Confutation of Monstrous and Horrible Heresies

The Title which. H. N. claimeth unto himself, in the first Chapter of his book entitled Euangelium Regni, The Gospel and joyful message of the kingdom.

H. N. Through the grace and mercy of God, and through the holy spirit of the love of Jesus Christ, raised up by the highest GOD, from the death, according to the providence of God and his promises: annointed with the holy Ghoste, in the old age of the holy understanding of Jesus Christ: Godded with God, in the spirit of his love: made heir with Christ in the heavenly goods of the riches of God: illuminated in the spirit with the heavenly truth, the true light of the perfect Beyng: elected to a Minister of the gracious word (which is now in the last time raised up by God, according to his promises) in the moste holy service of God, under the obedience of his love.

Answer.

T HE first thing, that. H. N. would persuade us, is, that God hath raised him from the dead: or (to use his own words) that he is raised up by the most highest God from the death. For confirmation hereof, he allegeth the sixth of John, the 17. of the Acts, and the seconde to the Ephesians: For he will not seem to say that thing, which two or three, shall not be ready to witness with him. We are therefore to hear what these can say to that point. In the sixth of John he directeth us by this letter (f) unto this Scripture (contained in the 54. verse) Whosoever eateth my flesh & drinketh my blood, hath eternal life, and I will raise him up at the last day. Here is a promise made unto all true Christians (for they only have their hearts prepared by faith to digest the flesh and blood of Christ:) that the Lord will raise them up at the last day, which we call the day of judgment, and the seconde coming of Christ. The promise I grant is past, but the day taken to perform the covenant, is yet to come. For by the promise it is plain, that we may not look to have the matter performed, before the last day, which is the seconde coming of Christ. I will not here call it into question, whether H. N. be one of them, who eat his flesh, and drink his blood, that shall go as granted at this time, only this I will say, that he is to beg shamefully, who with no other help, then that he hath from hence, shall obtain so much as a place among the common sort of Christians: but he that will upon this warrant, deal as a Prophet and Teacher in the Church: It cannot be excused, but that he doeth felloniously enter, break in and steal: For there is no color of any good title, to be shown for the same. Now I pray you consider of his argument, which is this: The Lord will raise up all his faithful at the last day, and therefore H. N. is already risen from the dead. The matter is established as done, but the ground is no other, then a grant and promise made in express words, for the time yet to come: For our Savior Christ saith plainly, that he will raise them up at the last day. Where there is not only noted a time to come, but of that time also, the last and furthest day is taken: and yet ye see, that H. N. will have the matter to be already accomplished in him self and that not otherwise, then by virtue of this promise. Let that be granted which H.N hath begged, and let his felonious act, for once be pardoned: yet hath he proceeded no farther in proof, then that he ought to be taken as a Prophet risen from the dead with condition, to wit, if that the day of iuddgemēt already be past, The Lord open the eyes of his family, lease as he is no Prophet, unless that be paste, which is yet to come: so they in like manner become no true Christians, before that, which is forever past, hereafter shall come. If the cause of such confusion be demanded, this it is: He expoundeth the doctrine of our resurrection Allegorically, and taketh it to be nothing else: but to rise in our judgment and affection, from the likyng of all other, too the embracing of his doctrine and religion. And therefore the day of judgment which we look for, is in his opinion, already come, because the troumpe of his doctrine now soundeth, which worketh this his spiritual resurrection. The confutation whereof, you shall (God willing) have more at large hereafter, and yet there is sufficient, even in this place aleadged by him to overthrow it. For speaking of the children of GOD, who are true Christians, possessed by faith of eternal life, and therefore already risen from the dead, (because to rise from error, to the imbrasing of the truth, (which he taketh his own doctrine too be) is with him the rising from the dead, even) of those he saith, I will raise them up in the last day: appointing another resurrection yet to come for those: who by a true faith have already taken hold of that spiritual rising from darkness to light, from sin and iniquity, to righteousness and true christianity. If his best bulwark, appointed to bear of the first and greatest assault that shall be made against him, be thus weak: there is good hope, it will be no great work too win the hold it self.

His seconde confirmation, is taken out of the Acts, 17. verse 31. The words be these: God will judge the world in righteousness, by that man whom he hath appointed, whereof he hath given assurance unto all, in that he hath raised him from the dead. A place proper and peculiar unto Christ alone, whom God the father hath raised from corporal death, to be an assurance unto us, that he is the man appointed, who shall judge the world in righteousness, at the latter day. There can be no other place more peculiar and proper unto Christ, then is this: whereunto for all that, H. N. will be entitled. Notwithstanding, if the word of GOD have given it unto him, good reason he should enjoy it. Let it therefore be considered, what he hath said for it. This is his reason: GOD hath given us assurance, that he will judge the world in righteousness, by the man Christ, in that he hath raised him from the dead: therefore H. N. is already risen from the dead. If H. N. be Christ, it followeth necessarily, though not by force of this argument, yet by sufficient strength from the truth of the matter it self, that he should be risen from the dead, because he is the same person, of whom it is said, that he is already risen from the dead, to assure us of the last judgment, that it shall be holden by him self: But if H.N. be anything beside Christ, there is no manner of help, to be had from this place. For he speaketh plainly here, of the bodily death of Christ him self. As for the affinity between H. N. and Christ, howe great it is, that shall GOD willing hereafter appear. What shall we be able to hold free from his assaults, when he shameth not to give the attempt, for breaking of so strong bars as these be, and that to get the possession from Christ himself? Cicero doth give it forth of Caesar, that there was almost no man to be found, who had not rather yield to his request, how unreasonable soever, then once to enter into the field with him for to fight: Nec adhuc fere inueni, qui non concedendum putaret Caesari, quod postularet, potiùs quam pugnandum. But (we are to rejoice in it) it fareth far otherwise with the captain of this bande, for he is so shameless in demands, and so foolish in his fight, that he would tempt the mildest man that is, to take his own weapon from him, and to beat him with it unto blood, before once he begun to reason the matter for his request.

The last authority, alleged for proof that H.N. is raised from the dead, is taken out of the second Chapter of the Epistle unto the Ephesians, and sixth verse: these be the words: God which is rich in mercy, even when we were dead by sins, hath quickened us together in Christ and hath raised us up together. A benefit flowing from Almighty God, unto every member of his, to be quickened and raised up in Christ, and by his grace, from the death of sin. If it shall fall out by plain proof, whē we come to speak of Christ, that H.N. denieth both his person, & his office: then hath he no manner of color, or show of reason at all out of this place. For the resurrection which the Apostle speaketh of here, is said to be in, and by Christ. But be it, that his judgment touching Christ were sound, the contrary whereof (God willing) shall hereafter plainly appear: yet this spoken of men approved both in doctrine, and in life, and that by the testimony of the Apostle himself: is no proof to induce those to think, that H.N. is risen from the dead, by whom his life as well as doctrine, shall at any time (as now it is) be called into question. I hope H.N. will never go about, to have goods that be private, made common in his family, seeing that himself turneth things common unto his own private use. For this place is common unto ali true Christians: wherein notwithstanding H N. clameth property. For otherwise what reason is it, that everyone, who is risen fromvnder y ^e dominiō of sin, should therefore have the place & authority of a Prophet in the Church.

It remaineth now to consider, with what judgment or conscience, H N. hath joined together these testimonies, for the proof of one matter. So shall we come to some sight of his dangerous doctrine. The first testimony (as you see) plainly speaketh of the resurrectiō in the last day The second of Christ his rising from death corporally. The third of rising from sin & iniquity. These, how diverse soever one from another, are notwithstanding by H. N. yoked together, for strengthening of one and the same matter. And the reason thereof is, because he taketh the doctrine touching the resurrection unto life at the seconde coming of Christ: And the doctrine also of Christ his bodily rising again from death: to be understood only of rising from sin, & to leave no other doctrine beside that unto us. You perceive then by this doctrine we are deprived, both of the comfort coming unto us by Christ his dying in the flesh, and also of the hope that we shall rise up at the last day, both in body, & soul, to inherit everlasting life. For both of these are sunk up by his doctrine, into one only spiritual rising from sin: and that not otherwise, then by embracing his religion and doctrine, for the government of our lives.

This is the stuff that he hath bound together, for drawing of himself out from among the dead. But if the lines of his life, had been no more able to have holden him among the living, then these cords are to pull him out from among the dead: then (I am well assured) Satan should long before this time, have lost one principal factor for him, here upon earth.

When this Author addeth more, that this his rising from death is according to the providence of God, and his promises, he sendeth us for proof hereof, unto the eight chapter of the Romans, and by these letters, C. and D. unto the thirtienth and twenty three verses thereof. In the thirtienth verse it is thus written: If ye live after the flesh, ye shall die, but if ye mortify the deeds of the body by the spirit, ye shall live. His reason is this: The children of GOD, who by his spirit mortify the deeds of the flesh in this life, shall in the world to come live forever: therefore by virtue of this promise H. N. is already risen from the dead. He claimeth still his old privilege, that it may be lawful for him by special dispensation, to make that which is yet to come, to be already done: everlasting life, to be in this life: and the resurrection in the last day, to be no other thing then the rising from sin. If this absurd kind of reasoning, had ben his gheast but for one night, the matter might happily have had some color frō a cunning excuse: but being a servant of his, down lying and uprising with him every day: there is no place left for any defense, to clear him of the shame and infamy thereof. Meruayle no more therefore, why H. N. should in all his writings, so sore inveigh against the Scripture Learned (as he calleth thē:) it was no small point of wisdom to complain first. For he was well assured it could never be, that learning should attain any such portion of patience, as were able to bear the weight of half that wrong, which he had in purpose to lay upon it. In the 23. verse it is thus written. We also which have received the first fruits of his spirit, even we do sigh in ourselves, waiting for the adoption even the redemption of our body. This is then his reason, the faithful do wait for the adoption & resurrection: therefore it must be by promise, that H. N. is already risē frō the dead. Howe repugnant unto all show of reason and truth is this, that H. N. should therefore be risen from the dead, because the children of God, do yet wait for the resurrection? In effect he saith thus much: There is a thing which shortly is like to be lost, and therefore H. N. hath already found it. Who can yield to such absurd conclusions, unless it be proved unto him before, that H N. hath a special commission, to find things before they be lost, and to take them up, when as yet they are not fallen? Howe heavy is the hand of God, upon heresy and idolatry? and howe great is the blindness that they be in, and yet perceive it not? palpable was that blindness of the men of Ashdod, who ceased not to worship their God Dagon, notwithstanding they did see him fallen before the Ark, & his head lying a parte from his body: But yet this family doth far pass them, for they do bring into the world, and worship here as God, one H. N: who is not removed a little from his head, but utterly without any head, judgment, or sense at all: his proofs being generally such, as reason and judgment do utterly renounce. The Lord in mercy keep us from those sins, which in due desert, do so close up our eyes, as we can see nothing at high noon day.

An other Title, which he taketh upon himself, is, that he is annointed with the holy Ghoste, in the old age of the holy understanding of Jesus Christ. This title he claimeth to be given him from the Apostle, in the 4. chapter to the Ephesians, verse 13. Where, the Apostle speaking of the diversity of gifts, that were in the Church, saith. God hath given some to be Apostles, some Prophets, some Evangelists, some Pastors and teachers, for the gathering together of the saints: &c. giving the reason withal: to wit, that we might grow up to be men in Christ, and to be no longer as children, ready to be carried away with every wind of doctrine. He telleth us then, what a good order the Lord hath left in his Church, to keep us from the danger of error, and to make us like men grown, to be strongly stayed in the truth: But we hear nothing, what special success, this ordinance of the Lord hath had with H N. For what a reason is this: Apostles & Pastors are given of God to keep his Church from error, and to make them as men strong and stayed in the truth: and therefore H. N. is strongly stayed in the truth, or (as it liketh him rather to speak) therefore H. N. is anointed with the holy ghost, in the old age of the holy understanding of Jesus Christ?

Upon order taken for procuring things to be done, H. N. will necessarily enforce that the same are done. He might with as good reason say, that because there is a law in this lande against theft, therefore every man liveth justly and truly of his own, and there is not a thief to be heard of in this realm. For upon no other warrant then this, that order is left in the Church, to keep men stayed and strong in the truth: H. N. will infer it must of necessity be, that himself is stayed in that truth. He proceedeth further in his titles, as not taking himself sufficiently commended hitherto: and affirmeth that he is godded with God, in the spirit of his love, and referreth us for the trial of this title, unto the 21. Chapter of the Revelation, and third verse, as unto the best evidence that he can bring: and therefore he hath dealt wisely, to leave the other chapters without any specialty. In this place, the state of the godly is described, what it shall be in the life to come: to wit, that they shall be glorified, & enjoy the presence of their God, being freed frō all grief and pain. The words of the text be these: I heard a great voice out of heaven, saying, behold the tabernacle of God with men, & he will dwell with them, & they shall be his people, & God himself shall be their God with thē, & God shall wipe all tears frō their eyes, and there shall be no more death, neither sorrow, neither pain Because it is said in the text, that God shall be their God with them, so that they shall enjoy his glorious presence, whereas albeit he be now their GOD, yet he is not their GOD with them, in that glory which accompanieth the presence of his Majesty: H.N. reasoneth thus: God shall be God with his people: and therefore H. N. is GOD with God, or godded with GOD. It asketh no pains of me, in many words to set these two partes asunder, that is performed in the same labor that bringeth them together. For it is never better seen, how white and black differ, then when they come once to be vewed the one with the other. Can not God have license to dwell with his people in the life to come, except before there shall pass a grant to H.N. to be godded, or made God with God here in this life? or if there were any such compact, doeth this place prove it, that hath not so much as a syllable sounding that way? Can not God be with them, but thereupon it must follow, that they be Godded with him? If there were any such thing in truth, as (God willing) it shall hereafter appear, there cannot be: yet this place doth not so much as with a good countenance comfort him therein. The place, being so direct for our comfort in the life to come, and for all that, by him included within the limits of this life: telleth us, that he hath not yet changed his judgment touching everlasting life, but that here (in his opinion) all that is to be hoped for must be had. As for the title itself [to be godded with God:] it is a blasphemy not to be borne. And the place from whence they draw it, will not suffer it to be hid under the propriety of the Dutche tongue.

In the next title, he challengeth again, that which is proper and peculiar only unto Christ in that he is God, that is, to be the true light of the perfect being. For in that place whereunto he appealeth for defense, after a plain denial of John the Baptist, to be the true light, it is verified of Christ, That he was the true light, which lighteneth every man that cometh into the world. Giving him this prerogative above Angels, and all creatures, that he is the true light, shining of, and in himself, whereas all other borrow their brightness of him. What will this man be ashamed of, who dare to say of himself, that he is that true light, which lighteneth every man that cometh into the world, for so be the very words of that place, whereunto he sendeth us? what can be more blasphemous, then to lay claim to that, which belongeth not unto Christ himself but only in respect of his Godhead. This blasphemy is yet more evident in that which followeth. For there it is thus written: God is light, and in him is no darkness at all, thereupon H. N. concludeth himself to be the true light. These blasphemies, if a man should deal with them in desert, are rather by open execration to be repelled, then to have the honor of any entertainment, though not otherwise then by confutation. Thus much of his person: Now to his office.

Touching his office, he saith, that he is elected to be a minister of the gracious word, which is now in the last time raised up by God, according to his promises. He bringeth nothing for proof of this his election, but passeth it over as a matter out of doubt: and yet might it well be, that the word whereof he is a Minister, were a gracious word, (as he calleth it) and for all that his election thereunto neither good nor gracious. But would you hear, what this gracious word is, according as the Prophet testifieth of it? Surely it is no other thing, then even now to bring us the first news of a matter done and past many hundredth years ago, to wit, that Judah and Jerusalem should be inhabited again by the Jews, after the captivity of Babylon. In the place which he alledgeth out of the Prophet, it is written thus: Thus saith the Lord, again there shall be heard in this place, which ye say shall be desolate, without mā & without beast, evē in the cities of Judah, and the streets of Jerusalem: the voice of joy, and the voice of gladness, the voice of the bridegroom, & the voice of the bride. For I will cause to return the captivity of the land, as at the first. The Jews are comforted by the prophet, with this promise frō the Lord, that they shall return frō their captivity, and inhabit Judah and Jerusalem, with comfort and joy of heart. For (saith he) there shall be heard in your streets, the voice of joy & gladness, the voice of the bridegroom and the voice of the bride. H.N. might well have stayed among the dead, & never have striven so much about his resurrection from among them, if he have no other message then this: for they are dead many hundredth years ago, to whom this matter did appertain. It is plain therefore by his own testimony, that he hath no authority to deal with us, but with Judah & Jerusalem: nor to bring any doctrine into the world, touching everlasting salvation: but only concerning a temporal deliverance: neither to have anything to do with men now living, but with people long before this time dead. Thus much in particular both touching his person and his office.

For his title in general, I have to say, that this title which is so ample and glorious, being compared with the preface of the Apostles, set before their writings, will soon discrie the diversity of spirits. They dispatch us touching the knowledge of themselves, in y ^e words of [Servant, & Apostle] whē they stand the longest with us vpō that matter. By [servant] declaring what they hold in common with all Christians: by [Apostle] what they have special in the function & ministry of the word. Paul a servant of Jesus Christ, called to be an Apostle. Simon Peter a servant, & an Apostle of Jesus Christ. And sometimes they are so sparing, that they will not spend both upon us. James a servant of God, and of the Lord Jesus Christ: Peter an Apostle of Jesus Christ: Jude a servant of Jesus Christ: But H. N. as if he could no longer bear such baseness, steppeth in before them with his stately style, and saith:

H.N. Through the grace and mercy of God: and through the holy spirit of the love of Jesus Christ,

Raised up by the highest God from the death, according to the providence of God and his promises,

Anointed with the holy Ghost, in the old age of the holy understanding of Jesus Christ.

Godded with God in the spirit of his love.

Made heir with Christ in the heavenly goods of the riches of God,

Illuminated in the spirit with the heavenly truth,

The true light of the perfect being, Elected to a minister of the gracious word, which is now in the last time raised up by God, according to his promises in the most holy service of god, under the obedience of his love

What man (measuring the matter, by the outward face that is set upon it) would think the Apostles worthy, to hold the candle to this man's cunning? And what friend of theirs (if H.N. would take upon him, to teach them the depth of his divinity) would once seem to offer with them less, then the service of vii. years? Neither is there so great odds between them, in the multitude of titles, as in the magnificence and dignity of them. How plain, simple, and far from pride, be the names of servant, & Apostle? How glorious, swelling, & magnificēt, be these speeches, Godded with God: anointed with the holy Ghost in the old age of the holy understanding: illuminated in the spirit: the true light of the perfect being: raised up by the highest God frō the dead. But no marvel, if H. N. be so glorious in titles, for this he hath in common with the Heretics of all times. The Montanists, who had their name & beginning of Montanus, (the first heretic, that practiced to draw on disciples, by procuring stipend and wages from the richer sort of that sect, to others the teachers and mainteyners thereof: which was a bait that brought many to bite of those morsels: and therefore (upon good consideration is now a fresh practiced in this family, where there is so great famine of better arguments to persuade with all:) did affirm that they were wiser then the Apostles, and alleged that place of the Apostle for it, where Paul (setting him self in the number with other) saith: We know in part: For they maintained an absolute, clear and perfect revelation in themselves: affirming Montanus to be the holy Ghost promised to the Church, whereof the Apostles had received but a little measure. There were also a sect of people, in that part of Pisidia, which belongeth unto Pamphilia, who refused to receive any into their fellowship and communion, that kept anything private and proper to themselves, excluding them, as strangers from the kingdom of God: and they would be called Apostolici, Apostolical, and be known by no other name. Seruetus the heretic, called himself Michael, the keeper of the Church of God, and the great prince of his people. David George, H. N. his School-master, though the scholar (setting up for himself) will now take no more knowledge of any master or superior: calleth himself the seventh Angel of GOD, and the last trump. And H. N. the father of this family, will be godded with GOD, and become the true light of the perfect being, that in no wise he might seem to want that badge of boasting, which is so special and proper unto heretics.

That which is commonly said of pictures, and painted works, hath a fit place in these works of H.N. Picturae at{que} imagines, eminùs, non cominùs videndae. Pictures and Images, they are fair a far off, but if the eye draw near them, there is then no sight or show of them. If a man look at the divinity, that is here delivered, a far off, he would think it came from above the highest heaven: so great and goodly speeches of love and peace, be contained in it. But come near, and lay it to the line of God his word, and beside that the lowest pit of hell, shall not be able to afoorde worse wares, then some that here be uttered: It would loath a man, to look upon the joints of it: while no member, hath dew proportion and place: but is either looking backewarke, when it should see straight forward: or else starting aside, when it should stand upright. For the conclusion, doeth always look a clean contrary way from the Antecedent. If by Hipocrates those two children were truly judged to be brethren of one birth, and the nearest in blood that could be, who were observed always to laugh, and weep together, always to be sick and whole together: Then may we safely say, by warrant from the rule of contraries, that H. N. his Antecedentes, might marry with his conclusions, for any kindred that is between them: for the one shall no sooner begin to laugh, but the other will be sure to weep: If the one seem to build up anything, the other will do what in him lieth to cast down the same.

Heauie is the hand of God against them, who have refused to bear love unto his truth, even so heavy, as to be given up, to be strongly settled in the belief of open and manifest lies. As we see it fall out with this Family: who receiving sometime the truth, but refusing to reserve it in love, are now so thoroughly persuaded of manifest lies, that when before their eyes they fall a sunder, burst in pieces, and starte one parte from another, by violent rushing against the truth: yet be their eyes so blind, they do not see it, and their hearts so hardened, they will not beeleeue others telling them of it. The Lord in mercy keep us far from that sin, which causeth his hand to be so heavy upon us, and grant us in affection to be so linked to the truth, that the eyes of our mind, may be always clear, to discern, as well the spots of corrupt doctrine, as the defilementes of wicked conversation.

H. N.

For to publish now in the last time: out of the same grace and hearty mercifulnes of God, & through the same holy spirit of the love of Jesus Christ, good tidings, or a joyful message of the kingdom of God, unto all people, which sit in the darkness, and have a lust or longing after the true light, and to bring unto the believers a great light of the true being of Jesus Christ. And the glorious day of his godly clearness: as also to express, that God hath pitied the generations of mankind, and that Jesus Christ hath not left us as Orphants: but as our faithful father, for to beget us a new, out of the safe making water or Doctrine of his service, and out of his holy spirit of love. Also to judge us with his righteousness, and to bring us into his rest, is come again unto us, according to his promises, to the ende that they all, which love God and his righteousness, and Christ and his upright being, mought presently enter into the true rest which God hath prepared from the beginning for his elect, and inherit the everlasting life.

Answer.

H. N. continueth his speech touching his office, and affirmeth that he is appointed to publish good tidings or a joyful message of the kingdom of God, unto all people, which sit in darkness, and therefore applieth that unto himself, which is in the Prophet Isaiah, of healing the broken hearted, and preaching deliverance unto the captives and recovering of sight unto the blind: Which our Savior Christ pronounceth to have been fulfilled in him self, when he came to Nazareth upon a Sabbath day, and had the Book of the Prophet Isaiah delivered unto him. If H. N. had remembered, that it is said in that place: The spirit of the Lord is upon me, and therefore hath the Lord annointed me, and sent me to preach good tidings unto the poor: And thereupon made first sufficient proof, that the spirit of the Lord had stirred him up, and enabled him to preach the glad tidings to the people: he might have better been borne with all: But it is apparent by that which already hath been said, if no more should be added thereunto: that the spirit which speaketh in him, is a spirit of error and delusion, which hath so wholly possessed him, as there is nothing now, beside most blasphemous and heretical doctrine, to be heard proceeding from his mouth. If H. N. had any simple and sincere meaning in him, or any portion of that spirit which was in the Apostles, he should after the example of the Apostle Paul, in this his purpose, to persuade men of his calling, that it is lawful and from God: long before this time have communicated with them, that were the chief, & accounted as pillars of the Church: touching the Gospel, which he preacheth and setteth forth. Which thing S. Paul thought to be so necessary, that he affirmeth, him self did perform it, lest by any means he should have run in vain. And if he had been of opinion, that all the world from the beginning, unto the appearing of his doctrine had been seduced, he should then have taken profitable pains, in making a plain confutation of the errors and heresies: that be holden contrary to his doctrine throughout all Christian countries. But this secret winding in of him self into the hearts of the simple, under the pleasant speech of love, without either true joying with them, or plain confuting of thē, savoreth more of the serpents subtlety, then of y ^e doves simplicity. His charge is also (as he saith) to declare, That God hath pitied the generatiō of mankind, & that Jesus Christ hath not left us as Orphants but as our faithful father, to beget us anewe, and to judge us with his righteousness, & to bring us into his rest, is come again unto us, according unto his promises▪ to the end that they all, which love God & his righteousness, might enter presently into the true rest, which God hath prepared frō the beginning of his elect, & inherit the ever lasting life. This heretical doctrine, is so full fraught with violent wresting of y ^e word of God, thereby to establish most horrible blasphemies. That a mā cannot so sone begin the cure of any one parte, but the danger almost desperate of another, doth violently hale him forth to give a helping hand unto that. Now H.N. as one that in his own opiniō hath prevailed so far, as to match him self with God the father and Christ, even in titles most proper unto them: will enforce the holy Ghost to bring forth his evidence, & show how he alone could come upon the Apostles, & the faithful immediately after the ascentiō of Christ. For he challengeth that promise, which our savior Christ made unto his Apostles in John (for the sending of a comforter unto them, and not leaving of them comfortless) to be now verified, at the breaking out of this doctrine, which he hath broached now of late. If Jesus Christ had deferred his comfort so long a time after his Resurrection, I do not see but the Church (as one overcome by reason of so long lack of comfort) might say at the hearing of this joyful message of H.N. as the wife of Phinehas did, when it was told for her consolation that she had borne a son: The glory (saith she) is allredy gone from Israel, and therefore let the child have his name accordingly, and be called Ichauod.

Now if this were the true word of GOD and Gospel of Jesus Christ, which never had seen the light before but by H.N. had been the first digged out of darkness, what ignorance is it to confound the Gospel with the holy Ghoste, as if the holy Ghost were no other thing, then the doctrine itself? For that place is plainly and expressly mente of the spirit of God, and not of any doctrine, that he should have in purpose, to send them from Heaven. That which he speaketh further of his office, that it is to express, How that Christ is come again according to his promise, to beget us anew: to judge us with his righteousness. That we might presently enter into the true rest, which God hath prepared from the beginning, and inherit the euetlasting life, is nothing else, but a very sink of absurd doctrine. For first howe absurd is this to say, That Christ his coming again shall be to beget us a new out of the doctrine of his service, when as the Apostle plainly saith, His coming shall be to render vengeance unto all them, tha • are no at that time already borne anewe by obedience unto the Gospel. It is a righteous thing with God, to recompenc tribulation unto them that trouble you, & to you which are troubled, rest, when the Lord Jesus shall show him self from Heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know GOD, and obey not unto the Gospel of our Lord Jesus Christ. It will then be to late to learn when the bridegroom is once come. It will be to late then to seek Oil for their Lamps. Their Lamps shall then be burning, that shall be admitted to enter in with the Bridegroom. And therefore he cometh not again now to beget us a new: but to render vengeance unto so many as shall not be found at his coming borne again, and already begotten a new. Besides, what a match is that, to have the first coming of Christ, to join in time with the second: for that out of the Prophet Isaiah is plainly spoken of his first coming in the flesh: which notwithstanding is here joined with the coming of the Lord unto judgment, and bringing of the elect into that rest, which hath been prepared from the beginning, even the inheritance of everlasting life. Now H.N. saith, that they both take effect at the publishing of this his doctrine. Moreover of this doctrine it doth follow, that regeneration is the joys of heaven: and that when a man doth reform his life by the word, he is presently entered into those joys, which have been prepared from the beginning for the elect. It doth plainly make the comforts of everlasting life, to be no other then those that are felt of the godly in this life: It bindeth also those joys of heaven and everlasting life, unto this life, and unto the embracing of H.N. his doctrine: that in the receiving thereof, a man should enter the possession of the joys of heaven. For the place of Matthew is so plain for the day of Judgment, and for the possessing of such everlasting joys, as in this world are not enjoyed: as nothing can be more. These be the words: Then shall the king say unto them on his right hand: Come ye blessed of my father, inherit the kingdom prepared for you, from the foundations of the world: For I was an hungered and ye gave me meat, I thirsted and you gave me drink &c, these were men regenerate and borne again, for he reciteth their fruits of new life, and the works of regeneration, which they had done, and these men, which had shown forth these fruits, he then putteth in possession of the kingdom, prepared for them from the beginning of the world: saying, Come ye blessed of my father, inherit the kingdom prepared for you. If they be then called out to inherit a kingdom, which have practiced the fruits of Christianity before: then is there another kingdom abiding for the Children of God, beside that which they are possessed of presently, upon the newness and reformatiō of their life. For mē are not wont to be called out to take the possession of that, which they are already entered upon. And how could they have brought forth such fruits as the Lord doth crown, unless there had been newness of life before? The Apostle Paul affirmeth our estate which trust in Christ, to be the moste miserable of all other, if so be that we have no other hope, but in this life only. For here the estate of the godly, is subject to so great affliction and persecution, that sometimes men that feared God, have been greatly tempted, to follow the ways of the wicked while they did see them to flourish, in all worldly prosperity, enjoining as it were a heaven here upon Earth: and the servants of GOD, almost continually living such a life, as that death it self, might seem justly to be wished before it. David professeth that him self fretted at the wicked, when he did se the prosperity of them, and that his steppes had well near s • pt, and his feet were almost gone. For they are not in trouble (saith he) like the other sort, and therefore pride is as a chain unto them. The grace of God (saith the Apostle) which bringeth salvation hath appeared, and teacheth us to deny ungodliness, and wordly lusts, and to live temperatlie, justly, and godly in this present world, waiting for that blessed hope and appearing of the glory of the mighty God, and of our Savior Jesus Christ. If in a sober, just, and godly course of life, we have to wait for that blessed hope and glory, which shall appear with the coming of Jesus Christ: then is not that sober, just, and godly course of life, the blessed hope and glory it self. For men do not wait for that, which they do enjoy already. We give thanks (saith the Apostle) unto God, since we hear of your faith in Christ & of your love towards all Saints, for the hopes sake which is laid up for you in Heaven. If they did abound in faith towards Christ, and in love towards the Saints, for the hopes sake, which was laid up for them in heaven: Then was not their Heaven & hope contained within the limites of this life, and much less was that fruit of faith & love, the hope and heaven itself.

And lest any man might imagine, that I have taken the advantage of this one place unadvisedly penned by the Author, let him read his Books, and he shall find it to be a doctrine, often and with great deliberation set down, and confirmed by places of the scripture after his accustomed manner. And even in this same chapter, he hath these words, Happy are they which have now in this day intended or minded the love, and the peace, for in this self same day, shall now the good, with all repentant ones, which stand good willing towards the good, become known and made manifest from the wicked, and from all unrepentant ones, which have a lust to the iniquity, & to the & wicked and corrupted world, & they shall separate thē the one from the other. The separation which shall be at the last day, between the sheep and the goats, as it is evident in that place of Matthew, which he allegeth: is (as he saith) fulfilled now, while some join with his doctrine & that his family, & other separate themselves from it. And a little after in this same chapter, thus he speaketh again of this same thing: Behold, in this present day the glorious coming of our Lord Jesus Christ, with the many thousands of his saints, becometh manifested: which hath set himself now upon the seat of his majesty, for to judge in this same day which the Lord hath ordained or appointed: the whole world with equity and with faithfulness & truth, according to his righteousness. The places quoted by him in the margent out of Matthew, Jude, & the Acts, are so plain for the second coming of Christ, to the judgment both of quick & dead, and not for bringing any doctrine for their further instruction, as that it can admit no interpretation to the contrary. The Scripture is not more plain in any point, then that eternal life, is a matter diverse and distinct, from the fruits of regeneration which are practiced of the godly here in this life. For thus saith the Apostle of him self, I have fought a good fight, and have finished my course: I have kept the faith, from henceforth is laid up for me the crown of Righteousness, which the Lord the righteous Judge shall give me at that day, and not unto me only, but unto all them also, that love his appearing. If eternal life be the same with Christian conversation, then could not the Apostle who had kept the faith, look for any other crown, then that which he had already, neither yet for any other appearing of Christ, if y ^t be his last coming, when he worketh the reformation of our life. Let us brethrē learn of the Apostle to keep the faith, that we may also with him, be assured to receive the crown of Righteousness at the appearing of Jesus Christ. For the father of this family together with many of his household, because they have not kept the faith, but made shipwreck thereof, not only now themselves want the comfortable hope of that blessed inheritance, which holdeth us up, in the midst of all our distresses: but also labor to take away from others, the grounds of all hope hereafter to be had.

