Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	good_a	scripture_n	word_n	3,127	5	4.2624	3	true

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

caÌ„not dwel togither therfore sin caÌ„not be in him in whom there is any religioÌ„ ChristiaÌ„ conuersation they do bewray great ignorance for who knoweth not that the humors of our bodie be within theÌ„selues of a diuerse nay of a contrarie nature dispositioÌ„ and yet are they so ordered and tempered within our bodies that one hath the preheminence and gouernement and the others doe reient and yeelde therevnto and being so qualified the body hath a good constitution by the same In like manner albeit sinne in the extremitie thereof that is in the rule and gouernement of the same can not bee in him in whom righteousnes ruleth Yet when sinne is a seruaunt and brought vnder subiection it both is and may be in him that greatly feareth GOD otherwise howe coulde the Apostle haue saide I delight in the lawe of God concerning the inner maÌ„ but I see another law in my meÌ„bers rebelling against the lawe of my minde And whereas simply in it selfe sinne is a deadly poyson to them that feare God where the gouernement is taken away it being subdued it hath the place and office of a profitable medicine For it helpeth to expell securitie and contempt of God in that by the sting thereof we are spurred to God warde and forced vppon the consideration of our want to bee humbled vnder his grace to haue daily dealinges with him for the vpholding of vs in the middest of so many daungers and so greate experience of weakenes and infirmitie â§ A confutation of a detestable practise of H.N. in supplanting the true and grammatical sence of the woorde by bringing in place thereof a bastardly broode of Allegories TO vphold the heresies of H.N. this is one especiall and principall practise that the History and natiue sence of the woorde of God is altogeather neglected of him and in steede thereof is intertained an Allegorical and bastardly construction which thing vtterly defaceth the certentie of the sacred scripture maketh no other thing of it then a nose of waxe which wil receiue as many sundry figures and impressions as shal please a man to presse vpon it and beeing in it selfe one and the same thing will notwithstanding beare formes and faces which within them selues are most diuers and distinct Now if the woorde be made so vncertayne our faith which is grounded therevpon can not be sure And if our fayth bee not sure howesoeuer it it goe with vs when the weather is calme it can not be auoyded but wee shall sinke and suffer shipwracke when the least storme of temptation shall beginne to blowe ouer our heades And like as wee haue no stay for our selues no more haue me any good weapon wherwith either to beare of an aduersary or to make an assault against a deadly and sworne enimie For if the worde stande indifferent to such diuerse and differing constructions as must of necessitie be admitted if Allegories be allowed and our selues receiue no helpe from the writing and letter to decide more with one then with an other What will holde of the assaultes of an heretique beeing a subtile aduersarie or where shall wee haue a weapon able to geue a deadly wound to any Heresie Wheresoeuer then Allegories shal happen to haue so good liking and so great allowance as H. N. doeth make them there can nothing be long safe from our aduersaries neither any thyng wel assured to our selues And therefore the meaning of suche as turne all into Allegories and borowed speaches is no other then to haue strength and defence to vpholde in religion and conuersation whatsoeuer any man his lust and liking shall leaue hym vnto As for the estate of these men who in this their Allegorizing are alwayes borowing constructions and meaninges theyr dealinges are lyke to the traffique of suche as goe all vppon trust for be theyr shoppes neuer so well furnished of wares yet all is but borowed And albeit they beare the countenance of men worth many thousandes yet when their estate is truely tried they are fouÌ„d worse then nothing for this long borowing doeth bryng them in the ende to playne begging And it is out of question these shall finde it to true who turne all their Scriptures into Allegories and borowed speaches when teÌ„ptation shall trie them they shall haue nothing to vpholde them though in countenance and shew they wil be taken nowe for the best and richest among the christiaÌ„s Where it is answeared for them that they receiue the woorde heare and reade it alleage and alowe it true it is they haue it and as they haue it Sathan both may and wyll very gladly spare it For it is so disguised by Allegories that the true sence and therefore the power and vertue that is in it is plainely abolished So that Satan his gayne groweth too bee greater thereby in as muche as the shadowe and shewe of liking and alleaging the woorde keepeth many simple soules from any suspition to receiue hurt or harme by imbrasing of theyr doctrine whereas yf that shewe and colour were wantyng and Christian ielousie had brought them once to a searching and examining of the matter suche horrible heresies coulde neuer long hyds them selues Touching that place credite which they geue vnto the word of God in trueth Esope his fables may stande in as good steede as the woorde of GOD doeth with H. N. and his familie For yf a man bee no longer bounde too the signification and sence which the woordes being set togeather yeeld of them selues but may be permitted without any preiudice of the natural sence to take vp for his owne vse an other meaning construction Esope his fables wil be made to afforde as good diuinitie as the scripture shal be able to yeeld any And what blasphemie theÌ„ is this against the maiestie of the woorde to bee in effect no other thing then a tale of Robin Hoode nay to be in effect no other thyng then are the woordes and Characters of Coniurers which of them selues yeelde no sence or significatioÌ„ to the hearer but haue all their vertue operation from the strong perswasion and imagination of the Inchaunter Allegories by the iudgement of the godly and learned are not allowed to geue any euidence in matters of doubt neyther is theyr testimony taken for any proofe when matters are called into question because as they doe speake darkly so is there great vncertayntie in that which they say And therfore saith Augustin very wel in his Epistle Quis autem non impudentissimÃ¨ nitatur aliquid in Allegoria positum pro seipso interpretari nisi habeat manifesta testimonia quoruÌ„ lumine illustrentur obscura What impudeÌ„cie is there in him that wil alleage an Allegory for him vnlesse he haue other manifest testimonies by the light wherof those darke thinges may be clered This was spokeÌ„ by that learned father against the Donatists who alleaged an Allegorical speach vsed in scripture for proofe that they onely were the

