Confutation of Monstrous and Horrible Heresies, Point 3
H. N. The fifth Chapter of his Euangelie, or ioyful meſſage of the kingdome.
BEholde and conſider, ye dearely beloued, how that God after the mans falling away, hath alwaies ſhewed his louelove on the man: and promiſed him euē ſo, to the deſtroying of the ſinne,a.Gen. 3. b. to ſet enmitie betwixt the ſerpent, whoſe head is the ſinne, and the woman which conſented to the ſinne: and betwixt the ſerpents ſeede and the womans ſeede, to the treading downe of the head of the ſerpent: And how that the ſame promiſed enmitie againſt the ſin, and the ſinful ſeede, had her beginning by the ſingle minded Abel. Which Abelb.Gen. 4. a. offered vp his willing gifte or offering, out of a good hart, vntounto the God of Heauen, and was ſlaine by the wicked nature of the ſinne, through the hands of his brother Caine: And how that Seth, after the death of Abel, was placed by Godc.Gen. 4. c. to be an other ſeede in the place of Abel, to the eſtabliſhing of the foreſaide promiſe of God: As alſo how that Seth, which is the ſeconde ſeede in the place of Abel, and his ſeede is the right ſtocke or linage, whereout the beleeuers and children of GOD (namely all they that hauehave beene enemies vntounto 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 vponupon the earth, without the ſtocke of Seth, and all they that walked not in the forme of Abel, according to the maner or ordinaunce of Seth, were not of the right ſtocke of Seth: but they were foraine braunches, which turned them away there from, and were neuer prudent nor vnderſtanding in the godly wiſdome, but verie well in their owne felfe knowledge and good thinking, wherewith they turned vntounto them ſelues: and forſooke euen ſo the vpright childiſhneſſe and ſimplicitie: and the willing oblation or god ſeruice of Abel.
Anſwere. TOuching the fall of man, this Authour ſpeaketh darkely and daungerouſly in eueryevery place. GOD (ſaith he) after the mans falling away, hath alwayes ſhewed his louelove on the man: and in the later ende of the fourth Chapter, hee hath theſe woordes: (Wee will declare from the time foorth, of the falling away or diſobedience of the man, the earneſt louelove which GOD hath alwaies till vntounto this ſame day, ſhewed towards the man, through his elected Miniſters, to bring him agayne, vntounto the heritable beautie of the former kingdome, From the which hee turned him away. In the beginning likewiſe of that fourth Chapter, hee ſaith to the like effect, that from the former kingdome, full of all righteouſneſſe, louelove, peace, and amiableneſſe, the man hath from the beginning, turned away his hearte: and fell away from, or was diſobedient vntounto the worde of his God, the vpright life of his true light. Thus doth he ſet foorth the fall of man: for he hath no place touching this doctrine, plainer & fuller then theſe be. Wherin I beſeche you mark the diuerſitie of this doctrine, from that which is deliuered touching this matter, in the holy ſcriptures. In the Scripture we doe reade of one man, by name Adam, the firſt offendour among men:Rom. 5.15. heere is no mention made of any one man,1. Cor. 15.22 but the blame is wholy (after his accuſtomed obſcure and dark dealing) put ouer vntounto to a generall and confuſed notion, which is called of him (the man) and that his (the man) is no one man,By the doctrine of H.N. Adam was no one man. it appeareth by that which was euen nowe alleaged out of the fourth Chapter. For no one man hath continued from the beginning vntyll this day, to receiue continuall mercies from the Lorde: And you hauehave hearde that hee ſaith, wee will declare from the time foorth of the falling away or diſobedience of the man, the earneſt louelove which God hath alwaies vntill this ſame day, ſhewed towardes the man. It is playne therefore, that his (the man) is ſet heere, to hide an horrible errour, to wit, the mankinde hath no common harme,Man hath no common infection from Adam, or any other one man. from any one man. For he is perſwaded that we hauehave no infection from any man, otherwiſe then ſo ſo farre foorth, as we ſhal in doing the like euil, become folowers of that