Confutation of Monstrous and Horrible Heresies, Point 1
¶The Title which. H. N. claimeth vntounto himſelfe, in the firſt Chapter of his booke intituled Euangelium Regni, The Goſpel and ioyfull meſſage of the kingdome.
H. N. Through the gracea1. Cor. 3.15 and merciemercy of God, and through the holy ſpirite of the louelove of Ieſu Chriſte,bIohn. 6. ſ Actes. 17. d Epheſians. 2. … raiſed vp by the higheſt GOD, from the death, according tocRom. 8. c. d. the prouidence of God and his promiſes: annoynted with the holie Ghoſte, in thedEpheſians. 4. b. olde age of the holy vnderſtanding of Ieſu Chriſte:eIohn. 14.17 Apoca. 21. a. Godded with God, in the ſpirite of his louelove: made heyre with Chriſte in the heauenlye goodes of the riches of God: illuminated in the ſpirite with the heauenly trueth, the truefIohn. 1. a. light of the perfect Beyng: elected to a Miniſter of the gracious woorde (which is nowe in the laſte time rayſed vp by God,gIere. 33. b according to his promiſes) in the moſte holy ſeruice of God, vnderunder the obedience ofh1. Cor. 13. b his louelove.
Anſwere. THE firſt thing, that. H. N. would perſwade vsus, is, that God hath raiſed him from the dead: or (to vſe his owne wordes) that he is raiſed vp by the moſt higheſt God from the death. For confirmation hereof, hee alleageth the ſixt of Iohn, the 17. of the Actes, and the ſeconde to the Epheſians: For he wil not ſeeme to ſay that thing, which two or three, ſhall not be redy to witneſſe with hym. VVe are therefore to heare what theſe can ſay to that point. In the ſixt of Iohn he directeth vsus by this letter (f) vntounto this Scripture (conteyned in the 54. verſe) Whoſoeuer eateth my fleſh & drinketh my blood, hath eternal life, and I will raiſe him vp at the laſt day. Heere is a promiſe made vntounto all true chriſtians (for they onelyonly hauehave their hartes prepared by faith to digeſt the fleſh and blood of Chriſte:) that the Lorde will raiſe them vppe at the laſte day, which wee call the day of iudgement, and the ſeconde comming of Chriſte. The promiſe I graunt is paſt, but the day taken to performe the couenant, is yet to come. For by the promiſe it is playne, that wee may not looke to hauehave the matter perfourmed, before the laſte day, which is the ſeconde comming of Chriſte. I wil not here call it into queſtion, whether H. N. be one of them, who eate his fleſhe, and drinke his blood, that ſhall go as graunted at this time, onelyonly this I will ſaye, that hee is to begge ſhamefully, who with no other helpe, then that hee hath from hence, ſhall obteine ſo muche as a place among the common ſorte of Chriſtians: but hee that will vppon this warrant, deale as a Prophete and Teacher in the Churche: It cannot be excuſed, but that he doeth felloniouſly enter, breake in and ſteale: For there is no colour of anie good title, to bee ſhewed for the ſame. Now I pray you conſider of his argument, which is this: The Lorde will raiſe vppe all his faithfull at the laſt day, and therefore H. N. is already riſen from the dead. The matter is eſtabliſhed as doone, but the grounde is no other, then a graunt and promiſe made in expreſſe woordes, for the time yet to come: For our Sauiour Chriſte ſayth playnely, that hee will raiſe them vp at the laſte day. Where there is not only noted a time to come, but of that time alſo, the laſte and furtheſt day is taken: and yet yee ſee, that H. N. will hauehave the matter to be alreadie accompliſhed in him ſelfe and that not otherwiſe, then by vertue of this promiſe. Let that bee graunted which H.N hath begged, and let his felonious acte, for once bee pardoned: yet hath hee proceeded no farther in proofe, then that hee ought to be taken as a Prophet riſen from the dead with condition, to wit, if that the day of iuddgemēt alredy be paſt, The Lord open the eies of his familie, leaſte as hee is no Prophet, vnleſſe that bee paſte, which is yet to come: ſo they in like maner become no true