it as that their heartie goodwil affection may be seene to appeare thereby towards it This iudgement of God vpon H.N. and his Family speaketh plainly of the Gospel that we can not enioy it if wee giue no better entertainment then they haue done vnto it For as for them they are now farther from the knowledge of the Gospel then they were the first houre that euer they looked vppon the light For Christ is nothing with them but obedience vnto that doctrine which they professe Which may easily be discerned by H.N. his discription of him which is this Christus doth signifie vnto vs saith H.N. the safe making oyle of the God sauing being and yet more plainely is that matter expressed in the Booke entituled Theol. Ger. A booke that euery maÌ„ who hath red any of his workes if his owne couÌ„trimen had neuer discouered it might easely perceiue to haue come froÌ„ the same spirit which spake in him These words are founde there touching that matter Vetus homo est Adamus et inobedientia ipsitas egoitas et similia at nouus homo est Christus et obedieÌ„tia AdaÌ„ is the olde man disobedience he I such like but Christ is the new man obedience Where that obedience is nothing that he doth is sinne where that is not there is nothing but sinne God hath nothing so proper vnto him wherein by this doctrine of H.N. his illuminate elders be not felowes with him euerlasting life if that we beleeue him is fully felt possessed in this life here is our heauen here is our hell the resurrection is not corporall of the body but spirituall of the minde Now is Christ come to iudgement and this doctrine is the last trump they are rysen againe and in perfect ioy who haue perfectly imbraced it and those haue alredy receiued their iudgement be in hell who do resist it to be gilty of death by the sinne of an other or to be iustified by the righteousnes of an other is a doctrine not onely not receiued of them but throughout all their bookes impugned our sinnes by this doctrine are answeared within vs and no righteousnesse that shall doe vs good is without vs Touching which point this is saide in the Booke alledged before Etiamsi Deus omnes homines quicunque sunt ad se assumeret ipse in eis homo fieret ipsi in eo deus fierent idem in me non fieret nunquam corrigeretur meus lapsus Although GOD woulde take all men to himselfe and were made man in them and they were made God in him and the same shoulde not bee done in mee my sinne and offence shoulde neuer bee discharged They onely are the Church al coÌ„gregations whatsoeuer that ioine not with theÌ„ they call theÌ„ Synagouges of Sathan and nestes of Deuils they holde that euery man is his owne Sauiour and a Chrst for him selfe euery maÌ„ that hath wel profited in the schoole of H. N. is perfit and without sinne To conclude this matter the errours bee so many so foule and so filthy as woulde force the very penne in passing to stay stop the nose The onely way whereby a man should enter to do them good haue they hedged and stopped vp against vs for they say that they onely are spirituall and therefore iudge truely of the word that they haue the sence and we nothing but the words they haue the spirit and we nothing but the letter that they haue the life and we the body they haue the carnel we the shell they haue the sword and we the scabbard To be briefe in this matter of doctrine H.N. turneth religion vp side downe and buildeth heauen heere vpon earth maketh God man and man God heauen hell hel heauen For venom and poyson which will bring present death hath he dispersed ouer euery member article of our beliefe so vniuersall is the poyson of his opinion Touching conuersation howe may wee imagine that there is any soundnesse when the doctrine and vitall partes be thus infected For do we not read in the scriptures that most shameful corruptioÌ„ of life hath alwaies followed as a due deserued punishment the corruption of doctrine God gaue them vp saith the Apostle to their hearts lusts vnto vncleannes to defile their owne bodyes betwene theÌ„selues which turned the trueth of God vnto a lye Which thing Priscillianus of whom H.N. hath borowed not only that villanous wresting of the word by allegories but also that monstrous opinioÌ„ that periurie and lying be lawfull and may be doon with good conscience to conceale religion confessed beeing condemned to dye for heresie Priscillianus saith Daneus was put to death at Treuyris which is the most famous Citie of Germany hauing confessed before that that hee had oftenten times committed moste shamefull wickednesse with the women of his sect And what a libertie H. N. his doctrine giueth vnto all lewdnesse of life in his allegorie of the woman that is rauished in the fielde I leaue it to the consideration of the godly These be his wordes in his booke called Documentall Sentences speaking of temptations vnto sinne If they take and lay holde on vs with force and violence and that then although we cry there commeth not any power or helpe vnto vs for to withstand them in their force and violence and that they euen so rauish vs against our will so are wee guiltles of the transgressing for we haue cryed to be released of the tyranny of the euil there is no help come vnto vs Of the which guiltlesse transgressing the law likewise witnesseth where it sayeth A woman which is violently taken in the field where as there is not any helpe and so rauished and although she haue cried aloude yet gotten no helpe she shall be guiltlesse of the transgressing What can open anie window wider vnto all wickednesse then this doctrine doeth For if temptations presse vs and our prayers presently preuaile not by this doctrine we are discharged of all daunger from the fact howe often and how grieuously soeuer we shall offende Whom would not this doctrine not onely incourage vnto sinne but also make him impudently secure and senselesse in the same This monstrous birth so beastly and so blinde hath the contempte of the worde and want of care to keepe it in a good conscience nourished and brought forth Wherby we may see with what daunger we walke not onely wickedly but also carelesly against the worde For this spectacle doeth plainly shew that it is more precious in the Lord his sight then that he either can or will put vp at our hands the contempt and neglect of the same And therfore when we see at this day those men who sometimes haue knowne the trueth become as beastes voyde of all reason let vs vnderstande that the Lorde thereby meaneth to magnifie his worde and to let men perceiue the might and Maiestie of the