man. So that by his doctrine, any euill man, may be an occaſion of as great hurt vntounto vsus, as was Adam. In the Scripture wee doe reade of one principal offendour, & we do likewiſe reade there, of one particular & yet principal offence: to wit, the eating of the forbidden fruit, which brought the gilte of condemnation vponupon al. This authour deliuereth that point of the particular offēce, in like maner generally vntounto vsus in theſe woordes The man from the beginning, fel away from or was diſobedient vntounto the woorde of his God, the vpright life of his true light. Some not of the leaſt among that familie, with whom I hauehave had conference, according to this doctrine of H. N. hauehave in plaine ſpeache told me, that there was no material tree, neither was it any material, fruite that Adam did eate, but that Adam was therfore ſaid to eate of the tree of knowledge of good and euil, becauſe in tranſgreſſing the will of GOD; Adam mingled euill with that goodneſſe which was in him, and ſo was founde to hauehave doone euill, aſwell as good. When this familie doth not acknowledge this particular offence, it followeth neceſſarily that they ſhoulde bee altogeather ignoraunt, both of the number vntounto howe many that infection reacheth, and alſo of the daunger thereof growing vntounto the ſame. In the woorde of God it is plaine, eſpecially in the Epiſtle vntounto the Romanes, Rom. 5.18.That one offence, brought condemnation vponupon all men. Where one offence of one offendour, is ſet againſt one righteouſneſſe, of one righteous man Ieſus Chriſte. For as Adam was the ſpring from whence flowed corruption vntounto all, and in whoſe offence, wee all had offended, as being a part or parcell of him, cloſed vp within his loines: ſo Chriſt in like maner is the roote of all righteouſneſſe, in whoſe obedience, all the faithful are founde innocent and reckoned as righteous before the Lorde. The doctrine which deliuereth vntounto vsus how daungerous a diſeaſe, wee hauehave from Adam, is a chiefe point of our religion, that doth principally concerne vsus. For the diſeaſe is ſo daungerous, that it doeth infect vntounto death, bringing with it condemnation: and ſo vniuerſal, that it denieth priuilege vntounto any, ſcattering deadly poyſon eueryevery where and ouer all. And therefore if H. N. were ſounde in all other points of religion. yet this one errour of his touching originall ſinne were ſufficient to cut him of as a rotten member from the Churche of Chriſte, vntill hee ſhoulde confeſſe his faulte, renounce this his hereſie, and with the Church of GOD profeſſe the trueth of that doctrine, which touching Originall ſinne, is deliuered vntounto vsus in the worde of GOD. The infection that commeth by Adam is not an euil wtout vsus not able otherwiſe to harme vsus, then when we ſhall drawe ſo neare as that i… may breathe vponupon vsus: but an inward infection that dwelleth within vsus, which woulde both counſaile and and practiſe wickednes, though there were no former example thereof through the whole worlde. When the Apoſtle ſaith, that he was by nature the childe of wrath, Epheſians. 2.3.as wel as others: He ſemeth to finde a fountaine of ſinne in nature, as nowe it is corrupt in Adam: but not to charge any man, or men, by euil example of life, to hauehave beene the occaſion of that wrath, and curſe of GOD. So that infection of nature, not imitation of example, is the grounde of all our griefe. Euill beeyng ſo neare vntounto vsus as is our nature, hath the credite with vsus of our beſt and next neighbour, before wee be warned of it by the word: not the light regarde, which is commonly had of a forener and ſtranger. But the word teacheth that it ought not lightly to feare vsus, as an enimie without vsus, againſt whom are ſhutte the gates of all our hartes, aſwell as of our holdes: And caſteth ſo great care vponupon vsus to withſtand it, as is required to driue out an enimie already within our gates, and poſſeſſed of our ſtrongeſt holdes. Let H. N. therefore hauehave that credite and entertainement with all good Chriſtians, that hee deſerueth who certifieth of our enimie, that hee is yet in his owne lande, when hee hath entred our chiefe cities and walled townes. Or let his fees bee the ſame with thoſe counſellours, by whoſe aduiſe all our munition is ſent into foraine Countreies to war vponupon them: when before they are priuie, that ſubiectes are redy to riſe vp and rebel in our owne lande. In Leuiticus, there was enioyned vntounto eueryevery woman,Leuiticus. 