Now if any be so favorable to this family, as to answer for them, that whatsoever their words be, it is not their meaning to imagine that the day of Judgment is already come, and that Christ is come again, to judge the quick and the dead, or that now we are parted from the Goats, and possessed of everlasting life: I would ask that man what he would say, if he should by occasion happen to hear a man conspyring with others his fellows about the breaking of his house, and afterward him self should take the same party, when he had undermined the strongest parte thereof: whether he could not be brought for all this, to think the man had any meaning to hurt or hinder him. Now the words of H. N. are plain, that Christ is already come with thousands of his Angels, to judge the world with righteousness: and the strongest holds of our hope, for another life, and other joys in the world to come he hath attempted utterly to overthrow, telling us, that those are already possessed of us even here in this life.

H. N. The fifth Chapter of his Euangelie, or joyful message of the kingdom.

BEholde and consider, ye dearly beloved, how that God after the man's falling away, hath always shown his love on the man: and promised him evē so, to the destroying of the sin, to set enmity betwixt the serpent, whose head is the sin, and the woman which consented to the sin: and betwixt the serpents seed and the woman's seed, to the treading down of the head of the serpent: And how that the same promised enmity against the sin, and the sinful seed, had her beginning by the single minded Abel. Which Abel offered up his willing gift or offering, out of a good heart, unto the God of Heaven, and was slain by the wicked nature of the sin, through the hands of his brother Cain: And how that Seth, after the death of Abel, was placed by God to be another seed in the place of Abel, to the establishing of the foresaid promise of God: As also how that Seth, which is the seconde seed in the place of Abel, and his seed is the right stock or linage, whereout the believers and children of GOD (namely all they that have been enemies unto the sin) are borne or brought forth, to the establishing of the promises of God the father. But all other people or generations, which were borne upon the earth, without the stock of Seth, and all they that walked not in the form of Abel, according to the manner or ordinance of Seth, were not of the right stock of Seth: but they were foreign branches, which turned them away there from, and were never prudent nor understanding in the godly wisdom, but very well in their own self knowledge and good thinking, wherewith they turned unto them selves: and forsook even so the upright childishness and simplicity: and the willing oblation or god service of Abel.

Answer.

TOuching the fall of man, this Author speaketh darkly and dangerously in every place. GOD (saith he) after the man's falling away, hath always shown his love on the man: and in the later ende of the fourth Chapter, he hath these words: (We will declare from the time forth, of the falling away or disobedience of the man, the earnest love which GOD hath always till unto this same day, shown towards the man, through his elected Ministers, to bring him again, unto the heritable beauty of the former kingdom, From the which he turned him away. In the beginning likewise of that fourth Chapter, he saith to the like effect, that from the former kingdom, full of all righteousness, love, peace, and amiableness, the man hath from the beginning, turned away his heart: and fell away from, or was disobedient unto the word of his God, the upright life of his true light. Thus doth he set forth the fall of man: for he hath no place touching this doctrine, plainer & fuller then these be. Wherein I beseech you mark the diversity of this doctrine, from that which is delivered touching this matter, in the holy scriptures. In the Scripture we do read of one man, by name Adam, the first offender among men: here is no mention made of any one man, but the blame is wholly (after his accustomed obscure and dark dealing) put over unto to a general and confused notion, which is called of him (the man) and that his (the man) is no one man, it appeareth by that which was even now alleged out of the fourth Chapter. For no one man hath continued from the beginning until this day, to receive continual mercies from the Lord: And you have heard that he saith, we will declare from the time forth of the falling away or disobedience of the man, the earnest love which God hath always until this same day, shown towards the man. It is plain therefore, that his (the man) is set here, to hide an horrible error, to wit, the mankind hath no common harm, from any one man. For he is persuaded that we have no infection from any man, otherwise then so so far forth, as we shall in doing the like evil, become followers of that man. So that by his doctrine, any evil man, may be an occasion of as great hurt unto us, as was Adam. In the Scripture we do read of one principal offender, & we do likewise read there, of one particular & yet principal offense: to wit, the eating of the forbidden fruit, which brought the gilte of condemnation upon all. This author delivereth that point of the particular offense, in like manner generally unto us in these words The man from the beginning, fell away from or was disobedient unto the word of his God, the upright life of his true light. Some not of the least among that family, with whom I have had conference, according to this doctrine of H. N. have in plain speech told me, that there was no material tree, neither was it any material, fruit that Adam did eat, but that Adam was therefore said to eat of the tree of knowledge of good and evil, because in transgressing the will of GOD; Adam mingled evil with that goodness which was in him, and so was found to have done evil, as well as good. When this family doth not acknowledge this particular offense, it followeth necessarily that they should be altogether ignorant, both of the number unto howe many that infection reacheth, and also of the danger thereof growing unto the same. In the word of God it is plain, especially in the Epistle unto the Romans, That one offense, brought condemnation upon all men. Where one offense of one offender, is set against one righteousness, of one righteous man Jesus Christ. For as Adam was the spring from whence flowed corruption unto all, and in whose offense, we all had offended, as being a part or parcel of him, closed up within his loins: so Christ in like manner is the root of all righteousness, in whose obedience, all the faithful are found innocent and reckoned as righteous before the Lord. The doctrine which delivereth unto us how dangerous a disease, we have from Adam, is a chief point of our religion, that doth principally concern us. For the disease is so dangerous, that it doeth infect unto death, bringing with it condemnation: and so universal, that it denieth privilege unto any, scattering deadly poison everywhere and over all. And therefore if H. N. were sound in all other points of religion. yet this one error of his touching original sin were sufficient to cut him of as a rotten member from the Church of Christ, until he should confess his fault, renounce this his heresy, and with the Church of GOD profess the truth of that doctrine, which touching Original sin, is delivered unto us in the word of GOD. The infection that cometh by Adam is not an evil w ^t out us not able otherwise to harm us, then when we shall draw so near as that i • may breathe upon us: but an inward infection that dwelleth within us, which would both counsel and and practice wickedness, though there were no former example thereof through the whole world. When the Apostle saith, that he was by nature the child of wrath, as well as others: He seemeth to find a fountain of sin in nature, as now it is corrupt in Adam: but not to charge any man, or men, by evil example of life, to have been the occasion of that wrath, and curse of GOD. So that infection of nature, not imitation of example, is the ground of all our grief. Evil being so near unto us as is our nature, hath the credit with us of our best and next neighbor, before we be warned of it by the word: not the light regard, which is commonly had of a forener and stranger. But the word teacheth that it ought not lightly to fear us, as an enemy without us, against whom are shut the gates of all our hearts, as well as of our holds: And casteth so great care upon us to withstand it, as is required to drive out an enemy already within our gates, and possessed of our strongest holds. Let H. N. therefore have that credit and entertainment with all good Christians, that he deserveth who certifieth of our enemy, that he is yet in his own lande, when he hath entered our chief cities and walled towns. Or let his fees be the same with those counselors, by whose advise all our munition is sent into foreign Countreies to war upon them: when before they are privy, that subjects are ready to rise up and rebel in our own lande. In Leviticus, there was enjoined unto every woman, which had brought forth seed, and borne a child: that she should bring unto the Priest a sin offering, after the days of her purifying were expired: to the ende he might make an attonemēt for her, & so purge her of her blood. A notable example to let us see the spring of sin, that we may be humbled in our uncleanness, and being discharged of hypocrisy, may consider how lowly we ought to be in our own eyes, whose birth is so polluted, that our mothers become therewith all foully slained. Let us therefore say with Job not in impaciencie against the Lord, but in all humbling of our selves: Who can bring a clean thing out of filthiness? Let us likewise with David (Who came not in hypocrisy excusing him self to accuse his mother: but in humility, to condemn him self, that he might be pardoned of the Lord:) confess that our mothers have warmed us in sin, and that we have been borne in iniquity. Let us begin at the head, and hide nothing from the Lord: So shall our conscience be cleared, and our provision made in truth for assured peace. As for that question, common to the Papists with the family of Love: howe this infection is conueighed from Adam into his posterity: Whether by the body, or by the soul: seeing thus much is plain by the scriptures, that there it is, And from Adam it came: It is altogether curious and unprofitable. It were a more profitable question, to discuss howe we might have it with least hurt, seeing we cannot be rid of it altogether, then to examine howe it is entered into us. And he that shall cast of the care, how to rid him of the danger of it, holding a disputation howe he fell into it: is no less foolish in my judgment, then if a man, thrust by another into a deep and dangerous pit, should refuse to speak of his coming out, enquiring only of them that came by, who he was that did hurl him in: And when he is resolved therein: will have it further debated, (while he is yet in the pit, & before once he thinketh of coming out, whether the man (in their judgments) prevailed against him, because his heart fainted, or because his strength failed. Now if the Lord be clear, & not to be touched, whē he doth harden the harts of the wicked & punisheth sin with sin, which thing the scripture declareth, and every Christian confesseth, because sin hath been before in them to deserve the same: Why should the Lord be blamed, since that we all being in Adam, have (as was even now proved) grievously offended: If he deal no otherwise with the soul of man, then from the same balance of equity and justice which we have approved, may return with like equity cleared and discharged? As this doctrine of H. N. warranteth us from any hurt by Adam his fall, except we shall be found transgressors actually after his example, against the will and commandment of GOD: so it setteth forth in like manner Christ Jesus, no otherwise to be an helper unto us, then so far forth, as we shall by his example of doctrine and life be led into the like obedience. And therefore as Adam (in his opinion) hath nothing special in the falling away of man from God: so Christ yieldeth no private and peculiar help to his salvation. Al the wicked have been stumbling blocks, and occasion of sin unto the rest: and all that feared God in every age, have brought the benefit of good instruction and example unto those among whom they have had their conversation: And therefore in his judgment, no one man standeth alone to hold out so much as is the help of good doctrine and good life toward our justification: but all howe many so: ever have been found faithful from the beginning, are matched together and made fellows at the praise of that work. That this is his doctrine, touching the restoring of man, it doth appear, out of this place. For whē he hath affirmed, that the promise for the overthrow of sin doeth consist in setting enmity between the Serpent and the woman, and between the Serpents seed: and the woman's seed: he declareth that this promised enmity, began with Abel, and after his death was established with Seth, and that Seth became the right stock or linage whereout the beleeuees and children of God (namely all they that have been enemies unto sin) were borne and brought forth, to the establishing of the promises of God the father: These are his own words. Now for the manner, how after Abel, Seth became the stock, from whence sprang all the believers, that it was only by imitation, and following of his example, he declareth afterward, in these words: All they that walked not in the form of Abel, according to the manner and ordinance of Seth, were not of the right stock of Seth, but they were foreign branches, which turned them away therfrom, and were never prudent nor understanding, in the godly wisdom, but very well in their own self knowledge, and good thinking. What damnable doctrine lurketh vner these words? Do the believers now, or did they at that time, spring out of Seth, as out of their stock: or were all that have been enemies unto sin, brought forth out of Abel and Seth and not out of Christ, the root of the righteous. Who (as the Apostle saith) is before all things, & in him all things consist. And he is the head of the body of the Church, he is the beginning and the first borne of the dead, that in all things he might have the preeminence, for it hath pleased the Father, that in him should all fullness dwell? Are the promises of God the father, established indifferently in all those that have ben enemies unto sin? are not all y ^e promises now in Christ yea and Amen? Doeth not the Apostle reason from the words of the covenant and promise, and prove plainly, that Christ only was this promised seed, and that he had no fellows joined with him, because the covenant was not (as he saith) delivered in these form of words: To thy seeds, as speaking of many, but thus: And to thy seed, as of one, which is Christ. Moreover shall we say that righteousness was derived from Seth by imitation, unto all those that walked in the same pathe of righteousness: When the apostle saith, that God was in Christ, recōciling the world unto himself, not imputing their sins unto them? If we be reconciled unto God by imputation, then cometh not our righteosnesse, by imitation. If we be justified, because our sins be not laid to our charge, then are we not free therefore, because in following the footsteps of the righteous, we have wrought our own discharge. And if this be not thought plain enough to prove that H. N. doeth acknowledge no other righteousness in man beside that which cometh by imitation, neither any other help from the Lord for our salvation, then continual lights of good doctrine and good life, shining out of his servants at all times, for the benefit of that age and time, wherein they lived: Toward the end of this Chapter you shall have yet more plain confirmations thereof, if possibly that may be performed. For there he reckoneth up by name, the patterns & examples of every age, and saith: Behold, in such sort, hath this upright seed, in the light and righteousness of his God had his procreation, to righteousness and life upon the earth, namely, from Seth the seconde seed, in the place of Abel till unto Noah and Sem. From Noah and Sem until Abraham, Isaac, and Jacob. Which Jacob, whom GOD named Israel, begot the twelve fathers of Israel, out of the which, GOD chose him Judah. From Judah until David the king of Israel and Judah. From David the king until Zorababel in the captivity of Babylon. From Zorababel until Joseph which had a virgin to wife, out of the same stock of David named Mary: of whom Jesus Christ the consūmation of all the works of GOD, and the perfect light of the godly clearness was borne and brought forth. Now least any man might imagine, that when this author cometh to speak of Christ, he dare not but give out otherwise of him, then that he should have others joined with him in that work of our salvation: Consider I pray you of that which is written in the eightienth chapter of this book, where of purpose he hādleth that matet • & history of Christ at large. There he hath these words: Consider ye beloved, how that there is shown unto us, and givē us to understand through the speeches of the Angel Gabriel which he used with Marie: that at the same time (whē the holy Ghost came through the power of the most highest vpō the Virgin Mary, & procreated the true seed of promise) the time of procreating of the seed of Abraham according to the flesh, turned it self about: to wit, that the holy & true seed of Abrahā should not frō thencefoorth be conceived of the flesh, but of the holy Ghost, through the power of the most highest in the belief: And that the same should evē 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 all generations of the earth. And thus from that time forth the Genealogy of the seed of Abraham according to the flesh, ceased with the believers. For the upright children of the belief: which had their descent out of the seed of the faith of Abraham: and the pure Virgin Mary: as also from the holy Ghost: were known to be the true seed of Abraham, because the same seed was the seed of the promise of God the Father: & was likewise in his mind according to the spirit, the likeness of God his father: also spirit and spiritual of the godly nature and being. And according to the will of GOD, wholly minded with God.

You see, that the words of the Angel unto the Virgin Marie, to persuade her touching the work of the Lord within her, to wit, that the holy Ghost should come upon her, and the power of the moste high should ouershadowe her: are by this Author wrong by way of Allegory unto all the faithful 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 jointly 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 all generations of the earth, These be his own words. And immediately after, least that any should think this was spoken of one only, and therefore of Christ alone, continuing the same matter, he speaketh in the plural number and saith: The upright children of the belief, which had their descent out of the seed of the faith of Abraham, and of the pure Virgin Mary, as also from the holy Ghost, were known to be the true seed of Abraham, because the same seed was the seed of the promise of God the father. Cā anything be added to this blasphemy, to join many to make up this seed of promise by whom should come the blessing of all the generations of the earth: When as the Apostle saith in the third to the Galatians, (which place is here alleged by him) That the promises were made to Abraham, and his seed, which was Christ, and not to his seeds, as speaking of many? If any man, either for want of knowledge, or through abundance of good will, would here gladly become a proctor for H.N. and affirm that he meant nothing less, by this speech [of blessing all generations of the earth,] then to declare the way and means of our salvation: besides that the whole chapter is occupied about Christ, and therefore about our salvation, and that it is the phrase of speech, which the holy Ghost useth to express that matter by: The places, which are quoted in the margent out of Genesis, and the Epistle to the Galatians, directly dealing for that work of our salvation: do leave no color for this excuse. All the ground that he hath of this blasphemous doctrine, is a blind, ignorant, and altogether unlearned descanting about the names of men, wherein consisteth the depth of all his divinity. For when once he hath with allegories, as it were with hot irons, seared the word, taking away thereby the life and natural sense of the same, then beginneth he to rattle the dry bones, and to descant upon bare names as best liketh himself, without any help at all given unto his interpretation, from the circumstances of the place & matter that is inhande, resting only, upon a childish & ridiculous derivation of the words from the Hebrews. For because (as he saith in that chapter,) Galilie signifieth a turning either winding about, He will have this doctrine established thereupon, that the procreating of the true seed, turned it self about, to wit, that the holy and true seed of Abraham, which (according to his doctrine) all he faithful are, should not from thencefoorth, be conceived of the flesh, but of the holy Ghost. What danger lurketh under this doctrine? Is it not proper only to that one man Jesus Christ alone, to be conceived by the holy Ghost? Howe then dare H.N. secretly insinuate that Christ had no other kind of conception, but that whereof all the faithful are partakers together with him. Now if he meant no mischief herein, what need hath he to set his turning about from Galilie, to tell us, that the true seed of Abraham should not from thencefoorth be conceived of the flesh. For if he have relation unto regeneration, Who is ignorant, that the work thereof not only since Christ but before his coming, hath been always wrought through the holy Ghost, and never performed by flesh. Marie (after the like manner of interpretation) signifieth with him a doctrice. For that is his own word, in this Chapter, whereupon he gathereth, that the true seed, is brought forth by the most highest in the belief, that is by himself, who only (in his own judgment) teacheth purely and so consequently, they all are borne of the pure Virgin Marie, that are brought by his doctrine and instruction, which only he holdeth for pure, to join with him in his faith and religion. Thus blasphemously doth he deal, through gross ignorance, joined with intolerable arrogancy & pride, to overthrow the ground work of our salvation. As for these words, which in the ende of this his speech, 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 mind, according to the spirit, the likeness of God his Father, also spirit and spiritual, of the godly nature and being: and according to the will of God, wholly minded with God: Whether they eueroch upon Jesus Christ, or attribute any other divinity and Godhead unto Christ, then they are persuaded the faithful after him, be all partakers of: I leave it to the consideration of the learned that fear God, without any other speech thereof, then that here, all the faithful as one head, are said to be the likeness of God his Father, to be also of the godly nature and being, and finally to be according to the will of God, wholly minded with God: then the which, I do not remember that I have found in all his works, any greater thing given unto Christ. By this which hath been said it is evident, that this heresy of the family of love, touching Adam and Christ, is the self same with the heresy of the Pelagians: For Augustine doth report the opinions of the Pelagians to have been these.

1. Peccatum Adae ipsum solum laesit. The sin of Adam hurt only himself.

2. Infantes nuper nati, in illo statu sunt, in quo fuit Adam ante praeuaricationem. Infantes are in the same state, that Adam was before his fall.

3. Adam sieve peccaret, sieve non peccaret, moriturus esset. Adam if he had not sinned should notwithstanding have died.

4. Dei gratia secundum merita nostra datur. The grace of God, is given according to our deserts.

5. Filii Dei non possunt vocari, nisi omnino abs{que} peccato fuerint affecti. They cannot be called the children of God, unless they become altogether without sin. Touching their opinion of the grace of God, in another place Augustine doth report it to have been this.

6. Hoc solum ad dei gratiam pertinere contendunt, quod cū libero arbitrio, et non peccandi possibilitate creati sumus. This is all which they give to the grace of God that we are created with free will, & possibility or power not to offend. Where he openeth their opinion touching infantes more plainly in these words.

7. Paruuli non indigent gratia saluatoris, eo quód nullum ex Adam contagium damnationis contraxerint. Infantes need not the grace of a Savior, because they have no damnable contagion or infection from Adam.

Now these opinions do necessarily follow of that doctrine which H.N. hath here delivered touching Adam and Christ, which in effect all of them, not only I myself, but diverse others have heard some of the chief men of this family affirm and constantly maintain. Whereby we may plainly discern, that they lie under an heavy judgment of God, in that so plain testimonies of the scriptures, cannot prevail with them for the chaunginge of so corrupt opinions. Is it possible in plainer speech to prove, that life came into the world by one, to wit, Christ, and that we are justified by the righteousness of one man, than the Apostle doeth in the epistle to the Romans? Whose words touching that matter are these, As by the offense of one man, the fault came on all men to cōdamnation, so by the iustifiing of one the benefit abounded toward all men, to the justification of life. Here we see it confirmed, that one benefit by one man, doeth bring justification unto all that are justified. This is the Gospel of Jesus Christ and the doctrine that we have from him: but H. N. his Gospel setteth forth many benefits of good doctrine, and good life, proceeding from many men, even so many as have been found to fear GOD, as causes of justification and righteousness, unto all that shall be holden as righteous before the Lord. Thus ye see this horrible heresy of Pelagius to be revived again by H. N. and his family, albeit somewhat subtly for fear of being espied, and therefore he hath got him both a new name and a new coat. My hope is, all this subtlety notwithstanding, that he shall now find the Church of GOD the same in affection toward him and his doctrine, that he hath tried it to have been in former times. Sure I am there is cause, he should have us more severe against him thē ever Pelagius had them. For there is more poysō in his opiniō touching Adam and Christ, then yet ye have heard, yea more then ever Pelagius poured out, as shall God willing plainly appear, when I come to open his opininion of Christ. In the mean time this I will say (referring you for the proof thereof unto that place) that Adam with H N. is no man, but an estate of men, yet subject unto sin: and Christ likewise is with him no man, but a condition of men altogether void of sin. Therefore all his young disciples be Adams, & all his illuminate elders be Christ's.

H.N. In his first exhortation Chapter 7. The first article of the Christian faith.

WE believe in God the Father almighty maker of heaven & earth, we confess or acknowledge that the same is a true and living God, a mighty spirit, a perfect clear light, and a true being, And that the same being, is GOD the Fathers name, and his love it self.

Answeare.

THe Devils themselves will confess no less of the almighty, they do acknowledge him to be a true and living God, a mighty spirit, a perfect clear light, and a true being, and yet have no comfort or trust in him, but shake and tremble at the remembrance of him. Pagans & heathen men will confess thus much, and yet notwithstanding are void of all comfort or true confidence in the Lord. Touching the great multitude of testimonies that are mustered here in the Margent, and ready for the defense of this confession: when I compare it with the small or no number that before came forth in the defense of Pelagianism, for the descent of sin only by imitation: I may well say as did Aristippus of Dionisius his liberality. Tuto Dionisius liberalis est, his enim qui multis indigent, pauca mittit: Platoni vero, qui nihil accipit, plurima. Dionisius saith Aristippus (I dare give you my warrant for it) mainteyneth all this his liberality well enough, For Plato hath the most of these gifts that ye see go from his door sent him, because he taketh nothing: As for those that have need of many things, and therefore like to receive if anything find be offered, (mark it when you will) you shall them tempted of him with very few. That God is a true and living GOD, a mighty spirit, is so plain and confessed of all, that it may well refuse these so many gifts of defense which here be offered by H. N. But that desperate and more then pyned cause of Pelagius (to have sin not to be original in us) for all this his feasting here, departeth from his gates, not releued so much as with one crumb of bread, nay (which doth more bewray the want of all conscience and fear of God in him) it is so cunningly couched, that he is to look nearly upon it, who shall after the second or third reading, find out his opinion, and meaning therein, and yet for all that, it is a principal point of H.N. his religion, and the chief ground work, whereupon standeth a great parte of his monstrous corruption. But to let that alone, what meaneth H. N. in the profession of his faith, to say, We confess or acknowledge almighty God to be a true and living God, a mighty spirit, a perfect light and a true being? doth our belief in God import no more, then a bare acknowledging or confessing of him to be a true and living GOD? What comfort or confidence can we have from hence, seeing that the Devils (as was said before) are fellows with us at all this consolation, who know by miserable experience, that he is a mighty spirit, and a living God? Why doth not H. N. in his explanation of these articles of our belief, use that form of speaking which the Church receiveth? The Church of God saith: I believe in God the Father almighty: which hath more in it, then to say, I confess that there is a GOD, and Father almighty, or that the same is a living God, and mighty spirit. For faith or belief hath not only in it, a knowledge of the mind, but also a comfort or confidence of the heart, reposed in that party whom we trust. Which to be so, if for the resolution thereof we had no help from the scriptures, yet would our common speech, lend us sufficient light. For we are not wont to have a trust or confidence in any man, so soon as we know the man, or understand generally what is the disposition and quality of that man: which may peradventure be of that sort, as nothing can make more for the withdrawing of our heart and affection from him: But when we have good knowledge of such a special good disposition towards us, as we may safely commit our selves unto, then are we said to have a confidence or trust in him. Now for this special good will of God to us ward, we have not only his bare work, but also a plain covenant of his: As appeareth in Genesis: I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be GOD unto thee, and unto thy seed after thee, which is more plainly and plentifully set forth in the Epistle to the Hebrews: After these days (saith the Lord) I will put my laws in their mind, and in their heart I will write them, and I will be their GOD, and they shall be my people, I will be merciful to their unrighteousness, and I will remember their sins, and their iniquities no more. For this cause the Gospel which is the glad tidings of our salvation, is called by the Apostle The doctrine of faith, to give us to understand that faith feedeth not upon a bare knowledge of the Lord, but hath for diet, the large and liberal provision of his promises contained in the Gospel, where is plentiful confirmation of a most loving league between the Lord and us, and of a special love, liking, and good will, that he beareth unto us: even to show forth all loving and fatherly dealing towards us, not for some short term of time, but (by an everlasting covenant) to continue the same forever. Herevpon it is, that (in the Epistle to the Romans ) it is given forth as an effect of faith, that the faithful do already glory under the hope of the glory of GOD, knowing that seeing they are already entered into league, fellowship, and communion with the Lord, and that by an everlasting covenant, wherein the Lord standeth bound to remember their sins, and their iniquities no more: It cannot be he should cut off that course of his kindness, which he hath already entered into. The Apostle likewise, in his Epistle to the Ephesians affirmeth, that faith causeth boldness, and maketh our access unto GOD, to be with confidence. And why? Even because (as the Prophet saith) we are betrothed unto the Lord, and he hath married himself unto us forever, in righteousness, in judgment, in mercy, and in compassion: so that we are to assure our selves of all goodness and compassion at his hands, as being our jointure that he hath assured unto us forever. For the league is made between him and us, that we should be no more as forreyners and strangers, but Citizens with the Saints, and of the household of God, that as the honor of our welfare should be his, so should the study and care thereof, in like manner lie upon him. This I confess requireth knowledge, For howe shall they believe in him, of whom they have not heard? Yea, and that also from his word: Let thy loving kindness and thy salvation come unto me according to thy promise, (saith the Prophet.) And again, O Lord, thou hast dealt graciously with thy servant, according to thy word. For we are not set at liberty to conceive of the Lord whatsoever liketh us: but charged to look after that, which is pleasing in his eyes, whereof he hath given us notice by his word. Notwithstanding everything contained in the word, cannot truly be said to bring forth this faith, but his free promise of grace and mercy, is the true mother thereof. For doeth any man then knit our hearts unto him, when we see nothing but heavy looks, and hear of nothing beside fearful and heavy words: or rather when his favor is amiable, and his words assured pledges of a mind, that meaneth nothing but peace and prosperity, wealth and happiness unto us? Doeth the Apostle in the place before alleged, inquiring howe that ani • man should believe in him, of whom he hath not heard, stay as satisfied when once he cometh to that point of hearing? Doeth he rest before the glad tidings of peace, and the glad tidings of good things be heard of, by that Messenger whose feet be full of beauty, and whose coming is most acceptable? He driveth faith from ignorance and blind devotion, unto the hearing of the word, and yet findeth no perfect rest there, before the glad and good tidings thereof be made known and assured unto the faithful. Albeit then faith have in it knowledge and cannot be without certificate from the word, yet is not that all: for unless there be settled in our hearts a comfort from his free and sweet promises, we have not what to repose our harts upon. And therefore as they are deceived who maintain a faith without the knowledge of the word, so is H.N. and whosoever else that will uphold faith to be a knowledge only, without comfort or confidence from the promises of the word. That description helpeth greatly for the confirmation of this matter, which the Almighty maketh of himself, when he affirmeth him to be strong, merciful, gracious, slow to anger, and abounding in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression and sin, not making the offender altogether innocent, but visiting the iniquity of the fathers upon children, & upon children's children, unto the third and fourth generation. Wherein albeit the later words, at the first sight may seem to signify the Lord's everlasting wrath towards the wicked: yet if we remember, that in the former Chapter, where the request was made by Moses to have this glory of GOD shown him, the Lord promised that he would make all his good go before him: it will refourme our judgment herein, and cause us to conceive that it is no other visitation he meaneth here, then such as his best children, after their offenses are forced often to feale at his hands. I mean not (as the Church of Rome would have it) that the Lord doeth thus wreak his wrath upon them, until they shall have made a just satisfaction for their sins: but that he doeth herein provide that himself might receive no stain by them, While albeit he be content to be merciful unto them in their sin, yet will he reserve for all that unto himself the right of a fatherly visitation, to declare that he is far from being a favorer or friend unto sin. In this explanation of H.N. his faith, we hear nothing why unto GOD there should be added this word [father] and yet it were requisite since he is called in question for his faith, by all Christian Churches planted thorough out the whole world, he should speak plainly to every principal point, yea or no, touching his agreeing or dissenting from them. The cause of his silence herein, is for that he acknowledgeth no distinction of persons to be in the Godhead, whereas of purpose this word [father] is set down in the Creed and Articles of our faith, to meet with that mischief of H.N. and others, the like their errors and heresies. It had been requisite likewise, since in so short a draught of Christianity, we may not think anything to be superfluous or unnecessary, that he had shown some good help for the strengthening of our faith to have come from that almighty power, which the Almighty shown in the workmanship of heaven and earth, whereof there is express mention made to that ende in this place. The Scripture, doth discern the Lord from all Idols by this alone mark of his Majesty: the God's (saith the prophet) which have not made heavē & earth, shall perish frō the earth, & frō under those heavens. The scripture doth likewise make it a strong fortress of our faith, which driveth out doubtfulness & distrust, as we read of Abraham, that he did not doubt of the promise thorough unbelief, but was strong in faith, because he was well assured, that he which had promised, was of sufficient power and ability to do it. And undoubtedly, when we shall unto any promise of the Lord, join in serious & earnest consideration this remembrance withal, that it is the promise of that God, who by his power out of nothing, brought all the fair furniture of this world: it cannot but be forcible, to keep off such doubts of having the promises of God performed, as flesh and blood are full of. Good reason it is therefore, that H N. should not have been altogether silent, in a matter of so great importance, but of that we hear nothing. There is another matter that he shooteth at, to wit: after he hath affirmed God to be a true being, to prove that the same being is god the fathers name, & his love itself, for they are his very words. Now he bringeth no other proof of it, then that of John, where it is said, That God is love, but no word heard that his being should be no other thing beside love it self, which is the matter that he would willingly establish. Now this is his accustomed crafty and subtle dealing, the sooner to deceive the simple thereby, he will aduouche Scripture, when he setteth down most absurd things, albeit there be no parte of his opinion established thereby, It sufficeth him if there be found in the Scripture one of those words that he useth, howe far soever he swerve in sense and meaning from the purpose of that place from whence he taketh it. For what reason is there in this, to say, because GOD is love, therefore his essence and being is love. Shall everything that a man is, become an essence and being unto him? One man is religious, riche, learned, well favored, temperate, chaste, humble, charitable: yet are not all these his essence and being. For one thing cannot have more then one essence and being. And in truth none of these can be called the essence and being of a man, for there be men that want all these, and yet have the essence, being, and nature of men. Now albeit the Almighty cannot be without love, yet thereupon it followeth not that his being is love, no more then it doth to say, fire cannot be without smoke, nor snow without whiteness, therefore the essence, and natural being of fire, is smoke, and the substancial nature and being of snow is whiteness, which is well known to be most untrue. Moreover, mercy, wisdom, righteousness, strength, and holiness, all these be as near the nature & being of the Lord as is love, for as he is love, so is he wisdom, righteousness, holiness & strength, & all these are absolute & perfect in himself. But if all these severally should be his essence & being, then should there be many beings & natural essences of one thing, nay distinct natures & beings of the same thing, then the which, what can be more monstrous? For the Lord God is but one in essence & being, howsoever he be three in person, and therefore this assertion of H.N, & such like, which being granted, do necessarily infer that the Lord God is not one in nature and being, are dangerous, nay heretical and blasphemous. It is no new thing to have such slender proofs from him, for such strange opinions, for it is his common, and general practice throughout all his books, and therefore it is assuredly true, that if his religion were no better stayed and upholden, by the wealth and fatness of some in that family, then it is by authority from the Scriptures: the credit thereof would have been cracked with diverse of them long before this time. I think H.N. hath been his scholar, who now of late hath brought to light and taught a kind of persuasion, which he calleth a princely proof, whereof he speaketh thus: Oratione persuadere, non Regium, sed Oratorium munus esse: Regiam autem persuationem in donis, ac muneribus sitam esse oportere. It beseemeth not a King but an Orator, to persuade by speech, for a King is to persuade by gifts and rewards. And surely H.N. his proofs are altogether Princely by rewards and gifts: as for proofs and persuasions from the scripture by word or writing, whatsoever show of sufficiency be made that way, yet in truth he is content to let that alone to poor Orators and the meaner sort of men, as over base and beggarly for so mighty a personage as is himself. Touching the number of authorities that here are brought forth, this one thing I am well assured of, and so will every man affirm, that shall with any judgment examine the same, that unless he take something for their standing, other benefit he hath none by them.