of Christ after the flesh The second borne as he affirmeth in the eleuenth Section holdeth himselfe in stilnesse and obteyneth through the prudence of the holy Ghost the blessing of the promises In the nienth Section he calleth it the Godhead the truth Gods true being it selfe the inheritaunce of all spirituall and heauenly goodes the true seede of the beliefe that becommeth borne in vs according to the spirite inheriteth the promises of God the Father And in the twelfth Section and last line thereof hee calleth it Christ these be his woordes The seconde birth which is not minded according to the fleshe but according to the spirite of the heauenly trueth obteineth the victorie beareth rule with God and bringeth foorth the name of Israel or Christ it selfe By this which hath bene saide it appeareth euidently that H.N. his Christ is that estate of man or men which liueth as it best liketh not beyng nowe any more vnder the gouernement of the written woorde which he calleth the seruiceable letter hauing let the rayne loose vnto reuelations so that nothing shall now be good but that he thinketh to be good neither shall any thing be euill of it selfe vnlesse he iudge it to be euill For he is now the rule himself to make by his reuelation what construction soeuer he will of the worde so it be not according to the letter and naturall sence of the same for that is with him the first borne which cannot inherite the promises It shall now be now be no great hard matter by the light wee haue had from these former places to finde out the poyson that lyeth vnder the sweete wordes with he geueth Christ in his confession For confessing Christ to bee the very like beeing of God his Father wee may soone perceiue what he meaneth when hee calleth the seconde birh wherof so many be partakers as shall inherit the promises Gods true being it selfe the very like being of the Godhed it self which are his owne words in the xiii chapter of his Gospel and fifth Section Confessing likewise that God the Father by Christ hath made and accomplished all his woorke what is this more then that he attributeth in the xiii Chapter of his Gospel and thirde Section to this estate of his illuminate Elders and perfect men who bee come to the seconde birth which he calleth in that place The Lorde his Sabboth the seuenth day in the Paradice of God wherein God rested from all his workes So that then they are saide to rest as hauing accomplished all their woorkes when this their estate of perfection wherevnto he giueth this name of Christ is come vnto them And in the like sence hee saith That Christ beareth all things with the word of his power and maketh the purging of our sinnes through him selfe For that estate vnderstandeth the worde after the spirit therefore hath it in that power whereby it beareth and doth all thinges and that estate likewise freeth them from all daunger of sinne in as much as it wholly purgeth and cleanseth them from the same This so wicked horrible monstrous construction and meaning vnder so greate good words doth plainly declare that H.N. and his family are children of that great Whoore described in the seuenteenth chapter of the Reuelation which giueth foorth all her abhomination out of a Golden Cuppe H.N. The third Article 14. We beleeue that the same sonne of GOD is conceiued of the holie Ghost through the power of the moste highest and borne of the holie Virgin Mary 15 We confesse that this same sonne of God which is conceiued of the holie Ghoste and borne of the holie Virgin Mary is the true and promised seede and borne to the blessing of all generations of the earth according to the promises Answeare In this Creede so ful of new straunge matters maruel not if H.N. adde some thing new and straunge in words We say in our common Creede as of a thing paste That Iesus Christ was conceiued of the holie Ghoste In H.N. his Creede ye heare wee are taught to say as of a thing present that he is conceiued of the holie Ghoste whereby hee putteth vs in remembraunce of this newe Christ which he hath brought into the world whom because he hath imagined to be nothing else but a perfection in the minde of so many as haue bene or shall bee inheritours of the promises he cannot say that his conception is altogither paste for so often as any are brought on to that estate which H.N. setteth forth in his doctrine so often in his opinion is Christ conceiued of the holy Ghost as appeareth in the eighteenth chapter of his Euangelie which place is already set downe before and alleaged by me And albeit enough hath beene spoken to him that will vnderstand for proofe that H.N. taketh Christe to bee but a course in life and conuersation which so many attaine vnto as shall auoyde the wrath of God or as himselfe speaketh a walking in the louely beeing yet I thinke it not amisse to adde vnto the former one testimonie more because this place we now haue in hand is occupyed aboute that matter In the twelfth Chapter of his first exhortation Section 22. and 34. these be his wordes If ye wil not that the wrath of GOD should come or fall vppon you so deale faithfully before GOD and his holines and walke with your spitite in the louely and vertuous beeing fasten your minde thereto and builde your righteousnesse theron for that is an eternall fast standding foundation wheron all GOD his Prophetes and holy ones haue builded and is Christe him selfe This walking with their spirit in the louely and vertuous beeing he calleth as you heare Christ himselfe and those who keepe this course of life and walk in the louely beeing how many so euer doth he speake of heere in the singular number as of one person and one seede when he saith This same sonne of GOD which is conceiued by the holy Ghoste and borne of the holy Virgin Mary is the true and promised seede borne to the blessing of all generatioÌ„s of the earth As also he speaketh in his Euangelie or Gospel when he saith The vpright children of the beliefe which had their discent out of the seede of the faith of Abraham and of the pure virgin Mary as also from the holie Ghoste were knowen to bee the true seede of Abraham because the same seede was the seede of the promise of GOD the father and was likewise in his minde according to the spirit the likenes of God his father also spirite and spirituall of the godly nature and beeing and according to the will of God wholly minded with God. Nowe touching the humanitie of Christe hee is so farre from thinking that Christ is a person now did take fleshe of a Virgin called Mary that woondering at the madnesse of them who haue defended that he saith thus Euangely eighteen and