12. which had brought forth ſeed, and borne a childe: that ſhe ſhould bring vntounto the Prieſt a ſinne offering, after the daies of her purifiyng were expired: to the ende he might make an attonemēt for her, & ſo purge her of her blood. A notable example to let vsus ſee the ſpring of ſinne, that wee may be humbled in our vncleaneneſſe, and being diſcharged of hypocriſie, may conſider how lowly we ought to be in our owne eyes, whoſe birth is ſo polluted, that our mothers become therwith all fouly ſlained. Let vsus therefore ſay with Iob not in impaciencie againſt the Lord, but in all humbling of our ſelues:Iob. 14.4. Who can bring a cleane thing out of filthineſſe? Let vsus likewiſe with Dauid (Who came not in hipocriſie excuſing him ſelfe to accuſe his mother: but in humilitie, to condemne him ſelfe, that hee might be pardoned of the Lord:) confeſſe that our mothers hauehave warmed vsus in ſin,Pſal. 51. and that we hauehave been borne in iniquitie. Let vsus begin at the head, and hide nothing from the Lorde: So ſhall our conſcience be cleared, and our prouiſion made in trueth for aſſured peace. As for that queſtion, common to the Papiſtes with the familie of LoueLove: howe this infection is conueighed from Adam into his poſteritie: Whether by the body, or by the ſoule: ſeeing thus much is plaine by the ſcriptures, that there it is, And from Adam it came: It is altogeather curious and vnprofitable. It were a more profitable queſtion, to diſcuſſe howe wee might hauehave it with leaſt hurt, ſeing we cannot be rid of it altogeather, then to examine howe it is entred into vsus. And he that ſhal caſt of the care, how to rid him of the daunger of it, holding a diſputation howe hee fell into it: is no leſſe fooliſhe in my iudgement, then yf a man, thruſte by another into a deepe and dangerous pit, ſhoulde refuſe to ſpeake of his comming out, enquiring only of them that came by, who he was that did hurle him in: And when hee is reſolued therin: wil hauehave it further debated, (while he is yet in the pit, & before once he thinketh of cōming out, whether the man (in their iudgments) preuayled againſt him, becauſe his heart fainted, or becauſe his ſtrength failed. Nowe if the Lord be cleere, & not to be touched, whē he doth harden the harts of the wicked & puniſheth ſin with ſinne, which thing the ſcripture declareth, and eueryevery Chriſtian confeſſeth, becauſe ſinne hath been before in them to deſerue the ſame: Why ſhoulde the Lorde be blamed, ſince that wee all being in Adam, hauehave (as was euen now prooued) greeuouſly offended: If he deale no otherwiſe with the ſoule of man, then from the ſame ballance of equitie and iuſtice which wee hauehave approoued, may returne with like equitie cleared and diſcharged? As this doctrine of H. N. warranteth vsus from any hurte by Adam his fall, except wee ſhall be founde tranſgreſſours actually after his example, againſt the will and commaundement of GOD: ſo it ſetteth foorth in like maner Chriſte Ieſus, no otherwiſe to be an helper vntounto vsus, then ſo farre foorth, as wee ſhall by his example of doctrine and life be led into the like obedience. And therfore as Adam (in his opinion) hath nothing ſpeciall in the falling away of man from God: ſo Chriſte yeeldeth no priuate and peculiar helpe to his ſaluation. Al the wicked hauehave beene ſtumbling blockes, and occaſion of ſinne vntounto the reſt: and all that feared God in eueryevery age, hauehave brought the benefite of good inſtruction and example vntounto thoſe among whom they hauehave had their conuerſation: And therfore in his iudgement, no one man ſtandeth alone to holde out ſo muche as is the helpe of good doctrine and good lyfe towarde our iuſtification: but all howe many ſo: euer hauehave beene founde faithfull from the beginning, are matched togeather and made fellowes