Chriſtians, before that, which is for euer paſt, heereafter ſhall come. If the cauſe of ſuche confuſion bee demaunded, this it is: He expoundeth the doctrine of our reſurrection Allegorically, and taketh it to be nothing els: but to ryſe in our iudgemente and affection, from the likyng of all other, too the embracing of his doctrine and religion. And therefore the day of iudgement which wee looke for, is in his opinion, already come, becauſe the troumpe of his doctrine now ſoundeth, which woorketh this his ſpiritual reſurrection. The confutation whereof, you ſhall (God willing) hauehave more at large heereafter, and yet there is ſufficient, euen in this place aleadged by him to ouerthrowe it. For ſpeaking of the children of GOD, who are true Chriſtians, poſſeſſed by fayth of eternall life, and therefore already ryſen from the dead, (becauſe to riſe from errour, to the imbraſing of the trueth, (which hee taketh his owne doctrine too bee) is with him the riſing from the dead, euen) of thoſe hee ſayth, I will rayſe them vp in the laſt day: appoynting an other reſurrection yet to come for thoſe: who by a true faith hauehave alredy taken holde of that ſpiritual riſing from darkneſſe to light, from ſinne and iniquitie, to righteouſneſſe and true chriſtianitie. If his beſt bulwarke, appointed to beare of the firſt and greateſt aſſault that ſhal be made againſt him, bee thus weake: there is good hope, it wilbe no great woorke too winne the hold it ſelfe.
Actes. 17.31His ſeconde confirmation, is taken out of the Acts, 17. verſe 31. The woordes be theſe: God wil iudge the worlde in righteouſneſſe, by that man whom he hath appointed, whereof he hath geuen aſſurance vntounto al, in that he hath raiſed him from the dead. A place proper and peculiar vntounto Chriſte alone, whom God the father hath raiſed from corporall death, to be an aſſuraunce vntounto vsus, that hee is the man appointed, who ſhal iudge the world in righteouſneſſe, at the latter day. There can be no other place more peculiar and proper vntounto Chriſte, then is this: whereunto for all that, H. N. wilbe entituled. Notwithſtanding, yf the woorde of GOD hauehave geuen it vntounto him, good reaſon hee ſhoulde enioy it. Let it therfore bee conſidered, what he hath ſaide for it. This is his reaſon: GOD hath geuen vsus aſſuraunce, that hee will iudge the world in righteouſneſſe, by the man Chriſt, in that hee hath rayſed hym from the dead: therefore H. N. is alreadie riſen from the dead. If H. N. bee Chriſt, it foloweth neceſſarily, though not by force of this argument, yet by ſufficient ſtrength from the trueth of the matter it ſelfe, that he ſhoulde be ryſen from the dead, becauſe hee is the ſame perſon, of whom it is ſayde, that he is already riſen from the dead, to aſſure vsus of the laſt iudgement, that it ſhalbe holden by him ſelfe: But if H.N. bee anie thing beſide Chriſte, there is no maner of helpe, to bee had from this place. For hee ſpeaketh playnely heere, of the bodyly death of Chriſte him ſelfe. As for the affinitie betweene H. N. and Chriſte, howe great it is, that ſhall GOD willing hereafter appeare. What ſhal we be able to hold free from his aſſaults, when he ſhameth not to geue the attempt, for breaking of ſo ſtrong barres as theſe bee, and that to gette the poſſeſſion from Chriſt himſelfe? Cicero doth geue it foorth of Caeſar, that there was almoſt no man to bee founde, who had not rather yeelde to his requeſt, how vnreaſonable ſoeuer, then once to enter into the fielde with him for to fight: Nec adhuc ferè inueni, qui non concedendum putaret Caeſari, quod poſtularet, potiùs quam pugnandum. But (we are to reioyſe in it) it fareth farre otherwiſe with the captayne of this bande, for he is ſo ſhameleſſe in demaundes, and ſo fooliſh in his fight, that he would tempte the mildeſt man that is, to take his owne weapon from him, and to beate him with it vntounto blood, before once hee begonne to reaſon the matter for his requeſt.