necessary consequence they are the Scribes and Pharisies because they are other Ministers about this matter which likewise helpe forward the death of Christ You may see howe safe it is to leaue the naturall sense of the Scripture and to followe allegories as doeth this familie For H. N. hath walked so long this way in the beliefe leauing the certaintie of the worde that hee hath prooued himselfe to bee Iudas that betrayeth Christ and his doctrine to bee that crosse which doeth take the life from Christ Hee hath prooued that Christe was woorthie of his death and coulde not haue come to euerlasting ioy if hee had not died in the fleshe and so consequently that Iudas and the high Priestes did a verie good woorke vnto Christ himselfe in putting him to that death that the Crosse was a blessed thing and the death thereof a blessed death for Christe himselfe that Iudas and the Iewes were blessed men in that woorke of procuring Christ his death and that his life and estate before â–ª that time for his owne good and benefite did necessarily require the same that the life of Iudas and the Iewes that crucified Christ was better then the life of Christ and their estate in al respectes better then his that they walked in the wayes of life and hee in the wayes of death that they who wished and procured his death were his best friends and his mother and disciples who stoode agaynst it and councelled him otherwise were his greatest enimies and those who did in truth betray him that Christ himselfe had the greatest benefite by his owne death and shoulde haue had the greatest losse himselfe if hee had not dyed And that others shoulde haue no further benefite from his death then they receiue instruction and example by his death to suffer as he hath done the death of the Crosse Howe doeth this passion agree with that hystorie of Christ his passion which is set foorth in the Scripture The woorde of GOD reporteth this matter of Christ his passion and death not as an Allegorie or a type and figure of a truth to be accomplished but with circumstaunces of time place person and order of proceeding setteth it foorth as a true historie and the very truth it selfe of that thing which by types and Figures had beene shadowed out long before and was nowe in Christe one person and yet both GOD and man truely accomplished Wee haue an historie in the woorde of GOD touching his apprehension and the manner of proceding agaynst him before Pilate In like manner touching his death and buriall not barely and in a woorde deliuered but with al circumstances fully discharged Hee foretelleth his Disciples both of the time of his death that it shoulde bee within two dayes when his aduersaries had purposed to deferre it till after the feaste for feare of an vprore among the people and of the manner of his death A woman comming by the instinct of GOD his spirite with a boxe of very costly ointment powring it on his head as he sate at the table declare thereby that the death of his bodie and burial were at hande and not any spirituall dying in respect of sinne and imperfection which he neuer had no not in his youngnes as H.N. speaketth The chiefe Piestes the Scribes the elders of the people asseÌ„bled togither into the Hall of the highe Prieste called Caiphas consulting howe they might take Iesus by subtiltie and kill him determining that it should not be at the feast of the Passeouer for feare of vprore at which time notwithstanding the Lorde woulde haue it performed that the very time might admonishe vs that Christ was the true Paschall lambe and the true bodie of those shadowes and figures that had gone before according as the Apostle restifieth If this had beene a conspiracie of many men against their affections because they woulde not yeelde obedience to true doctrine or a type and fygure of anie suche matter why then is a thing common to so manye made speciall in the type and figure Why is there such specialtie of person in the patterne where so manie haue interest in the thing Suche choyse likewise of the daye to foreshewe a matter free and lawfull to bee done at all times and bounde to no day Why is there suche feare of displeasure from the people at one speciall time whose malice agaynst true doctrine endeth not with anie time Here Christe his Aduersaries woorke procure and in ende performe with their owne destruction his death and suffering But to conspire the death of H.N. his Christ in the fleshe is required necessarilie to their saluation and therefore the one cannot bee a type of the other Hee that betrayed Christ was one of his disciples hyred therevnto with thirtie pieces of siluer who after that hee sawe him condemned brought the monie agayne confessing that hee hadde betrayed the innocent and went and hanged him selfe and bursting asunder in the middest all his bowelles gushed out so iust and heauie was the iudgement of GOD vppon him but hee that shoulde betray H.N. his Christe in the fleshe hath for recompence euerlasting life Neyther can any passe into immortalitie but by betraying and killing of him and therefore one of these cannot bee so muche as a tipe or figure of an other muche lesse the thing it selfe Wee reade that our Sauiour Christe charged Iudas and his companie that they came with materiall weapons swordes staues as vnto a theefe to apprehend him when notwithstanding he had taught daily in the Temple and beene in their companie continually there and yet they had no power before that time whiche he telleth them was their very houre when darkenesse had power graunted to preuayle against the light for a time And the Disciple likewise who wounded the seruant of the high Priest with his sworde receiued a reproofe from Christ with this answeare That he might with a worde haue obtayned armies of Angelles from heauen in his defence but that it might not be otherwise for then the scriptures shoulde not haue beene fulfilled This declareth that the true Christ was subiect to externall force and apprehended and that he was willing to die to fulfil the Scriptures wheras otherwise he might haue had legions of Angels in his quarrell and therefore that Mathematicall Christ who suffereth in wardly in the minde of man a departure out of the letter into the spirtie hath no resemblaunce with this Christ which is here set foorth in the Scriptures When this true Christ his passion and suffering is in hande it is declared particularly and playnely howe the Scriptures which foretolde that matter and the manner of it also are verified in him who accomplished all that trueth which they foretolde and therefore can not the hystorie of him bee a foretelling or shadowing out of a truth yet to bee performed by H.N. or any other their doctrine or doinges whatsoeuer They crucifie two theeues

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

Church Nowe if vnto Allegories vsed in the scripture it be denied to speake as witnesses for the deciding of doubtes because theyr speache is so doubtfull and obscure in it selfe with what conscience can the testimony be taken of H. N. his Allegories to decide the chiefe pointes of religion withal seeing they are all hatched at home of him selfe and not one to be founde in the writinges of the holy Ghost Irenaeus likewise in his second booke Aduersus haereses and the tenth chapter speaking to the same purpose hath these woordes Omnis autem quaestio non per aliud quod quaeritur habet resolutionem nec ambiguitas per aliam ambiguitatem soluitur apud eos qui sensum habent aut aenigma per aliud magis aenigma sed ea quae sunt talia ex manifestis consonantibus claris accipiunt absolutiones Matters called into question can haue no resolution by other thinges that are likewise in question neyther can one obscure thing be cleered among them that haue eyther iudgement or sence by an other that is darke but of questions that be darke and obscure are wise men woont not otherwise to be resolued then by apparant and manifest proofes It is plaine therefore by the iudgement of these ancient and learned fathers that Allegories which are H. N. his best witnesses be as those men who haue heretofore worne papers For theyr testimony may not be taken to decide matters of question And he that bringeth no better matter then is an Allegorie for the deciding of a doubt is as he who because he waÌ„teth better witnesse is glad to call a periured person to the booke I except not in this speach Allegories that are read in the scripture vnlesse they be suche as by plaine woordes either going before or comming after bee clearely opened and made manifest vnto vs The dispositions of such as haue their sence by circumstance made certaine and are founde in the scripture I deny it not may bee taken but that is altogeather for the assurance that the circumstances doe make vnto vs not for any certaine that is to bee had from them selues They must be plaine and certaine that shal induce a man to geue credite vnto any matter that he is not already resolued of The Logitians therefore refuse too haue them among their places from whence they deriue their proofes and probalities I deny not but that the Rhethoritians haue entertayned them among their figures to moue and delight vs when before the trueth of that thing is out of al doubt with vs The Familie therefore are greatly abused of H.N. their Lorde and maister whyle they are enforced of him to take Allegories onely for theyr euidence And yet are not Allegories so muche abused when they be admitted for proofe as when they are made to ouerthrowe the naturall and historical sence of the worde For albeit the case be to bee pitied when a man shall be forced for lacke of credible persoÌ„s who haue beene present to take a periured man to decide a doubt yet is this more lamentable when the party periured shal be suffered to the end that he only may be heard to stop the mouthes of men of good credite who both could and woulde resolue vs of the right And in trueth so the case staÌ„deth with H. N. his Allegories for they vtterly abolishe the naturall sence of the worde and of an historie when H.N. hath doone with it there is nothing left to be heard or seene beside a naked Allegorie Ierome him selfe albeit he had some times ouer great a lykyng of Allegories yet was hee neuer so be witched with them but that he held this trueth in opinioÌ„ that the literal natiue sence of the woorde was first to be layde as a sure fundatioÌ„ before the roofe of any spiritual sence or Allegorical meanyng might be made therunto Cum Historiae habuerint fundamenta tunc spiritualis intelligentiae culmen accipiant vt verÃ¨ Christus de virgine natus sit VerÃ¨ LazaruÌ„ mortuuÌ„ susetarit quamuis quotidie de anima Virginali nascatur sermo diuinus quotidide peccato mortui vitiorum funibus alligati de sepulchro scelerum suorum iubentur exire When they shall haue the foundation of an History then let them builde the roofe of a spiritual fence As for example It is the trueth of a deede once done that Christ was borne of a Virgin and that hee raysed vp Lazarus when hee was dead albeit a diuine word is dayly borne of a pure chast minde they that are dead vnto sinne and bound with the cordes of theyr offeÌ„ces are dayly coÌ„mauÌ„ded to come out of the graues of theyr sinnes Howe farre is H. N. from this moderation for his Allegories in the weightiest matters as in the birth death and resurrection of Christ haue wholy drunke vp and altogeather drowned the histories And generally throughout al his writinges after once hee hath begunne with it hee neuer ceasseth to pursue his Allegory vntyl hee haue seene it playe the hangman vnto the natural sence and history For the drift and scope of all his doinges is to make vs keepe our eares shut against that which the Lorde doeth speake plainely vnto vs out of his woorde that we may onely reuerence these rydles that proceede from him selfe The woorde of GOD wil not suffer vs with H. N. to place and put into possession Allegories which be illegitimate that the naturall sence and signification of the woorde which is the lawful heire might thereby bee dispossessed and driuen out The practise of our Sauiour Christ of the Apostle Saint Paule is our president to vpholde the credite of the natural sence and meanyng of the woorde which Allegories beeyng suffered to haue so large alowance as H. N. doeth make them woulde soone driue out at the doores For the least part of an Historie as a worde and circumstance of time the whole whereof H. N. his Allegories woulde vnhorse and ouerthrow is with our Sauiour Christ aduaunced to the credite of deciding and determinyng matters of greatest weight and moment in religion Nowe yf aworde in his proper signification be so much made of with Christ the Apostles as that it shal be of sufficient credit to carry away a matter of greatest weight What wrong doeth H. N. offer the worlde that with Allegories would beare downe not the natiue sence onely of a woorde but of many wordes and sentences set togeather to maintaine a proper and naturall sence and signification Our Sauiour Christ when he will prooue him selfe the true Messias to be more then a man he vrgeth the naturall signification of the woorde Lorde that because Dauid whose sonne he was after the fleshe calleth him Lorde therefore it coulde not bee but that he was more then a meere man Moreouer in that weightie matter of iustification doeth not the Apostle stande vpon the signification of this worde impute which is euer vsed when fauour and mercy preuayleth