at the prayſe of that woorke. That this is his doctrine, touching the reſtoring of man, it doth appeare, out of this place. For whē he hath affirmed, that the promiſe for the ouerthrow of ſinne doeth conſiſt in ſetting enmitie betwene the Serpent and the woman, and betweene the Serpents ſeede: and the womans ſeed: hee declareth that this promiſed enmitie, began with Abell, and after his death was eſtabliſhed with Seth, and that Seth became the right ſtocke or linage whereout the beleeuees and children of God (namely all they that hauehave beene enimies vntounto ſinne) were borne and brought foorth, to the eſtabliſhing of the promiſes of God the father: Theſe are his owne woordes. Nowe for the maner, how after Abel, Seth became the ſtocke, from whence ſprang all the beleeuers, that it was only by imitation, and folowing of his example, he declareth afterwarde, in theſe woordes: All they that walked not in the forme of Abel, according to the maner and ordinance of Seth, were not of the right ſtocke of Seth, H. N. eſtablisheth righteouſneſſe by imitation.but they were foraine branches, which turned them away therfrom, and were neuer prudent nor vnderſtanding, VVith H. N not Chriſte but Seth is the roote of righteouſneſſe.in the godly wiſedome, but verie wel in their owne ſelfe knowledge, and good thinking. What dampnable doctrine lurketh vner theſe wordes? Doe the beleeuers now, or did they at that time, ſpring out of Seth, as out of their ſtocke: or were all that hauehave beene enimies vntounto ſin, brought foorth out of Abel and Seth and not out of Chriſt, the root of the righteous. Who (as the Apoſtle ſaith) is before al thinges, & in him al things conſiſt. Colloſſ…a. 1.17.And he is the head of the bodie of the Church, hee is the beginning and the firſt borne of the dead, that in all thinges hee might hauehave the preheminence, for it hath pleaſed the Father, that in him ſhoulde al fulneſſe dwell? Are the promiſes of God the father, eſtabliſhed indifferently in all thoſe that hauehave ben enimies vntounto ſin? are not al ye promiſes nowe in Chriſt yea and Amen? 2. Cor. 1.20.Doeth not the Apoſtle reaſon from the woordes of the couenant and promiſe, and prooue plainely, that Chriſte only was this promiſed ſeede, and that hee hadde no fellowes ioyned with him, becauſe the couenant was not (as he ſayth) deliuered in theſe fourme of woordes: To thy ſeedes, Gala…hi. 3.16as ſpeaking of many, but thus: And to thy ſeede, as of one, which is Chriſte. Moreouer ſhall wee ſaye that righteouſneſſe was deriued from Seth by imitation, vntounto all thoſe that walked in the ſame pathe of righteouſneſſe: When the apoſtle ſaith,2. Cor. 5.19. that God was in Chriſt, recōciling the world vntounto himſelf, not imputing their ſinnes vntounto them? If we be reconciled vntounto God by imputation, then commeth not our righteoſneſſe, by imitation. If wee be iuſtified, becauſe our ſinnes bee not laide to our charge, then are wee not free therefore, becauſe in following the footeſteps of the righteous, we hauehave wrought our owne diſcharge. And if this be not thought plaine enough to prooue that H. N. doeth acknowledge no other righteouſneſſe in man beſide that which commeth by imitation, neither any other helpe from the Lorde for our ſaluation, then continuall lightes of good doctrine and good life, ſhining out of his ſeruauntes at all times, for the benefite of that age and time, wherein they liued: Toward the end of this Chapter you ſhall hauehave yet more playne confirmations thereof, if poſſibly that may bee perfourmed. For there he reckoneth vp by name, the patternes & examples of eueryevery age, and ſayth: Behold, in ſuche ſort, hath this vpright ſeede, in the light and righteouſnes of his God had his procreation, to righteouſnes and life vponupon the earth, namely, y.Gen. 4. c.from Seth the ſeconde ſeede, in the place of Abel z.Gen. 5.9 c.till vntounto Noah and Sem. From Noah and Sem a.Gen. 11. b. c.vntill Abraham, Iſaac, and Iacob. Which Iacob, whom b.Gen. 32. c.GOD named Iſraell, begot the twelue c.Gen. 29. c. d.fathers of Iſrael, out of the which, GOD d.Gen 49.choſe him Iuda. From Iuda vntil e.1. Kinges. 