This true essence and being of God, which H.N calleth his love, is not according to his doctrine anything that the Almighty hath proper and peculiar unto himself, in that he is God: but that which all the faithful are possessed of, and that not in some little measure, but so as there dwell, live, or rule no other thing in all there spirit, thoughts, mind, and soul, but alone this true godhead, with his lovely being of the upright love. For these are his own words in his first exhortation. Chap. 15. and Section. 26. The true freedom verily is this, that the mā, through the ministratiō of the gracious word, is wholly released, & purged or purified frō all wicked nature, which hath reigned over him, & that there dwell, live, nor rule any other thing in him (namely in all his spirit, thoughts, mind & soul) but alone the true godhead, with his lovely being of the upright love, yea to be so wholly replenished with all virtues of God, that there flow nothing in him, but the spiritual heavenly and living waters. And because H.N. his doctrine tendeth to establish a kind of love, which in his opinion is the true being, divinity and deity of God: therefore he calleth also his counsel and instruction, this true being. For thus he speaketh in his first exhortation Chapiter. 12. Section 54. If ye stand minded to fear the Lord, to be obedient to his law, that passeth forth presently out of the true Zion, & his word that passeth forth presently out of the heavenly Jerusalem, & give over yourselves after my counsel and instruction (according to it all as the Lord hath revealed the true being unto me out of Zion and Jerusalem,) wholly and altogether, so will I then in like manner, even out of the hearty love, stand seruiseable, so much as I may in the Lord, unto you daily, and at all times thereunto, to the end you should fear the highest God, and might learn to know his righteousness. For his righteousness is the love, the true being, and the everlasting life. Speaking (as you hear) of his doctrine, and exhorting them to the embracing thereof, he calleth it the true being, when he saith, according as the Lord hath revealed the true being unto me. And in the ende he concludeth, that the righteousness which he teacheth, is the love, the true being, and the everlasting life. So that the Deity and being which H. N. giveth unto GOD, is no other then that which mortal men attain unto. For the righteousness which they perform by his doctrine, is (as he saith) the love, the true being, and everlasting life. And forasmuch as this true being is no other thing with him, then that love, which by his doctrine, many are made partakers off: therefore in the beginning of his Euangelie, H.N. affirmeth himself to be godded with God, in the spirit of his love, and likewise saith, that he was the true light of the perfect being. And in his first exhortation Chapter 17. Section. 5. The Child confesseth of the Father and eldest Elder, that the moste highest hath revealed the possession of his moste excellent Majesty in him, and that with the same being of the perfect Godhead, he hath made a godly dwelling with him. This doctrine doeth utterly overthrow the true divinity, & deity of God, it robbeth him of his true essence and being, and covereth him with no other essence, nature, or being, then is found in man: it setteth the creator among the creatures: and it matcheth the the creature with the creator. The Lord (if it be his good will) open their eyes that they may see it, & give them harts that may blush and be ashamed of such blasphemy, that e • that they may received in true repentance, or otherwise if they will still harden their hearts, that we may see them laid down in their confusion, and covered with their own shame.

H.N.

In which name of the father we are plucked [Section. 3] thorough the service of his holy and gracious word, & under the obedience of the law of the Lord, of the belief of Jesus Christ and of the love of the holy ghost: by the father to the love of his only son Jesus or Savior: the very like being or substance of his Godhead: and even so baptized or washed in the same name of the father.

Which plucking of the father, and baptising in [Section. 4] the fathers name, hath the foregoing by us, in the administration of the holy word under the obedience of the love: with the Law or ordinance of the Lord. And with his correction or discipline: wherewithal we even so, as in an enmity against the sin, beecome prevented and infourmed, to an incorporating in the godly righteousness.

For even so in the becoming baptized in the name [Section. 5] of the father: doth the Lord chastise or nurtur with his law: every man which he plucketh or receiveth unto him: where through it becometh than all made manifest in the man whatsoever becometh chastised by the light or through the light.

[Section. 6] Through which fatherly discipline in the becoming manifest of the sin we are in seeing & perceiving in the light all the horriblenes of the sin, together with Devils and the fleshes lying, crafty & deceitful or false nature, and God's indignation and wrath, over the same, & over all such as are of one mind therewith.

[Section. 7] When we now find our selves guilty in all and become in such sort: chastised by God's grace through his light of the fatherly love, so bear we at that time grief, sorrow and anguish, or affliction for the sins cause: and confessing the same sins with humble hearts, in the service of the holy word, under the obedience of the love of the father, we become wholly inclined and goodwilling to hate, to leave, and to lay away, or to mortify the sins, and all what is ungodly: and to that effect we do, as than: wholly give over our selves in the counsel of the holy word, and of the elders in the service of the love. To the ende that God the fathers name, according to the requiring of the service of his love, might become hallowed and magnified in us.

[Section. 8] And even so: in the family or communalty of the Love, we obtain grace and favor before God the father, and his son Jesus Christ, & become through the service of the holy word and of the fatherly correction, kept and led forth, even unto Jesus Christ the son of GOD the father. For to become justified & released, or made free, through the name of the son, unto whom God the father hath given all power both in heaven & earth from the sin▪ and from her kingdom of the death of the Devil, and of all wicked spirits, namely to our preservation in the godliness, in the great and terrible day of the Lord, & of the righteous judgment of God, which shall burn in wrath or fire over all ungodly, which have despised the love in her service and requiring, and refused the fatherly correction: as a fire to their everlasting condemnation in the fire of hell, which is prepared for the devil and his angels or ministers.

In which preservation and extending of grace or [Section. 9] merciful favor of our God & savior, God the father with the discipline of his law: manneth himself according to the inward man: with us and we become like wise with the clearness of his godly light (wherewith all he with the law of his chastising, is always against us, in the sin) godded or made conformable, in a good willing spirit to the upright righteousness with him, to the end that we through his own being, should bear or carry: as men of God: his holy name under the obedience of his law, and live and walk even so according to the law or ordinance of his true being in all love.

Answeare.

The Riddels & dark speeches of H.N. I mean God willing to touch hereafter in a place proper & peculiar to that matter: the name of father (that we may learn with Alphabetaryes first to spel, and then to join together) signifieth his love, as appeareth by the last line of the former Section, the line that went immediately before this: By plucked or plucking, he meaneth Baptising, as appeareth out of the fourth Section and first line. Savior is a preservation in all godliness, and noteth unto us an estate when men are void and free from sin, and walk in all love, as is apparent in the 8. and 9. Section. The very like being & substance of his Godhead, is nothing else but love, as appeareth by the last line of the 2. Section. Now to join these together, this he affirmeth, that we thorough the service of H.N. his holy & gracious word, & our obedience thereunto, are led of the father to the love of Jesus Christ. So y ^t by his doctrine God the father bringeth us, no otherwise, then by the hand of our own obedience, unto the love of Jesus Christ. Our obedience must necessarily go before, for we are to pass thorough the service of the holy and gracious word, under the obedience of he law of the Lord, to the love of his only son Jesus or savior. These be his own words. And this is that which is contained in the 3. Section. He describeth particularly in the 4. Sections following. How we become thus preserved frō sin, to walk in all love, which is our baptising in the fathers name, affirming y ^t the law of God cometh first with correction or discipline letting us see sin, the devil, and the flesh, their lying, crafty and decietfull or false nature, and God his indignation and wrath over the same, and thereupon groweth grief and sorrow for sin, a mind wholly inclined to mortify it, and then they give over them selves wholly to the counsel of the holy word, and the elders in the service of the love. And thus are men become prevented and informed (as he saith in the 4 Section ) to an incorparating in the godly righteousness, which is this love, & the walking therein. These sundry Sections cannot in number compare with the errors therein contained. For first in this his discourse upon the Articles of our belief, where he was to entreat of faith, he is wholly occupied about love, and obedience unto the law of God. So that faith is nothing but deeds in his opinion: Love is belief: believing is working: and loving or working, is become believing. For he will have our works and obedience unto the law to get and give unto us the name of believers, that in so doing we may be accounted faithful, and that the same should not be a fruit of faith, but faith itself. So that by H N. his mystical doctrine, a riddel darker then was that which Sampson propounded unto the Philistines, is put forth unto us: to wit, howe the son should beget the father, & afterward they two make but one man. He saith that works beget faith, & they grow to be but one and the same thing. The Scripture affirmeth faith to be the father, and works not to be children lawfully begotten, how fair soever they shall be to the show, unless they proceed out of his loins. So do we read in the Epistle to the Hebrews, where all the good works of the godly fathers, are fathered upon Faith: and it is said that thorough faith they wrought righteuosnesse. Faith is swallowed up of works by this doctrine, For they are made all in all with H. N. he maketh no account of our persuasion of the goodness of our God, thorough the merciful promises of his word, and therefore altogether leaveth that doctrine, when he is even hailed unto it by the matter which he hath in hand, and falleth into the discourse of works. The Apostle Saint James keepeth a clean contrary course: for when he is forced by the matter he hath in hand, to advance works to their highest degree: yet doth he hide them under the covert of faith, saving of that principal work of Abraham, that this scripture was fulfilled in it: Abraham believed, & that was reckoned unto him for righteousness, so that it was his belief that set that price & value upon it. The Apostle Paul likewise affirmeth that Abraham his belief was counted unto him for righteousness, and addeth more, that to him who trusteth not to his works, but believeth in him y ^t justifieth the ungodly, his faith is counted for righteousness. One & the same spirit cannot be Author of such diversity. The Apostle so commendeth faith, that he affirmeth us to be accounted righteous thorough the same, utterly excluding works for the procuring of our righteousness. But H.N. contrariwise so advanceth works, that he doth altogether banish faith, and cause it as one that dare not show his face, to creep into the corner of works, and to lie covered with the garment thereof. Neither is H.N. content with this spoil of faith, the chief treasure in our house: but remembering that he left the house standing, turneth back again to fire the same, overthrowing the Sacraments in like manner, and will have our Baptism to be no other thing, then this walking in the obedience of his love, and therefore termeth it [the plucking of the father, or Baptising in the fathers name.] And that is not the least of his errors, although I do give it the last place that he delivereth in the eight Section. That in this communialtie of love, thorough the service of the holy word, and of the fatherly correction, which is the sight and misliking of sin, we are led forth unto Jesus Christ, to be made free from sin, preserved in godliness, and to have GOD manned with us according to the inward man. For it giveth unto man the preventing of GOD his goodness, the dignity and desert of bringing him self unto Christ, by his hatred and mislyking of sin: whereas the mislyking of sin as well as the love of righteousness, are fruits that follow our being in Christ, not causes that go before to procure the same, as appeareth in the Epistle to the Romans: Likewise think ye also (saith the Apostle) that ye are dead unto sin, and living unto God in Jesus Christ our Lord. He joineth with the Pelagians against the grace of God, which reneweth and regenerateth us, and inwardly draweth us by his spirit to believe and do the will of God, and will have the grace of GOD no further to stretch unto us, then that we have from the Lord a law and doctrine, whereby we may learn what to believe, and what to do, but the power to perform this, albeit they will not refuse to call it the grace of GOD, yet they say it is our nature, according as August. reporteth.

Isti autem asserunt sicut a fratribus qui eorum libros legerunt cognouimus: in eo dei gratiam deputandam: quod talem hominis instituit creauitque naturam: quae per propriam volumtatem legem dei possit implere: sieve naturaliter in cord conscriptam: sieve in literis datam: eandem quoque legē ad dei gratiam pertinere: quod illam Deus in adiutoriū hominibus dedit: illam vero gratiā, qua (vt dictum est) Christiani sumus, cuius Apostolus Praedicator est, dicens: condelector legi dei secūdum interiorem hominem. Video autem aliam legem in membris meis repugnantem legi mentis mei, et captiuantem me in lege peccati: miser homo, quis me liberabit de corpore mortis huius, gratia dei per Iesum Christum dominum nostrum: nolunt omnino cognoscere: nec aperte quidam oppugnare advent. In their opinion as Augustine saith, the grace of God towards us is this that we have such a nature from him, that by our own will and power, we may satisfy & fulfill the law of God, and that this is also that other parte of the grace of God towards us, that he hath given a law for the help of man: But as for that grace whereby we are are Christians, whereof the Apostle speatketh saying, I am delighted with the law of God in the inner man, but I see another law in my members, striving against the law of my mind. Miserable man that I am, who shall deliver me from this body of sin, The grace of God thorough Jesus Christ our Lord, that will not acknowledge that, neither dare they openly impugn or speak against it. This plucking thorough the service of that gracious word, which he affirmeth to have the foregoing by us in the administration of the holy word, in the third and fourth Section is (according to the Pelagians ) the other grace of GOD, which is added to that of our good nature, even to have a rule & instruction from God to guide this nature, which (in their opinion) is so frank and so free unto good, that if it may once see the way, there is no stay with it, or let to keep it from going forward. And therefore where it is written in the Gospel after Saint John. No man can come unto me, except the father which hath sent me draw him: H.N. calleth this drawing of the father, a plucking, & that plucking to be the giving of a law, and word to rule our lives by. In opinion then he joineth jump with the Pelagians, for denying original sin, he is forced to confess the grace of GOD to be in nature, and again we see the law which doth point out the right way unto life, is called the plucking of the father or baptising in the fathers name.

H.N.

[Section. 10] And that this is the upright Christian Baptism, or washing in the name of the father, and is the true baptism which hath the forgoing in the Christian doctrine of the service of love.

[Section. 11] We confess likewise that all such as believe not even thus in God the father, believe vnrightly, and that also they all which become not even so (as is above said) baptized thorough the service of the holy word, under the obedience of the law of the Lord, or of the doctrine of his word, in God's love or true being, bear or carry not God's holy name, nor the spirit of his true being, nor are baptized in the name of the father, and that in like manner it is not meet or convenient that men should count such unbelievers and unbaptized ones, for Christians, neither yet also, for men at whose hands one should any way suppose or trust to find any word of God's truth, or yet any works of righteousness or good service, that God regardeth or accepteth.

Answeare.

It appeareth by these words, that H. N. reckoneth of all beside his own sect (For there are no people beside him self and his family, who think or believe so erroneously as this confession teacheth) as of Heathen, unbelievers, & unbaptized ones, they be his own words, as also be these: It is not meet that men should account such for Christians. Whē he concludeth that we may not think to find any word of God his truth, or any works of righteousness among them, whosoever believeth otherwise: he speaketh not only ignorantly (for that some truth may be found, where there is store of error, and a wicked life may be found where the grounds of religion are truly holden) but also maliciously against the true Church of GOD, as that no word of truth, or work of righteousness were among us, who abhor his religion as Heretical & deuilishe doctrine. What benefit do these men receive by the ministry of the word, being thus persuaded of the Church of God? In what readiness are they, to join with any enemy for the overthrow of the Church, being persuaded of us, that neither work of righteousness, nor word of truth is among us? I trust the Lord will move the hearts of those who have the government in their hands, either to travail to plant in them a better opinion of the Church, or if that will not be, to cut them of as rotten members before they shall work any greater woe unto the same. The opinion of H. N. touching the Church of God, as appeareth by this his speech is most pernicious, neither thinketh he worse of Turks and infidels, then he doeth of all Christians that receive not his doctrine. What effects this opinion may work in the hearts of the simple people, that be seduced by him: I leave it to their godly care, to whom it doth chiefly appertain to refourme the same.

H. N. The seconde Article. [Section. 13]

We believe in Jesus Christ the only son of God our Lord. We confess that the same son of GOD Jesus Christ, is the very like being of the living God his father, through whom god the father hath made and accomplished all his work: and that he (namely the son of God Jesus Christ) for that cause beareth also all things with the word of his power, and maketh the purging of our sins throw him self.

Answeare.

I Have sufficiently before declared, that Christians are taught to believe in Jesus Christ, & that it is not enough for them to confess, that there is a Christ, or that Christ, is the son of the living God. And yet notwithstanding H. N. usually in explaining the articles of our belief, shunneth as rocks all words of faith and belief, and embraseth in steed thereof, words of confessing, whereof he hath as it seemeth conceived some better liking, but the cause thereof he is content to keep secrete to him self. Where he professeth that Jesus Christ is the very like being of the living GOD his father, and that GOD the father through him hath made and accomplished all his works, that he beareth all things with the word of his power, and hath made the purging of our sins throw himself: It shall (God willing) appear hereafter in my answer unto this reason, that he meaneth nothing less touching Christ, then that his words seem at the first sight to give out of him. As for his reason, which is, that because GOD the father hath made, and accomplished all his works by Jesus Christ, in the creation of the world, therefore he should make the purging of our sins through him self alone: if it were good and sufficient, the holy Ghoste might as well have the name of the mediator and redeemer, as Jesus Christ. For GOD the father accomplished not that work without him. Moreover howe absurd is it, that his dealing in the creation, should charge him with the work of our redemption? When did H. N. ever see the obligation, whereby at his entering upon the Creation, he stood bound to perform the work of redemption? The Scripture telleth us, he laid down his life frankly and freely of his own accord, not to discharge any duty or debt of his own, growing upon any former covenant he had made for him self to perform: but that it was to acquit us thereby from everlasting death and destruction, which otherwise was in justice to fall upon us. And for that cause hath he given him this name Jesus, as we read in the Gospel after S. Matthew. Thou shalt call his name Jesus, for he shall save his people from their sins. He came not then to rid him self from the danger, that any former covenant, tharge or duty of his own, had laid upon him or bound him unto: but to deliver his people from their sins, which had laid hold upon them, and as an heavy burden did press them down unto death. So that the reason rendered in the scriptures why he had to name Jesus, doth sufficiently declare that it was no private commodity of his own, but the salvation of his people that was sought for and accomplished by him. And that we should not doubt of his authority or ability, to go through with so great a matter as is the work of our salvation, therefore cometh he from God the father with special authority, and graces in all abundance anointed and enabled thereunto. And thereupon hath this name [Christ] accordingly▪ which in our tongue signifieth [anointed,] that our faith might not roaue uncertainly about our salvation, but directly look at one both sufficiently authorized, and also fully furnished for that work, where we might particularly and clearly see the ground of all this good will between GOD the father and us. For from hence had this league the beginning, and here is the hope and assurance that we have for the continuance of it. Wherein the Lord his dealing is in all mercy towards us, that we should have such specialty given us, as might put out of doubt and point forth particularly the occasion of our salvation. For the scripture which is our evidence, doeth not barely mention this matter of our salvation, but telleth us at large, by whom, & at what time it was purchased for us, what price was paid for it, what enemies stood against it, and howe great a work it was after the beginning to go thorough with it, and that Christ Jesus did execute both the office of a Priest, and also of a Prophet in the accōplishing thereof, not only praying for us in that he was a Priest, as appeareth in the Gospel after S. John, & so declaring himself to be our mediator of prayer and intercession: but also offering up him self once for all, a sufficient sacrifice for all the sins of his servants, and so became in like manner the Mediator of our redemption. In which two pointes of offering prayer & sacrifice to God for the people, did the Priest his office consist. Wherein the comfort of a Christian is exceeding great, for that he hath so singular a person, the force & efficacy of whose prayer and sacrifice, is daily in God his sight for him, as it is written to the Hebrews: Christ is not entered into the holy places, made with hands, but into very heaven to appear now in the sight of God for us. And seeing as the Prophet speaketh, The Lord hath sworn and will not repent, that he is a Priest forever: it followeth necessarily that there should▪ 〈…〉 everlasting use and fruit of that Priesthoode towards the faithful. He did also execute the office of a Prophet towards us, & had special commission likewise for that fūctiō, as appeareth in the Prophesy of Isaiah, The spirit of the Lord God is upon me, therefore hath the Lord anointed me, he hath sent me to preach good tidings to the poor &c. Which speech our savior Christ in Luke affirmeth to be verified in him self, being of all other moste sufficient too make true report of the will and pleasure of the father, and to deliver us from all fear, of not attaining unto so high and secrete a thing, because (as saint John saith) he dwelleth in his bosom, and is his only begotten son, and therefore not only of all other most dear unto him, but also most privy unto his greatest secretes. For which cause he is called by the Prophet Counselor, And in as much as his kingdom wherein should dwell holiness and righteousness, was to be governed by the scepter of his word and preaching of the Gospel: he hath promised his presence even to the ende of the world, unto that office and function: Go therefore and teache all nations, to observe what so ever I have commanded you, and loe I am with you unto the end of the world. For by virtue of this function, he hath not only barely and nakedly to set down a truth unto us, but also to work effectually with it, to transfourme us into the same, that we might give credit to the promises and be humbled unto the duties commanded. The comfort that cometh unto a Christian, for that Christ is made our teacher and Prophet is likewise very great, for who can make us doubt or make any question of it, howe we should know the will of God generally, or his affection towards the beleuer particularly, when the son himself, to whom (as being nearest unto him) the will of the father is wholly and altogether made known, hath opened the same in his Gospel? Who dare now tell me, that as one who hath no judgment or discretion, I am wholly to put over myself in matters of faith, to Councelles, fathers, and consent of nations: when I am taught too believe that Christ Jesus is anointed Prophet and Teacher: as well inwardly to persuade by his spirit, as outwardly to teache and set down a true rule of righteousness according as it is written in John. But ye have an ointement from him that is holy, and know all things. These things touching his name and office I have uttered more at large, because H.N. with one breath passeth from the creation of all things by Christ, unto the work of our redemption, as if they had not only both one workman, but also were both of them nothing else but one & the same work, nay which more is, as if the coming of Christ in the flesh, and his suffering, had been only to answer a duty, that was laid upon him by some covenant from the creation, which stood himself vpō to answer for his own benefit, whereas the Scripture layeth out at large, the matter of our salvation, as the most special and principal thing that it handleth. A thing so several and sundered from the creation, as that the son of God hath not only now another matter in hand, but also a new name, and another nature, a diverse office, and a distinct condition. H.N. notwithstanding all these good words, is not of opinion that Jesus Christ is God, for then here especially he would have been plain, and laid out the matter at large, not only for that necessary occasion is offered him, by the mention that is made of the only son of God: but also because our redemption, which is the matter he hath in hand, could not be accomplished by any that was but man only. For what just satisfaction could a mortal man make, for offenses committed against the high majesty of GOD, when offenses grow to be greater or less, as the party offended is in place and dignity higher or lower? According as we see that an evil word spoken against a Prince, hath in justice greater punishment, then the same word ought to have, being spoken but against a private man. Now when so great a person as the only begotten son of GOD, and GOD him self, hath humbled him self in our nature for us, and been obedient even unto that most slanderous death of the cross for our cause, no man can deny, but that such a sacrifice is able to weigh with all the sins of his servants. For that obedience hath estimation and desert from the person who did perform it. Howe dangerously then dealeth this Family as much as in them lieth, to shake out faith, beside the injury that they do offer unto his Majesty, when they deny the Godhead of Christ: seeing no man is able to bring that price, wherewith sin may be sent away as answered in desert, and our consciences rest upon, as in a sufficient discharge against the same. Moreover who not being the Almighty him self, had been able to prevail against death, and to break through the iron bars, and mighty chains of the grave, which yet is but the prison of the body only, and not that darkest dungeon and safest ward that Satan hath, where the soul is imprisoned, when sin ceaseth upon the conscience? Now the gates of both these prisons were to be opened, and that so wide, as infinite multitudes beside him self, might safely pass thorough them nay they were to be broken unto so small sheuers, as it were impossiible ever after to make them of strength able, to be kept shut against the feeblest of his servants. But I know you are desirous out of H. N. his books, to know what he thinketh of Christ, seeing I do so constantly affirm that he denieth him to be GOD, and have before referred you for your further satisfaction touching his opinion herein, unto this place, and likewise what you may safely say by warrant from his own writings, that he believeth Christ to be. By the doctrine of H.N. Christ is no one man, but an estate and condition in men, common to so many, as have received his doctrine, that they are grown thereby to perfection, & now sin no more. Which estate he calleth the true light, or true being and perfection. For proof whereof, I refer you unto the xiii. Chapter of his Euangelie or joyful message of the kingdom, toward the ende of second section there he hath these words. This same true light, is the anointed with the holy ghost, which anointed in Hebrew, is named Messias, in Greek Christus. He was also in times past, called of certain Rabbins among the Jews, the Lord his Sabbath. And they say that the same anointed, is the seventh day in the Paradize of God, wherein God resteth from all his works, and is the perfectiō, the which also is very true, for this same Messias or anointed is the Sabbath day, which the Lord hath commanded to be always had in remembrance, that we when the same cometh, might rest therein, & hallow or sanctify the same: wherein the law the service of the Priesthood of Aaron out of Levi, and the elders testament doth cease & hath accomplished his service. For the same anointed which cometh at that time out of heaven, with his annointing of the holy Ghost in the spirit, and is the very like being of the godhead itself, he is a Priest of the most highest, higher and greater of dignity then was Aaron, because he bideth everlastingly, and is a minister of the spiritual & heavenly goods. This same true light which H. N. bringeth, ye see he calleth it the anointed with the holy ghost, Messias & Christ, the seventh day, the perfectiō, & to cloke his horrible heresy the better, that it might not be espied, he speaketh of this his estate of perfection, in the Masculine gender, as if it were a man, and saith, as you have heard before, he was also in times past called of certain Rabbins among the Jews the Lord's Sabbath, and likewise he speaketh of this estate as if it were a man, when he saith [he is a Priest of the most highest, higher & greater of dignity then was Aaron. ] This horrible blasphemy, is yet more plainly laid out, in the viii.ix. &. x. sections of this same chapter, where he speaketh thus. Oh alas, how grossly have then certain wise of the world, and Scripture learned ouerreached them herein, which have without diversity forsaken the law and the service of the elders Testament, and of the Priests office after the ordinance of Aaron, and set back the same as a thing vnneedefull, not once distincting, unto whom the service after the ordinance of Aaron is yet necessary, nor yet with whom the same at the appointed time ceaseth or leaveth of, but have all for the most parte cried Christ, Christ, and we are Christians, and attributed to themselves much freedom, ere ever the time of the appearing of Christ, or the annointing of the holy Ghost was come to pass, or fulfilled with them in the accomplishing of the old Testament. Oh that they yet now awaked, and took heed in the word of the service of love, unto this gracious time, and gave ear unto the same, that they might understand their safemaking, and so then be rightly and according to the truth, brought to the true being, that is unto Christ. You hear that he complaineth greatly of the Scripture learned, that they have altogether and generally lease the Levitical Priesshoode, and service after the ordinance of Aaron, forbidding it unto all without exception, when as the time of the appearing of Christ is not yet come to pass with many, because they have not taken heed in the word of the service of love, unto this gracious time, and therefore he wisheth in the tenth Section, that they yet would now awake, and take heed in the word of the service of love, unto this gracious time, that so they might rightly and according to the truth be brought to the true being, that is as he saith unto Christ: for these be his own words in this place: And so then be rightly and according to the truth brought unto the true being, that is unto Christ. So that now you see clearly by receiving effectually this his doctrine, men are made that true light, whereof he spake before in this chapter, when as he said: And this same true light is the annointed with the holy Ghost, which is named in Hebrew Messias, and in Greek Christus. In the sixth Section, he declareth when men may be said to come to this true being and perfection which he calleth Christ. To wit, when the law and services do change with the believers, out of the letter and serviceable word, into the revealing of the holy spirit of Christ. For then (as he saith in that Section: ) The honorable Priest is come unto them, who teacheth not after the manner of Aaron, by requiring them yet to observe the will or righteousness of the law, but after the manner of Melchizedek, bringing with him the blessing, the accōplishing of the law, the salvation of life & the annointing of the holy Ghost, these be his words: Where now thē the law & the services do in such wise change, by the believers of the anointed, to wit, out of the figures, into the true being, and out of the letter and serviceable word, into the revealing of the holy spirit of Christ, there is also then by these same, the Priest his office changed, for Christ the honorable Priest cometh unto them, from the right hand of God the Father, out of the heavenly being, which hath or useth not his service after the manner or ordinance of Aaron, which is yet a teaching and requiring to observe the will or the righteousness of the law of the Lord, but after the manner or ordinance of Melchizedek, with bringeth with him the blessing, the accomplishing of the law, or of the Lord his will, the salvation of life, and the annointing of the holy Ghost, to a pleadge of the godly inheritance, & to an everlasting treasure or riches of God, and reigneth in the righteousness of the same. See the misery of this mischief, he will have Christ to be an estate in man which leaveth the written word, which he calleth the letter, and hearkeneth wholly to the revelation of the spirit, which banisheth Aaron, that is that estate which is careful to do the will and commandments of God, and resteth resolved, that they have already accomplished the law and sin no more. And this is that true seed of promise, whereof we heard before out of the eightienth chapter of this book, which is not (as he saith) conceived of the flesh, but of the holy Ghost, through the power of the most highest in the belief, this seed out of the faith of Abraham, & also of y ^e pure virgin Marie is (as he saith in that place) the true seed of the promise, to the blessing of all generations of the earth. And this seed he calleth the upright children of the belief. Albeit I have set down the words before, yet it shall not be amiss to recite the place again word for word as it lieth there. Consider ye beloved, howe that there is shown unto us, and given us to understand through the speeches of the Angel Gabriel, which he used with Mary, that at the same time, when the holy Ghost came, through the power of the most highest upon the Virgin Marie, and procreated the true seed of promise, the time of the procreating of the seed of Abraham according to the flesh, turned it self about, to wit, that the holy and true seed of Abraham, should not from thenceforth be conceived of the flesh, but of the holy Ghost, through the power of the most highest in the belief, & that the same should evē so be borne out of the true faith of Abrahā, for the seed out of the faith of Abraham, & out of the pure virgin Mary, is the true seed of promise, to the blessing of all generations of the earth. And thus from that time forth the Genealogy of the seed of Abraham, according to the flesh, ceased with the Believes, for the upright children of the belief, which had their descent out of the seed of the faith of Abraham, and of the pure Virgin Mary, as also frō the holy Ghost, were know̄ to be the true seed of Abraham, because the same seed was the seed of the promise of God the Father, & was likewise in his mind, according to the spirit, the likeness of God his father, also spirit & spiritual of the godly nature & being, according to the will of God, wholly minded with God. It appeareth likewise plainly in that his book which is entitled The Prophesy of the spirit of love chapter xv. & v. Section that this state of perfection, which is there called the seconde birth, is Christ Jesus the Lord and savior. These be his words: O ye holy ones of God, thou lovely communaltie of love, fear not, but be now of good cheer upon the earth, against all your enemies. For behold your GOD cometh to be avenged on all your enemies, for to lay them that they may be trodden down under the feet of your Lord and Savior Jesus Christ, and even so in your second birth out of the holy spirit of the love of Jesus Christ, to transporte or yield over the judgment and dominion upon the earth, unto you and your Savior Jesus Christ, to the ende that ye with him, and he with you, and your savior Jesus Christ, and with his holy spirit, should from henceforth world without ende reign with righteousness upon the earth, and judge the same with equity according to the promises. When he hath affirmed that almighty God will lay down their enemies, under the feet of their Lord and Savior Jesus Christ, forthwith explaining that matter more, he saith: And even so in your seconde birth, yield over the dominion upon the earth unto you, and your Savior Jesus Christ. So that it appeareth plainly, he taketh their second birth, to be their Savior. For when he hath mentioned their Lord and Savior, the next words that follow be these, And even so in your seconde birth, &c. Sometimes this name [Christ] in a degree of excellency is given to the oldest Father in the family of love, 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 Church of Rome, whereof he showeth great liking, as being figurative services of that truth which H.N. hath newely started, he saith of the parish Priests, Therefore they were joined with others, in the service of the holy word, because they let pass the childhood, or the yongnes of the holy understanding, & grew up according to the requiring of the service of love, unto the manly agednes of Christ, that is, unto the true being, of the oldest & holiest father. For these be his own words in that place. Where (as ye hear) he calleth the manly agednesse of Christ, the true being of the oldest father. And to confirm the same, he hath these words in the sixteenth Section of this chapter, Herevnto serve the parish Priests, as to such procurators or helpers forward of the communialties, for to bear a good care over them: and to witness and to teach thē: daily, the holy understanding of Christ: the oldest father: where as before Christ and the Eldest Father which is H. N. himself, be by apposition made one & the same person. Sometimes this doctrine of H.N. for y ^t it teacheth this state of perfectiō which is Christ, & leadeth men thereunto is called Christ, as in the two & forty chapter of the Gospel after H.N. and 8. Section in these words. Whosoever now thē forsaketh himself, & giveth over himself obediētly in Jesus Christ the gracious word of the Lord, becometh now admitted or received in Jesus Christ and in the obedience of his requiring. And likewise in his first exhortation, chapter seventh, the first article, Section 23. in these words, We confess that no man can become partaker with all the holy ones of God, of the resurrection of Christ, but such as endeavor themselves in the belief, under the obedience of the love of Jesus, to become implanted into Christ, the gracious word of the Lord, and even so then to die with Christ, in his like death, &c. Christ and the gracious word of the Lord, which is H. N. his doctrine, are here united by him, and made one and the same thing, which thing not only the sense will lead you unto, but also the manner of pointing, which hath no little mystery in it. For after [Christ] ye shall find in his book a full & perfect point, albeit the sense be yet hanging, above the head of it, there is another point reaching forward, which is a privy mark between him & his disciples, telling them that the word following doth open and expound it, After [the gracious word of the Lord.] Ye see another full and perfect point, and above the head of it, a point looking backewarde, to insinuate unto them that the word behind, doeth in like manner open and declare it. There is not one iodde in H.N. his Gospel, that goeth for nothing. For even this Childishe toy, is made a mystery, nay a miracle with many of them. Now whensoever H.N. useth this form of speech, [by Jesus Christ.] He meaneth either this state of perfection, or else this gracious word of his, wherein the sense will direct us whether of the interpretations we are to admit off. The like is to be said of this form of words [in Jesus Christ:] that is in the state of perfection, which his illuminate Elders do euioy, or in the gracious doctrine, which he hath brought into the world. Christ then is nothing else but anointed, and (as ye have heard) by his allegorical exposition is given to all that are come to that infection (he calleth it Perfection ) which was spoken of before, to wit, whē they have done with Aaron and the serviceable word, and have met with their Melchizedek, who doth all to berubbe their heads with revelations, and as for their conversation, telleth them whatsoever their doings be, they are no longer now to be said or accounted to have any sin in them. Now to color his doings, he speaketh of all the upright children of the belief, that are thus anointed in y ^e singular number, as of one body, that his young disciples should not smell out his heresy at the first: but remain still of this opinion that when he speaketh of Christ, he meaneth no other beside that same one person, whereof the Scripture speaketh, which is both God and man: Whereas in truth he comprehendeth under that name, all that multitude or number howe many soever, who have to diet, from H.N. this roste meat of revelations. It appeareth by this which hath been said, 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 godliness, not GOD himself. But we have heard manifestly proved unto us before, that of necessity the mediator and redeemer of man, must be GOD himself. And therefore this miserable man, pulleth up the doctrine of our salvation by the roots. His doctrine of Christ is declared yet more plainly, if possibly that may be, in that allegory which he maketh of Esau and Jacob in the nienth Chapter of his Euangelie. Where he affirmeth, that the righteousness of the Law, with the great knowledge of the flesh, or of the earthly being, which is borne out of the letter, and hath to name Adam, Esau or Edom: must serve the little single minded simplicity, which is borne out of the spirit or heavenly being. He affirmeth in the 8. Section of that chapter, That those, who live under the obedience of love, that is his family, do openly perceive these two births in themselves. The first birth is, when we understand the word according to the letter, and are reaching or striving to attain to the perfection which his illuminated elders are possessed of. And this birth he calleth in this Section, The right knowledge of man out of the flesh or letter, the seed that is borne according to the flesh, and hath no inheritance in the promises. And in the tenth Section he calleth it the mind of the flesh, which is named Adam, Esau, or Edō, & the knowledge of Christ after the flesh. The second borne, as he affirmeth in the eleventh Section, holdeth himself in stillness, 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. God's true being it self, the inheritance of all spiritual and heavenly goods, the true seed of the belief, that becometh borne in us according to the spirit & inheriteth the promises of God the Father. And in the twelfth Section and last line thereof he calleth it Christ, these be his words: The seconde birth, which is not minded according to the flesh, but according to the spirit of the heavenly truth, obtaineth the victory, beareth rule with God, and bringeth forth the name of Israel or Christ it self. By this which hath been said it appeareth evidently, that H.N. his Christ, is that estate of man or men, which liveth as it best liketh, not being now anymore under the government of the written word, which he calleth the serviceable letter, having let the rain loose unto revelations, so that nothing shall now be good, but that he thinketh to be good, neither shall anything be evil of it self, unless he judge it to be evil. For he is now the rule himself, to make by his revelation what construction soever he will of the word, so it be not according to the letter and natural sense of the same, for that is with him the first borne, which cannot inherit the promises. It shall now be now be no great hard matter by the light we have had from these former places, to find out the poison that lieth under the sweet words, w ^t he giveth Christ in his confession. For confessing Christ to be the very like being of God his Father, we may soon perceive what he meaneth, when he calleth the seconde birh (whereof so many be partakers as shall inherit the promises God's true being it self, & the very like being of the Godhead itself, which are his own 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 work, what is this more, then that he attributeth in the xiii. Chapter of his Gospel and third Section, to this estate of his illuminate Elders and perfect men, who be come to the seconde birth, which he calleth in that place, The Lord his Sabbath, the seventh day in the Paradise of God, wherein God rested from all his works? So that then they are said to rest, as having accomplished all their works, when this their estate of perfection, whereunto he giveth this name of Christ is come unto them. And in the like sense he saith, That Christ beareth all things with the word of his power, and maketh the purging of our sins through him self. For that estate understandeth the word after the spirit, & therefore hath it in that power whereby it beareth and doth all things, and that estate likewise freeth them from all danger of sin, in as much as it wholly purgeth and cleanseth them from the same. This so wicked, horrible & monstrous construction and meaning under so great good words, doth plainly declare that H.N. and his family, are children of that great Whoore, described in the seventeenth chapter of the Revelation, which giveth forth all her abomination out of a Golden Cup.