but neuer when men are dealt withall according to desert And because the Prophet Dauid had ascribed blessednesse to that man to whom the Lorde imputeth not his sinnes and it was written likewyse that Abraham his faith was imputed vnto him for righteousnes hee is not afrayde to set it downe as an assured trueth that our iustification commeth by mercy and fauour and not by merite and desert So that the naturall signification of the woorde doeth carry away iustification from works and geueth it by good right vnto fauour and grace Wherin this is also woorth the obseruation because wee are about the force and credite of the naturall sence and Historie of the woorde that the Apostle layeth great weight vpon the circumstance of time which the Historie doeth yeelde vnto him insomuche that because righteousnesse was imputed vnto AbrahaÌ„ as appeareth in Genesis by that historie before he was circumcised he concludeth that iustification standeth by fauour and mercy alone and needeth not to be vnderpropped by woorkes for that Abraham before circumsicion which was with them as is baptisme with vs the entraunce into religion and seruice of God the first beginnyng to obey to the woorde and wyll of GOD was reckoned of God him selfe as a righteous man Yf there be suche weight in the woords and circumstances which are the least part of the history then doeth H.N. as was sayde before offer great wrong vnto vs who in his Allegories drowneth not only circumstances and the naturall signification of words but also the proper sence of Histories and whole sentences when they are set togeather The Heretiques in all tymes haue by Allegories vpholdeÌ„ their errors And Allegories in al ages haue been theyr strongest instruments to woorke with all Epiphanius maketh mention of a beastly sort of Heretiques who by Allegories maintayned the sinne of the Sodomites not onely as a thing that might be suffered but as a duetie that must be doone most shamefully racking to the defence of that shamelesse opinion these woordes of our Sauiour Christe Verily I say vnto thee thou shalt not come out thence tyl thou haue payde the vttermost farthing The Heretiques called Priscillianistae who taught that it was lawful to lie and forsweare in causes of religion thereby to hyde theyr religion and shameful life from the daunger of theyr aduersaries by Allegories did auoide whatsoeuer out of the Scripture was brought agaynst them These bee the woordes of Augustine touching those persons and that matter in suos sensus Allegorizando vertunt quicquid in sanctis libris est quod eorum euertat errorem Whatsoeuer is founde in the Scripture that ouerthroweth theyr errour by an Allegoricall exposition they make it to maintayne the same And the Anabaptistes nowe in our dayes with Allegories as it were with Rackettes doe tosse the Scriptures too and fro like tennes balles to serue their turne withall And who knoweth not that Allegories are the hookes wherewithall the Romishe Churche hath pulled vp theyr Purgatorie and suche other pelfe of theirs Hierome sayth of Origen that by his Allegorizing hee made his owne wit Sacramentes of the Churche These bee his woordes Origines liberis Allegoriae spaciis euagatur ingenium suum facit Ecclesiae Sacramenta In as muche as in an Allegory there is one thynge spoken and an other ment the Heretiques of all times haue drawne the scriptures generally without any respect into Allegories that whatsoeuer the woordes bee they might haue libertie to make a meaning therevnto of and for themselues and that without any helpe at all from the matter that is in hande Nowe the Allegories and figuratiue speaches vsed in the Scriptures muste haue their meaning made manifest and beaten out by the circumstance of the places from whence they are taken and by helpe from the matter which is in hande neyther may any place in the Scripture be vrged in an Allegoricall sence vnlesse the same taken litterally and in the Gramaticall sence shall establishe some thing repugnant eyther to faith or Charitie Â¶ A plaine proofe that the darke and obscure forme of writing which H. N. vseth is an euident note of the Spirite of errour and deceite THe greate obscuritie darkenes of speache which H. N. vseth in al his workes bewraieth his doctrine spirite suficieÌ„tly if we had no other matter to charge him withal For the truth is simple and plaine Ethnickes could by the light of nature sufficiently see into such things One of them touching that matter saith thus Veritatis sermo est simplex apertus nec variis indiget explicationibus ambagibus sed iniusta causa cum per se sit morbida necessario indiget astutis pharmacis The truth sayth he is simple and plaine needeth not varietie of windlaces and fetchinges of matters about the bushe but an euill cause in that it is sicke and diseased hath neede to haue a cunning plaister conueied vnto it An other of them hath these woordes Simplex sententia est communis ac omnibus vsitata nihil admodum profundi astutÃ© cogitati habens aut etiam aliud quid celans That phrase and forme of speaking hath simplicitie in it which is common and vsed of al hauing in it nothing craftily deuised neither cloking some other thing then is professed I leaue it to the iudgemeÌ„t of euery indifferent man whether H. N. his stile were able to abide euen this touchestone geuen vs of the Ethnicks to trie the trueth withal for what strange words hath he deuised froÌ„ that the scripture vseth to expresse the same thing by And how doth he after once he hath begon a thing by continual winding in of words drawe a man so far froÌ„ the place wher he was that hardly can he get home againe Moreouer how craftily doth he vse the worde and name of Christ for all that meane no other thing thereby then that estate of perfection which himself hath deuised so that if heathen men hauing no other euidence then that whiche the light of nature doeth geue them might bee permitted to passe vpon him hee woulde vndoubtedly bee founde guiltie euen by them of false and corrupt doctrine In the worde of God which is a rule of all righteousnesse vnto vs the borowed speaches which bee most obscure be taken from matters vsuall and commonly falling out in the life affaires of men For who knoweth not what the Lorde his meaning is when he calleth himselfe eyther away a doore or a vine And if al the similitudes parables and borowed speaches in the Scriptures bee examined they shal be founde to haue bene drawen and deriued from such matters as the people then were well acquainted withall This simplicitie plainnesse of the woorde which is a rule to al them that are guided by that spirite which spake in the same is very plainly proued out of the Prouerbes of Solomon vnder the person of wisedome Al the wordes of my mouth are righteous