16.Dauid the king of Iſraell and Iuda. From Dauid the king vntill f.1. Esdras. 3. a. 2. Eſd as 5. a.Zorababel in the captiuitie of Babylon. From Zorababel vntill g.Matth. 1. b. c. Luke. 1. c 2. a.Ioſeph which had a virgin to wife, out of the ſame ſtocke of Dauid named Mary: of whom Ieſus Chriſt the conſūmation of all the woorkes of GOD, and the perfect light of the godly clearneſſe was borne and brought foorth. Nowe leaſt any man might imagine, that when this authour commeth to ſpeake of Chriſt, he dare not but giuegive out otherwiſe of him, then that he ſhould hauehave others ioyned with him in that woorke of our ſaluation: Conſider I pray you of that which is written in the eightienth chapter of this booke, where of purpoſe he hādleth that matet… & hiſtorie of Chriſt at large. There hee hath theſe wordes: Conſider ye beloued, how that there is ſhewed vntounto vsus, and geuē vsus to vnderſtand through the ſpeaches of the Angel Gabriel which hee vſed with Marie: that at the ſame time (whē the holy Ghoſt came through the power of the moſt higheſt i.Luke. 1vpō the Virgin Mary, & procreated the true ſeed of promiſe) the time of procreating of the ſeed of Abraham according to the fleſh, turned it ſelfe about: to wit, that the holy & true ſeed of Abrahā ſhould not frō thencefoorth be conceiued of the fleſh, ☞but of the holy Ghoſt, through the power of the moſt higheſt in the beliefe: And that the ſame ſhould euē ſo be borne out of the true faith of Abraham For the ſeed out of the faith of Abraham, & out of the pure Virgin Mary, is the true m.Ce…. 21. b. 22. b. Rom 9.2. Gala. 3. b.ſeed of promiſe to the bleſſing of al generatiōs of the earth. And thus from that time forth the Genealogie of the ſeede of Abraham according to the fleſhe, ceaſſed with the beleeuers. For the vpright children of the beliefe: which had their diſcent out of the ſeede of the faith of Abraham: and the pure Virgin Mary: as alſo from the holy Ghoſt: were knowen n.Rom. 9.2.to be the true ſeede of Abraham, becauſe the ſame ſeede was the ſeede of the promiſe of God the Father: & was likewiſe in his mind according to the ſpirit, the likenes of God his father: alſo ſpirit and ſpirituall of the godly nature and being. And according to the will of GOD, wholly minded with God.
You ſee, that the woordes of the Angel vntounto the Virgin Marie, to perſwade her touching the worke of the Lorde within her, to witte, that the holy Ghoſt ſhoulde come vppon her, and the power of the moſte high ſhoulde ouerſhadowe her: are by this Authour wrong by way of Allegory vntounto all the faithfull that ſhall come after Chriſt: who are made by his doctrine, to come out of the pure Virgin Mary, & to be the very true ſeed of promiſe ioyntly together, for the bleſſing of all generations of the earth, For the ſeed (ſaith he) out of the faith of Abraham, Chriſt with H.N. is the head of Abrahams faith, but not of Abrahams flesh, which opinion ouerthroweth his humanitie.and out of the pure Virgin Mary is the true ſeed of the pramiſe, to the bleſſing of al generatiōs of the earth, Theſe be his owne wordes. And immediatly after, leaſt that any ſhoulde thinke this was ſpoken of one onelie, and therefore of Chriſt alone, continuing the ſame matter, he ſpeaketh in the plural number and ſaieth: The vpright children of the beliefe, which had their diſcent out of the ſeede of the faith of Abraham, and of the pure Virgin Mary, as alſo from the holy Ghoſt, were knowen to be the true ſeede of Abraham, becauſe the ſame ſeede was the ſeed of the promiſe of God the father. Cā any thing bee added to this blaſphemie, to ioyne many to make vppe this ſeede of promiſe by whom ſhoulde come the bleſſing of all the generations of the earth: When as the Apoſtle ſayeth in the third to the Galathians, Gala 3.16.