H.N. The third Article.

14. We believe that the same son of GOD is conceived of the holy Ghost, through the power of the moste highest: and borne of the holy Virgin Mary.

15 We confess that this same son of God, which is conceived of the holy Ghoste, and borne of the holy Virgin Mary, is the true and promised seed and borne to the blessing of all generations of the earth according to the promises.

Answeare.

In this Creed so full of new & strange matters, marvel not if H.N. add something new and strange in words. We say in our common Creed as of a thing paste, That Jesus Christ was conceived of the holy Ghoste. In H.N. his Creed ye hear, we are taught to say as of a thing present, that he is conceived of the holy Ghoste, whereby he putteth us in remembrance of this new Christ, which he hath brought into the world, whom because he hath imagined to be nothing else but a perfection in the mind of so many as have been or shall be inheritors of the promises, he cannot say that his conception is altogether 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 conceived of the holy Ghost, as appeareth in the eighteenth chapter of his Euangelie, which place is already set down before and alleged by me. And albeit enough hath been spoken to him that will understand, for proof that H.N. taketh Christ to be but a course in life and conversation, which so many attain unto, as shall avoid the wrath of God, or as himself speaketh, [a walking in the lovely being]: yet I think it not amiss, to add unto the former one testimony more, because this place we now have in hand, is occupied about that matter. In the twelfth Chapter of his first exhortation Section 22. and 34. these be his words: If ye will not that the wrath of GOD should come or fall upon you, so deal faithfully before GOD and his holiness, and walk with your spitite in the lovely and virtuous being: fasten your mind thereto: and build your righteousness theron, for that is an eternal fast standding foundation, whereon all GOD his Prophets and holy ones have built, and is Christ him self. This walking with their spirit in the lovely and virtuous being, he calleth as you hear [Christ himself] and those who keep this course of life, and walk in the lovely being how many so ever, doth he speak of here in the singular number as of one person and one seed, when he saith, This same son of GOD which is conceived by the holy Ghoste, and borne of the holy Virgin Mary, is the true and promised seed, borne to the blessing of all generations of the earth: As also he speaketh in his Euangelie or Gospel, when he saith, The upright children of the belief which had their descent out of the seed of the faith of Abraham, and of the pure virgin Mary, as also from the holy Ghoste, were known to be the true seed of Abraham, because the same seed was the seed of the promise of GOD the father, and was likewise in his mind according to the spirit the likeness of God his father, also spirit and spiritual, of the godly nature and being, and according to the will of God, wholly minded with God.

Now touching the humanity of Christ, he is so far from thinking that Christ is a person now did take flesh of a Virgin called Mary, that woondering at the madness of them who have defended that, he saith thus, Euangely eighteen and Section seventeen. Oh alas, how great contention and unprofitable disputations hath there been concerning the conception of Jesus Christ, in the womb of Mary, and touching his birth, but if they all which contended here about, had known the power of God, and that also the mystery of the mind and works of God, had been given thē to understand, so should they then verily not have contended there about. And whereas the Scripture declareth that Christ should come of the seed of Abraham, he wipeth that away after his mystical manner, & saith, that y ^e seed out of the faith of Abraham, and out of the pure virgin Mary, is the true seed of promise, to the blessing of all generations of the earth: so that otherwise he will not have him to be Abraham's seed, but in that he followeth the faith of Abraham. And as for being borne of the virgin Mary, he will have that a matter common to all his illuminate elders and perfect men of his family. Where he saith That the upright children of the belief, which had their descent of the seed of the faith of Abraham, and of the pure virgin Mary, were known to be the seed of the promise: His reason is rendered before, because Mary with him signifieth nothing else but a doctrice. They therefore y ^t are taught in his school, from whence only cometh (as he thinketh) pure doctrine, are said to be borne of the pure virgin Mary, and for this cause, when he had affirmed that the true seed of Abraham should not be conceived of the flesh, but of the holy Ghoste, He saith further, that this is to be done, through the power of the most highest in the belief. The word of God teacheth us another doctrine, that Christ was very man borne of a woman, as we read in the Epistle to the Galatians: When the fullness of time was come, God sent his son made of a woman, that he might redeem them that were under the law. And in the first of Matthew and third of Luke, he is so plainly proved to be the seed of Abraham, and the seed of Adam after the flesh, that there can be no admitting of H N. his mystical meaning or allegorical exposition. Which thing the Apostle likewise affirmeth plainly, when he saith: I wish myself to be separate from Christ, for my brethren that are my kinsmen according to the flesh, which are the Israelites, of whom are the fathers, and of whom concerning the flesh, Christ came, who is God over all, blessed forever. This damnable doctrine of H. N. overthroweth all comfort, which is given to Christian consciences in the word of God. For seeing by man, and in our nature, sin was committed, and corruption did take beginning: the justice of God did require, that he should be very man, and have our nature, who was to make satisfaction for the same. That as equity doth require, where the offense was committed, there the satisfaction might be made. Otherwise howe could our consciences rest satisfied, that the law in justice were answered, and for this cause the holy Ghost saith: He toke not on him the nature of Angels, but the nature of men, and the seed of Abraham. And therefore in that he refusing the nature of Angels, hath taken upon him the nature of man, he hath in so doing overthrown all H.N. his spiritual constructions, and supercelesticall interpretations, touching the flesh and humanity of Christ: and forceth him to a true and natural meaning in that matter. It was necessary likewise for our comfort, that his conception should be pure, and therefore that he should be borne of a virgins, without the help of man. For otherwise, if he had not been pure in and from the conception, he had been no meet Mediator for others, but one that had stood in need of a Mediator himself. Neither should the satisfaction make our full and perfect discharge against the justice of God seeing his best children, are not rid of the remnaunts of sin, but still feel provocations and motions unto evil in them: if our nature in him, who is the peacemaker, were not pure, and altogether without spot or stain. And therefore damnable is that doctrine of H.N. that would wring this comfort out of our hands, and make us believe that Mary signifieth nothing but a pure teacher, and that so many are borne of the pure virgins Mary, as are brought up in the doctrine of H.N. which is as full of purity, as Antechriste is of Christianity. And as by his doctrine we are left comfortless, touching our satisfaction for sin: so are we likewise, touching the hope to obtain anything by way of Prayer and intercession. Let us go boldly (saith the Apostle) unto the throne of grace, for we have not an high Prieste, which cannot be touched with the feeling of our infirmities, but one who was in all things tempted in like sort, yet without sin. If the bold presenting of our selves in Prayer before the throne of grace, arise heerevppon that our mediator is ready to take compassion, because he hath our nature, & in it had taste & natural feeling of our infirmities: then by the same stroke that H.N. ouerthrowth his humanity, he giveth the deadly wound to the comfort that we have to call upon God in our necessities.

H.N. The fourth Article.

We believe that this holy seed of blessing, namely thissame only son of GOD Jesus Christ, our Lord and Savior, the very like being of GOD the Father, hath suffered under Pontius Pilate: was crucified dead and buried and descended to the hell.

We confess that thissame son of GOD, inasmuch as he beareth all things with the word of his own power, beareth also in us our sins.

Answeare.

For as much as this Mathematical Christ which H.N. discribeth, is in the mind of man, as a quality or affection thereof, begotten by his doctrine: therefore he is constrained to say, that he beareth our sins in us. For he will have the obedience which his family doth perform, through his doctrine which he calleth the belief, to be of that valewe: that immediately upon the receipt thereof, they have a Quietus est of the Lord for all their sins, are clearly discharged of all their iniquities, and stand fully reconciled unto their God, because then in all things they do his will, according as is declared in the twelfth chapter of his Euangelie, Section 7. where speaking how the Priesthoode of Aaron had place until the revealing of his doctrine, he hath these words: According to thissame manner, had this Testament. administered by the elders of the holy understanding, the foregoing and his fruitefulnesse, with the vnilluminated, until that the belief, out of the power of GOD, became with child through the holy Ghost, and bare or brought forth a new man, or a new creature, according to the very like being of the heavenly Godheade, by the believers, and illuminated them even so in their spirit and mind, with the upright righteousness and holiness. For this is the right procreation, to the renewing of the spirit and mind of the believers, and is also the true new Testament, which God hath promised to errect with his people, which New Testament is the very true that God himself witnesseth in his people, which are obedient unto him out of faith, in the service of his word, and bringeth even so unto them in the spirit of their mind, the true God service of the spiritual and heavenly goods, and writeth according to his godly and heavenly truth, his law, institutions and rites, in the being of their inward mind. In such sort worketh the Lord, the holy one in Israel, and bringeth forth even so his children, sons & daughters, servants and handmaidens, upon which he in these last days poureth forth his spirit, and remembereth no more their sins, for they are a reconciled people unto him, which do in all his will. Behold and consider, such is the new testament with his children, for that same new Testament is in his children the heaven, the seat of the most hyest, also spirit and life, & for that cause it is with his children, heavenly, spiritual, and livingly minded, which children of the new testament, love not the world, nor that which is in the world, in as much as that the new testament, is wholly and altogether of God, also the love, the life, and the upright being of the holy Ghost it self.

The state of his young scholars, which he calleth the belief, inasmuch as they hope for the perfection, becometh (as he saith) with child through the holy Ghoste, and bringeth forth a new creature, according to the very like being of the heavenly Godhead, and illuminateth the believers in their spirit and mind, with the upright righteousness and holiness. He calleth his doctrine likewise, The true new testament, & all those upon whom the spirit is poured forth in this sort now in these last days, he affirmeth of them, that the Lord remembereth their sins, no more, rendering this reason, because they are a reconciled people unto him, which doin all his will. He affirmeth here in like manner that these his children of the new testament, love not the world, nor the things in the world, and will have this to be the cause and occasion thereof, for that the new testament is wholly and altogether of God, the love, the life, & the upright being of the holy Ghost it self, of such virtue & operation, that so sone as a man hath had a few receites thereof, all his worldly humors are forthwith voided thereby, and he as clear purged of them, as if he never had been infected with them, and which is yet more, he saith that this new testament, is in his children the heaven, the seat of the most highest, also spirit and life, for they be his own words even in this place. You see then, according to the doctrine of H.N. that our obedience whereunto we be brought by it, beareth our sins in us, because when in all things we do his will, we stand as a people fully reconciled unto our God, and therefore wholly and altogether discharged of all danger for our former sins. For according to this doctrine, when once we have ceased to sin, sin likewise ceaseth to lay anything to our charge, and thus this obedience beareth our sins in us. This doctrine is confirmed by the Prophet Isaiah, in his 53. Chapter, (if we will believe H.N. ) for that place is alleged by him for it. Wherein he plainly bewrayeth unto all the world, that the spirit of darkness, even palpable blindness doth possess him. For if a man should come prepared to speak against that point, (of having our sins answered and borne in our selves) it were not possible to speak more plainly, and more effectually against it, then doeth the Prophet in that place. For is it possible to add anything plainer then this speech: We like sheep have gone astray, we have turned everyone to his own way, and the Lord hath laid upon him the iniquity of us all, he was wounded for our transgressions, he was broken for our iniquity, the chastisement of our peace was upon him, and with his stripes we are healed? Such gross blindness is a just punishment from God upon thē, which are offended and stumble at the clear light that now shineth in the Gospel, and so blind guides are meet Scholemaisters for so many as love darkness more then light. Could H.N. the seed of Satan justify our sins to be borne in our selves as from the Prophet, even in that place, where he in plain words saith, that the iniquity of us all are laid upon another: if the Prince of darkness, had not bereft him of all judgment, and pulled clean out of his head the eyes of understanding. We did judge him to have been plagued of God, (saith the Prophet) but it is clear and out of all doubt, he hath borne our infirmities, and carried our sorrows. Neither is the Prophet more plain in this case, then is the Apostle Paul in the Epistle to the Romaines, where he setteth the righteosnesse of one man, for the making of many righteous, against the disobedience of one, unto the making of many sinners. Can the righteousness of one man make many righteous if this doctrine of H.N. be true, that our sins are borne in our selves, and our righteousness not laid up in another for us, but resteth in our own breasts within us? In the second Epistle to the Corinthes, the Apostle doeth yet more plainly declare himself to have a contrary spirit to H.N. in that he is flat contrary in speech. For he affirmeth Christ, to be a sinner in us, and us to be righteous in him: our sins to be imputed unto him, and his righteousness to be reckoned ours: our sins to be borne in him, and so he to be made sin for us: and we righteousness in him. For he made him to be sin for us, (saith the Apostle) which knew no sin, that we should be made the righteousness of God in him. If he be made sin for us, then are not our sins borne in us, if we be righteous before God, or the righteousness of God in him: then not in us, but in him, are our transgressions both borne and buried, and our righteousness wholly and altogether purchased. If the Sacrifices for sin, appointed to make reconciliation, had been eaten as were other, then H N. and other heretics, should have had some color to blear the eyes of their Disciples withal, touching this doctrine: (to have their sins borne in them, and their righteousness wrought by themselves:) but the sacrifices for sin, whose blood was brought into the tabernacle of the Congregation, to make reconciliation in the holy place, being figures of that alone Sacrifice by Christ: by express words were forbidden to be eaten and received into men. Wherein the holy Ghost no doubt made a special Prouiso against this dangerous doctrine, which not only H.N. but all other Heretics profess [of having our sins answered by and in our selves, either wholly, or at least in some part,] that the very figures should have light sufficient in them, to drive away all darkness and doubting herein. But what light can make him see, that is blind, or open those eyes, that in just judgment are closed up by the Lord?

H.N.

And hath suffered in all obedience of the word of his heavenly father, the death of the cross, in reproach, blasphemy, contempt, and false defamation or accusation for our sins cause.

Answer.

The name of Christ (as you have heard) is given by H. N. unto all his illuminate Elders, as unto those who have atteyned unto an estate of perfection, by means of their obedience unto his doctrine. Whome (howe many soever) he comprehendeth under one name, and speaketh of them as of one person. It is given also as you have heard by special prerogative unto the eldest Elder, that is H. N. himself. The suffering of this Christ, & his death of the cross, is set forth in this, that he hath yielded all obedience to the word of his heavenly father, which is this doctrine of H.N. and gone under and borne reproach, blasphemy, contempt, and false defamation or accusation for the same. Thus hath H. N. his Christ suffered the death of the Cross, in that himself, and his illuminate elders, could neither by their own affections, nor yet by the reproach and contempt of others, be brought from this doctrine and service of love, which thing is confirmed in the. 20. Chapter of this his first exhortation, and third Section, in these words: Against these assaultings, the man ought in his yongnesse, to learn to take up his cross on him, to follow after Christ his Savior, in his like suffering or death of the cross, and to show forth patience with Christ, against all the assaultings, until that all the enemies or adversaries of the lovely life, through the death of Christ, (that is in manner of suffering) be utterly vanquished, and that he even so is grown up, thorough the death or together suffering of Christ, which is the daily oblation in the holy, to the old age of the man Christ, and entered thorough the second birth from the dead, into the everlasting life, which passage or way to the everlasting life, we have witnessed and figured forth distinctly and clearly, in the figure of the true and spiritual tabernacle, and in other moe places in the glass of righteousness. The young scholar in this scoole of Love, whom he calleth the man in his yongnesse, is (as you hear) to follow Christ, that is H.N. and those illuminate elders, in his like suffering and death of the cross. So that Christ had no other suffering or death of the Cross, then the youngest scholar in H.N. his school, must suffer & go under, and that is nothing else (as he saith in this place) but to show forth patience against all assaultings, until all the adversaries of this lovely life, by this manner of suffering become utterly vanquished, and he grown up to the old age of the man Christ, that is a perfect and absolute elder. And therefore in his two next sections, he exhorteth them, that it should not be tedious unto them to show forth this patience, and to abide this death of the Cross for a little time, in bearing the assaults of those enemies, who would turn them from the good will they have to this godly being, under the obedience of the love, and doeth promise unto them, that after a little time of this their distress, affliction, and anguish, the Lord will bring his Christ, that is (as he there saith) his best beloved, and most holy being unto them in power and glory. In the 26. and 27. Sections of this Chapter, he doeth in plain words declare, that while a man is in this yongnesse, and not fully settled in the doctrine and service of love, but subject to anguish and affliction with temptations and assaults, either with himself, or from others that would draw him from the same, and with grief for his stumbling or falling by means thereof: then is he suffering with Christ upon the Cross for the redemption of his sins. These be his words in that place: Wherefore when as now your stumbling and falling, becometh daily figured very great and horrible before you: and that ye for that cause being woeful of heart, feel yet the pricking of the sin, the darts of the death, and the condemnation of the hell, or bear the same with anguish in your hearts, yet fear not, nor be dismayed in your hearts, but show forth patience, and follow after Christ in his suffering, for those are the days of affliction, heaviness and death, wherein Christ hath gone before you in the holy, for to prepare you through the same death of the cross, the everlasting forgiveness and redemption of sins, as there is before said. Where you may painely see, that H.N. his Christ in his yongnesse (as he calleth it) was a sinner, and was woeful in his heart, for his stumbling and falling are woeful in heart, he saith: Those are the days of affliction, and heaviness, wherein Christ hath gone before you, for to prepare you through the same death of the cross, the everlasting forgiveness and redemption of sins. And if yet some more specialty touching the death of H.N. his Christ be asked after, that shall be the sooner answered, if we call to remembrance that, which was uttered before out of the 9. Chap. of the Euangelie, and tenth Section, to wit, that the knowledge after the letter and the obedience unto the same is the first birth, and the knowledge of Christ after the flesh, which must be crucified and put to death, that the lawful heir, which is after the spirit, spiritual, and heavenly, may take place: comparing it with that which is written in the 21. Chapter of his Euangelie, in these words: Forasmuch now, as that in times past, the clearness of Christ through the holy ghost, was yet unknown unto the upright and faithful disciples of Jesus Christ, whilst that they knew him not otherwise but after the flesh, so was it therefore needful, that Christ should keep the Pascha, or Passover with them, for that cause the Lord Jesus caused the same to be prepared him, for to keep the Passover with his Disciples in the true being, and told them before of his suffering and Passover, and that they must also do the like, if they would come to his clearness in the heavenly being with his father. Therefore he gave them to understand, in what manner his Passover should be, to wit, that he (namely Christ after the flesh) should be slain, and even so accomplish according to the true being, the true God service, with the gift or offering of his flesh in the holy, namely on the true alter of the holy offering, which is his cross, whereon he died in the belief, herewith Christ shown unto his disciples, howe or in what manner his flesh must be offered, and given over to a life of men, & that they all even so, which in the belief of their safe making from their sins, eat his flesh and followed after him even unto the second birth, should have the life in fullness, in all godly clearness according to the spirit. Behold this is the upright Passover with Christ, or the right supper which the upright believers & disciples of Christ keep with Christ, to wit, that they depart even so with Christ, out of the flesh, into the spirit, and out of the death or mortality, into the eternal life of everlasting immortalite, wherethrough the sin, and all destruction becometh vanquished. This death of H.N. his Christ in the flesh, is to renounce the knowledge of Christ after the letter, to die unto that, and so to pass into that clearness of the spirit, in knowledge and obedience, whereto we are led by the doctrine of H.N. which he calleth that eternal life of everlasting immortality, whereby sin and all destruction becometh vanquished. The manner of the death and suffering of H.N. his Christ, what it is, may well be conceived by the Allegory of Agar and Sara, in the 8. Chapter of his Euangelie. By Agar, (as he saith in that place) is signified the written word, which he calleth the serviceable writing or letter of the belief. By Sara, a perfect estate according to H.N. his doctrine. For he saith, That so many be her children, as are borne out of the belief of the true being of Abraham, and are grown up in the holy and godly understanding. Now when the seed of Sara the free woman which before was called Christ after the spirit, is borne, then is Agar with her seed, that is Christ after the flesh, or the written word, which he calleth the serviceable writing or letter of the belief, put away and discharged. And therefore then is H.N. his Christ killed & put to death, whē any disciple of his hath so profited y ^t he is now no longer led by the writ̄ word, but altogether ruled by reuelatiō, w ^t estate as H.N. teacheth is altogether void of sin & imperfection.

If it be required what benefit we reap from his passion and suffering, because H.N. affirmeth in this place, that he hath suffered for our sins cause: that is answered in the 20. Chap. of this first exhortation, Sect. 17. For when in the 12. Section, he had exhorted his young disciples, that if they should offend, or (as he speaketh) ouerreach themselves in anything, they should not suffer themselves to be judged or condemned by their conscience, but should humble themselves to the elders or Ministers of the word, in the service of the love, to be instructed by them: giving the reason of his speech in the Section following, he hath these words: For we have in our communiaitie of the love, a true judge Jesus Christ our Lord and King, he is unto us in all our walking, a fountain of life, and to amaking a live of us all against the death and the deadly venom of the sin. And continuing his speech of the same matter speaketh thus: We have also thorough him, a daily offering in the holiest, his spiritual and true tabernacle, into which holy he is gone before us, & therein himself beareth our sins, through his suffering and death of the cross, wherethrough he showeth or teacheth us, the upright offering for our sins, and prepareth for us even so a free entrance with him, into the holy to an eternal and living way. H.N. therefore, and these illuminate elders or Ministers of the word in the service of Love, to whom he giveth the name of Christ, and speaketh of them all as of one person: are said to suffer for our sins, because they having gone before us in the conflicts with these enemies of the lovely being, have shown unto us by their example, the upright offering for our sins. And this is all the help we have, from the passion, death, and suffering of H.N. his Christ: that we have the way beaten before us, howe to suffer for our own sins, and to procure the remission of the same. Which thing he testifieth likewise, in the 19. Section of this chapter saying: Through which daily God service and offering in the holy, in the taking up of our Cross in the imitation of Christ in his death, we obtain the remission of sins, they be his own words. But I need not to travail far for proof, that this is his opinion of the benifite we have by Christ, for even in the words which do immediately follow this place we have in hand, he affirmeth that Christ is gone before us in the obedience of the word of his Father, in reproach and contempt, that we should in like manner follow after him, under the obedience of his love, in his death of the Cross, to the safemaking of us from all our sins. What blasphemy can be uttered against Christ, that doeth not follow this opinion of H.N.? for by this docrrine H.N. by special prerogative, and the illuminate elders in the service of love after a seconde sort, be Christ himself. By this doctrine, Christ when he was a young one had sin, and suffered the death of the Cross for it. By this doctrine, we suffer the death of the Cross for our own sins, & make the purchase thereof by our selves. By this doctrine we are released of our sins by imitation, but not not by imputation. And whether would not this heresy stretch, if a man should thoroughly search the length, depth, and breadth thereof, seeing that by this doctrine, the history of Christ his birth, death, and suffering, had no truth according to the natural sense & meaning of the letter, but was only a figure of a spiritual kind of birth, death & suffering, which should be procured by obedience unto this doctrine of H.N. not signifying a thing once done by one man, according to the natural meaning of the words: but a figure of a thing to be often done and by many according, to an illegitimate and bastardely wringing of the words, in utterly denying the truth of that doctrine, which telleth us that Christ hath come in the flesh, overthrowing both his person and office? The Cross then that H.N. his Christ died upon, was his doctrine, which he calleth the belief, and therefore as we heard before in the twētieth chapter, he saith, that he died in the belief. And in truth it is a doctrine that killeth the true Christ, and all true Christianity. These things being considered, it shall be no hard matter to discern who is Judas here, and who be the Scribes and Pharisees, that bring Christ to the death of the Cross. For who is the chief man to bring other to the belief, (which is the cross whereon Christ dieth in flesh, ) but H N? He therefore of necessity must be Judas. And as for the illuminate elders, by necessary consequence they are the Scribes and Pharisees, because they are other Ministers about this matter: which likewise help forward the death of Christ. You may see howe safe it is to leave the natural sense of the Scripture, and to follow allegories, as doeth this family. For H. N. hath walked so long this way, in the belief: leaving the certainty of the word, that he hath proved himself to be Judas that betrayeth Christ, and his doctrine to be that cross which doeth take the life from Christ. He hath proved that Christ was worthy of his death, and could not have come to everlasting joy, if he had not died in the flesh, and so consequently, that Judas and the high Priests, did a very good work unto Christ himself, in putting him to that death: that the Cross was a blessed thing, and the death thereof a blessed death for Christ himself: that Judas and the Jews, were blessed men in that work of procuring Christ his death: and that his life and estate before▪ that time, for his own good and benefit, did necessarily require the same: that the life of Judas and the Jews that crucified Christ, was better then the life of Christ: and their estate in all respects better then his: that they walked in the ways of life, and he in the ways of death: that they who wished and procured his death were his best friends: and his mother and disciples who stood against it, and counseled him otherwise, were his greatest enemies, and those who did in truth betray him: that Christ himself had the greatest benefit by his own death: and should have had the greatest loss himself, if he had not died. And that others should have no further benefit from his death, then they receive instruction and example by his death, to suffer as he hath done the death of the Cross. Howe doeth this passion agree with that history of Christ his passion, which is set forth in the Scripture? The word of GOD reporteth this matter of Christ his passion and death, not as an Allegory or a type and figure of a truth to be accomplished, but with circumstances of time, place, person and order of proceeding, setteth it forth as a true history, and the very truth it self of that thing, which by types and Figures had been shadowed out long before, and was now in Christ one person, and yet both GOD and man truly accomplished. We have an history in the word of GOD touching his apprehension, and the manner of proceeding against him before Pilate. In like manner touching his death and burial, not barely and in a word delivered, but with all circumstances fully discharged. He foretelleth his Disciples both of the time of his death, that it should be within two days, when his adversaries had purposed to defer it till after the feast, for fear of an uproar among the people: and of the manner of his death. A woman coming by the instinct of GOD his spirit, with a box of very costly ointment, & pouring it on his head as he sat at the table, declare thereby that the death of his body, and burial were at hand, and not any spiritual dying in respect of sin and imperfection, which he never had (no, not in his youngnes, as H.N. speaketth.) The chief Piestes the Scribes & the elders of the people assembled together into the Hall of the high Prieste called Caiaphas, consulting howe they might take Jesus by subtlety and kill him, determining that it should not be at the feast of the Passover for fear of uproar, at which time notwithstanding, the Lord would have it performed, that the very time might admonish us, that Christ was the true Paschal lamb, and the true body of those shadows and figures that had gone before, according as the Apostle restifieth. If this had been a conspiracy of many men against their affections, because they would not yield obedience to true doctrine, or a type and figure of any such matter, why then is a thing common to so many, made special in the type and figure? Why is there such specialty of person in the pattern, where so many have interest in the thing? Suche choice likewise of the day, to foreshewe a matter free and lawful to be done at all times, and bound to no day? Why is there such fear of displeasure from the people at one special time, whose malice against true doctrine endeth not with any time? Here Christ his Adversaries work procure, and in ende perform with their own destruction, his death and suffering: But to conspire the death of H.N. his Christ in the flesh, is required necessarily to their salvation, and therefore the one cannot be a type of the other. He that betrayed Christ, was one of his disciples hired thereunto with thirty pieces of silver, who after that he saw him condemned, brought the monie again, confessing that he had betrayed the innocent, and went and hanged him self, and bursting asunder in the midst, all his bowels gushed out, so just and heavy was the judgment of GOD upon him: but he that should betray H.N. his Christ in the flesh, hath for recompense everlasting life, Neither can any pass into immortality, but by betraying and killing of him, and therefore one of these cannot be so much as a tipe or figure of another, much less the thing it self. We read that our Savior Christ charged Judas and his company, that they came with material weapons, swords & staves, as unto a thief to apprehend him, when notwithstanding he had taught daily in the Temple, and been in their company continually there, and yet they had no power before that time, which he telleth them was their very hour, when darkness had power granted to prevail against the light for a time. And the Disciple likewise who wounded the servant of the high Priest with his sword, received a reproof from Christ with this answer, That he might with a word have obtained armies of Angels from heaven in his defense, but that it might not be otherwise, for then the scriptures should not have been fulfilled. This declareth that the true Christ was subject to external force and apprehended, and y ^t he was willing to die to fulfil the Scriptures, whereas otherwise he might have had legions of Angels in his quarrel, and therefore that Mathematical Christ, who suffereth in wardly in the mind of man, a departure out of the letter into the spirtie hath no resemblance with this Christ which is here set forth in the Scriptures. When this true Christ his passion and suffering is in hand, it is declared particularly and plainly howe the Scriptures which foretold that matter, and the manner of it also, are verified in him who accomplished all that truth which they foretold, and therefore cannot the history of him, be a foretelling or shadowing out of a truth, yet to be performed by H.N. or any other their doctrine or doings whatsoever. They crucify two thieves with him, that the Scripture might be fulfilled which saith, he was counted among the wicked: they parted his apparel among them by lots, that it might be fulfilled likewise which was spoken by the Prophet: They parted my garments among them, and upon my vesture did they cast lots. So that it is evident he was that true Christ, in whom the Scriptures became accomplished and beside him there is none to be looked for, but false Prophets and false Christ's.