I pray you of that which is written in the eightienth chapter of this booke where of purpose he haÌ„dleth that matetâ— historie of Christ at large There hee hath these wordes Consider ye beloued how that there is shewed vnto vs and geueÌ„ vs to vnderstand through the speaches of the Angel Gabriel which hee vsed with Marie that at the same time wheÌ„ the holy Ghost came through the power of the most highest vpoÌ„ the Virgin Mary procreated the true seed of promise the time of procreating of the seed of Abraham according to the flesh turned it selfe about to wit that the holy true seed of AbrahaÌ„ should not froÌ„ thencefoorth be conceiued of the flesh but of the holy Ghost through the power of the most highest in the beliefe And that the same should eueÌ„ so be borne out of the true faith of Abraham For the seed out of the faith of Abraham out of the pure Virgin Mary is the true seed of promise to the blessing of al generatioÌ„s of the earth And thus from that time forth the Genealogie of the seede of Abraham according to the fleshe ceassed with the beleeuers For the vpright children of the beliefe which had their discent out of the seede of the faith of Abraham and the pure Virgin Mary as also from the holy Ghost were knowen to be the true seede of Abraham because the same seede was the seede of the promise of God the Father was likewise in his mind according to the spirit the likenes of God his father also spirit and spirituall of the godly nature and being And according to the will of GOD wholly minded with God. You see that the woordes of the Angel vnto the Virgin Marie to perswade her touching the worke of the Lorde within her to witte that the holy Ghost shoulde come vppon her and the power of the moste high shoulde ouershadowe her are by this Authour wrong by way of Allegory vnto all the faithfull that shall come after Christ who are made by his doctrine to come out of the pure Virgin Mary to be the very true seed of promise ioyntly together for the blessing of all generations of the earth For the seed saith he out of the faith of Abraham and out of the pure Virgin Mary is the true seed of the pramise to the blessing of al generatioÌ„s of the earth These be his owne wordes And immediatly after least that any shoulde thinke this was spoken of one onelie and therefore of Christ alone continuing the same matter he speaketh in the plural number and saieth The vpright children of the beliefe which had their discent out of the seede of the faith of Abraham and of the pure Virgin Mary as also from the holy Ghost were knowen to be the true seede of Abraham because the same seede was the seed of the promise of God the father CaÌ„ any thing bee added to this blasphemie to ioyne many to make vppe this seede of promise by whom shoulde come the blessing of all the generations of the earth When as the Apostle sayeth in the third to the Galathians which place is here alleaged by him That the promises were made to Abraham and his seede which was Christ and not to his seedes as speaking of manie If any man either for want of knowledge or through aboundance of good will woulde here gladly become a proctour for H.N. and affirme that he meant nothing lesse by this speach of blessing all generations of the earth then to declare the way and meanes of our saluation besides that the whole chapter is occupied about Christ and therefore about our saluation and that it is the phrase of speache which the holie Ghost vseth to expresse that matter by The places which are quoted in the margent out of Genesis and the Epistle to the Galathians directly dealing for that worke of our saluation doe leaue no colour for this excuse All the grounde that hee hath of this blasphemous doctrine is a blinde ignoraunt and altogether vnlearned descanting about the names of men wherein consisteth the deapth of all his diuinitie For when once hee hath with allegories as it were with hot irons seared the word taking away thereby the life and natural sence of the same then beginneth he to rattle the drie bones and to descant vpon bare names as best liketh himselfe without anie helpe at all giuen vnto his interpretation from the circumstances of the place matter that is inhande resting onely vpon a childish ridiculous deriuation of the words from the Hebrues For because as hee saieth in that chapter Galilie signifieth a turning either winding about He will haue this doctrine established therevpon that the procreating of the true seede turned it selfe about to witte that the holie and true seede of Abraham which according to his doctrine all he faithful are shoulde not from thencefoorth be conceaued of the flesh but of the holie Ghost What daunger lurketh vnder this doctrine Is it not proper onely to that one man Iesus Christ alone to be conceiued by the holy Ghost Howe then dare H.N. secretly insinuate that Christ had no other kinde of conception but that whereof all the faithfull are partakers together with him Now if hee meant no mischiefe herein what neede hath hee to set his turning about from Galilie to tell vs that the true seede of Abraham shoulde not from thencefoorth be conceiued of the fleshe For if he haue relation vnto regeneration Who is ignorant that the worke therof not onely since Christ but before his comming hath beene alwayes wrought through the holie Ghost and neuer performed by fleshe Marie after the like maner of interpretation signifieth with him a doctrice For that is his owne woorde in this Chapter wherevppon he gathereth that the true seede is brought foorth by the most highest in the beliefe that is by himselfe who onely in his owne iudgement teacheth purely and so consequently they all are borne of the pure Virgin Marie that are brought by his doctrine and instruction which onely he holdeth for pure to ioyne with him in his faith and religion Thus blasphemously doth he deale through grosse ignorance ioyned with intollerable arrogancie pride to ouerthrowe the grounde woorke of our saluation As for these woordes which in the ende of this his speache are spoken of all the faithful after Christ The same seed was the seed of the promise of God the Father was likewise in his minde according to the spirit the likenesse of God his Father also spirit and spiritual of the godly nature and beyng and according to the will of God wholly minded with God Whether they eueroch vppon Iesus Christ or attribute any other diuinitie and Godhed vnto Christ then they are perswaded the faithful after him be all pertakers of I leaue it to the consideration of the learned that feare God without any other speache thereof then that here all the