(which place is here alleaged by him) That the promiſes were made to Abraham, and his ſeede, which was Chriſt, and not to his ſeedes, as ſpeaking of manie? If any man, either for want of knowledge, or through aboundance of good will, woulde here gladly become a proctour for H.N. and affirme that he meant nothing leſſe, by this ſpeach [of bleſſing all generations of the earth,] then to declare the way and meanes of our ſaluation: beſides that the whole chapter is occupied about Chriſt, and therefore about our ſaluation, and that it is the phraſe of ſpeache, which the holie Ghoſt vſeth to expreſſe that matter by: The places, which are quoted in the margent out of Geneſis, and the Epiſtle to the Galathians, Gen. 22.18. Gal. 3.16.directly dealing for that worke of our ſaluation: doe leaue no colour for this excuſe. All the grounde that hee hath of this blaſphemous doctrine, is a blinde, ignoraunt, and altogether vnlearned deſcanting about the names of men, wherein conſiſteth the deapth of all his diuinitie. For when once hee hath with allegories, as it were with hot irons, ſeared the word, taking away thereby the life and natural ſence of the ſame, then beginneth he to rattle the drie bones, and to deſcant vponupon bare names as beſt liketh himſelfe, without anie helpe at all giuen vntounto his interpretation, from the circumſtances of the place & matter that is inhande, reſting onelyonly, vponupon a childiſh & ridiculous deriuation of the words from the Hebrues. For becauſe (as hee ſaieth in that chapter,) Galilie ſignifieth a turning either winding about, He will hauehave this doctrine eſtabliſhed therevpon, that the procreating of the true ſeede, turned it ſelfe about, to witte, that the holie and true ſeede of Abraham, which (according to his doctrine) all he faithful are, ſhoulde not from thencefoorth, be conceaued of the fleſh, but of the holie Ghoſt. What daunger lurketh vnderunder this doctrine?By H. N. his doctrine al the faithful are conceaued by the holy Ghoſt as was Chriſt. Is it not proper onelyonly to that one man Ieſus Chriſt alone, to be conceiued by the holy Ghoſt? Howe then dare H.N. ſecretly inſinuate that Chriſt had no other kinde of conception, but that whereof all the faithfull are partakers together with him. Now if hee meant no miſchiefe herein, what neede hath hee to ſet his turning about from Galilie, to tell vsus, that the true ſeede of Abraham ſhoulde not from thencefoorth be conceiued of the fleſhe. For if he hauehave relation vntounto regeneration, Who is ignorant, that the worke therof not onelyonly ſince Chriſt but before his comming, hath beene alwayes wrought through the holie Ghoſt, and neuer performed by fleſhe. Marie (after the like maner of interpretation) ſignifieth with him a doctrice. For that is his owne woorde, in this Chapter, wherevppon he gathereth, that the true ſeede, is brought foorth by the moſt higheſt in the beliefe, that is by himſelfe, who onelyonly (in his owne iudgement) teacheth purely and ſo conſequently, they all are borne of the pure Virgin Marie, that are brought by his doctrine and inſtruction, which onelyonly he holdeth for pure, to ioyne with him in his faith and religion. Thus blaſphemouſly doth he deale, through groſſe ignorance, ioyned with intollerable arrogancie & pride, to ouerthrowe the grounde woorke of our ſaluation. As for theſe woordes, which in the ende of this his ſpeache, are ſpoken of all the faithful after Chriſt,) The ſame ſeed, was the ſeed of the promiſe of God the Father, & was likewiſe in his minde, according to the ſpirit, the likeneſſe of God his Father, alſo ſpirit and ſpiritual, of the godly nature and beyng: and according to the will of God, wholly minded with God: Whether they eueroch vppon Ieſus Chriſt, or attribute any other diuinitie and Godhed vntounto Chriſt, then they are perſwaded the faithful after him, be all pertakers of: I leaue it to the conſideration of the learned that feare God, without any other ſpeache thereof, then that here, all the faithfull as one head, are ſaide to be the likeneſſe of God his Father, to be alſo of the godly nature and beyng, and finally to be according to the will of God, wholly minded with God: then the which, I doe not remember that I hauehave founde in all his woorkes, any greater thing geuen vntounto Chriſt. By this which hath bene ſaid it is euidēt, that this hereſie of the familie of louelove, touching Adam and Chriſt, is the ſelfe ſame with the hereſie of the Pelagians: Auguſt. Epiſt. 10.For Auguſtine doth reporte the opinions of the Pelagians to hauehave bene theſe.
