more offering for sinne and therfore there is among them no remission of sinne The Prophete Dauid affirmeth that because the

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

there is no lewdenes nor frowardnesse in them they are al plaine to him that wil vnderstand streight to him that would finde knowlege Which thing also is confirmed in the last verse of the Prophet O sea wherevnto accordeth Augustine Diuinitus visum est vt sacra oracula simplici perspicuo exararentur dictionis genere ne praetendere quisquaÌ„ possit nihil a se in illis intelligi It was thought good vnto almighty God that the Scriptures shoulde be penned in a simple and plaine kinde of speache least any man might pretende that hee coulde vnderstande nothing in them And in the same place hee speaketh yet more playnely vnto the same ende in these woordes Modus ipse dicendi quo sacra Scriptura contexitur ea quae aperta sunt quasi amicus Familiaris sine fuco ad cor loquitur indoctorum atque doctorum ea vero quae in mysteriis occultat nec ipse eloquio superbo eregit quo non audeat accedere mens tardiuscula inerudita quasi paupet ad diuitem sed inuitat omnes humili sermone quos non solum manifesta pascat sed etiam secreta exerceat veritate hoc in promptis quod in reconditis habens sed ne apertÃ¨ fastiderentur eadem rursus operta desiderantur desiderata quodaÌ„momodo renouantur renouata suauiter intimantur Augustine affirmeth in these woordes that the fourme of speaking with the Scripture vseth euen in the parables and darkest places thereof creepeth so lowe vppon the grounde that not onely an vnlearned man but euen a dull heade may reache vnto it And touching the matter conteyned in those parables and darke speaches hee affirmeth it to be no other then that which is in plaine wordes deliuered elsewhere in the Scripture neither hath the holie Ghost any other meaning in speaking that darkely and in parables which before was deliuered in plaine speache as hee saith but to keepe contempt from the woorde which through our corruption continuall plainnesse and familiaritie casteth vppon it and that we might so bring a newe and fresh desire and appetite vnto the same thing which in an other forme commeth as it were a newe and freshe vnto vs. Now as for H N. hee is farre from this lowe stile that creepeth in the most difficult matters vpon the grounde for when hee is the lowest most neere vnto vs he is at the least soaring in the middle region of the ayre and verie often a man shall not meete with him no not if hee were rapte into the thirde heauen so mysticall is his meaning Whereby we may easily see and perceiue that H.N. is not guided and conducted with that spirite who hath penned the Scriptures in so playne and simple a stile as inuiteth euen the simplest sort to resort thither As H.N. doth imitate ancient Heretiks in Allegories so doeth he likewise in his darke and straunge forme of spelaking Marcitae a kinde of Heretikes whoÌ„ Augustine maketh mencion of in his booke of heresies who affirmed themselues to be perfect and wherein H. N. is a faithfull follower of them denied the resurrection of the bodie did with a darke and straunge stile so astonie the simple people that woondering at the matter because it was aboue their capacitie they yeelded vnto it as vnto an oracle lately come from heauen Touching the stile which the first Authour thereof one Marcus vsed thus I finde it written Obscurissime quibusdam verborum tanquaÌ„ mysteriorum inuolucris vtens loquebatur de Deo vt stuperent audientes homines potius quam intelligerent Hebreae quoque linguae fuit peritus itaque vocabulis Hebraeis Graecis hominibus exoticis deliria sua tegebat He did speake darkely and vsed such a wrapping kinde of woordes that the hearers were rather astonied with the strangenes of the words then edified with any vnderstanding they had of the meaning therof and his heresies and doating dreames he couered with Hebrue Greeke words among theÌ„ who were ignoraÌ„t of of these tongues Who seeth not here the playne picture of H. N. both in the darkenesse of his writing and in the making of al his misteries w are coyned by a certain foolish doting deriuation of names from the Hebrues The Libertines likewise had a picked kinde of speache which one thing that worthie instrument in Christ his Church Master Caluine did so mislike of as being an infallible note of iugling and craftie conueying that hee willeth al men to cut them of here at the first eyther to haue them leaue their pedlars Frenche speaking playnely and simply as the Scripture doeth or else to let them talke vnto themselues as men not meete to haue any audience among those schollers who haue bene trayned vp in the playne and simple teaching of the Scriptures FINIS A Confutation of the doctrine of Dauid George and H. N. the father of the Familie of loue By M. Martyn Micronius Minister of the woorde in the Dutche Churche at London vnder Edward the vi of blessed memory King of England taken out of his booke concerning holy assemblies whiche hee wrote in Latine a litle before his death at Nord in East Freeslande which also afterwards M. Nicholas Carinaeus set foorth publiquely in printe certaine thinges being added vnto it translated woorde for woorde into Englishe IT is not fayth but a certaine faithlesse and arrogant falling awaye from GOD and a meere deceipt of the Deuil to faine that Idolatrie superstition and outwarde vices are free and pure vnto them which vnder the pretence of a certaine fayth and inwarde puritie boast that they knowe no sinne in the heart Into which gulfe of execrable errour are fallen not onely those which are commonly called Libertines and those that follow Dauid George who reiecting Iesus Christ foolishly fained vnto him selfe a certaine immortalitie in this earth which he hoped to purchase with the sword for those that were his but in vaine they beeing already dead buried but also those euyll Chickens which are hatched of that euyll egge who this daye deceiue the worlde vnder the amiable title of a certaine peace gloriyng that they haue founde the house and region of loue in which all differences of good euil being taken away al things besides loue are free Out of which house of peace they feine it lawfull for theirs to goe into the regions of the worlde and as they say safely to goe through them which is that they may colourably and dissemblingly applie theÌ„selues to the manners wordes and deedes of al other men which yet belong not to that house of peace Heereof it commeth that they mocke in their minds and contemne all separation from the impure sacrifices and ceremonies of the Romish Churche and so consequently all waightie profession of any religion and outwardly ioyne them selues to all religious and wicked factes vnlesse they bee witheld from thence through the feare of daunger or some hope of commoditie But howe execrable this errour is