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

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

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

teacheth vs to deny vngodlynesse neither doeth it onely tell vs barely and nakedly what is to be doone But with sweete promises allureth and with great perswasion and most louing councell and aduise doeth exhorte and prouoke vs therevnto crauing beseeching and intreating vs to yeelde and consent not leauing out any thing that is likely to further the matter that is in hand The nature of man beeing as it is destrous of knowledge howe can hee but bee welcome vnto vs that professeth to teache If there were no more but the name of a Teacher it were inough to driue vs to some consideration for the good intertainment of him Albeit we had neuer seene nor hearde the manne before But when these Teachers bring giftes with them the better to perswade and when those become Teachers and perswaders to whome for all our welfare and happy estate wee are wholly beholden may there aduise possibly thinke you bee neglected and not esteemed of any who hath but the least sparke of humanitie or good disposition in him And beholde the grace of GOD that bringeth with it our saluation teacheth and intreateth vs to deny vngodlynesse and worldly lustes and to liue soberly righteously and godly in this present worlde If you like Teachers that perswade and enter into the heartes of men by giftes you can not mislike him I am wel assured that bringeth no lesse gift then your saluation If giftes doe commende I thinke he is sufficiently commended vnto vs and most true it is that giftes and benefites canne not but commende their Maisters that bring them Salomon sayth That a gift laid secretly and closely in the bosome of him that is offended with vs is able to asswage anger when it is growen so stronge that it may bee saide to haue sinewes and bones Hee sayth more and besides this That a rewarde is as a precious stone it prospereth and preuaileth whethersoeeuer it turneth Rewardes and giftes receiued holde a man as captiue and Prisoner vnto the giuer so that hee is scarce his owne manne but seeth with an other mans eyes and dealeth with an other mannes handes for he who commeth commended vnto vs by some rewarde and gifte is able as it were by some inchantment to set what coulour he will vppon his matter and that so cunningly as the wisest man that is of vs all shall not bewray it For doe we not reade in Deuteronomie That rewardes blinde the eyes of the wise and peruerte the woordes of the iust And this is the cause why in that same place the Iudges are forbidden to take rewards for such is the corruption of man that he will not stick to perswade his euill cause by those meanes if hee shall vnderstande that the Iudge lyeth any whitte open on that parte But this infirmitie of man who oftentimes furthereth his euill cause by giftes may not so preiudice the holie Ghoste who is without all suspecion to commende euill causes vnto vs but that it shall be alwaies lawfull for him to vse what way of perswasion as shall best like him yea to enter vppon vs euen by giftes and to cause the grace of God bringing with it our saluation to intreate vs to deny vngodlines and worldly lustes to see if that which is so pearcing of it selfe be able to touch vs that which perswadeth so greatly be of force to preuaile with vs that which often times speedeth in euil matters may finde fauour with vs to promote the best things For what hath he not obtayned among men that by giftes hath continued to perswade and among gifts there is some diuersitie some be more able to moue vs then others are some perswade more effectually then others doe For those benefites haue alwaies beene regarded aboue the rest that haue drawen vs out of some great daunger or haue comforted vs in some great extremitie the memorye of such is wont to be of greatest continuance of moste thankful remembrance with vs WheÌ„ Dauid would perswade Bethsabe his wife that Salomon should be king after him and put her out of all doubt that shee neede neuer to feare the matter any longer hee pledgeth for the assuraunce of his woorde his thankefulnesse vnto God for suche benefites as coulde not but binde his obedience That is his often deliueraunce out of trouble As the Lorde liueth sayeth Dauid who hath brought my soule out of aduersitie Salomon thy sonne shall reigne after me The benefites are not lightly regarded that are receiued in aduersitie For the present sense and feeling of the misery doeth greatly enhaunce the price thereof And therefore Dauid tooke away all occasion of doubting when he pawneth for assuraunce of his woorde so great a matter as was his thankefulnesse for deliueraunce out of aduersitie For it coulde not be that hee shoulde forget to redeeme so great a gage And in this highest degree of giftes commeth this benefite commended vnto vs for it is the grace of GOD that bringeth saluation And bringing of saluation prooueth our estate to haue beene damnable before It is not only misery then that wee were plunged in before this benefite came but a miserie of miseries for wee were holden vnder the thraldome of death and damnation Suche a benefite deserueth thankeful remembraunce it speedeth where any perswasion will preuayle Suche a gift a man woulde thinke shoulde finde fauour and prosper whither so euer it turneth Hauing succeeded so great and greeuous a miserie how can it but haue the taste of most bountifull and sweete mercy We may learne by this that hath beene saide what the cause is why the holy Ghost saith not simply The Gospel teacheth and exhorteth vs but saith the grace of GOD which bringeth saluation teacheth and exhorteth vs for it is the Gospell that hee meaneth and yet he calleth it the grace of GOD that bringeth saluation to make vs more mindefull of the matter This maner of perswading by giftes and benefites vsed of the holy Ghoste may learne vs a profitable lesson howe to withstande temptations vnto sinne what so euer to wit by keeping freshe in memory the seuerall benefites of GOD towardes vs making them as Bulwarks against our sinfull assaultes so that when they allure vs we may thus aunsweare them the GOD who hath redeemed my soule from all aduersitie doeth forbid it mee The grace of GOD to whome I owe my saluation doeth deny it vnto mee the goodnesse of that GOD of whome I haue receiued life health honour wealth delieraunce out of these and these troubles preseruation from the murtherer euill tongue and slaunderer doeth desire mee that for all the good wil that euer hee hath borne mee I woulde not consent vnto it If any Prince shoulde by speciall pardon deliuer a Subiecte from death that by Lawe and Iustice had deserued it and after aduaunce him to some place of honour in the Lande harde and vnthankfull were his heart if those sutes especially of the Prince whiche broughte with them the