H. N.

And that he likewise under the obedience of the love of his father, is gone before us therein, for that we should in like manner, follow after him, under the obedience of his love in his death of the cross, to the safemakinge of us from our sins, become incorporated to him with his like death, and baptized or washed under the obedience of the belief in his name or safemaking, and bury even so through the belief the old man, which is destroying through the lusts of error, to the forgeuing and releasing of our sins through his name or safemaking, to the end that we might even so through Jesus Christ, obtain the renewing of our spirit and mind, in an upright life, and the resurrection from the dead, with Christ in the appearing of his majesty for when as we in such sort become incorporated as fellow members of Christ into the body of Christ, so is Christ then in like manner, a Savior of his body, or of his people from their sins according to the Scripture. And this is the upright Christian Baptism, in the name of the Son, and is the true forgiveness and purging of our sins through Jesus Christ.

Answeare.

THis following of Christ in his death of the Cross, which H N. requireth of us to the safemaking of us from our sins: declareth that he is as ignorant of true fruit and effect of Christ his death, as before he hath bewrayed himself to be of the truth and true manner of his suffering. For the death of Christ upon the Cross, was a sacrifice for our sin, of that excellency, that it could not be imitated of any man, and of that sufficiency, that it needed not by imitation to be reiterated. According as we read in the Epistle to the Hebrews, in these words: Such an high Priest it became us to have, which is holy, harmless, undefiled, separate from sinners, and made higher thē the heavens, who needed not daily (as those high Priests) to offer up sacrifice, first for his own sins, and then for the people's, for that did he once, when he offered up himself. Before he doeth declare touching Christ the true high priest, that his once offering of himself was sufficient for the sins of his people, & that he needed not as the Priests under the law to offer often he telleth us of his excellency, that he was separate frō sinners, & made higher then the heavens, that we should cease to make any questiō (seeing y ^e person was of that dignity) why the once offering up of himself, should be of such force and efficacy to wipe away the sins of so many. This doctrine is H.N. and his family utterly ignorant of; they see no reason why the sacrifice and obedience of one man, should discharge and answer for the sins of another, and therefore saith H.N. in this place, that we likewise should follow Christ in the death of his Cross, to the safemaking of us from our sins: when notwithstanding in plain words it is written, that we are sanctified by the once offering of the body of Jesus Christ. Where it is plainly proved that the sacrifices under the law were therefore convict of imperfection, and made unable to satisfy for sin: because they were reiterated, and year by year offered. For as it is written in that Chapter: If the sacrifices under the law had sanctified the cōmers thereunto, they would then have ceased to have been offered: for where remission is of sin, there is no more offering for sin, & they being once purged, should have had no more conscience of sins. So that by the reason of the holy Ghost in this place, there is no remission of sin to be looked for, by the suffering and death of H. N. his Christ, because it is often renewed and continually reiterated. For everyone of that family, is to suffer with Christ the like death of the Cross. And as the true sacrifice for sin was but one, to declare the sufficiency and perfection thereof: so the true Sacrificer for sin, to argue his ability, had none to take his place after him in that work, in respect whereof Christ hath the prerogative above the Priests under the law, who because they could not live always, had others to succeed them in that function: Whereas he enduring forever hath the office forever remaining to himself alone, according as it is written to the Hebrews: And among them (speaking of the Priests, under the law) many were made Priests, because they were not suffered to endure by reason of death. But this mā because he endudureth ever, hath a Priesthood which cannot pass from one unto another. Whereby it appeareth plainly, that the true Christ can have none to follow him, either in the office, or in the offering for sin. And therefore this doctrine of H. N. which telleth us that we are to follow Christ in his like death of the Cross, to the safemaking of us from our sins: disagreeth no less with the truth, thē doth light with darkness. It is at open war with the doctrine of justification, which is left unto us in the word of God: for the Apostle proveth that we are righteous by favor freely given us from God, and not by any duty or desert that is coming unto us in the right of our works, grounding his reason upon the phrase and form of Speache, which the Scripture useth in this matter, when the righteousness even of Abraham and David, (men, who of all other were best stored of good works) is of purpose discussed touching this point. Where because he findeth it written of Abraham that he believed, and that was imputed or reckoned unto him for righteousness: And that David describing a blessed man, saith, He is blessed, to whom the Lord imputeth not sin: He pronounceth plainly, that our righteousness cometh of favor, and not of duty: because we do not use this word imputing or accepting, when it is duty in the man answering, but only when it is a free gratifiyng. For the wages that are growing unto us for our works are called due debt, and claimed in equity by just title, and when they shall truly pay them, yet is that no more but duty which proceedeth from them: But favor and and friendship ruled in the matter, when Abraham was justified, because the scripture (saith he) was accepted or reckoned righteous, bringing nothing with him beside faith, that is a resting in the gracious good will of God, whereof he had a merciful promise and grant made unto him. Likewise when David his sins were not imputed neither laid unto his charge, that was favor in the Lord pardoning them, and not imputing them unto him. Howe doeth this hang together with the doctrine of H. N. who saith, that we are to follow Christ in the death of his cross, to the pardoning & releasing of us from our sins? And howe will this following of Christ in his death of the cross, for the safe making of us frō our sins, stand with this not imputing of our sins unto us? For if our righteousness stand by imputation, then is it not purchased by imitation and following of Christ in his like death and suffering. If Christ his satisfaction for sin, stand beetweene the wrath of GOD and us, then doeth not our imitation of Christ in his death, keep of the danger of our sins from us. The Brasen Serpent erected in the wilderness at the commandment of Almighty God, which was a figure of Christ, declareth that it is faith in him that did hang upon the cross, and not the following after him in the death of the cross, that doeth justify us, and keep the sting of our sins from being deadly unto us. For those who are bitten with the living serpentes, were promised if they should look upon the dead Serpent, to live and recover by that means, but were not enjoined, to have them selves after death erected and set up upon a Pole, for their recovery from that danger. As appeareth in the book of Numbers: And the Lord said unto Moses. Make thee a fiery Serpent; and set it up for a sign, that as many as are bitten may look upon it, and live: So Moses made a Serpent of Brasse, and set it up for a sign, and when a Serpent had bitten a man, then he looked to the Serpent of Brasse and lived. Now the sharp and dangerous biting and stingyng of the living Serpent, did force them to leave them selves, and too look after comfort where it was to be found. And when sin shall once sting the favorers of this opinion of H. N. (their consciences being awaked which now are in a deadly sleep) they shall then be forced to feel and confess, that there is no medicine in them selves, able to asswage the heat and anger thereof. But as it seemed unlikely to flesh and blood, that a Serpent of Brasse being but a dead thing, could ever work a cure upon them, who were stoong with quick & living Serpentes, and in danger of present death, especially by the looking and beholding of the same: So doeth it unto H. N. (the eyes of whose understanding are altogether fleshly) that Christ his obedience upon the cross, being but looked upon with the eyes of our faith, and not imitated in the self same practice, should be able to heal the sores of our soul, Albeit our Savior Christ affirmeth in plain speech, That as Moses lift up the Serpent in the wilderness so must the Son of man be lift up, that whosoever believeth in him, should not perish, but have eternal life. The opinion of H. N. that our following after Christ, and obediennce in the imitation of him, should be able to discharge us of our sins that before were committed: declareth that he is ignorant altogether, of the righteousness of GOD revealed in his word. For obedience if it were perfect in us, and no transgression to be found against the law of God, either in thought word or deed, after that once we have begun to fear him, yet could not all this answer, for the least sin that went before. For it is but a part of that is due unto the Lord from us: Who teacheth us, that when we shall have discharged the whole debt, and have done everything commanded: yet are we humbly to acknowledge, that we be but unprofitable servants, and have done no more then that which was our duty to do, according as he by our own experience and practice doth plainly prove unto us. For which of you (saith our Savior Christ) Having a servant plowyng, or other wise laboring all the day long, will by and by, after he be come home, say unto him, Go and sit down at the Table, will he not rather be ready to enjoin him another work within the house, as to prepare things for his own Supper, and when that is done, lay the third labor upon him, as to wait at the Table, and see nothing to be wantyng, until himself have supped: yea and when all this is done, doeth he so much as once open his mouth to thank that servant, because he did that which was commanded unto him, I trow not, saith our Savior Christ. And in very deed, we do look for such duty from a servant, that if he shall deny to do anything of that which his master shall command him, forthwith we give sentence that he is no man meet for service, because we think that the servant ought not (as if he weere a free man) to have any liberty or privilege, but to reach in obedience unto all, that his master by commandment shall enjoin him. And therefore accordingly when our servant shall have dispatched labor after labor, and obeyed commaundedement after commandment, yet do we not once thank him for all that, because we think it is all duty that a servant doeth, howe much so ever. Herevpon came that Proverb, That no man can serve two masters, because service is void of all privilege and liberty, of infinite duty, if masters shall make no ende of commanding, for all is accounted duty in a servant, which the master shall command him to do. A man cannot therefore sufficiently wonder at the blindness of H. N. and others, who acknowledgyng that they be servants unto the Lord, dare notwithstanding in the pride of their heart, make such a reckoning of their service a few days or years, as that it should make a sufficient satisfaction for those days and times wherein they were not only loiterers and did no duty unto him at all: but also were retained of his adversary, and spared not to wound his glory. Dare a servant, who hath loytered one whole week, and done his master no work or service at all, for shame open his mouth the next week when he hath traveled for his master as a good servant ought always to do, and say: Sir I trust now (yourself being judge) I have made a sufficient satisfactiō for my loitering all this last week? I cannot think this Famelie either to be so full of love, or so empty of upright judgment, as to take this for sufficient service, or as a reasonable answer, to be put up at the hands of any of their servants, not excepting those to whom they shall give the least wages. This family of love and the Papists, they are the best husbands that I have ever heard of, and the moste can they make of that little they have▪ for duty with them not only payeth their old debt, but also purchaseth more lande and living. Let one of them yield a little service unto their God, in their devotion such as it is: and they will make that to answer the debt and danger of their former sins, yea and to deserve also more and greater graces to be given them from God: according as H.N. saith here, that they must bury the old man, to the ende that they might even so obtain the renewing of their spirit and mind in an upright life. If they could persuade men, that there were either equity right or reason in this kind of dealing, which they will force upon the Lord: it were no great matter too grow soon as riche in goods, as they do take them selves to be in godliness. For when they have long time gone vpō credit, if after their beginning to pay for wares as they shall take them: they could persuade their creditors, that the same dealing which now at the last they have light upon, doeth not only answer their former debts, but also in equity deserve to have better penny-worthes always after: howsoever it should fare with their creditors, they were sure to gain greatly by it. Thus blind is man when he walketh without the word. And when his reason for some long time hath been his rule, his punishment from GOD is so great, that he taketh it in the ende to be reason, to depart from all equity and reason. If our sins were answered in that obedience whereby our life is reformed, how cometh it then to pass that the Apostle speaking to the Church of Corinth, after they were turned from their lewd life to serve the living God, affirmeth: that if Christ be not risen, they are yet in their sins. They walked in humble obedience unto their GOD, they had left idolatry, fornication, drunkenness, and other fruits of ignorance, wherein before they had lived: Notwithstanding the apostle telleth them, that if Christ by his rising up again, have not made a conquest for them over sin, hell, and destruction: their rising from sin will stand them in no steed. Because albeit they have left those sins, yet have they not answered the Justice of GOD for the offense, whereof they have made them guilty by their committing of the same: as the Thief or other malefactor may not think that all his offense passeth, when the action is once past, & the purpose left of doing the like: it is no Plea, either in law, or reason, for him to say [the deed is long since done, and my ways are now otherwise:] his offense committed against the good laws under the w ^t he liveth, & against the peace of his Prince, must necessarily either be pardoned, or else in his punishments satisfied. For albeit the deed passeth away with the time it is in doing, yet leaveth it that giltinesse in us, which no other thing but either pardon, or punishment can discharge. As for that H. N. affirmeth [that our burial of the old mā, obtaineth the renewing of our spirit and mind in an upright life:] it will in no wise stand with the doctrine left unto us in the word of GOD. The word of GOD will not bear that blasphemy. Touching this point, God (saith the Apostle) which is rich in mercy, even when we were dead by sins, (not when we had put our sins to death) hath quickened us together in Christ, by whose grace ye are saved, and hath raised us up together, that he might show in the ages too come the exceeding riches of his grace, through his kindness towards us in JESUS Christ. For by grace are ye saved through faith, and that not of your selves, it is the gift of GOD, not of works, least any man should boast him self. Which doctrine, not only affirmeth, that grace and not works, hath brought us unto the estate of salvation: but also, that we have passed immediately, from the works of darkness and a damnable estate, into the works of light, and estate of our salvation. Even when we were dead in sins, (saith the Apostle) hath God quickened us in Christ by whose grace ye are saved. How is our salvation of grace & not of works, if by buriyng the old man, and working the death and destruction of sin, we obtain the renewing of our mind in an upright life? How can it be said that he hath quickened us even when we were dead by sins, if we have by our works greatly prevailed against sin, even so far as to procure the death thereof, before we be quickened by being renewed in our spirit and mind in an upright life.

H.N.

Behold, after this manner as we beeleeue, and do here confess or acknowledge: become we rightly baptized in the name of the Son, & incorporated or implanted as fellow members of Christ, into the body of Christ, and the stock of Israel, to the ende that we should even so, according to the truth, as true Christians and an holy people of Israel, of the seed of Abraham, bear or carry his holy name, confess or acknowledge the same Christ, as our Savior before men, and even so live and walk in his louelie upright being. We confess likewise, that all such as do not imitate or follow after Jesus Christ, in his death of the cross, in all obedience of the holy word of Jesus Christ, and of his holy spirit of love, to the vanquishing of the sin, the death, and the hell, & to a burying of all iniquity destroying nature, & ungodly being, or become not even so baptized, or washed in his name, neither yet bear the death of the sin, through the death of the cross of Christ in their inwardness: are no Christians, nor yet baptized in the name or salvation of the son. For all such as become not baptized or washed in the name of Jesus, (that is in the saving health of his death) to the mortifiyng of the sinful flesh according to the inward man: neither yet endeavor them thereto: and yet nevertheless boast them to be Christians, they are all false (n) Christians, also lying in all their confessing & teaching, because they enter not into the cōmunialtie of the sheep of Christ, through the death and coincor porating of the death of Christ, which is the right door of the sheep fold of Christ, but break in some other way, and believe not the salvation or saving health of Jesus Christ,

Answeare.

THis containeth nothing else, but a justifying of that which he hath professed before, to wit, that our imitation of Christ in his death of the cross, is our belief in the son, and our baptizing in the name of the son, and a condemning of all as false Christians, who shall not enter by this his way, into the sheepfold of Christ. And therefore my former answer doth dispatch this also. Through this doctrine professed by H. N. faith is utterly banished, and works only and altogether imbrased, so that instead of saying, I believe in Jesus Christ, if we will become scholars unto H. N. we are to say, I work Jesus Christ. The matter that ministereth unto us faith and comfort in Jesus Christ, is, that he being God equal with his father, hath notwithstanding abased himself in our nature, and for our salvation unto the estate of a servant, wherein he hath humbled himself unto all reproach, contempt, anguish, and bitterness of pain both in soul and body, in the time of his life: and unto all infamy and slander by his death. For his death was the death of the cross, and his grave was given him with the wicked, and the wicked had their will of him, insomuch that the Prophet saith: He was famous for his misery and affliction. This is that love and friendship, which the Apostle saith hath no fellow or match to be found among men. For who hath been found to offer himself to an infamous death for his friend, the son of God doth it for his enemies. For he was counted among the transgressors. Here is the ground work of our faith and comfort, that when there was no religion or fear of God in us, and therefore deadly enmity between him and us: yet so great was the good will he did bear unto us, that himself would wade throughout all those raging waves, to save and preserve us that were under the water of everlasting destruction. Here is the triumph of Christians in whom religion is in truth begun, and his fear truly entered, and therefore hatred banished, and they truly reconciled: that if his death were able of enemies to make friends, his life (which is of much more efficacy & power) shall well be able where friendship is begun, to continue it forever. If that which is weaker, hath done the greater work, the stronger, will be much more able to go thorough with the less labor. H. N. his Christ cutteth of all this comfort. For his estate in suffering, was not abased, and lower then before it had been: but better and nearer unto glory. H. N. his Christ was not equal with God before the time of his passion and humiliatiō, but an utter enemy unto God. For the time of his humiliation and suffering, is from his first entrance into the family, until he become an illuminate elder, before which time (in his opinion) he is a stranger, nay an utter enemy to God and all godliness. Here is then no argument of good will, by abasing himself from a better estate unto a worse, whereby comfort especially cometh unto us. Besides, H.N. his Christ, suffereth for his own benefit, for he could not come to everlasting joy and his perfect estate, unless he should die in the flesh. And this utterly killeth all comfort: for what argument of good will towards us can we have from another in that matter, whereby himself is either the whole, or at the least the greatest gainer? Moreover, shall his death by reconciling of us to God (which is the greater work from the weaker instrument) put us in assured hope, to be safely kept by his life unto eternal glory: when we are both by our own death & suffering, to rid us from the danger of our sins: reconcile us unto our God: and by our life, to continue and preserve our selves unto glory? Howe fearful is the fall of H.N. and his family, that have forsaken the true Messias, that bringeth so great comfort unto mankind, to embrace so cursed and comfortless a Christ?

H.N. The fifth Article.

We believe that the God of Abraham hath raised up this his son Jesus from the dead, and that he even so the third day rose again from the dead: and appeared or made manifest himself unto his friends which loved him, showing unto them, through his suffering and death of the Cross, the victory over the sin, death, devil, hell, the flesh, and the world.

Answer.

The resurrection of H.N. his Christ, answereth unto that doctrine, which he hath delivered before touching his death. For as that was nothing but a passing out of the flesh or letter of the law, (which is a condition common to the Novices and young ones in H.N. his school:) so this is the resurrection, when a man is come into the spirit, or that estate of perfection, which his illuminate elders are partakers of. That which hath been spoken of before, may sufficiently satisfy us touching H.N. his opinion, that thus he thinketh and not otherwise of the resurrection: yet shall it not be amiss to add one testimony out of his Euangelie, where of purpose he handleth the resurrection of Christ: it is in the. 22. Chapter, where he speaketh thus: Now whē Jesus Christ was found faithful in the death of his cross, til unto his burial, to a true Passover out of the flesh, into the making alive according to the spirit, & was also through the power of God his father, raised up frō the death, and made alive again: and that he had shown himself in his making alive, unto his disciples, for that they should steadfastly believe, so was he then wholly taken up from the eyes of their flesh, and he set himself according to the spirit, at the right hand of God his father in the heavenly being: and entered even so, as the true high Priest (when as the service had perfectly ended his course, according to the true being in the holy) into the most holy, his disciples therefore were mindful of all this, and what he had said unto them, & remained within Jerusalem, waiting concordably with supplication and prayer for the promises of the father, until that Christ after the spirit, appeared unto them out of the heavenly being, the most holy in the holy, in spiritual and heavenly powers, like as he after the Spirit, and according to the truth of the heavenly Godhead, is an everlasting and true Christ of GOD. He is plain as you hear in this point, that Christ his resurrection and making alive, was according to the spirit, for he saith that Jesus Christ was found faithful in his death of the cross, to a true Passover out of the flesh, into the making alive according to the spirit. He is likewise as plain in this, that his sitting at the right hand of God, is in spirit & spiritual. For those are his very words (as you have heard) he set himself according to the spirit, at the right hand of god his father (in the heavenly being.) More over, he is of opinion, that he is not a true Christ, but (as he speaketh & imagineth of him) that is according to the spirit. For touching this point, these are his words, He after the spirit, and according to the truth of the heavenly Godhead, is an everlasting and true Christ of God. And that in this absurd doctrine, heavē & earth might come together, and a mingle mangle made of all things, he shameth not to affirm that Christ is the holy ghost, and that the doctrine which is delivered in the 2. of the Acts of the Apostles touching the holy ghost appearing in cloven tongues like fire: was nothing else, but y ^e appearing of this his Christ after the spirit. These are his words touching this matter: His disciples therefore were mindful of all this, and what he had said unto thē, & remained within Ierusalē, waiting cōcordably with supplication & prayer for the promises of the father, until that christ after the spirit appeared unto them out of the heavenly being. The subtlety of that ancient enemy unto mankind, may here evidently be seen, for albeit heavē be not further distant frō the earth, then the meaning of H.N. is from the truth of the doctrine set forth in this common Creed & these articles of our belief: yet to color his craft withal, he keepeth him to the same words which the church useth: professing y ^e christ rose the third day frō the dead, save that he interlaceth some odd words, which cannot well be discerned, but by thē that are well acquainted with his books, under the which he conveyeth all his corrupt doctrine. Here he saith that the God of Abrahā hath raised up [this his son Jesus] having relation in these words [this his son] unto that Christ which he describeth. And likewise when he affirmeth that Christ rose even so the third day from the dead: by this speech [even so] he carrieth us from the resurrection in the flesh, unto the rising in the spirit, according as himself hath imagined of the matter, and yet is he content to make mention of the third day, as if there were no ill meaning in the man, when as indeed, this rising the third day, must be even so as he meaneth, that is nothing so as the truth is. Where the scripture affirmeth, that Christ appeared in the flesh after his resurrection, unto his disciples, and shown unto them his hands and his side: and that he willed Thomas, (who had affirmed he would never believe his resurrection, unless he should put his finger into the print of the nails, and his hand into his side) to put his finger where the nails had been, and his hand into his side: H.N. to maintain his doctrine of the resurrection in the spirit, affirmeth that he shown unto his disciples, nothing else but the victory over sin, death, devil, and hell: as if he had declared unto them, howe by his suffering & passion, he came by the victory over sin, death, the devil and hell: to the ende they might follow him in the same footesteppes, and so become partakers of the like victory with him. Which thing in plain words he professeth in the next Section. Here he setteth forth the matter not altogether so plainly, and yet clearly enough, to him that is anything acquainted with his subtle writing, and crafty manner of speaking. These be his words in this place: He appeared or made manifest him self to his friends, which loved him, showing unto them thorough his suffering and death of the Cross, the victory over the sin, death, devil, hell, the flesh, and the world. What plainer proof can be brought, not only that Christ did rise in the flesh, but also that he rose in the same flesh wherein he suffered, then this even now alleged out of the Gospel after saint John: for the Apostles see his hands and his side, Thomas putteth his finger into the place, where the nails had been, and his hand into his side, which thing H. N. shall never be able to wipe away, by any mystical interpretation whatsoever, inasmuch as our Savior Christ reproving the want of faith in Thomas, and that he was so hardly led to believe his resurrection, before his senses were satisfied: saith unto him: Thomas, because thou hast seen me, thou believest: blessed are they that have not seen, and have believed. In the second of the Acts, saint Peter proveth that Christ must be raised up concerning the flesh, and be set upon the throne of his father, and that he should not be left in the grave, neither should his flesh see corruption, and y ^t David long before, as he was a prophet, did both foresee & foretell this: therefore seeing he was a prophet & knew that God had sworn with an oath to him, that of the fruit of his loins, he would raise up christ concerning the flesh, to set him vpō his throne, he knowing this before, spake of the resurrection of Christ, that his soul should not be left in grave, neither his flesh should see corruptiō. This testimony of the apostle, cannot agree with H. N. his Christ. For his flesh must necessarily be left in the grave, and see corruption, because when his Christ after the flesh is dead, he never resumeth or taketh unto him again that estate: but as having forever done with it, riseth up in the spirit, and continueth in the same, being forever after an illuminate elder, who neither can err in judgment, nor offend anymore in conversation. So that death or the grave, do still keep that possession or power which once they had of his flesh, neither will he, that they yield it unto him anymore again. As for the true Christ, it was impossible for death, to keep and continue that hold, which once it had of him, as appeareth in the Acts. The Lord (if it be his good will) give this Family to see, what a Christ H. N. hath brought unto them, that they refuse no longer the true Christ and only comfort of all Christians: for this miserable Christ, whom the grave hath closed up, and holdeth all that ever it had of him. For their Christ after the spirit was never in the grave, and their Christ after the flesh, by H. N. his own testimony, doeth never arise after that once he hath been in the grave. How shall these men be ever able to get out at the doors of death, when their Christ and Captain, is yet groping, and to this day hath not found the gate that leadeth out of the grave?

H.N.

We confess that no man can become partaker with all the holy ones of God, and believers of Jesus Christ, of the resurrection of Christ, nor of the resurrection from the dead, or yet rise up with the holy ones of God and Christ, but such as endeavor themselves in the belief, under the obedience of the love of Jesus Christ, to become implanted into Christ, the gracious word of the Lord: and even so then to die with Christ in his like death, as also to lay away, slay, and bury through the death of his cross, the sin in the flesh, whereby they may even so, out of the second birth from the dead, become renewed in the spirit of their mind, in Jesus Christ. For therethrough we all obtain and enjoy, in the upright righteousness and holiness which GOD esteemeth, the making alive from the dead, namely with all the righteous and holy ones of God: in the day of the resurrection: and inherit everlasting life.

Answer.

All the comfort that H. N. doeth assure his family of, by the resurrection of their Christ, is, that such as shall become obedient unto his doctrine, which thing he expresseth in these words (such as endeavor themselves in the belief, under the obedience of the love of Jesus Christ, to become implanted into Christ, the gracious word of the Lord, for Christ (as you have heard before) signifieth sometimes nothing else with H. N. but this word and doctrine which he hath brought into the world) shall by this their slaying and burying of sin in the flesh, become renewed in the spirit of their mind, obtain and enjoy the resurrection, or (as he speaketh) the making alive from the dead, and inherit the everlasting life. But we have not thus learned Christ, so many as have been taught out of the word of God, the truth of him, and the true fruit of his resurrection. For as Christ Jesus died in our sins, and went down into the grave in our iniquities, inasmuch as it was our sins, and no offense of his own, that drew him unto death: so his resurrection, was the perfect absolution and clearing of the faithful, from all their transgressions. For had one sin of his servants been unsatisfied for, neither would death have resigned hir right, who had arrested him as surety for sin, neither would the righteous Lord, by raising him from the dead, & bringing him out of the danger that he lay under for our sins, have given sentence on his side, & so justified us in him. Which thing the apostle confirmeth, triumphing over condemnation, not only because we have discharged it by his death: but also because we have our Quietus est, & acquittance to show for the same, even his resurrectiō. Who shall lay anything to the charge of god his chose? It is God that justifieth, who shall condemn? it is Christ that is dead, yea or rather which is risē again. And likewise the same apostle, in his epistle to the Corin. affirmeth plainly, that if Christ be not risen from the dead, we have nothing to show for our discharge against sin, but do remain yet under the danger thereof. And in the Epistle to the Romans, he declareth also, that we are by his resurrection cleared from our sins, and they now no longer imputed unto us. And therefore when he had before declared, that not only Abraham his faith was imputed unto him for righteousness, but also that ours shall be imputed unto us, he telleth us more particularly how this cometh to pass, to wit, because Christ who was delivered to death for our sins, is risen again for our justification. For as God the father in delivering Christ unto death, did cast all our sins upon him, and condemned our sins in him: so in raising him frō the dead he justified and absolved him, & us in him, (inasmuch as but for us, neither sin, nor death could have anything to do with him) from all our sins and trāsgressions whatsoever. Now if the Lord had let him make an escape who was in hold for our sins, inasmuch as he had once taken upon him to satisfy for the same, or wrougt his deliverance and set him at liberty, before a full & sufficient satisfaction had been made: then could not himself have been cleared of injury offered unto us, nor his Justice have been unspotted even before us, which if once we suffer to enter but into our thoughts, it maketh us giltye of high treason against our God. This doctrine therefore of H. N. who will have our dying unto sin, not only to prevent, but also to procure our rising unto righteousness, not mencioning any other benefit that we have from Christ his resurrectiō, beside the example that is set before us, for our imitation and following after him in the same: is at defiance and utter enmity with the truth which is taught in the word of God. For Christ his resurrection which H. N. maketh so small an accounpt of, not only is our justification from the giltinesse and danger of sin: but also the head and well spring, of all that righteousness, holiness, and newenes of life, that is to be found ni the conversation of his servants. And therefore the Apostle in the 2. to the Ephe. doth fetch our rising unto righteousness frō Christ his resurrection, and joining them together speaketh thus: God which is rich in mercy, even when we were dead by sins, hath quickened us together in Christ, and hath raised us up together. And accordingly to the Collosians, draweth his exhortation unto newness of life, from the resurrection of Christ, as from the fountain, from the which floweth the reformation of our life. If ye thē be risen with Christ (saith the Apostle) seek those things which are above, where Christ sitteth on the right hand of God, set your affection on things that are above, and not on things which are on the earth. Which thing is also confirmed out of the Ephesians, where we do read, that the large and liberal distribution of his graces, did follow his resurrection and ascension, when that notable victory and conquest over sin & death was fully accomplished. The resurrection therefore of Christ, according to the truth of his word, is not only our discharge against sin: but the fountain and spring also of all that change of life and conversation, which is to be seen in his servants. But according to this doctrine of H.N. it is neither our discharge against sin, nor yet the beginning of our good life, & therefore without mention either of justification from sin by it, or vivification and quickening in the ways of righteousness: we are sent to make war with our affections, according to the rules of his doctrine, that so we may obtain the resurrection from the dead, and the renewing of our spirit and mind. So that we have nothing in H.N. his Creed to be believed, but many things in our conversation to be practiced, nothing to leave unto that was once done by him, but all that we may trust to, must proceed from our self. Touching this point, Whether our dying unto sin, do both prevent and purchase the renewing of our mind, it hath been answered in the article immediately going before.

H. N. The sixth Article.

We believe that this same Jesus (like as the Scripture mentioneth thereof) is ascended into Heaven sitting at the right hand of God his almighty Father. We confess that he hath taken in the heaven, and reigneth and ruleth essentially in the heavenly being with his father, until that all his enemies be laid under his fete: and that he in like manner shall in every behalf take in the kingdom, and all dominion, and power, and render it all over unto his father, that God may even so be all in all according to the promises.

Answeare.

This confessor H. N. acknowledgeth and confesseth that this same Jesus of his, is ascended into heaven, sitting at the right hand of God his almighty father, but with this cautiō, that it is like as the scripture mentioneth thereof, that is, as his own head shall imagine the Scripture to speak, when it is transformed from the true and natural sense, into allegories and mysteries of his own making. And therefore after his wonted manner, loving to make his Commentary darker then the Text which he hath taken in hand to open and explain, he saith: That his Jesus hath taken in the heaven, & reigneth & ruleth essentiallie in the heavenly being, that is, that being free from sin, & the knowledge of the word after the letter, he is now become altogether heavenly & spiritual, inspired w ^t knowledge immediately frō God himself. For his Christ after the spirit, is him self, and all that his number, who are by obedience unto his doctrine, grown to such perfection, that now they sin no more, being replenished with the fullness of the holy spirit of Christ, as himself speaketh. And that he meaneth no other ascending into heaven▪ neither any other taking in of the heaven, is evidently proved out of his Euangelie, chapter 26. and 10 Section.: Behold when as now the law of Moses, was in such wise, as is said fulfilled or accomplished: and had no longer service with the death of the sin, and with the believers of Christ, which through the law were dead unto the law, but the spirit of Christ, which made the diseassed believers of Christ, alive again in righteousness, out of the death of Christ: so had then also the Priesthoode, in his Images, figures, and shadows, after the manner of Aaron, no more ministration with the living in Jesus Christ, neither yet gave it any clerenes more with them, because the heavenly clearness of Christ, and his upright being of love, wherein the disciples of Christ were comprehended, excelled far away all clearness of the figurative services, for that cause the priesthood of Aaron, changed also with the Disciples of Christ, and ceased by them, for with them there was a spiritual heavenly priesthood, appeared in upright righteosnesse, and even so was the same with his service, established on Christ after the spirit, the true light, which is an high Prieste, that bideth forever at the right hand of God in the heavenly being: whose service of the spitituall & heavenly ministration, cometh not to pass in the letter, nor in the figures, but in the very true being. Behold, even so was Christ after the spirit, in his office or service, a minister of the very true and heavenly goods, among his disciples and believers: and hath when he had taken in the Heaven, multiplied him self through his seed of the holy Ghost, out of the heavenly being, to the increasing of his generation: the upright seed of Abraham according to the promises, and even so became Christ fruitful upon earth, in many thousands of his Saints, all which he through his death made free, or justified frō the sin, & made them alive through his holy Ghost, taking them up from the earth, and assembling them unto him at the right hand of God his father in the heavenly being.