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

b. Actes 1. a. â—ar 16. b. t. Mar. 28. c. Mark. 16.6 Actes 1. b. 2. a. v. Mat. 25. d. Rom. 14 b. x. Iohn 12. d. Prou. 26. â— 1. Cor. 12.11 1. Iohn 5.7 1. Cor. 2.9 Gala. 4. Rom. 8.11 Rom. 8.26 Ephe. 2.14 a. Iohn 17 c. Rom. 12. a. 15. b. 1. Cor. 12. a. Ephe. 4. b. b. Ephe. 10.5 a. c. Actes 2. a. d. Apo. 21. a. Section 37 e. Actes 2. a. f. Iohn 17. c. g. Apo. 22. a. 22. h. Iohn 14. b. Apo. 21. a. Section 38. i. Tim. 4. a. 2. Tim. 3. a. 2 Pet. 3. a. k. Iud. 1. b. 1. Exhor 15.17 There is no true Christianitie but among them that growe vp in the family of loue vnto illuminate elders Galla. 5.4 Galla. 3.29 Galla. 3.10 Galla. 3.11 Iohn 15.2 l. Matth. 9. a. 16.18 Iohn 20. c. Actes 13. c â–ª m. Col. 3. b. n. 2. Cor. 6. b. Apo. 21. a. Euan. 30.6 Heb. 10.16.17 Iere. 32. Verse 14. Heb. 10.18 Psal. 3 2.6 He that is not of this familie of Loue shall neuer obtaine forgiuenesse of his sins at God his hand o. Esa. 26. e. Ezec. 36.37 b. p. Iohn 5. d. 1. Cor. 15. e. d. 2. Cor. 5. a. 1. Thes 4. b. q Iere. 30. b. 31. d. Ezech. 37. c. Phil. 3.20 r. Iohn 6. c. 17. Å¿. Iohn 1. a 1. Iohn 1. a. t. Gen. 1. c. a. â— Sapi. 1. b. In this kingdom of H N. his loue is the fulnesse of euerlasting life The ioyes of H. N. his heauen are here vpon earth Iam. 3.2 1. Iohn 1.8 1. Iohn 3.9 1. Iohn 3.8 Iohn 9.31 1. Iohn 1.9 1. Iohn 3.8 1. Iohn 1.8 Phil. 3.1.2.15 2. Chron. 15.17 2. Chron. 26.4 26.2 2. Chron. 29.2 2. Chron. 32.25.31 Prou. 16. Gen. 6.9 Gen. 7.1 Deut. 18.13 Iosu 24.14 1. Chron. 29.19 2. Chro. 15.17 Esai 38.3 1. Reg. 11.4 2. Chro. 2.52 Mat. 5.48 Mat. 19.21 Luke 6.40 1. Cor. 2.6 Ephe. 4.13 Phil. 3.15 Colos 1.28 Heb. 5.14 Iames 1.4 Iames 3.2 1. Iohn 2.5 Prou. 9.9 Prou. 4.19 Esaie 1. 2. Chron. 15. Heb. 2. Phil. 3.12.15 Iohn 15.2 Aug. Luke 15. 