The laſt aucthoritie, alleadged for proofe that H.N. is raiſed from the dead, is taken out of the ſecond Chapter of the Epiſtle vntounto the Epheſians, and ſixth verſe:Ephe. 2. ver. 6. theſe bee the wordes: God which is rich in merciemercy, euen when we were dead by ſinnes, hath quickened vsus together in Chriſt and hath rayſed vsus vppe together. A benefite flowing from Almightie God, vntounto euerie member of his, to be quickened and rayſed vp in Chriſte, and by his grace, from the death of ſinne. If it ſhall fall out by plaine proofe, whē we come to ſpeake of Chriſt, that H.N. denieth both his perſon, & his office: then hath he no maner of colour, or ſhewe of reaſon at all out of this place. For the reſurrection which the Apoſtle ſpeaketh of here, is ſaide to be in, and by Chriſt. But bee it, that his iudgement touching Chriſt were ſound, the contrarie whereof (God willing) ſhall hereafter playnely appeare: yet this ſpoken of men approued both in doctrine, and in life, and that by the teſtimonie of the Apoſtle himſelfe: is no proofe to induce thoſe to thinke, that H.N. is riſen from the deade, by whom his life as well as doctrine, ſhall at any tyme (as now it is) be called into queſtion. I hope H.N. wil neuer goe aboute, to hauehave goodes that be priuate, made common in his familie, ſeeing that himſelf turneth things common vntounto his owne priuate vſe. For this place is common vntounto ali true Chriſtians: wherein notwithſtanding H N. clameth propertie. For otherwiſe what reaſon is it, that eueryevery one, who is riſen frōvnder ye dominiō of ſin, ſhould therfore hauehave the place & authoritie of a Prophet in the Churche.
It remayneth nowe to conſider, with what iudgement or conſcience, H N. hath ioyned together theſe teſtimonies, for the proofe of one matter. So ſhall we come to ſome ſight of his dangerous doctrine. The firſt teſtimonie (as you ſee) plainely ſpeaketh of the reſurrectiō in the laſt day The ſecond of Chriſt his riſing from death corporally. The third of riſing from ſinne & iniquitie. Theſe, how diuerſe ſoeuer one from an other, are notwithſtanding by H. N. yoked together, for ſtrengthening of one and the ſame matter. And the reaſon thereof is, becauſe hee taketh the doctrine touching the reſurrection vntounto life at the ſeconde comming of Chriſt: And the doctrine alſo of Chriſt his bodily riſing agayne from death: to be vnderſtoode onelyonly of riſing from ſinne, & to leaue no other doctrine beſide that vntounto vsus. You perceiue then by this doctrine wee are depriued, both of the comfort comming vntounto vsus by Chriſt his dying in the fleſh, and alſo of the hope that we ſhal riſe vp at the laſt day, both in bodie, & ſoule, to inherit euerlaſting life. For both of theſe are ſunke vp by his doctrine, into one onelyonly ſpirituall riſing from ſinne: and that not otherwiſe, then by imbracing his religion and doctrine, for the gouernment of our liues.
This is the ſtuffe that hee hath bounde together, for drawing of himſelfe out from among the dead. But if the lines of his life, had bene no more able to hauehave holden him among the liuing, then theſe cordes are to pull him out from among the dead: then (I am well aſſured) Sathan ſhoulde long before this time, hauehave loſt one principall factor for him, here vponupon earth.