He affirmeth (as you hear) in the 10. Section, that when the law of Moses was accomplished by the death of sin and had resigned unto the spirit of Christ, which made the deceassed believers alive again in righteousness: thē had the priesthood after the manner of Aaron, no more ministration, w ^t these living, neither gave it anymore clearness unto them, & this is his reason, because the heavenly clearness of Christ, wherein the disciples of Christ were comprehended, excelled far away all clearness of the figurative services. The same reason he rendereth in the next Section, saying, that the priesthood of Aaron ceased with the disciples of Christ, for that unto them there had a spiritual heavenly priesthood appeared, who was with his service established on Christ after the spirit, which is an high Priest that bideth forever at the right hand of God, in the heavenly being. In the 12. Section, continuing his speech of those to whom now the heavenly Priesthood had appeared, he calleth them [Christ after the spirit] and affirmeth, that when he had taken in the heaven, he multiplied himself thorough his doctrine, which he calleth his seed of the holy Ghost, for being perfect they may publicly teache and profess) to the increasing of his generation, the upright seed of Abraham according to the promises, and so became Christ fruitful upon the earth, and assembled many unto him at the right hand of God his father in the heavenly being. This is the taking in of the the heaven, or the ascending into Heaven of H.N. his Christ, and the sitting at the right hand of God his father: even to become heavenly minded, and inspired from above, in all fullness with this knowledge and obedience, which H.N. requireth in this his service of love. Here is neither hope nor comfort for us in any other man beside our selves, neither is any consolation opened, either from the ascencion of Christ, either else for that he sitteth at the right hand of God his father: only this is confessed, that the number of his perfect ones, are become inclosers, and have taken in the heaven, so that there is no portion of heaven and other true happiness to be hired, or otherwise had, unless a man renounce the knowledge of the word after the letter, become void of all sin, and perfectly illuminated with thefull cleerenes of H.N. his doctrine. The greatest comfort that I see a man (who would willingly become a disciple) can have by H. N. his doctrine, is, that though his religion be very high and mystical, yet his Heaven is very low, even here upon Earth among us. For this ascension of his Christ, and sitting at the right hand of his father: is performed in this life, when the disciples become once comprehended of this his heavenly clearness, and of his upright being of the love. When shall we once come to the bottom of this dungeon of darkness? How hard is it, when once a man hath given way to heresy, to find that stop which shall make him stay and recover himself? Howe great is the goodness of our God, that hath armed us with clear and plain doctrine out of his word, against these and the like dangers, and hath left unto us, the knowledge of his Christ, to our exceeding great comfort and consolation: insomuch that every article of our belief, addeth something to the consolation of a Christian? For albeit our hope be great, in that we hear of him (who went down into the grave in our sins) that he is risen again, and so acquit of that danger and judgment, which he lay under for the same: yet is it much more, when we understand that the Lord hath not so left him and caste him of, who was the whole dealer & doer for us: but hath received him into heaven, his own seat & habitation. Neither have the arguments & tokens of his love here had their end, but he hath set him on his right hand, that is, hath committed the whole government & administratiō of his kingdom heervpon earth into his hands. How can it go hard with us, when our mediator, and he that hath had all these dealings for us, is become so great with our God, as to be made the head of his church, & to have received the government & charge over his chosen? May we not w ^t the Apostle triumph & say: Who shall lay anything to the charge of God's chosen: it is Christ which is dead, or rather which is risen again, nay which is at the right hand of God, making intercession for us? If his death brought us from such danger, what benefit will this his life bring unto us, and against how many and how great dangers, shall it be able to defend us? If when we were enemies, we were reconciled unto God, by the death of his son, much more being reconciled, we shall be saved by his life. For both the instrument hath now more power and strength to perform, and the matter is the fitter to be wrought upon. Christ is not entered into the holy places, that are made with hands, which are similitudes of the true sanctuary, but is entered into very heaven, to appear now in the sight of God for us. Seeing then we have an high Priest, which is over the house of GOD, let us draw near him with a true heart, in assurance of faith, sprinkling in our hearts from an evil conscience, and washed in our bodies with pure water, abhorring from our hearts this cursed and comfortless Christ, which H.N. hath brought out, not meaning to comfort & feed, but to pyne & famish his family withal. We have not only comfort by our Christ, touching his priesthood, for that he appeareth now in the sight of our God for us, and that the sacrifice is continually before his eyes whereby we stand discharged against sin, and made acceptable, and in good favor and grace with our God: neither yet for that he being ascended on high, and leading captivity captive, doth give gifts to his Church generally, and to the several members thereof particularly in governing them by his spirit, and word, being forcible by the working thereof to promote his glory in them: but also touching his kingdom, because he is our Christ, to whom is given all power, both in heaven and earth, and of whom it is written: The Lord, said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool, Be thou ruler in the midst of thine enemies, without whose license and leave, even in his humility & lowest estate, the devils themselves durst not to deal, no not against Hogs and swine. And therefore being now exalted into such glory, how dare they be bold to attempt anything against the least of his servants, without special license from himself.

The Family can find no such comfort in their counterfeit Christ, who setteth and breedeth only in their brain, hatching his revelations, and coining these & such like mysteries, ruling over no other enemies, neither being careful to keep of other adversaries, besides the true & natural meaning of the word of God. Thus as you have heard, hath H.N. stopped the heads of all the well springs of life, taking from us all the several comforts, which by these Articles of our belief, we are lawfully entitled unto, sending us to dig pittes in our selves, and there to seek for this spring of life, where, by the word of God we are well assured, it can never be found.

H.N. The seventh Article.

We believe that Jesus Christ shall come from thence (namely, from the right hand of God his father, out of heaven, to judge the living and the dead. We confess, that he will even so in his coming, shewforth his great power and majesty, and make manifest, with him, the glorious Lordlines of the many thousands of his holy ones, in their garnishing, possess his inheritance with God his father and with all his saints, in triumph and perpetual joy everlastingly. And judge evē so, with all his holy ones, as a righteous Judge, the world and all nations, generations and languages, according to the truth with righteousness.

Answeare.

This coming of Christ to judge the quick & the dead, is by the doctrine of H.N. in this life, yea it is even now in this time, whē H.N. and his doctrine are manifested, and brought to light. Now (saith. H.N. ) shall the glorious lordlynesse of the many thousand of his holy ones in their garnishing be made manifest, now shall Christ possess his inheritance, in triumph & perpetual joy everlastingly, and judge even so all nations and languages according to the truth with righteousness. In his title I have sufficiprooued, that the day of judgment is in this life if we will believe his doctrine, and that it is no other thing then the publishing of this his doctrine: Yet because I would not have any sent away unsatisfied herein, I will add one or two testimonies unto the former. In his Euangelie cap. 34. thus he speaketh of that matter. Behold and consider my beloved, how wonderfully god worketh in his holy ones: and how that now in this day, or light of the love, the judgment seat of Christ is revealed and declared unto us, out of heaven, to a righteous judgment upon earth: from the right hand of God: & how that on the same judgment seat of Christ (that the Scripture might be fulfilled) there sitteth one now in truth in the habitation of David: which judgeth uprightly, thinketh upon equity, and requireth righteousness. Through him God will now in this day which he him self, hath appointed or ordained thereunto, judge the compass of the earth with righteousness. In which this same day or last time (namely in the perfection of the works of God and in his righteous judgment) the God of heaven hath now declared him self, and his Christ, together with all his Saints unto us his elect: also made a dwelling with us: and brought even so unto us out of his holy being, the most holy of his true tabernacle, with the fullness of his garishing and spiritual heavenly riches, to an everlasting fast standing Jerusalem, and house for God's dwelling, according to the Scripture, the which is the very true vndisturbable kingdom, full of all godly power, joy, and of all heavenly beautifulnesse, wherein the laude of the Lord with fullness of eternal life and lovely sweetness is song from everlasting to everlasting, and wherein all minds of pure hearts, do dwell, live, and walk with freedom and Christian triumph, in all love. He professeth here that the judgment seat of Christ, is now revealed in this day of love, & that God will now in this same day, through him whom he hath appointed (that is him self, for this same place and authority out of the 17. of the Acts, he hath challenged to himself in his title as you heard before) to judge the compass of the earth with righteousness, and that the God of heaven hath now declared him self and his Christ to his elect, with the fullness of his garnishing and spiritual heavenly riches, to an everlasting house for God his dwelling, the which (as he saith) is the true vndisturbable kingdom full of all godly power, joy, and heavenly beautifulnesse, wherein is the fullness 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 up and the resurrection of the Lord's dead, cometh also to pass presently in this same day, through the appearing of the coming of Christ in his majesty. Which resurrectiō of the dead, seeing that the same is come unto us frō gods grace, we do likewise in this present day, to an Euangelie or joyful message of the kingdome of god & christ, publish in all the world, under the obedience of the love, In which resurrectiō of the dead, God showeth unto us, that the time is now fulfilled, that his dead, or the dead which are fall̄ a sleep in the lord, rise up in this day of his judgment and appear unto us in godly glory, which shall also frō henceforth, live in us everlastingly with Christ, & reign upon the earth. Wherein the scripture becometh fulfilled in this present day, like as there standeth writ̄ thereof. He affirmeth here in plain words▪ that y ^e dead w ^c are fallen a stepe in the Lord, rise up in this day of his judgment & appear unto H.N. & the illuminate elders of his family, in godly glory. He affirmeth like wise, y ^t they shall frō henceforth live in him, & his fellow elders everlastingly, thē the w ^t , what can be more erroneous? For by this doctrine, the resurrectiō, should be only of thē that sleep in the Lord, that is, of the good, of which number he taketh thē to be alone, who now receive his doctrine: & everlasting life which they rise up to enjoy, should be only to live after that course of life, which he & his illuminate fellow elders do keep. For he saith that they are to live in him, and in his fellow elders everlastingly, & to reign upon the earth. If their eyes be not altogether closed up, who favor the doctrine of H.N. they may well discern, that this resurrection is not that resurrection which the Scripture mentioneth, neither is this change of them that embrace his doctrine that which the Apostle reporteth. 1. Corinth, 15.52. Which (as he testifieth there) is to be performed in a moment, in the twinkling of an eye, at the last Trump. Now I am well assured experience will tell thē, beside the doctrine of H.N. which confirmeth the same, that they are not by and by in a moment, after they have heard the blast 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 clearly, if possible that may be: Yea happy is he, which now respecteth well the true light, and assembleth him in this day, unto the mercy seat of the Majesty of God and Christ to his salvation, for after this day, there shall no day of grace come upon the earth, because all the works of God, and his Prophecies be come fulfilled according to the scripture in the same. And for that the righteous judgment of God, to an everlasting death and damnation of all ungodly, and to an eternal life and salvation of all the holy ones, and elect of God, becometh also executed therein. This opinion of his, is confuted before at large in my answer to that title, which he challengeth unto him self, This only testimony I will add to the former, for the overthrow of this opinion, If to do good and live well, be the resurrection of life, howe is that true, which S. John testifieth, that they which have done good, shall come forth of the Graues, unto the resurrection of life? With what truth or in what sense can it be said of a man, that he cometh forth to that, which already he hath in him self and is possessed of? Nay if this be the resurrection to arise up to the imbrasing of H.N. his doctrine, with what truth can it be said, that they which already have done good, shall come forth unto the resurrectiō of life: whē he is of opinion that we are void of all goodness & grace, until we become seasoned with this service of the love? And howe can they which have done good come out of the grave, when by his doctrine they have come out of their graves, before they have done good? For death & burial unto sin, are in order before the resurrection, unto righteousness and newness of life. What comfort can our faith find in this article of our belief, if H.N. his doctrine be true? If all were performed which he promiseth, yet can we come by no other comfort from him then this, that if we shall embrace his doctrine, then shall we live as he doeth here upon earth. This is all the benefit that our faith obteyneth by the resurrection of H.N. his Christ from the dead.

H.N. The eight Article.

We believe in the holy Ghost: and that the same, in the oldness of the time, when the days of the patience of Christ, in the obedience of the holy and gracious word▪ and his service of love, are fulfilled, becometh poured forth from the right hand of God, through Jesus Christ, namely over them all that have followed Christ in his death of the cross obediently, and have kept his doctrine, with the word of his patience even unto the ende, that is which are passed through, or have accomplished the Passover with Christ till unto the seconde birth from the dead. Or unto the new life of the true being of Christ.

Answeare.

We do hear nothing from H. N. to move us too think, that the holy Ghost is God, which thing would not have been omitted, if he had been sound therein, seeing he openeth unto his family the principles of religiō, whereof this is one of the chief, and setteth down beside the words of our Creed, his own exposition & explication of the same: seeing also that of all the churches which profess Christianity throughout the whole world, there is no one, that hath unto this day imbrased his doctrine, or joined with him in religion, and those which thoroughly know him, profess war with him: considering likewise, that the scripture hath not left us without sufficient light, to prove the holy Ghost not only to be God in substance one with the father and the son, but also distinct in person. I say in these, and such like respects, his silence in so principal a thing, bewrayeth him self not to be sound in the same. But to omit conjectures how evident soever they be, and to come to the matter justified and warraunted by express writing: howe is it that H. N. professeth that his holy Ghost becometh poured forth (as he speaketh) in the oldness of the time, when men have followed Christ in the death of his cross, unto the new life or seconde birth? Can men make any beginning in Christianity, before the spirit of God be geeuen unto them? Nay can they truly cōceine of that way, before they be lightened with the spirit of God? Doeth not the Apostle plainly affirm, That no man knoweth the things of God, but the spirit of God, And therefore in the next verse confesseth, That they had received the spirit of GOD, whereby they might know the things that were given them of GOD? Have the servants of GOD, his spirit poured upon them, when they have been dead unto sin? is it not by the power of the spirit of GOD, that they die unto sin, as well as they that live unto righteousness? Doeth not the Apostle attribute the mortifiyng of the deeds of the body to the spirit in these words? If ye mortify the deeds of the body, by the spirit, ye shall live. Howe then dare H.N. utter such dangerous dreams as these be of the holy Ghoste, that he should not be given unto the servants of GOD, before they have altogether left sin, and become utterly dead unto the same? For he is of opinion, that the holy ghost is not granted unto his family, before that time that Christ in the spirit (as was spoken before) appear unto them, and they become partakers and possessed of that estate of perfection, which he dreameth of. And therefore (as was declared before) he calleth the visible coming of the holy Ghost upon the Apostles, whereof mention is made in the second of the Acts: [the appearing of Christ in the spirit]. For that estate which his family are partakers of before this perfection, was called before [the estate of the man in his youngnes] and here it is called, [the days of the patience of Christ in the obedience of the holy and gracious word, and his service of love, and the keeping of the doctrine of his patience.] Now (saith H.N.) when those days of the patience of Christ are fulfilled, and when they have kept the word of his patience, unto the ende, then becometh the holy Ghost poured forth upon such, from the right hand of GOD. By this doctrine (in my judgment) H. N dealeth hardly with the man in his youngnesse. For if it should please the Lord, to call any of his family, before they were come to this perfection which he speaketh of, they should die as reprobates, out of the favor of GOD, the heirs of everlasting destruction. (For as saint Paul testifieth,) If any man have not the spirit of Christ, the same is not his: and by this doctrine of H. N. they are not partakers thereof, before those days of the patience of Christ be fully expired, and this estate of perfection entered: which he calleth [the second birth from the dead,] or [the new life of the true being of Christ.]

H. N.

Which upright believers, that follow after Christ in death & life, become baptized or washed through Christ, in the pure and living waters of the holy ghost: & those same shall also (i) become poured forth over thē, with full clearness of God abūdantly, for even so, through shedding forth of the holy Ghoste, over the upright believers in Christ, under the obedience of the love of the holy Ghost, doeth Christ make manifest his holy church, the cōmunialtie of his holy ones, and establisheth on the same the promises of God his heavenly father, and even so plainly showeth who are the right Christians, & in what manner of wise that they become baptized, under the obedience of the belief of Jesus Christ, in the name of the holy Ghost. And that is the upright Christian baptism, in the name of the holy Ghost, and it is the true seconde birth, out of the holy Ghost, the ttue love of GOD and Christ.

Answeare.

THese upright believers have the waters of the holy Ghost, as H. N. affirmeth, poured forth over them w ^t full cleerenes of God abundantly: and thus doth Christ make manifest his holy Church under the obedience of the love through the shedding forth of the holy Ghost, who is nothing else, but [the love of God & Christ] with H.N. as appeareth in the lasse line of the last Section, and this he calleth the baptism in the name of the holy Ghost. This doctrine hath been confuted before: there is nothing therefore remaining now, but to give you a sight of those absurd things which follow upon it. First of all by this doctrine, H.N. his Christ in the spirit, and his holy Ghost, be all one. Secondly the holy Ghost is not given, but to them that are of this family, and subscribe to the doctrine and religion of H.N. Thirdly, sin is subdued, before the holy Ghost be granted and given unto them. Fourthly. Baptism is no cutwarde seal and assurance of that good will the Lord beareth unto us, but an inward perfect obedience, that we yield unto him. And last of all, the holy Ghost, is not that w ^t begetteth in us the love of God & Christ, as it is written: but it is the very love itself of God and Christ, and nothing else. These errors be so evident, that if nothing had been said severally unto them before, being once brought out unto the bar, and arrayned, a man would think they would at the first have yielded, confessed, and never for shame by pleading not guilty, have made any further trouble unto the country for their trial.

H. N.

We confess, that they all, which become not grounded in this same upright faith of Jesus Christ, nor become even so baptized, as is before mentioned in the first article, in the name of the Father, under the obedience of the love of the father, and his law, (and as is before mentioned in the fourth article) in the name of the Son, under the obedience of the love of the son, and his belief, and as is before mentioned in this 8. article,) in the name of the holy Ghost, under the obedience of the love of the holy Ghoste, and his renewing of the life & mind: are no true Christians: and that they also all, that boast themselves to be Christians, without this same upright faith, and baptism, are doubteles false Christians. Sectio 33. Therefore shall now in this same day of the love, the word that the Lord Jesus hath spoken concerning the true be, liefe and baptism, be a judge, also become fulfilled & found very true, and make known the believers from the unbelievers. Section. 34. For verily who so believeth and becometh baptized, after this manner (like as we here confess or acknowledge, according to the word of Jesus Christ, the upright faith and baptism) he shall become saved: but who so believeth not, he shall according to the word of Jesus Christ become condemned 35. For that cause let no mā boast him to be a christiā, that hath not in the upright faith received the true tokens of the Christianity, that is that beareth or carrieth not the name of the Father, and of the Son and of the holy Ghost, essentially and livingly in him (otherwise he shall assuredly in this same day of the love of the righteous judgment, before all the holy ones of God, which are comprehended in the communialtie of the love be found false and lying. For the word that the Lord Jesus Christ hath spoken shall judge him in this same newest day.

Answeare.

H.N. proceedeth now to the sentence of everlasting condemnation, which he thundereth out against all howe many soever, who shall not now in this present day of the love, believe this doctrine which he hath here published and professed. What sentence he himself lieth under, I leave it unto the Lord, but if there be any place left unto prayer for him, I pray God he may be so truly touched with repentance, as that curse may be turned from him, which waiteth for so many, as by damnable doctrine, shall lead blind and simple souls out of the way. In the mean time we stand assured from the mouth of the lord, that the curse which is causeless shall not come. The true Church of Christ acknowledgeth the holy Ghost to be God equal with the Father, and the Son: because the Scripture giveth liberty and freedom unto him, in distributing of graces and gifts unto the children of GOD. According as we read in the former Epistle to the Corinthes: Al these things worketh one, and the self same spirit, distributing to every man severally as he will: & because in like manner it joineth him with the father and the son, making but one God of those three persons, as it is written in the first Epistle of Saint John, There are three which bear record in heaven, the Father, the word, and the holy Ghost, and these three are one. We do assuredly believe, that the holy Ghost will be our comforter unto the ende, as well in working the works of sanctification in us, as in making strong and sealing up unto our spirit the assurance of salvation and everlasting life: bringing all that to pass in our weakness, which the Lord hath promised in his word. For the which ende he is sent from the Father and the Son into the world. Which effects, are many in number, and marvelous for the great workemanshippe thereof in such frailty, as we are forced to feel and confess to be within our selves. For what a wonderful work is this in flesh and blood, to have a wise and understanding heart in the will and word of his God? The Apostle setteth this sight of God his goodness towards us which is offered in the Gospel, far above the reach either of sense or reason, attributing it only to y ^e holy Ghost: The things which eye hath not seen, neither ear heard, neither came into man's heart, hath God prepared for them that love him, but God hath revealed them unto us by his spirit, for what mā knoweth the things of a man save the spirit of a mā, even so the things of God knoweth no mā but the spirit of god. What a rare work is this in like manner, to give unto men who are privy to themselves of manifold offenses, and great wretchedness, the confidence and boldness to call God Father, making a full reckoning of his favor, and good will towards them? which thing is notwithstanding wrought in the servants of God, by the spirit of God as the Apostle witnesseth: because ye are sons, God hath sent forth the spirit of his son into your hearts, which crieth Abba, Father. Of what difficulty likewise is that work, [to quicken this not dull, but dead disposition within us,] in the ways of the Lord his laws, and in the works of his commandments? yet doeth the spirit of God perform it in us, as we read in the Epistle to the Romans: If the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by his spirit that dwelleth in you. Moreover that passeth the power of man, in our afflictions to be guided unto God, and to have beside the matter, the acceptable manner also of mourning and groaning ministered unto us, which proceedeth from the spirit of God, as it is written to the Romans: Likewise the spirit also helpeth our infirmities, for we know not what to pray as we ought, but the spirit it self maketh request for us, with sighs which cannot be expressed, but he that searcheth the hearts, knoweth what is the meaning of the spirit, for he maketh request for the faults, according to the will of God. And howe wonderful is the Lord by this work of his spirit in us, who are yet kept from our Country & kingdom, and oftentimes so evil entreated and so little regarded, that not only men, but the Lord himself, seemeth to reckon of us as unworthy of any welfare here upon earth to have notwithstanding within us, a good earnest of our inheritance in heavē, evē the spirit of God, who hath also to name [Comforter] for these and like effects of consolatiō? after that ye believed ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, for the redemption of that liberty purchased, to the praise of his glory. As for H.N. his holy Ghost, there are no such things to be had from him, for concerning the earnest and assurance to be made for our inheritance, what use can there be thereof, when once we are entered upon the same: now by H.N. his doctrine, everlasting life, is in this life and in this estate of perfection which he professeth, & therefore when possession is taken, there is no longer place for any pledge or earnest of assurance, and therefore H.N. his holy Ghost, cannot be he which the Scripture setteth forth, and maketh known by the property of a pleadge or earnest? Beside this, when H.N. his holy Ghost is once come, they are past prayer for sin, they have not to pray against it being no sinners: and goodness they want not, being perfect, and therefore he is not that holy Ghost which the Scripture speaketh off, that helpeth their infirmities, who know not what to pray as they ought, making request with sighs and groans that cannot be expressed.

H.N. The nienth Article.

We believe one holy Church a communialtie of holy ones: which is the conjoined body of Christ or incorporated through the love, to Christ: and that the shedding forth of the holy Ghost cometh to pass: under the obedience of the love upon the same. For through the holy Ghost (wherewith she is: in all love annointed, blessed, and elected, to a sanctified bride of Christ:) she becometh named one holy communialty of holy ones, which is the holy conjoined body of the body of Jesus Christ

We confess that this same one holy comunialtie which becometh even so as is above said incorporated through the love: into the body of Jesus Christ, as one body with him, and baptized in his saving health: is the true Christianity, and the upright holy church of Jesus Christ. Wherevnto all people should of right assemble them under the obedience of the love, to their blessing and salvation according to the promises: For she is God majesty, or the true house of the love, for his dwelling, wherein God will have mercy on all people.

Who so now therefore assembleth him not under the obdiēce of the love: unto the same holy Church of Jesus Christ, neither yet submitteth him humbly, under the same majesty of GOD, but contemneth the righteousness of GOD: and the spiritual gifts & riches of Christ & so turneth away himself from the communialtie of the love, the chosen holy ones of God, he showeth that he is false of heart, and standeth minded against GOD and his holy Church, and bringeth even so the judgment of his condemnation over himself.

Answeare.

H.N. professeth here, that this sect is the true, and only Church of Christ, incorporated through love to Christ, whereunto all people should of right assemble themselves, to their blessing and salvation, because she is God's Majesty, for these be his own words. He professeth likewise, that whosoever turneth himself away, from this communialtie of the love, he bringeth even so the judgment of his condemnation over himself. In many places of this book he flatly condemneth all people, that are not of this sect, he affirmeth their estate to he a false being, the Devil, the Antichrist, the wicked spirit the kingdom of Hell, & the majesty of the Devil himself: they are his very words in the fifteenth Chapter of his first exhortation. I will not stand long upon this point, but content myself only with two testimonies, and those taken out of this, and the next chapter, whereby every man may easily perceive, what his judgment is, both of the Preachers and people, wheresoever, or howe many soever that are not of his family. Thus he speaketh in the fifteenth Chapter of his first Exhortation, and tenth Section: The vnilluminated unsent teachers, busy, and apply them very earnestly about the profounde knowledge of the Scriptures, or high vnderstandinges, according to the pleasing, either contentation of men, or about a painted holiness, or false righteousness, according to the flesh, or outward appearance, that hath before the fleshly minded, a show of righteousness, but inwardly their nature or mind, is full of iniquity and full of all false witnessinges, against God his gracious word, and his Ministers, and they are not else what, but a nest of Diuelles, and of all wicked Spirites. Therefore surely, the riches of the knowledge, in all false hearts, of the Scripture-learned, and in all presumptuous or arrogant self wise is the false spirit of Antichrist, which through his show of outward holiness, and great knowledge in the Scripture, worketh a secrete iniquity, and esteemeth himself as more worthy, then the love and her service, and above the wisdom of God, or the upright life, to be the spirit of the full wisdom itself. And in the sixteenth Chapter, which is the next following, and seventeenth Section he confirmeth his judgment in these words. Therefore it is assuredly all false, & lies, seducing and deceitful, what the ungodly or vnilluminated men, out of the imaginatiō or riches of their own knowledge, & out of the learnednes, of the Scriptures bring forth, institute, preach, and teache. They preach in deed the letter & imaginatiō of their knowledge, but not the word of the living God. Seeing then they have not fulfilled obediently, the first entrance, into the doctrine of the gracious word, & yet nevertheless, with free hearts presumptuosly boast them to have. and to use all what is brought, & givē out of grace, to the holieones of God, in the communialtie of the love, & lie or err therein: so is doubtless all their doing, & word that they use, out of the free mindedness of their heat, a false freedom, out the false light, the imagination of the knowledge, & all their congregation, let thē esteem thenselves so holy as they will: a false Christianity, and Deuilles Synagogue or school. For there is none other cōmunialtie of holy ones or true Christianity but the communialty of holy ones in the love of Jesus Christ, & all such as adjoin thē thereunto, and grow up under the obedience of the love, in the same love, to elders of the holy & godly understanding. His words can no way be arrested so, but that any man, who shall read them may see and plainly perceive, that he thinketh of all that are not of his family, embracing his doctrine, & adjoining themselves to that number as of a false christianity, a devils synagogue or school: they be his own words even now cited as you have heard. It is very expedient therefore to examine what truth there is, in this his assertion. The true Church of Christ, resteth upon Christ and his obedience: H.N. his family, resteth upon the law, and their obedience yielded unto the same: for that is their Christ, and all the means of salvation that they do acknowledge, as doeth plainly appear by that which hath been spoken afore of their Christ. We may therefore say unto them with the Apostle: ye are abolished from Christ, who soever are justified by the law, ye are fallen from grace. The Church of Christ is Abraham his seed, and therefore as he was, so they be heirs by promise: H.N. his family, cometh to all their happiness by their own pains & proper purchase, & therefore fallen frō grace, and lie under the curse of God: For so many as are of the works of the law, are under the curse, saith the Apostle. In the true Church of Christ, the iusi man, who because he is just, cannot be void of the fruits of righteousness and true holiness: yet leaneth he not to that his labor, as now being altogether free from imperfection: but liveth by his faith, and resteth in the mercy of his God, according as it is written by the Apostle: The just shall live by faith. But in this Family, there just men leave and let go, all faith and credit in the goodness of any other, and will live by their own labor.

This sanctification and holiness of the Church of Christ, albeit it be sound and sincere, yet is it never perfect and absolute in this life, without sin and imperfection at all. For we do read in the Gospel after Saint John, that branches, even all of those without exception, which bring forth fruit, be in no other estate, but that they have in them notwithstanding matter of necessity to be purged, that so they may bring forth more fruit: Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit: and therefore do we say in the next Article, that we do believe the forgiveness of sins: but the sanctification and holiness of H.N. his Church and Family (as they say) is perfect even in this life. The members of the true Church, be branches of that true Vine Christ, and have from thence their sap, & strength to bear: but the fellows of this Family have all their sap in them selves: for they do not acknowledge original sin, nor yet the doctrine of our free election in Christ, and therefore must of necessity with Pelagius, plant grace generally in our nature, and so consequently confess that we have our sap in our selves.

H.N. The tenth Article.

We believe the forgiveness of sins, namely in the same communialty of holy ones, which standeth grounded in thssame upright and godly belief of Jesus Christ, and becometh baptized in that same holy being of GOD above rehearsed, and where the love hath obtained the victory. We confess also, that no man shall obtain grace, or forgiveness of sins at God's hand, without thissame holy communialtie of Christ. For thissame is the holy Christianity: the family of Love: wherein GOD himself dwelleth, liveth, and walketh: and the true communialtie of Israel, which reigneth with God and Christ, over all her enemies.

Answeare.

He that calleth to mind that doctrine which H.N. which hath set forth before, in his exposition upon the 4. Article, shall plainly perceive, that remission and forgiveness of sins, is nothing else, but to be set free from sinning anymore against God: and that not to be attained unto any otherwise, then by following his Christ, in the death of the cross, under the obedience of the love. Which opinion is confirmed in his Euangelie Chapter 30. Section 6. The cleansing, which is called Purgatory, signifieth unto us, the making pure of the believers of Christ, which they in distress, affliction, sorrow and anguish for the sins cause, do pass thorough, wherein they, as in a fire of humiliation, are purged, or justified from all their sins, through the belief, for to enter even so with pure hearts, into the kingdom of the GOD of heavens. In which fire of cleansing, or Purgatory, the upright believers of Christ, show forth patience in prayer unto God, and even so in the belief, and in manner of suffering, they follow after Christ in his death of the cross, to the purging of their sins. And the 28 Chapter of that same book, and first Section, this his opinion is likewise established. These be his words. Whilst now the children of men cleaved unto the upright faith of Abraham, which was of one being with the true light of life, or grounded themselves therein, and even so obediently suspected the service of the belief, administered out of the true light, which is Christ himself in his requiring, exercised them therein, and only gave ear and had regard unto the ministers of the holy word, which had kept the Passover with Christ, out of the flesh, into the spirit, & out of death into life, & were even so implanted into Christ, & coedified with God: and also being obedient unto the word, in his requiring, bide steadfast therein, until that they had also kept the passover with Christ, and obtained the renewing of their spirit and mind, in Jesus Christ, the which is the upright supper, or Pascha, wherein men rightly eat the body of Christ, drink his blood, are partakers of his suffering, and baptized in his death, unto his burying: and even so remember the suffering of Christ, and witness or publish his death, till unto his coming, that is, until the true light arise in the heart, so were they made safe, justified from their sins, renewed in the spirit of their mind, and sanctified in Christ, to fellow members of his body, & to coheirs in the riches of God his father, in the everlasting life. This doctrine which maketh man his own Savior and redeemer, is plentifully confuted in the fourth Article, whereunto I refer the reader. A man would not imagine that they could attempt so much mischievous matter against us, and our salvation: even then, when they give us no worse words, then the holy Ghost doth use. For here are heard no other words, then words of pardon, and forgiveness, and yet there is no other matter in hand, thē matter of purchasing and paying for our salvation. But no marvel if H.N. (who before was sufficiently proved to be Judas ) do now kiss, when he meaneth to kill, and in words putteth us in hope of a pardon: when in deed is drift is, to have us pay the utmost farthing. In the tenth Chapter to the Hebrews, it is plainly proved, that even those his dear and best beloved Children, in whose hearts and minds, himself hath written his own laws: have in them notwithstanding matter to be pardoned and forgiven. After those days (saith the Lord) I will put my laws in their heart, and in their mind I will write them, and their sins and iniquities I will remember no more. The place is alleged out of the Prophet Ieremye, I will make an everlasting covenant with them, that I will never turn away from them to do them good: but I will put my fear in their hearts, that they shall not depart from me. These people to whom the Lord hath made this large and liberal promise, that they shall enjoy such a portion of his fear, as shall be able to keep thē from departing from him: these (I say) that have and enjoy such a measure of mercy from the Lord: have all this notwithstanding in that their estate sins to be pardoned, and that with one offering for all, never after to be renewed: With one offering hath he consecrated forever (saith the holy Ghost) them, that be sanctified. And again, Where remission of these things is, there is now no more offering for sin. If one offering consecrate forever them that be sanctified: then are there not so many offerings to consecrate w ^t all, as there be persons sanctified: which is the doctrine of H.N. If one offering consecrate forever, them that be sanctified: then H. N. and his Family, are not sanctified, because they refuse that one offering, which the Lord hath appointed, thereby to consecrate forever them that are sanctified: and have erected in stead thereof, a continual offering, and oblation for sin, wherein every man must play the Prieste for himself. And therefore, albeit he affirm words, that there is remission, and forgiveness of sin in his Family: yet in truth it is otherwise: for where there is remission of sin, there is no more offering for sin: Now in H. N. his Family, there is more offering for sin, and therefore there is among them no remission of sin. The Prophet David affirmeth, that because the Lord had pardoned him his sin, therefore every man that is godly should be emboldened likewise in their sins to fly unto him: whereupon it followeth that every man that is godly, is subject to sin. And if this offense of David, which had pardon from the Lord had not been ommitted after his calling, and walking unto the word of God: then could it not have been an argument of hope for the godly, because it was committed before he began to live in the fear of God: and therefore their estate & condition should be so diverse, that one could not yield the help of hope unto another. Now if every godly man should have hope by it: then is there no man so illuminate, but he remaineth subject to sin, and therefore must live by faith, and with the true Church of God, believe the forgiveness of sins. Now forgiveness of sin (if H.N. his doctrine may be believed) is not to be had or hoped for, without this his family of love: so that every man, not being of that his number, is shut out of the Church, and kingdom of Christ, and liveth without all hope of mercy, and forgiveness from the Lord. For these be his words, in explaining this Article: No man shall obtain grace, nor forgiveness of sins, at God his hands, without thissame holy communialtie of Christ: for thissame is the holy christianity, the Family of love, wherein God himself dwelleth, liveth & walketh &c.