1. Peccatum Adae ipſum ſolum laeſit. The ſinne of Adam hurt onelyonly himſelfe.
2. Infantes nuper nati, in illo ſtatu ſunt, in quo fuit Adam ante praeuaricationem. Infantes are in the ſame ſtate, that Adam was before his fall.
3. Adam ſiue peccaret, ſiue non peccaret, moriturus eſſet. Adam if he had not ſinned ſhoulde notwithſtanding hauehave died.
4. Dei gratia ſecundum merita nostra datur. The grace of God, is giuen according to our deſertes.
5. Filii Dei non poſſunt vocari, niſi omnino abſ que peccato fuerint affecti. They cannot be called the children of God, vnleſſe they become altogether without ſinne. Touching their opinion of the grace of God, in an other place Auguſtine doth report it to hauehave bene this.Auguſt. Epiſt. …4.
6. Hoc ſolum ad dei gratiam pertinere contendunt, quod cū libero arbitrio, et non peccandi poſsibilitate creati ſumus. This is al which they giuegive to the grace of God that we are created with free wil, & poſſibilitie or power not to offend. Where he openeth their opinion touching infantes more plainely in theſe wordes.
7. Paruuli non indigent gratia ſaluatoris, eo quód nullum ex Adam contagium damnationis contraxerint. Infantes neede not the grace of a Sauiour, becauſe they hauehave no damnable contagion or infection from Adam.
Nowe theſe opinions doe neceſſarily followe of that doctrine which H.N. hath here deliuered touching Adam and Chriſt, which in effect all of them, not onelyonly I my ſelfe, but diuers others hauehave hearde ſome of the chiefe men of this familie affirme and conſtantly mainteine. Whereby we may playnely diſcerne, that they lie vnderunder an heauy iudgement of God, in that ſo plaine teſtimonies of the ſcriptures, cannot preuayle with them for the chaunginge of ſo corrupt opinions. Is it poſſible in playner ſpeach to proue, that lyfe came into the world by one, to wit, Chriſt, and that we are iuſtified by the righteouſnes of one man, than the Apoſtle doeth in the epiſtle to the Romaynes? Whoſe words touching that matter are theſe,Rom. 5.18. As by the offēce of one man, the fault came on al men to cōdemnation, ſo by the iuſtifiing of one the benefit abounded toward al men, to the iuſtification of life. Here we ſee it confirmed, that one benefite by one man, doeth bring iuſtification vntounto all that are iuſtified. This is the Goſpel of Ieſus Chriſt and the doctrine that wee hauehave from him: but H. N. his Goſpel ſetteth foorth many benefites of good doctrine, and good life, proceeding from many men, euen ſo many as hauehave bene founde to feare GOD, as cauſes of iuſtification and righteouſneſſe, vntounto all that ſhall be holden as righteous before the Lorde. Thus ye ſee this horrible hereſie of Pelagius to be reuiued agayne by H. N. and his family, albeit ſomewhat ſubtilly for feare of beyng eſpied, and therefore he hath gotte him both a newe name and a newe coate. My hope is, all this ſubtiltie notwithſtanding, that he ſhal nowe finde the Churche of GOD the ſame in affection towarde him and his doctrine, that he hath tried it to hauehave beene in former times. Sure I am there is cauſe, he ſhoulde hauehave vsus more ſeuere againſt him thē euer Pelagius had them. For there is more poyſō in his opiniō touching Adam and Chriſt, then yet ye hauehave heard, yea more then euer Pelagius powred out, as ſhall God willing playnely appeare, when I come to open his opininion of Chriſt.The young diſciples of H. N. bee Adam, and his illuminate elders be Chriſt. In the meane time this I will ſay (referring you for the proofe thereof vntounto that place) that Adam with H N. is no man, but an eſtate of men, yet ſubiect vntounto ſinne: and Chriſt likewiſe is with him no man, but a condition of men altogether void of ſinne. Therfore al his young diſciples be Adams, & all his illuminate elders be Chriſts.