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

find in thy hart to afford God for thy welth It followeth we must liue godly this necessarily is ioyned to righteousnesse For it were but a vaine thing to be precise in geuing man his right then to withholde the Lord his thorowe impietie Wee must communicate with him as I tolde you before in his worde Receiue the lawe of his mouth and lay vp his wordes in thy heart Dauid hauing declared before howe the heauens doe declare the glorie of God and howe the creatures doe leade vs vnto some knowledge of him immediately as one rauished with the maiestie and excellencie of that knowledge of God which we haue by the worde and as one who taketh that other kinde of teaching to be nothing in respect of this affirmeth that the lawe of the Lorde conuerteth the soule that it giueth wisedome to the simple giueth light to the eyes and bringeth ioy to the heart making these to be the special prerogatiues of the worde of GOD which neither by the creatures nor yet by anie other outward meanes may be atteined vnto It behoueth vs therefore to haue often vse of the woorde of GOD not onely to take our knowledge from thence howe to serue him but also to seeke for incouragement and quickening therevnto from it For the woorde of God quickeneth vs to our dueties and stirreth vp the slownesse that by nature is in vs A notable example whereof we haue in the 2. of the Chronicles cap. 15. Wee are likewise to rest vpon his goodnesse whereof hee hath made vs such large promises in his worde to applie his benefites as speciall helpes to strengthen our fayth in the perswasion of his fatherly affection towardes vs and to prouoke our obedience the rather thereby and to bee often and earnest in prayer with him both to haue our strength and abilitie to serue him by that meanes increased and also to prouide that neither by our subtile aduersarie nor yet by our owne frailtie wee bee intrapped in the nette of destruction For albeit by his grace our spirite bee readie yet haue wee a weake fleshe which is to bee dragged forward by strength obteyned thorow prayer from our god These things must wee bee giuen vnto and neither by a plaine reiecting of them and erecting of our owne deuotion neither yet by a colde and carelesse vse of them to tempt the Lorde and to vpholde vs in vngodlinesse and the fruites thereof The Papistes Anabaptists Libertines and familie of Loue are all sworne enemies vnto godlinesse for as much as they will haue the woorde altogither subiect to their spirite For they will haue it not to speake but as their spirit shall indite and herevpon they build that they are the Church and therefore haue a promise of the holy Ghost to keepe them that they erre not Enquire of a Papist from whence come their vnwritten verities and manifolde traditions they answere there were many thinges that the Apostles then were not able to beare which the holie spirite beeing nowe come hath taught them The Anabaptists Libertines and house of Loue vrged with the Scripture will aske you what sayeth the Spirite affirming that to bee but the killing letter Thus both of them howsoeuer in other things greatly differing haue this common principle for their foundation and beginning that the Scriptures beeing but an ABC to Christianitie the spelling and reading thereof must be drawne from their Spirite as if the Gospel should giue place to reuelations and so carie with it the staine of imperfection or as if the Spirite could be diuorced from the written woorde which it was sent to teach and confirme As it is written He shal bring all thinges to your remembrance which I haue tolde you What can bee a more shamefull abasing of Christ then to make him but vsher and their Spirite in place aboue him chiefe Schoolemaister that as the law brought vs by the hande to Christe so Christ shoulde bee our guide vnto reuelation and resigne vnto it as the lawe did vnto him They will not denie the woorde but in trueth they make it a matter of nothing For they will allowe no sence vnto it but suche as their Spirite shall sette vppon it So that in verie deede howe so euer they woulde bee thought to leade vs to the woorde they doe leade their Disciples onely to the dreames and deuises of their owne heade In the time of the Law when visions and reuelations were often and vsuall yet were they then subiect to the worde and to be tried by it nay to be ouerruled of it According as we reade If there arise among you a Prophet and giue thee a signe or wonder and the signe or wonder which he hath told thee come to passe saying let vs go after other gods thou shalt not hearken vnto the wordes of the Prophet ye shall walke after the Lord your God and shal keepe his commandements and hearken vnto his voice but that Prophet shal be slaine because he hath spoken to thrust thee out of the way wherein the Lord thy God commaunded thee to walke If in the times when visions and reuelations had their best alowance the most lawful title that euer they had all that notwithstanding they were to giue vp their account vnto the written worde of God and from thence to receiue their quietus est Wee may not then in these times receiue such wares vnder the alone warrant of their owne weightes when faith must fight against miracles and reuelations for the woorde which in the infancie of the Church was helped by miracles vnto the worde Howe can there bee anie true godlinesse among this people among whom God is not licenced to speake in his worde what pleaseth him but the worde strained by their spirite to speake after the liking of miserable men Great is the vngodlinesse likewise of those men who hauing banished superstition and fantasticall reuelation yet for all that leaning vnto the holde of their profession of the trueth as vnto a sufficient fortresse doe not submitte themselues to anie often and earnest vse of the woorde and prayer with conscience and care to haue their wayes refourmed by it and with perswasion of anie great necessitie that they haue of it We can not geue our selues vnto these dueties vnlesse we shal be in the expectation and lookinge after the hope of an other life therfore very fitly doth the Apostle ioyne vnto these seuerall duties that wee haue hearde of this speache Waiting for the blessed hope and glorious appearing of the mightie God our Sauiour Iesus Christe For it can not come to passe we shoulde bee taken of from things here belowe vnlesse we be assured ells where No man wil let goe things assured for vncertaine Faith must geue vs assuraunce of greater glory from god ere we can let goe the hould that wee haue here Therfore it is made a speciall note of god his children and necessarily ioyned to his worshippe to bee in

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