H. N. The xi. Article.

We believe the resurrection of the flesh: we confess that the dead which are deceased or fallen a sleep in Christ, rise up with their bodies, and appear with Christ, in his glory: where through the whole house of Israel becometh erected or restored in the last day according to the promises.

Answeare.

That the resurrection of the body, is wholly and altogether a spiritual matter, according to the doctrine of H.N: it plainly appeareth in all his books. I in deed he useth this word body, in this place, but as his accustomed kind of dealing hath been heretofore, that the simple may the sooner be deceived thereby, in not suspecting any strange matter to be there, where they hear no other beside the known & accustomed words. He calleth it [the resurrection of the body be] cause it is acccōplished, while yet we are living in this body: for so many as now embrace the doctrine of H. N. and are grown to perfection in the same: in his judgment, those are risen from the dead, and that is with him, the resurrectiō of the body in the last day: whereunto he draweth all the scriptures, which mention the day of judgment, & the second coming of Christ: when as well good, as bad, shall rise again in the flesh, and be adjudged either to joy or pain everlastingly. That thus he thinketh of the resurrection, it is plain and evidently to be seen, in his Euangelie Chapter. 35.8. Behold in this present day, is this Scripture fulfilled, and according to the testimony of the scripture, the raising up, and resurrection of the Lord's dead, cometh also to pass presently, in thissame day, through the appearing of the coming of Christ in his majesty, which resurrection of the dead, seeing that the same is come unto us, from God's grace, we do likewise in this present day to an Euangelie or joyful message of the kingdom of God, and christ, publish in all the world, under the obedience of the love. In which resurrection of the dead, God showeth unto us, that the time is now fulfilled, that his dead, or the dead that are fallen on sleep, in the Lord, rise up in this day of his judgment, & appear unto us in godly glory: which shall also frō henceforth live in us everlastingly with Christ, and reign upon the earth, wherein the scripture becometh fulfilled, in this present day, like as there standeth written thereof. And in the seconde chapter of the Euangelie. Section 3. For that cause, awake now in the spirit, ye lovers of the truth, and thoroughly measure or try out the ground of this same spirit, which to the making alive of all the dead that are deceassed in the Lord, is proceeded from God: and marvel not at any of thissame: but search or examine the scripture, whether that it make not mention of the same. Likewise in the 4. Chapter Section 14. For this cause our hope standeth now in this day, very little on many inhabitours of the world, for of them there shall few come, which shall stand minded, or adjoin them unto the love, and the requiring of her service, with all their heart: and yet many fewer, which shall persevere therein unto the ende. Therefore hope we with joy, much more on the appearing of the dead, which die in the Lord, or are dead in him, to wit, that they in their resurrectiō from the death, shall livingly come unto, or meet with us. For all the dead of the Lord, or members of Christ, shall now live & arise with their bodies, & we shall assemble us with them, and they with us, to one body in Jesus Christ, into one lovely being of the love, and be altogether concordable in the love, and peace of Jesus Christ. He that shall read the book of H.N. with judgment, shall soon see and perceive, that the knowledge of his doctrine, and obedience thereunto, is with him all in-all, it is the coming of Christ, the sound of the last Trumpet, the resurrection from the dead, and everlasting life: of many I will give you one place for proof hereof, it is in his Euangelie Chapter 38. Section 2, Wherefore awake now all, lift up your heads: hear and see the wonderful acts of God, and have regard unto the sound of the last Trumpet, and consider the forefront of the true Tabernacle of God: wherein the beginning of the true God service, and of the upright Christian life, becometh erected: the holy of the true tabernacle of God: wherein the true God service, and his requiring & the obedience of the belief, even unto the upright Christian life is accomplished, & the veil removed from the most holy: the most holy of the true tabernacle of god: wherein the perfection of the true Christian life, and all that which God hath spoken from the beginning, and promised thorough his Prophets, is set up: the kingdom of the God of heavens, full of all pure beauty, and heavenly powers: wherein all minds of pure hearts do live with Christian triumph, free without fear: the day of the righteous judgment of God: in which the compass of the earth becometh judged with righteousness: the judgment seat of Christ: before which all things must needs be manifested: the perfect being of God and Christ: in his abundant clearness, of the godly light: the true rest of all the children of God: in their perfect loveliness, and upright being: the mystery of the heavenly truth: wherein the right service of love hath his ministration, & the declaring of the spiritual treasures or riches of the heavenly goods, which are administered, and brought thorough the service of love, to an everlasting perfection, unto the upright of heart, and wherein all imperfect or childish things, Images, figures, and shadows do cease, becometh now in this present day (O ye lovers of the truth) euangelized and declared unto you all, and thereto also ye all, so well as we, were created for to live therein, and are called and bidden unto the same, out of the grace and mercy of God by me H. N. in whom God hath sealed the dwelling of his glory, and his holy name. We are taught out of the word of God to believe and assuredly to look for the resurrection of this our flesh, which by death is taken down, and laid into the dust. For by that league and covenant, wherein the Lord standeth bound unto us, to become our God, he hath not only taken our soul, but our flesh and body also into his fatherly protection: and that not for the time of this life alone, but in like manner for the life to come. And therefore our Savior Christ Jesus, by these words of the covenant, proveth that the dead shall rise again, yea that Abraham, who had been already partaker of rising from sin in truth (the shadow whereof H.N. urgeth, for the rising again of the flesh) should have yet another resurrection: which is to rise up in flesh and bone, to inherit everlasting comfort, as well in body, as in soul. For as the godly do glorify GOD here upon earth, both in body and soul: so shall they likewise be glorified of him in both, in the life to come. And this is an article of our belief, and especial comfort left unto Christians. But how can it be that H.N. should be privy unto these, & such like comforts, who is utterly ignorant of Christ the procurer of thē? The Apostle Paul, whose conversation was in heaven, and therefore already possessed of the rising from sin: looked notwithstanding for this resurrection of the body, when it should be changed, and made like unto the glorious body of Jesus Christ: as it is written in the Epistle to the Philippians. But our conversation is in heaven, from whence also we look for the savior, even the Lord Jesus Christ, who shall change our vile bodies, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. It is manifest then by this which hath been spoken, that the resurrectiō of the body, cannot be drowned, as H.N. his doctrine doeth teach us, in the rising from sin and wickedness. And beside, in this short abstract of the principal points of our faith, is it possible to persuade any man, that one and the same thing, should be the matter and argument of sundry articles? Now by the doctrine of H.N. this article is the same in effect, with those of Christ his rising the third day frō the dead, his ascending into heavē & his sitting at the right hand of God his father: yea, it is the same in meaning, with those of the holy ghost, the holy catholic Church, the communion of Saints, the forgiveness of sins. For all these be nothing else, besides that estate of life, which his doctrine doeth describe, to be the lovely being, and that estate of perfection, which his illuminate elders be possessed of. What cause have all true hearted Christians, to cry out against this doctrine, which shrinketh up so many and special comforts, so proper and peculiar unto them?

H. N. The .xii. Article.

And we believe one everlasting life, Amen. We confess that the same everlasting life is a true light of men, and that God hath made and chosen him the man hereto, that he should live in the same light everlastingly, it is very true.

Answer.

This everlasting life which H. N. speaketh of, is no other thing, then that doctrine which he professeth. And therefore he calleth it, a true light of men, according as we have heard before in his title, that in respect of this doctrine, he challengeth unto him self, to be called the true light of the perfect being: alleging the same place that here is cited for proof thereof. But least some might say, that this place is not plain enough, to warrant this to be their opinion, let us hear himself open his own meaning more at large. These are his own words in the 34. Chapter of his Euangelie, Section. 4. In this same day, or last time, (namely in the perfection of the works of God, & in his righteous judgment) the God of heavē hath now declared himself, & his christ, together with all his saints to us his elect, also made a dwelling with us, & brought even so unto us, out of his holy being, the most holy of his true tabernacle, with the fullness of his garnishing, and spiritual heavenly riches, to an everlasting fast standing Jerusalem, and house for God's dwelling, according to the Scripture: the which is the very true vndisturbable kingdom, full of all godly power, joy, and of all heavenly beautifulnesse, wherein the land of the lord, with fullness of eternal life, and lovely sweetness, is sung from everlasting to everlasting, and wherein all minds of pure hearts do dwell live, and walk with freedom, and Christian triumph in all love. This day of love is with him (as you hear) the last time, and therefore now doeth God make his dwelling with us, and bringeth the fullness of his spiritual riches. And this kingdom (as he saith here) is the very true vndisturbable kingdom, full of all godly joy, and heavenly beautifulnes, wherein is the fullness of eternal life. He calleth it the eternal life, because this doctrine must reign on earth forever: and therefore in his exposition upon this Article, he doeth not affirm, that any one man shall live in the same light everlastingly: but speaking indefinitely, saith, the man shall live in it everlastingly: because there shall be from henceforth in all times hereafter, men found that shall walk in perfect obedience unto this Doctrine. It appeareth likewise out of his Euangelie, that he professeth everlasting life, to be nothing else, but his doctrine. So that to live in perfect obedience unto that, is no other thing, then to live in the life everlasting, & in that light that shineth therein. And it is therefore called everlasting, because it shall be professed forever, and no religion prevail against it. These be his own words. Euangelie. 37.13. Therefore also is this day, or light of the love with his service in the most holy, the last day, and the perfection or conclusion of all the works of God, in the which God himself, with his Christ, and with all the thousands of his Saints, as in the moste holy of his true tabernacle, appeareth and cometh unto the believers, and obedient ones, to the requiring of his word, to an eternal rest of his holy ones, and to a godly consolation for all afflicted hearts, which hope on God, and on his righteousness, and bear the love of God and Christ in their hearts: to the end that they all, which love God, and his Christ, mought now live lovely, and peaceably in the same rest, with all the holy ones of God, and Christ, in all love: which most holy the most pure perfect beauty, & his upright and gracious service of love, we have received or attained unto, now in this last time, wherein we inherit the fullness of the life, to an everlasting joy, with God and his Christ. And that same most holy, & his service of love, reacheth also no further, but it is the perfection it self: for that cause the service of love, which the Lord hath erected with us little ones, & elected ones, shall stand fast everlastingly, in his ministration, and remain forever according to the Scripture. This service of love (as H.N. doth here declare) is the perfection it self, which shall stand fast everlastingly in his ministration, and remain forever, according to the scripture: and he that liveth obediently in this service of the love, is already over head and ears in the joys of heaven. H.N. his heaven, that is built here upon earth, hath been overthrown before in the confutation of his title. I mean not therefore to have any other dealing against it, before I shall be fully certified, that either it is built higher: or else, that the foundation is made surer: only this I desire, that the eyes of this family may be opened, so to see the true happiness laid up in heaven, for the faithful: as that they may grow into a true detestation of all those, who teach no other joys to be there, then such that are felt and perceived in this life.

A confutation of H. N. his estate of perfection.

T Hat which in this doctrine of H.N. is all in all, according to the truth of God his word, is not at all to be found among men: I mean his estate of perfection: which with him is Christ, the holy Ghost, the resurrection, and the everlasting life, and what is it not? Now he imagineth that his illuminate men have profited so well in godliness, that they sin no more. A doctrine, which the whole course of the Scripture doth utterly overthrow. For the scope and drift of the word of God, is, to leave all flesh indebted unto the goodness of God, that he who will glory, may glory in the Lord. And therefore it doeth in many places teach and declare, that sin and imperfection is in all men. In many things (saith the Apostle Saint James) we offend all. The Apostle doth not exempt any man, no not himself, from sin and offense against God in this his doctrine. Whervnto accordeth that saying of Saint John: If we say that we have no sin, we deceive our selves, and the truth is not in us. When the Apostles, and pillars of the Church of GOD, acknowledge themselves to be sinners: he cannot be guided with that spirit, which did speak in them: who shall deny him self and others to offend at all. They allege for them, that saying of Saint John: Whosoever is borne of God sinneth not: and that likewise: He that committeth sin, is of the Devil, To the which I answer, according to that principle which is begun, and grounded upon reason, which also our usual speech and practice doeth continue: that the whole doeth bear the name, after that which is principal in the thing. And therefore, when men have dealings in diverse trades, they always bear the name after that which is principal. The Marchaunt who hath a house in the Country, and some dealings in husbandry, is notwithstanding called a Merchant, and not an husbandman: because it is the chief and principal thing which he travaileth in, and whereby his especial maintenance doeth grow. The wine which is mingled with water, hath to name wine, and not water: because wine is the principal and chief part. And that lump which hath great store of dross, is named notwithstanding of that gold, which is in it, howe little soever the quantity thereof shall happen to be: because it is principal in value and accompt. So that, whether we shall compare quantity with quantity, or quality with quality, the principal shall always bear away the name. And therefore no marvel, if the Evangelist shall say, that he is of the Devil who committeth sin: because here he disputeth not of one, or some few actions, that break out of a man: but of that which is principal in a man. For he draweth all men to these two heads: either to be borne of GOD, or of the Devil. According to this doctrine, doeth the Apostle exhort us, saying: Let not sin reign in your mortal bodies, for if sin be principal, bear rule, and reign in any, (they giving themselves as servants thereunto) we may lawfully say of such with the Apostle, that they are of the Devil: as contrariwise, when any shall humble themselves to those duties, which are set down to us in the word of GOD, so as that course of life shall be chief and principal in them, though in many particular actions, they shall be found offenders: yet may they (all this notwithstanding) be said to be borne of GOD, and not to sin: because it is not in them as ruler and principal, but as a slave and underling: and therefore not able to bear the name: When the contention is, as now, for principality & rule. According to this distinction, we do find in the scriptures graces denied unto sinners, when sin is in rule and government: which are not denied, when it is in subjection and service. In the Gospel after Saint John it is thus written, touching sin, when it is principal and governeth▪ We know that God heareth not sinners. And in the Epistle it is plainly set down concerning sin, when yet it is in us, though not ruler over us: that if we acknowledge our sins, he is faithful & just to forgive us our sins. We do find likewise in other places, because of this diversity, diverse and distinct things uttered touching sin. For in the Epistle of Saint John, it is there said, He that committeth sin, is of the Devil. And in the first Chapter of that Epistle, the Apostle affirmeth plainly of himself, and of all the servants of God, who live here in this world, that if we say we have no sin, we do deceive our selves and truth is not in us. So diverse speeches uttered in the Scripture of sin, must of necessity force us, according as the godly and learned of all times have done before us, thus to distinguish the same. For the further warrant of this doctrine, which giveth the name of the whole, unto that which is not yet whole and perfect, because of a special study, travail, profiting therein, and contending thereunto: consider I pray you of that which is written by the Apostle: who when he had before confessed, that he had not attained unto perfectiō, but did follow after it, speaketh notwithstanding immediately after of him self, as of one perfect: because it was a chief & principal study & travail of his to grow toward it. Let us therefore as many as be perfect, be thus minded, and if ye be otherwise minded, God shall reveal even the same unto you. And in the seconde book 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 sundry other things, whereof mention is made in the next Chapter: yet are these words uttered by the holy Ghost of him: The heart of Asa was perfect all his days. We do read also, for further confirmation of this matter, in the seconde of the Chronicles: that Amazia and Osias did uprightly in the sight of the Lord: and yet for all that Amazia was guilty of one so great trespass, as did procure unto him an heavy judgment from the Lord, as appeareth in the Chapter going before: And Osia in like manner, did so offend in usurping the Priest his office that he did smite him with the plague of Leprosy for the same: Which punishment was not removed from him, unto the day of his death. And do we not read in like manner of David and Hezekiah, that they did uprightly in the sight of the Lord? Yet who is ignorant of David his grievous offenses: either else of the trespasses of Hezekiah so plainly noted in the seconde of the Chronicles? We then plainly perceive, that the Scripture is well acquainted with the naming of things after that which is chief and principal in them: and that in the Scripture they are called righteous and perfect, who are not freed from all unrighteousness, neither yet void of all imperfection. And this rule which the holy Ghost observeth, will lead us to the right sense, and meaning of all those places, which heretofore have been alleged, by the Pelagians, and are now afresh renewed by H.N. and his family, for this doctrine of perfection: a doctrine, whereof a man may truly say, that as there never hath been anymore pernicious, so was there never any oftener revived, and more easily received: for Adam his children would: still be God's, and have their happiness and perfection in themselves. And so favorable are we to our selves, that if our testimony may be taken, we will justify that saying of Solomon: All the ways of a man are clear in his own eyes. The places alleged heretofore by the Pelagians, for their perfection, and now again urged by H N. and his family, their lawful successors, be these: Noah was a just man. Walk before me and be thou perfect. Thou shalt be perfect with the Lord thy God. Fear the Lord, and serve him in perfectness. And thou Solomon my Son know thou the God of thy father, and serve him with a perfect heart. Geue unto Solomon my Son a perfect heart, to keep thy cōmaundemēts. The heart of Asa was perfect all his days. I beseech the Lord remember, that I have walked before thee in truth, & with a perfect heart. His heart was not perfect with the Lord his god, as was the heart of David his father. He did uprightly in the eyes of the Lord, but not wth a perfect heart. Ye shall therefore be perfect, as your father in heaven is perfect. If thou wilt be perfect, go sell that thou hast. Whosoever will be a perfect Disciple shall be as his Master. We speak wisdom among them that are perfect. Till we all meet together, unto a perfect man, and unto the measure of the age of the fullness of Christ. Let us therefore as many as be perfect; be thus minded. That we may present every man perfect in Christ Jesus, Strong meat belongeth to them that are perfect. Let patience have her perfect work, that ye may be perfect and lacking nothing. If any man sin not in word, he is a perfect man. He that keepeth his word, in him is the love of God perfect in deed.

It is no new thing in the Scriptures, to give anything the name absolutely, & without any caution or condition, A termino ad quem tendit, (as the philosophers do speak:) that is, of that thing whereunto it tendeth: because albeit it have not perfectly attained unto the same, yet with a special care, and principal desire, which can never be without some profiting, it keepeth the right course thereunto. Solomon geeueth him the name of a wise man absolutely, without any restraint, or exception, who is yet subject to such imperfection therein, as must necessarily, and will gladly for his further profiting, admit reprehension: Geue admonition to the wise, and he will be the wiser: Teache a righteous man and he will increase in learning. He giveth him the name of a wise man, without any restraint: Geue admonition to the wise: and yet is he not absolute and perfect therein, but only in the way and travail thereunto, for admonition will make him wiser: Now to that which is perfect and absolute already, can nothing be added. Solomon likewise in the Proverbs, sticketh not to call them righteous, simply, and without exception, who are yet but in the course and way of righteousness, aspiring and contending to profit and proceed in the same: The way of the righteous shineth as the light, that shineth more and more, unto the perfect day. As before he had the name of a perfect, and absolute wise man, who was yet to profit, and therefore imperfect in the thing: So now he is sound and whole (as ye hear) touching the name of a righteous man, who wanteth a leg, arm or some other member of righteousness it self: For he is said to be as the light, which shineth clearer and clearer, unto the perfect day. If it be replied, that this word [Perfect,] urged in so many places of the Scriptures, by the Pelagians and their lawful successors the family of love, is not yet heard off, joined with any kind of want & imperfection: I answer, that the Hebrew word, which in the old Testament, they translate perfect, signifieth soundness, and that simplicity, which is opposed to frowardness and wickedness: and not that estate which is altogether void of all imperfection. And so is it used in the first Chapter of Isaie, and in the second of the Chronicles. The like is to be said of the Greek word used in the new testament, by the which diverse good writers signify, the consecrating and sound addicting of a man unto religion, and the fear of God: in which sense it is taken in the Epistle to the Hebrews. And that it may stand with want and imperfection, appeareth plainly in the Epistle to the Philippians: when the Apostle having in plain speech professed, that as yet he had not attained unto perfection, immediately after hath these words of himself: Let us therefore as many as be perfect: be thus minded. So that the perfection of the Apostle, and all Christians (for his doctrine is our instruction) is in acknowledging our imperfection, to long for that which is yet wanting, and to endeavor our selves unto that, which is before. According to this truth it is said of every true Christian, without exception, that they are to grow, and to increase in the fruits of godliness. Every branch that beareth fruit, (saith our Savior Christ) My heavenly Father doeth purge, that it may bring forth more fruit. Wherevnto agreeth this saying of Augustine in his seconde book De peccatorum meritis & remission cap. 15. A man may be called perfect, and be accounted worthy of that name, not because there is nothing now wherein he may profit, but because he hath greatly profited: as we call him perfect in the law, who notwithstanding is yet ignorant of something in the same; As the Apostle calleth them perfect to whom he saith: If ye be otherwise minded, God shall open even the same unto you. Hitherto Augustine. Herevppon it followeth necessarily, that this saying of S. Luke: There is more joy in heaven, for one sinner that converteth, then for nientie and niene just men which need no repentance: is to be taken by way of comparison: that is, that need no repentance, in comparison and respect of the other. In which sense likewise is that taken, (which they also object against us) out of the prayer of Manasseh, in the ende of the second book of the Chronicles: Thou O Lord that art the God of the just, hast not appointed repentance unto the just, as to Abrahā, Isaac, & Jacob, which have not sinned against thee. This form and manner of speech, to deny that in words simply, which is not denied in sense and meaning, but in respect of some other thing: is sundry times used in the Scripture: as in the first to the Corinthes, The Apostle affirmeth, that Christ sent him not to baptize, but to preach. Yet was the commission granted unto the Apostles, not only to preach, but to baptize also. And himself confessed even in the next verse going before, that he had baptized the household of Stephana. It is therefore of necessity to be taken by way of comparison, that they stood nothing so greatly charged from the Lord, with baptizing, as with preaching. Which phrase of speaking is likewise used of the Prophet Jeremiah: I spake not unto your Fathers, concerning burnt offering and sacrifice, but this thing commanded I them, saying: Obey my voice: When notwithstanding it cannot be denied, but that burnt offering and sacrifice, was expressly given unto that people in commandment. But he meaneth, that the respect was not alike, of the outward offering of sacrifices, and of the true spiritual service of God after his word. The answer of Pelagius that ancient Heretike, and of his successoures, who would have the acknowledging of sin in the servants of GOD, to be a speech of modesty and not of verity: cannot stand with that saying of Saint John, 1. Epistle 1. Chapter verse eight. For there he chargeth them, who will take no knowledge that they be sinners, not with want of humility, but with falsehood and untruth: If we say that we have no sin, we deceive our selves and truth is not in us: if we acknowledge our sins, he is faithful and just to forgive us our sins. If we have sins to be pardoned, then are they in us, and ought in truth to be acknowledged, and we are deceived, if we think that there is no such thing in us, which in truth it • aght to be confessed. Their seconde shift is of like force: when they say that the Saints and the servants of GOD, are called sinners, in the Scriptures, not because they be such in their own persons, but only because they be of that number of people, which hath sinners in it: in respect whereof, and not otherwise, that name is given unto them. Do we not read in Daniel, that he confessed his own sin, as well as the sin of the people of Israel? And is it not written in like manner of Nehemiah. Chapter 1.6. that he confessed both himself and his Fathers house, to have grievously offended? It is evident therefore that in themselves they were sinners, in as much as it is said expressly of them that they confessed their own sins, as well as the sins of the people. Whereby also that third shift of Pelagius: (That good men should be called sinners, only for the condition of their nature, because it is frail: and not for anything that is in their will, by inclining in any consent unto evil) is not only shaken, but utterly overturned: for by their confession it is plain, not only that they had a brittle, and unstaid nature, but that they had yielded in consent to will, nay beyond the will, even unto the deed, and doing of that, which was displeasaunt in the sight of God. Some of the disciples of H.N. have affirmed unto me, that the Apostles after they were Apostles, sinned not, thinking if that were once granted, forthwith the estate of perfection in their illuminate Elders were fully established: to whom when I answered that they as all Christians, stood bound to call upon God, all the days of their lives, for the forgiveness of their sins: being a petition in that prayer, which himself hath prescribed to be used of his Church forever: They replied that it could not be proved, that ever they used that prayer, after once they were Apostles. To contend with them for the form of words, when the argument and matter it self is manifest, were an unnecessary contention. This cannot be denied but that James was an Apostle, neither can it be denied, but that after he was an Apostle he uttered this of himself, and of all other: In many things we offend all. John wrote his Epistle after he was an Apostle. Wherein he speaketh of himself, and of all others, that if we shall say: We have no sin, we deceive our selves, and truth is not in us. The Lord give them (if it be his will) with true touch, to see that which the scripture doth assure us they have, I mean their sin and offenses against God: least with the proud Pharisey, that came before God with an opinion of his perfection, they hear when it shall be to late: Everyone that exalteth himself shall be brought low. It is written in the Gospel after Saint Luke, of Zechariah and his wife, that they were just before God, and walked in all the commandments, & ordinances of the Lord w ^t out reproof: w ^c is objected against us: And yet who is ignorant, that Zacharias was a priest & therefore daily ••… ered sacrifices for his own sins, as well as for the sins of the people: w ^t had been in vain, if he had been altogether w ^t out sin & offense. Where they do affirm, that because contraries cannot dwell together therefore sin cannot be in him in whom there is any religiō & Christiā conversation: they do bewray great ignorance: for who knoweth not, that the humors of our body, be within thenselves, of a diverse, nay of a contrary nature & dispositiō and yet are they so ordered and tempered within our bodies, that one hath the preeminence and government: and the others do reient and yield thereunto: and being so qualified, the body hath a good constitution by the same. In like manner, albeit sin in the extremity thereof, that is in the rule and government of the same, cannot be in him in whom righteousness ruleth: Yet when sin is a servant, and brought under subjection, it both is, and may be, in him that greatly feareth GOD: otherwise howe could the Apostle have said, I delight in the law of God, concerning the inner mā, but I see another law, in my menbers, rebelling against the law of my mind. And whereas simply in it self, sin is a deadly poison, to them that fear God, where the government is taken away, it being subdued: it hath the place and office of a profitable medicine. For it helpeth to expel security, and contempt of God, in that by the sting thereof, we are spurred to God ward, and forced, upon the consideration of our want, to be humbled under his grace, & to have daily dealings with him, for the upholding of us in the midst of so many dangers, and so great experience of weakness and infirmity.

A confutation of a detestable practice of H.N. in supplanting the true and grammatical sense of the word, by bringing in place thereof, a bastardly brood of Allegories.