1. Cor. 1.17 Mat. 28.39 Iere. 7.22 1. Iohn 1.8 Dan. 9.20 Nehemi 1.6 Iacob 3.2 1. Iohn 1.8 Luke 1.6 Heb. 5.3 Rom. 7.22 Agust epist. 48. Hieronymus in Amos. Cap. 9. Epiphani contra haereses Lib. 1 cap. 27. Matth. 5.26 August de haeresibus ad quod vult Deum Hieron in praefatione decem visionum Esaiae ad Amabilem Episcopum Prou. 8. Augustine ad volusianum Danaeus in Ang de haere 2. Thes 2.10.11.12 1. Coâ— 13. d 13 Rom. 15. a. 2. Rom. 15. b. 5.6 Exod. 32. e. 22. 1. Sam. 13.6.9 c. 13. Gal. 2. c. 14. Iere. 8. d. 11. et 23 d. 17. Ezech. 13.6.10 Iosu 5. c. 20. Iohn 14.6.16.17 d. 26. et 15 d. 26. Act. 2. a. 4. et 5. f 32 et 8. c. 17. et 4. c. 17. et 10. 44. et 11.6 15. Rom. 8. c. 16. 2. Cor. 1. d. 22. et 5 a. 5. Gal 4. a. 6 1. Thes 4.6.8 1. Pet. 1.6 11 Iohn 5. d. 26 et 4. d. 16. et 16.6.14 Act 7 f. 32. 1. Cor. 12. â—3 1. Cor. 13. c. 9.10 d. 12. Heb. 1. a. 2. 1. Iohn 2. c. 18. 1. Pet. 1. d 20. 1. Cor. 10. c. 11. 1. Cor. 13. c. 9.10 1. Iohn 3.2 Phil. 3. d. 21. Colos 3. a. 4. 1. Cho. 15. c. 1. Thes 4. d. 16.17.18 1. Cor. 13. c. 9.10.8.12 Phil. 3. d. 21. 1. Iohn 3. a. 2. 1. Cor. 15. p. 28. Heb. 6. a. 1.2 Heb. 6. a. 3. Deut. 18 21.2â— Prou. 21.14 Prou. 17.8 Deut. 16.16 1. Reg. 1 2â— Gen. 39.8 Psalm 119 Iob. 28 Iob. 21 Iob. 22 Prou. 2â— 18 Ierem. 8. Esai 30.1.2 Prou. 2 Deut. 8.17 18. Deut. 9.4 Psalm 50 1. Iohn 3.22 Psalm 107 1. Tim. 4 Rom. 12 Philip. 4 1. Tim. 6 Heb. 13 1. Cor. 7.29 30.31 Luke 14. Scaenica de tranquilitate vitae 2. Sam. 6 Heb. 13 Luke 8 Luke 21 Iob. 29. Deut. 21. Ios 22. Ios 22.17 Esaie 5 Iere. 22 Deut. 27. Iob. 31.16 Leuit. 2â— 1. Thes 4. 1. Cor. 6.9 Prou. 20.7 Prou. 21.21 Prou. 28.20 1. Chro. 29. Iob. 22. 2. Chron. 15. Iohn 14.26 Deut. 13. 1. Thes 1. 2. Thes 2â— Colos 3. Phiâ— 3. Heb. 11. 1. Thessa. 2. Iohn 10. Iohn 18. 1. Iohn 4.10 Mat. 26.36 1. Cor. 6.20 Espensaeus in Timotheum

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