T O uphold the heresies of H.N. this is one especial and principal practice, that the History and native sense of the word of God, is altogether neglected of him, and in steed thereof is entertained, an Allegorical and bastardly construction, which thing utterly defaceth the certainty of the sacred scripture, & maketh no other thing of it, then a nose of wax, which will receive as many sundry figures, and impressions, as shall please a man to press upon it: and being in it self one and the same thing, will notwithstanding bear forms and faces, which within them selves are most diverse and distinct. Now if the word be made so uncertain, our faith which is grounded thereupon, cannot be sure: And if our faith be not sure, howsoever it it go with us, when the weather is calm, it cannot be avoided, but we shall sink and suffer shipwreck, when the least storm of temptation shall begin to blow over our heads. And like as we have no stay for our selves, no more have me any good weapon, wherewith either to bear of an adversary, or to make an assault against a deadly and sworn enemy. For if the word stand indifferent to such diverse, and differing constructions, as must of necessity be admitted, if Allegories be allowed: and our selves receive no help from the writing, and letter, to decide more with one, then with another: What will hold of the assaults of an heretic, being a subtle adversary? or where shall we have a weapon able to give a deadly wound to any Heresy? Wheresoever then Allegories shall happen to have so good liking, and so great allowance, as H. N. doeth make them: there can nothing be long safe from our adversaries, neither any thing well assured to our selves. And therefore the meaning of such as turn all into Allegories and borrowed speeches: is no other then to have strength and defense, to uphold in religion and conversation, whatsoever any man his lust and liking shall leave him unto. As for the estate of these men, who in this their Allegorizing, are always borrowing constructions and meaninges: their dealings are like to the traffic of such as go all upon trust: for be their shoppes never so well furnished of wares, yet all is but borrowed: And albeit they bear the countenance of men worth many thousands: yet when their estate is truly tried, they are found worse then nothing: for this long borrowing, doeth bring them in the ende to plain begging. And it is out of question, these shall find it to true (who turn all their Scriptures into Allegories, and borrowed speeches) when temptation shall try them, they shall have nothing to uphold them: though in countenance and show, they will be taken now for the best and richest among the Christians. Where it is answered for them, that they receive the word, hear, and read it, allege, and alowe it: true it is, they have it, and as they have it, Satan both may and will very gladly spare it: For it is so disguised by Allegories, that the true sense, (and therefore the power and virtue that is in it) is plainly abolished. So that Satan his gain groweth too be greater thereby, in as much as the shadow and show of liking, and alleging the word, keepeth many simple souls from any suspicion, to receive hurt or harm by imbrasing of their doctrine: whereas if that show and color were wantyng, and Christian jealousy had brought them once to a searching and examining of the matter: such horrible heresies could never long hyds them selves. Touching that place & credit which they give unto the word of God: in truth Esope his fables may stand in as good steed, as the word of GOD doeth with H. N. and his family. For if a man be no longer bound too the signification and sense, which the words being set together, yield of them selves: but may be permitted without any prejudice of the natural sense, to take up for his own use another meaning & construction: Esope his fables will be made to afford as good divinity, as the scripture shall be able to yield any. And what blasphemy thē is this, against the majesty of the word, to be in effect, no other thing, then a tale of Robin Hoode: nay to be in effect no other thing: then are the words and Characters of Coniurers, which of them selves (yield no sense or significatiō to the hearer, but have all their virtue & operation, from the strong persuasion and imagination of the Inchaunter. Allegories, by the judgment of the godly and learned, are not allowed to give any evidence in matters of doubt, neither is their testimony taken for any proof, when matters are called into question: because as they do speak darkly, so is there great vncertayntie in that which they say. And therefore saith Augustine very well in his Epistle. Quis autem non impudentissime nitatur, aliquid in Allegoria positum, pro seipso interpretari, nisi habeat manifesta testimonia, quorū lumine illustrentur obscura? What impudēcie is there in him, that will allege an Allegory for him, unless he have other manifest testimonies, by the light whereof, those dark things may be clered? This was spokē by that learned father against the Donatists, who alleged an Allegorical speech used in scripture, for proof that they only were the Church. Now if unto Allegories used in the scripture, it be denied to speak as witnesses for the deciding of doubts, because their speech is so doubtful and obscure in it self: with what conscience can the testimony be taken of H. N. his Allegories, to decide the chief pointes of religion withal, seeing they are all hatched at home of him self, and not one to be found in the writings of the holy Ghost? Irenaeus likewise in his second book Aduersus heresies, and the tenth chapter, speaking to the same purpose hath these words: 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 have no resolution by other things, that are likewise in question, neither can one obscure thing be cleared (among them, that have either judgment or sense) by another that is dark: but of questions that be dark and obscure, are wise men wont not otherwise to be resolved, then by apparent and manifest proofs. It is plain therefore by the judgment of these ancient and learned fathers, that Allegories, which are H. N. his best witnesses: be as those men who have heretofore worn papers. For their testimony may not be taken to decide matters of question. And he that bringeth no better matter then is an Allegory, for the deciding of a doubt, is as he (who because he wāteth better witness,) is glad to call a perjured person to the book: I except not in this speech Allegories, that are read in the scripture: unless they be such, as by plain words either going before, or coming after, be clearly opened, and made manifest unto us. The dispositions of such, as have their sense by circumstance made certain, and are found in the scripture (I deny it not) may be taken: but that is altogether for the assurance that the circumstances do make unto us, not for any certain that is to be had from them selves. They must be plain and certain, that shall induce a man to give credit unto any matter, that he is not already resolved of. The Logitians therefore refuse too have them among their places, from whence they derive their proofs and probalities. I deny not, but that the Rhethoritians have entertained them, among their figures to move and delight us; when before the truth of that thing is out of all doubt with us. The Family therefore are greatly abused of H.N. their Lord and master, while they are enforced of him, to take Allegories only for their evidence: And yet are not Allegories so much abused when they be admitted for proof, as when they are made to overthrow the natural and historical sense of the word. For albeit the case be to be pitied, when a man shall be, forced for lack of credible persons who have been present, to take a perjured man to decide a doubt: yet is this more lamentable, when the party perjured shall be suffered, (to the end that he only may be heard) to stop the mouths of men of good credit, who both could and would resolve us of the right. And in truth so y ^e case standeth with H. N. his Allegories, for they utterly abolish the natural sense of the word: and of an history when H.N. hath done with it, there is nothing left to be heard or seen, beside a naked Allegory. Jerome him self, albeit he had sometimes over great a lykyng of Allegories, yet was he never so be witched with them, but y ^t he held this truth in opiniō, that the literal & native sense of the word was first to be laid as a sure fundatiō, before the roof of any spiritual sense, or Allegorical meaning, might be made thereunto. Cum Historiae habuerint fundamenta, tunc spiritualis intelligentiae culmen accipiant: vt, vere Christus de virgins natus sit: Vere Lazarū mortuū susetarit, quamuis quotidie de anima Virginali nascatur sermo diuinus, quotidide peccato mortui, & vitiorum funibus alligati, de sepulchro scelerum suorum iubentur exire. When they shall have the foundation of an History, then let them build the roof of a spiritual fence, As for example. It is the truth of a deed once done, that Christ was borne of a Virgin, and that he raised up Lazarus when he was dead: albeit a divine word, is daily borne of a pure & chaste mind, & they that are dead unto sin, and bound with the cords of their offenses, are daily commanded to come out of the graves of their sins. Howe far is H. N. from this moderation? for his Allegories in the weightiest matters, as in the birth, death, and resurrection of Christ, have wholly drunk up, and altogether drowned the histories: And generally throughout all his writings after once he hath begun with it, he never ceaseth to pursue his Allegory, until he have seen it play the hangman unto the natural sense, and history. For the drift and scope of all his doings, is to make us keep our ears shut, against that which the Lord doeth speak plainly unto us out of his word, that we may only reverence these rydles, that proceed from him self. The word of GOD will not suffer us, with H. N. to place, and put into possession Allegories, which be illegitimate, that the natural sense and signification of the word, which is the lawful heir, might thereby be dispossessed and driven out. The practice of our Savior Christ, & of the Apostle Saint Paul is our president to uphold the credit of the natural sense, and meaning of the word: which Allegories being suffered, to have so large allowance, as H. N. doeth make them, would soon drive out at the doors. For the least part of an History (as a word and circumstance of time) the whole whereof H. N. his Allegories would vnhorse and overthrow) is with our Savior Christ, advanced to the credit of deciding, and determinyng matters of greatest weight and moment in religion. Now if aworde in his proper signification, be so much made of with Christ, & the Apostles, as that it shall be of sufficient credit, to carry away a matter of greatest weight: What wrong doeth H. N. offer the world, that with Allegories would bear down not the native sense only of a word, but of many words and sentences set together, to maintain a proper and natural sense and signification? Our Savior Christ, when he will prove him self the true Messias, to be more then a man, he urgeth the natural signification of the word [Lord,] that because David whose son he was after the flesh, calleth him Lord, therefore it could not be, but that he was more then a mere man. Moreover in that weighty matter of justification, doeth not the Apostle stand upon the signification of this word [impute] which is ever used when favor and mercy prevaileth, but never when men are dealt withal according to desert? And because the Prophet David had ascribed blessedness to that man, to whom the Lord imputeth not his sins, and it was written, likewise that Abraham his faith was imputed unto him for righteousness: he is not afraid to set it down as an assured truth, that our justification cometh by mercy and favor, and not by merit and desert, So that the natural signification of the word, doeth carry away justification from works, and giveth it by good right unto favor and grace. Wherein this is also worth the observation, because we are about the force and credit of the natural sense and History of the word, that the Apostle layeth great weight upon the circumstance of time, which the History doeth yield unto him: insomuche that because righteousness was imputed unto Abrahā (as appeareth in Genesis, by that history, before he was circumcised) he concludeth that justification standeth by favor and mercy alone, and needeth not to be underpropped by works: for that Abraham before circumsicion (which was with them as is baptism with us, the entrance into religion and service of God, the first beginning to obey to the word and will of GOD) was reckoned of God him self as a righteous man. If there be such weight in the words, and circumstances, which are the least part of the history: then doeth H.N. (as was said before) offer great wrong unto us who in his Allegories, drowneth not only circumstances, and the natural signification of words: but also the proper sense of Histories, and whole sentences when they are set together. The Heretics in all times have by Allegories uphold̄ their errors. And Allegories in all ages have been their strongest instruments to work with all. Epiphanius maketh mention of a beastly sort of Heretics, who by Allegories maintained the sin of the Sodomites, not only as a thing that might be suffered, but as a duty that must be done: most shamefully racking to the defense of that shameless opinion, these words of our Savior Christ: Verily I say unto thee, thou shalt not come out thence till thou have paid the uttermost farthing. The Heretics called Priscillianistae, who taught that it was lawful to lie and forswear in causes of religion, thereby to hyde their religion and shameful life, from the danger of their adversaries: by Allegories did avoid whatsoever out of the Scripture was brought against them. These be the words of Augustine touching those persons and that matter: in suos sensus Allegorizando vertunt, quicquid in sanctis libris est, quod eorum euertat errorem: Whatsoever is found in the Scripture, that overthroweth their error: by an Allegorical exposition they make it to maintain the same. And the Anabaptists now in our days, with Allegories (as it were with Rackettes) do toss the Scriptures too and fro like ten's balls to serve their turn withal. And who knoweth not, that Allegories are the hooks, wherewithal the Romish Church hath pulled up their Purgatory, and such other pelf of theirs? Jerome saith of Origen, that by his Allegorizing, he made his own wit Sacraments of the Church. These be his words, Origines liberis Allegoriae spaciis euagatur, & ingenium suum facit Ecclesiae Sacramenta. In as much as in an Allegory there is one thing spoken, and another meant, the Heretics of all times, have drawn the scriptures generally, without any respect, into Allegories: that whatsoever the words be, they might have liberty to make a meaning thereunto, of, and for themselves, and that without any help at all from the matter that is in hand. Now the Allegories and figurative speeches used in the Scriptures, must have their meaning made manifest, and beaten out, by the circumstance of the places, from whence they are taken, and by help from the matter which is in hand: neither may any place in the Scripture be urged, in an Allegorical sense, unless the same taken literally, and in the Gramaticall sense, shall establish something repugnant, either to faith, or Charity.

A plain proof that the dark and obscure form of writing which H. N. useth, is an evident note of the Spirit of error and deceit.

T He great obscurity & darkness of speech, which H. N. useth in all his works, bewrayeth his doctrine & spirit suficiētly, if we had no other matter to charge him withal. For the truth is simple and plain. Ethnics 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 (saith he) is simple and plain, & needeth not variety of windlaces, and fetchinges of matters about the bushe: but an evil cause, in that it is sick and diseased, hath need to have a cunning plaster conveyed unto it. An other of them hath these words: Simplex sententia est communis ac omnibus vsitata, nihil admodum profundi, & astute cogitati habens, aut etiam aliud quid celans. That phrase and form of speaking hath simplicity in it, which is common, and used of all, having in it nothing craftily devised, neither cloking some other thing then is professed. I leave it to the judgment of every indifferent man, whether H. N. his style were able to abide even this touchestone given us of the Ethnics to try the truth withal: for what strange words hath he devised, frō that the scripture useth, to express the same thing by? And how doth he after once he hath begun a thing, by continual winding in of words, draw a man so far frō the place where he was, that hardly can he get home again. Moreover how craftily doth he use the word and name of Christ, & for all that mean no other thing thereby, then that estate of perfection, which himself hath devised? so that if heathen men, having no other evidence then that which the light of nature doeth give them: might be permitted to pass upon him, he would undoubtedly be found guilty even by them, of false and corrupt doctrine. In the word of God, which is a rule of all righteousness unto us, the borrowed speeches which be most obscure, be taken from matters usual, and commonly falling out in the life & affairs of men. For who knoweth not what the Lord his meaning is, when he calleth himself either away, a door or a vine? And if all the similitudes, parables, and borrowed speeches in the Scriptures be examined they shall be found to have been drawn and derived from such matters, as the people then were well acquainted withal. This simplicity & plainness of the word: which is a rule to all them that are guided by that spirit, which spake in the same: is very plainly proved out of the Proverbs of Solomon under the person of wisdom: Al the words of my mouth are righteous, there is no lewdenes nor frowardness in them: they are all plain to him that will understand, & straight to him that would find knowledge. Which thing also is confirmed in the last verse of the Prophet O sea: whereunto accordeth Augustine, Diuinitus visum est, vt sacra oracula simplici & perspicuo exararentur dictionis genere, ne praetendere quisquā possit, nihil a se in illis intelligi. It was thought good unto almighty God, that the Scriptures should be penned in a simple and plain kind of speech, least any man might pretend that he could understand nothing in them. And in the same place he speaketh yet more plainly, unto the same ende, in these words: Modus ipse dicendi quo sacra Scriptura contexitur, ea quae aperta sunt, quasi amicus Familiaris sine fuco ad cor loquitur indoctorum atque doctorum, ea vero quae in mysteriis occultat, nec ipse eloquio superbo eregit, quo non audeat accedere men's tardiuscula, & inerudita, quasi paupet ad diuitem: sed inuitat omnes humili sermon, quos non solum manifesta pascat, sed etiam secreta exerceat veritate, hoc in promptis, quod in reconditis habens: sed ne aperte fastiderentur, eadem rursus operta desiderantur, desiderata quodāmomodo renouantur, renouata suauiter intimantur. Augustine affirmeth in these words, that the form of speaking with the Scripture useth, even in the parables and darkest places thereof, creepeth so low upon the ground, that not only an unlearned man, but even a dull head may reach unto it. And touching the matter contained in those parables and dark speeches, he affirmeth it to be no other, then that which is in plain words delivered, elsewhere in the Scripture: neither hath the holy Ghost any other meaning, in speaking that darkly and in parables, which before was delivered in plain speech (as he saith) but to keep contempt from the word, which through our corruption, continual plainness and familiarity casteth upon it: and that we might so bring a new and fresh desire and appetite unto the same thing, which in another form cometh (as it were) a new and fresh unto us.

Now as for H N. he is far from this low style, that creepeth in the most difficult matters upon the ground: for when he is the lowest & most near unto us, he is at the least soaring in the middle region of the air, and very often a man shall not meet with him, no not if he were rapte into the third heaven: so mystical is his meaning. Whereby we may easily see and perceive, that H.N. is not guided and conducted with that spirit, who hath penned the Scriptures: in so plain and simple a style as inviteth even the simplest sort to resort thither.

As H.N. doth imitate ancient Heretiks in Allegories: so doeth he likewise in his dark and strange form of spelaking. Marcitae (a kind of Heretics, whō Augustine maketh mention of, in his book of heresies, who affirmed themselves to be perfect, and wherein H. N. is a faithful follower of them denied the resurrection of the body) did with a dark and strange style, so astonie the simple people, that woondering at the matter because it was above their capacity: they yielded unto it as unto an oracle lately come from heaven. Touching the style which the first Author thereof one Marcus used, thus I find it written. Obscurissime & quibusdam verborum tanquā mysteriorum inuolucris vtens loquebatur de Deo vt stuperent audientes homines, potius quam intelligerent Hebreae quoque linguae fuit peritus, itaque vocabulis Hebraeis, & Graecis hominibus exoticis deliria sua tegebat. He did speak darkly, and used such a wrapping kind of words, that the hearers were rather astonied with the strangeness of the words, then edified with any understanding they had of the meaning thereof: and his heresies and doting dreams, he covered with Hebrew & Greek words among thē who were ignorant of of these tongues. Who seeth not here the plain picture of H. N. both in the darkness of his writing, and in the making of all his mysteries, w ^c are coined by a certain foolish & doting derivation of names from the Hebrews? The Libertines likewise, had a picked kind of speech, which one thing, that worthy instrument in Christ his Church Master Calvin did so mislike of, (as being an infallible note of juggling, and crafty conveying) that he willeth all men to cut them of here at the first, & either to have them leave their pedlars French speaking plainly, and simply as the Scripture doeth: or else to let them talk unto themselves as men not meet to have any audience, among those scholars, who have been trained up, in the plain and simple teaching of the Scriptures

A Confutation of the doctrine of David George, and H. N. the father of the Family of love, By M. Martyn Micronius Minister of the word in the Dutche Church at London, under Edward the vi. of blessed memory, King of England, taken out of his book concerning holy assemblies, which he wrote in Latin a little before his death, at Nord in East Freeslande, which also afterwards M. Nicholas Carinaeus set forth publicly in printe, certain things being added unto it, translated word for word into English.

I T is not faith but a certain faithless and arrogant falling away from GOD, and a mere deceit of the Devil, to fain that Idolatry, superstition and outward vices are free and pure unto them, which under the pretence of a certain faith and inward purity, boast that they know no sin in the heart. Into which gulf of execrable error, are fallen, not only those which are commonly called Libertines, and those that follow David George who rejecting Jesus Christ, foolishly feigned unto him self a certain immortality in this earth, which he hoped to purchase with the sword for those that were his but in vain they being already dead & buried: but also those evil Chickens, which are hatched of that evil egg, who this day deceive the world under the amiable title of a certain peace, gloriyng that they have found the house and region of love, in which all differences of good & evil being taken away, all things besides love are free. Out of which house of peace, they feine it lawful for theirs to go into the regions of the world, and as they say safely to go through them: which is, that they may colourably and dissemblingly apply thenselves to the manners, words, and deeds of all other men, which yet belong not to that house of peace. Heereof it cometh that they mock in their minds and contemn all separation from the impure sacrifices and ceremonies of the Romish Church, and so consequently all weighty profession of any religion: and outwardly join them selves to all religious and wicked facts, unless they be withheld from thence, through the fear of danger, or some hope of commodity. But howe execrable this error is to the Church of GOD, howe pernicious to the common wealth and private families, and howe far from the spirit of GOD: forasmuch as thereby the Lord Jesus is bereft of all his kingly, Priestly and Prophetical dignity, all godliness is over thrown, a window is opened to all sins and wickedness, to fraud: deceit, lying, fornication, theft, idolatry and covetousness: and after this life the hope of eternal life in immortal flesh, and the fear of hell fire are taken from the minds of men: everyone having but a spark of godliness, and of the knowledge of Christ doeth easily perceive: so that there needeth not here many words for the confutation thereof. This one thing is briefly to be added, that it may not seme wonderful to any, if many in our age do fall into this so gross an error. For in such disagreementes of true religion, men knowing the Idolatry of the papacy (the which can be unknown to none but too the dullest kind of men) and being terrified from the profession of true religion through the fear of persecutions & troubles, or of pride, plucking away the shoulders from under the yooke of Christ, do moste easily fall into that moste detestable error, which is beautified with the Title of sweet peace and concord, & is very plausible through the large promise of lyberty. God also is just w ^t punisheth this intolerable unthankfulness of the world against Christ and his word, with such gross errors, according to that prophecy of the Apostle: Because they received not the love of the truth, that they might be saved: Therefore god will send thē strong delusion, that they may believe lies▪ that all they might be damned, which have not believed the truth but have had pleasure in unrighteousness. But if any shall more diligently examine the Apostolical prophecies w ^c are written in the 2. Tim. 3. & 2 Pet. 2. & 3. Chapter: and in the epistle of Jude concerning the last times, shall then be sufficiently armed against that devilish peace. We are also admonished in the Scriptures, that true peace is enclosed in certain limites: least we should be deceived with some vain shadow of peace. For true peace is joined w ^t an unspeakable knot to faith and charity: It consisteth also in a good thing, and that also according to Christ: as it is manifest by these words of the Apostle: Now abideth faith, hope and charity, these three. Again, Let everyone of us please his neighbor in that which is good or in a good thing to edificatiō. Also, The God of patience and consolatiō, give you that ye be like minded one towards another, according to Jesus Christ, that ye with one mind and one mouth may praise God, even the father of our Lord Jesus Christ. Away therefore with this new & cursed peace, together with the house & the founder thereof which passeth neither for faith nor hope, and is occupied in evil things and forbidden of GOD, and shutteth out Jesus Christ. For if the study of peace excused not Aaron for making a Calf: nor Saul for sacrificing: nor Peter for dissembling: neither shall these truly escape unpunished of the Lord, who under the title of peace overthrow all honesty and religion, especially seeing that the Prophets in old time have vehemently cried against all promise of false peace. Isaiah also crieth, Woe to them which call evil good, and good evil: which put darkness for light, and light, for darkness: who put sour for sweet, and sweet for sour. This same people of peace, as they will be called, cannot free it self from this fault, whiles that it leaveth those things free to them of their own profession, which GOD in his word hath severely punished and moste grievously condemned. Hitherto therefore we hope, it hath been sufficiently shown of us, howe greatly we ought to take heed of them all, who to the godly that are enlightened with the true knowledge of the Gospel, will have that departing from the impure congregations and superstitions of the Romish Church to be unlawful (⁂)

A Confutation of the Doctrine of David George and H. N. the Father of the Family of Love, By M. Nicholas Charinaeus, who died here at London Minister of the word in the Dutch Church about the beginning of September, in the year 1563.

D AVID George, of whom mention is made before, added to the foresaid arguments of the adversaries, against the observation of the Ecclesiastical congregations, that the use of all rites and ceremonies instituted of Christ, was simply taken away by him: because that he (as he thought) executing the office of the holy Ghost, should lead all men into all truth, and should bring forth that which was perfect, and therefore should abolish that which was but in part. And seeing that he feigned that his doctrine is moste perfect, more excellent and far surpassing the doctrine of Christ, as which must be constrained to give place unto him: whatsoever the scripture witnesseth of man's perfection in the coming of Christ, all that he so impudently draweth unto him self and to his doctrine, that he promiseth unto himself & to his disciples, the full dominion of the whole world & immortality, also perfect righteousness, yea & that in this flesh, understanding by the name of perfect righteousness, that same inward affection of the mind, altogether free from all sense of sin.

But a certain chief builder of the house and City of peace, and a framer of that same glass of righteousness, perceiving that yet that same full liberty was not permitted unto men by David George, as he that yet bound them unto his person, boasteth that he hath found out a more perfect doctrine then that was of David's: To wit, that whosoever dwelleth in the house of Love, not only is free from all religion of Christ, but also altogether from all outward religion and from all holy ceremonies. Now he calleth love that same affection of the mind, by which a man neither feeleth in him self nor in any other, any evil or sin, but all things whatsoever they be, he interpreteth them to be good. Now because the near kindred of the opinions of both these Antichrists, do not only bring to nothing the religious observation of Ecclesiastical congregations, which come together in the name of Christ, but also taketh out of the minds of men, the hope of the life to come in Christ Jesus, and doeth open windows & doors to all iniquities, I am constrained to confute it in this place and that in few words.

First of all I require of both of them, that they would plainly prove by manifest testimonies out of the holy Scripture, that the doctrine of the Gospel of Jesus Christ, must once be abolished out of the Church, and a nother more perfect succeed in the place thereof: and if it ought too be abolished, that it is theirs that ought to succeed it, & to continue forever. Besides that let them perform those things in deed which the holy Scripture testifieth should be performed of our Lord Jesus Christ in his coming to judgment. And forasmuch as they cannot bring one title to prove those things unless it be amongst men stark mad, and deceived with the enchauntment of false liberty (For none can lay any other fundatiō then that is laid, which is Jesus Christ) and these things not being proved all their dreams must fall: it followeth then that the doctrine of Christ must be holden as perfect, & that it is a mere blasphemy and deceit of the devil, whatsoever they unadvisedly or vainly boast, of a greater perfection of their doctrine then the doctrine of Christ, & whatsoever they promise of the liberty of Ecclesiastical congregations.

Now in that they object, that the holy Ghost was promised, which should lead them into all truth: it helpeth thē nothing at all, for the scripture which testifieth the holy ghost to be promised, the same also testifieth, that the promise is fulfilled in the disciples of christ. If one part of the scripture is to be believed, it is meet that the other also be received. That therefore which was performed of Christ Jesus in the disciples 1500, years ago and more, they vaynely dream to be deferred unto their time. The Apostles were led by the holy Ghost into all truth, as much as was necessary for man's salvation: and the same spirit doeth yet seal & confirm the same truth in the hearts of the faithful. And the same scripture also testifieth that the holy Ghost will deliver nothing differing from the mind and doctrine of Christ, but altogether the same. Soo Christ said to his disciples: That Spirit of truth which proceedeth from the father, that beareth witness of me. And again, It shall teach you all things which I have told you. Also, He shall glorify me, for he shall receive of mine and show it unto you. So the Apostle Peter calleth the holy Ghoste which GOD hath given the witness of Christ. And Paul agreeing in the same saith: None speaking by the spirit of GOD calleth Jesus Execrable. And no man can say that Jesus is the Lord, but by the holy Ghost. As though he should say, here by a man may know, whether any be led by the spirit of God or no, to wit, if he love Christ and his doctrine and study to promote it. In vain therefore under the pretence of the holy ghost, is any other doctrine then of the Lord Jesus Christ hoped for, seeing that it is the office of the holy Ghost to bear witness of Christ, to glorify him, to teache his words, and to declare those things which he hath received of him.

But if the adversaries will yet further say, that there is mention made in the Scripture of an imperfect and perfect doctrine, and an imperfect one to be delivered to the Apostles, which at the length should give place to a more perfect: according to that: For we know in part & we prophesy in part: but when that which is perfect is come, then that which is in part shall be abolished. Also: Now we see through a glass darkly. &c. We answer that the Apostle conferreth not the doctrine or Apostolical knowledge, with any other which ever should be revealed in this world: (For in these last days God hath spoken unto us by his son: that not without cause the time of Christ might be called the last hour, the uttermost and very last time, the ende of the world: to wit, because that by him the last declaration of the will of God should be made) but he respecteth the world to come after the resurrection, in heaven, where mortality being put of, that which is in part shall be abolished. And in the same place the scripture speaking of that perfection of man, calleth us back to the coming of Jesus Christ unto us from heaven. So the Evangelist John: When Christ (saith he) shall appear, we shall be like unto him: for because we shall see him as he is. And Paul to the Philippians useth these words: We look for from heaven the Savior even our Lord Jesus Christ, who shall change our vile bodies, that they may be fashioned like unto his glorious body. Also to the Coloss. When Christ which is our life shall appear, then shall you also appear with him in glory. And in the Epistle to the Corinthians disputing of the glory of the faithful, he willeth them to look unto the coming of Christ. And least that any should think that the apostle spake of any other time then of the last resurrection, they write that they also shall come to the perfect knowledge & sight of God. Then saith the Apostle, I shall see face to face, now I know in part, but thē I shall know even as I am known. Also, he shall change our bodies. We shall see him as he is, &c. But if the Apostles had respected that time, which our adversaries will have, they had bereft themselves of perfect knowledge. Our adversaries therefore are deceived, who after the manner of impacient men, will have that time of perfection, to come before the season, and would draw it unto this world. But this perfection of knowledge which Paul speaketh of, differeth not by nature and of it self from that imperfect doctrine and knowledge, but only it differeth in manner, as well in enjoying, as also in understanding it. For now we have need of sundry helps, to attain to the knowledge of God, and to this knowledge, may always in this life something be added: but in the life to come, the same knowledge which here is had of him out of his word, shall not be changed into any other, but shall be made perfect by a new means, and shall be had, by the only beholding of God. Only therefore the means of obtaining this knowledge shall be diverse and the revealing more full: Because God shall be all in all. And that which the Apostle writeth to the Hebrews: Therefore leaving the doctrine of the beginning of Christ, let us be led forward unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God of the doctrine of baptism, & in laying on of hands, & of the resurrection from the dead, & of eternal judgment. He declareth not that there shall at length come a time in this world, in which there shall be revealed a more perfect doctrine then that of Christ & the Apostles: But he calleth the doctrine of the general mystery of the priesthood of Christ, a certain perfect doctrine, in comparison to the first principles of the Catechism. As are the profession of amendment of life: of faith in God: the doctrine of baptism and the laying on of hands: the article of the resurrection of the dead: & of the judgment to come: which are as it were the chief principles of religion, which generally ought to be known and understood even of children: when as all do not so perceive the excellency of the priesthood of Christ. Therefore not unfitly is it here called perfection of Paul, which perfection he leaveth not at all to be declared afterwards, much less too David George or any others: but he promiseth that he will do it, Heb. 6. a. 3. which he most happily performeth in the Chapters following unto the eleventh.

Now we have proved that the doctrine of Christ is to remain in the Church of God continually, as a doctrine which is most perfect, notwithstanding that which belongeth to the manner of revealing and perfection of the same in the faithful to be wrought in heaven, where Christ our lord shall make all his enemies subject unto him: and further more, that to be more vain then vanity itself, w ^t our adversaries boast of the absolute perfection of their doctrine.

But if further they will yet continue to dispute, that a more perfect doctrine then that of Christ, is to be looked for, then I would have them by evident tokens to prove unto me, that their doctrine is it, neither any other again to be looked for. For David George hath boasted that his was the most perfect doctrine, & now that preacher of the house of love succeeding him, rejecting that of David, attributeth the same to his doctrine: and again another may also conceive to him self the like dream. Therefore we desire that they would with as plain arguments prove their doctrine too be the moste perfect, as Christ our Lord hath approved his. If nevertheless they will still pretend that perfection, which we look for at the coming of Christ, then we desire, that they would in very deed perform all those things, which with undoubted faith we look for of Christ Jesus, at his coming: To wit, that their bodies may be glorious like the body of Christ: spiritual, celestial, not any longer subject to the miseries of hunger, thirst, weariness, sickness, age, and death. That their women may bear and bring forth their children without grief of womb, that all ungodliness being taken away only righteousness may reign, that without the help of books, admonitions, and such like things, which are daily used, they may obtain the full knowledge of heavenly things: and finally that they would restore all things lost in Adam. But as long as they perform not these & such like things, as assuredly they cannot, it plainly appeareth, that it is a mere beewitching of the mind, or rather an extreme madness, to believe such spirits.

The judgment of another godly learned man touching the same matter.

M Y very deer & good friend, I cannot answer you so fully as I would in the matter you demanded of me, touching mine opiniō of that sort of men that name thenselves the Family of love: my time is abridged, and my businesses are many, & yet I must say something because you did so frȳdly request it. How much I may know of the opinions of that sect, some can witness with me, that have been acquainted with my conference had with some of them and with the reading of a good part of their writings: But how much soever it be, this may suffice to justify me before the godly & men of understanding for my dislyke of them & their heresy: that they diguyse themselves with a coūterfait title, making profession of one thing in word, & another thing in truth & deed. They term them selves the family of love, but their meaning is that they be more thē the Family evē the love itself: for though they agre not always & in all places with themselves, & sometime they take this word love, as is standeth, for love in deed, yet in other places they take it after the words of John, where he saith: God is love, so making themselves, not the household of God, but god himself. This they vouch in many places of their writings, in saying that they are deified, that is made and become gods, & God is hominified, that is made man: not meaning of the incarnacion of Christ, but as they express in another place saying, that Adam was all that God was, & God all that Adā was: which words besides that they contain blasphemy in them selves, so are they made covers to abuse the simple: & yet for all that, this may not be their name whereby they will be called, that is they will not be called gods nor goddified, nor love, but only the Family of love. Thinking by this means sooner to allure the simple, whereas otherwise if they should in title themselves God's, & desire to be so called, they would cause all the world to abhor and detest them, as they justly deserve. This name is but a new coat shapen of some bodging workman, that knew not how to take the true measure of their body: their old coat becometh them better. They are in truth the Libertines, those ancient loose lyuers, for they live as they liest, no law of God or man to control them, as men under no law, for they are men in deed, as they profess (believe them if you will) that cannot sin. And therefore of the law they make none account, the Gospel serveth them to as little purpose, they take scorn to ask forgiveness of sins at God's hands, yea they say, that whosoever prayeth as Christ hath taught us, argueth himself of imperfection. Christ gave that precept to his disciples, whē they wer yonglinges before they had received the holy Ghost: & after those abundant graces received and as they expound it, after that they were deified, it is not to be found they ever prayed. And as their opinion is for prayer, so is the practice of their life, they hold they may do all things yea the grossest sins that we make account of, and yet in doing & committing them they cannot sin. How we may accoūpt of them S. John telleth us, He that saith he hath no sin, is a liar, if they went no further, they were liars, but he that saith he cannot sin what rekoning shall we make of him? This is their love and their lovely sect. And while they stand thus affected for the second table, is there any marvel that they stand as evilly minded in the first? They carry like minds towards all religions whatsoever, the Turk, the Jew, the Barbariā, the Papist, the Arriā, the Pelagiā, as well welcome to them as the professors of the truth of God: they say we have marred all with making these differences: were it not for these diversities of names whereby we maintain dissensions, their family would be spread over the face of the whole earth. And surely I believe it, for if all men could be persuaded that sin were no sin, if the judgments of God were removed from their eyes & hearts, if they could so basely esteem of Christ and salvation wrought by him, as these men do, if they could be persuaded, that there were no need of invocation and exercise of godliness, I doubt not but the whole world would quickly become a lovely family. I could never yet hear of any mā that there was any exercise of religion amongst these people: I could never hear of any due preaching of the word, or receiving of the Sacraments: how they spend their times in their private assemblies, it would be known. But this I am sure that put licentiousness of sin a part, there is nothing taught or donne in their conventicles, that might offend the horriblest Heretike that ever was. Wherein they take a course fit for themselves & meet for their purpose, a man may be a scholar amongst them xx. years before he shall understand one principle of Religion: nay they will not draw their doctrine into principles: save only this that is their first and principal ground, that who so will be a follower of them must become a God, and he must love. I might here enter into a ripping up of their writings, & of the manner they use in teaching, which is clean contrary to the way that God hath taken to teach his servants & children, being as darksome & void of clearness of understanding, as their profession itself is: Whereas the doctrine of christ is lightsome, & so lightsome that it giveth light & understanding even to the simple. But I must of necessity forbear to enter into this discourse, because my leisure is so small, I must for go to speak of this third prophet of the world, sent to preach forth the new Gospel of the new Kingdom. Moses was one, and Christ the seconde, so confessed also the Turks, but the third to them was Mahomet, and the third to these is H. N. The first prophet that ever came into the world that had no name, whether of these two last Prophets is the better I cannot stand now to discuss, only I will say this shortly and in few words, that by many good conjectural and probable reasons I could prove that Mahomet is the better: But I will let them go both: for this present, it may be god will give me some time, when I may with more leisure set down to you what I find in their writings and what thereafter I judge of them. In the mean seasō I pray to god, to open their eyes, that they may see their error, and to keep all other from going a stray after them, so forsaking their L. and Savior. To this true & everlasting God who carefully watcheth and in great mercies over his children, I leave you, whose holy spirit be always with us, to lead us and keep us in all truth. From the Court at Whitehall the 26. of June 1579.

Errata.

Fol. 2. pag. lin. 9. for iuddgement, read judgment. Ibidem. for, past, the. read past. The. Follio 9. page 2. line 13. for, blasphemies. The. read blasphemies, the. Fol. 10. pag. 1. li. 18. for, tha are no, read that are not. Ibidem lin. 20. for recompenc read recompense. Fo. 11. pa. 2. li. 15. leave out &. Ibidem lin 13. for the, read that Fo. 17. pa. 2. marg. li. 2. for head, read seed. Fo. 18. pa 1. li. 17 for he, read the, Fo. 20 pa. 1. li. 25. leave out find, in the same line for, shall them, read shall find them, fo. 21. p. 1. l. 5. for work read word. fo. 25. 1. l. 6. for ei-that they may received, read either that they may be received. Fo. 26. pa. 2. lin. 9. for following. How, read fallowing, how. Fo. 27. pa. 1. li. 17. saving for saying. Ibi. pa. 2. li. 29. for it is our, read it is in our. Fo. 28. pa. 1. li. 19. for that will, read they will. Fo. 32. p. 1. li. 31. for have received read have so received. Fo. 33. p. 2. li. 30, for with read which. Fo. 38. pa. 1. li. 4. holiness for holy ones. Ibi. li. 30. now did, for who did. Fo. 43. pa. 2. li. 1. leave out are woeful in heart. Fo. 48. p. 1. l. 3. of true for of the true. F. 63 pa. 2. l. 32. they that for that they. Fo 68. pa. 2. l. 35. arrested for wrested. Fo. 70. p. 1. l. 2. lean out which. Fo. pa. 1. l. 35. ommitted for committed. Ibi. p. 2. l. 1. walking unto the word, for walking in obedience unto the word. Ibi. p. 1. the last line I in deed for Indeed. Fo. 72. pa. 1. li. 6. body be) for body) because. Fo. 75. p. 1 li. 33. as that for that as. Fo. 81. pa. 1. li. 20 me for we. Fo. 82. p. 2. li. 32. dispositions for depositions. fo. 83. pa. 1. li. 35. quotidide, for quotidie. fo 87. pa. 1. li. 21. spelaking▪ for speaking.