When this Author addeth more, that this his riſing from death is according to the prouidence of God, and his promiſes, he ſendeth vsus for proofe hereof, vntounto the eight chapter of the Romanes, and by theſe letters, C. and D. vntounto the thirtienth and twentie three verſes thereof. In the thirtienth verſe it is thus written: If ye liue after the fleſhe, ye ſhall die, but if ye mortifie the deedes of the bodie by the ſpirite, yee ſhall liue. His reaſon is this: The children of GOD, who by his ſpirite mortifie the deedes of the fleſhe in this life, ſhall in the worlde to come liue for euer: therefore by vertue of this promiſe H. N. is alreadie riſen from the dead. Hee claimeth ſtill his olde priuiledge, that it may be lawfull for him by ſpeciall diſpenſation, to make that which is yet to come, to be alreadie done: euerlaſting life, to bee in this life: and the reſurrection in the laſt day, to be no other thing then the riſing from ſinne. If this abſurde kinde of reaſoning, had ben his gheaſt but for one night, the matter might happily hauehave had ſome colour frō a cūning excuſe: but beyng a ſeruant of his, downe lying and vpriſing with him eueryevery day: there is no place left for any defence, to cleare him of the ſhame and infamie thereof. Meruayle no more therefore, why H. N. ſhoulde in all his writinges, ſo ſore inueigh againſt the Scripture Learned (as he calleth thē:) it was no ſmal poynt of wiſedome to complayne firſt. For he was well aſſured it coulde neuer bee, that learning ſhoulde attayne anie ſuch portion of pacience, as were able to beare the weight of halfe that wrong, which hee had in purpoſe to lay vponupon it. In the 23. verſe it is thus written. We alſo which hauehave receiued the firſt fruites of his ſpirite, euen we do ſigh in ourſelues, wayting for the adoption euen the redemption of our body. This is then his reaſon, the faithfull doe waite for the adoption & reſurrection: therefore it muſt be by promiſe, that H. N. is alredy riſē frō the dead. Howe repugnant vntounto all ſhew of reaſon and truth is this, that H. N. ſhoulde therfore be riſen from the dead, becauſe the children of God, doe yet waite 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 alreadie founde it. Who can yeeld to ſuch abſurde concluſions, vnleſſe it be proued vntounto him before, that H N. hath a ſpeciall commiſſion, to finde thinges before they be loſt, and to take them vp, when as yet they are not fallen? Howe heauie is the hande of God, vppon hereſie and idolatrie? and howe great is the blindneſſe that they be in, and yet perceiue it not?1. Sam. 5. palpable was that blindneſſe of the men of Aſhdod, who ceaſſed not to worſhip their God Dagon, notwithſtā ding they did ſee him fallen before the Arke, & his head lying a parte from his bodie: But yet this familie doth farre paſſe them, for they doe bring into the worlde, and woorſhip here as God, one H. N: who is not remoued a little from his head, but vtterly without any head, iudgement, or ſenſe at all: his proofes being generally ſuch, as reaſon and iudgement doe vtterly renounce. The Lorde in merciemercy keepe vsus from thoſe ſinnes, which in due deſert, doe ſo cloſe vp our eyes, as wee can ſee no thing at high noone day.
An other Title, which he taketh vponupon himſelfe, is, that he is annoynted with the holie Ghoſte, in the olde age of the holy vnderſtanding of Ieſu Chriſt. This title he claimeth to be giuen him from the Apoſtle, in the 4. chapter to the Epheſians, verſe 13. Where, the Apoſtle ſpeaking of the diuerſitie of giftes, that were in the Church, ſaieth. God hath geuen ſome to bee Apoſtles, ſome Prophetes, ſome Euangeliſtes, ſome Paſtors and teachers, for the gathering together of the ſaintes: &c. giuing the reaſon withall: to witte, that wee might growe vp to be men in Chriſt, and to be no longer as children, readie to bee carried away with euerie winde of doctrine. Hee telleth vsus then, what a good order the Lord hath left in his Church, to keepe vsus from the daunger of errour, and to make vsus like men growne, to bee ſtrongly ſtayed in the trueth: But we heare nothing, what ſpeciall ſucceſſe, this ordinance of the Lord hath had with H N. For what a reaſon is this: Apoſtles & Paſtours are giuen of God to keepe his Church from errour, and to make them as men ſtrong and ſtayed in the trueth: and therefore H. N. is ſtrongly ſtayed in the trueth, or (as it liketh him rather to ſpeake) therefore H. N. is annointed with the holy ghoſt, in the olde age of the holy vnderſtanding of Ieſus Chriſt?
VponUpon 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 euerie man liueth iuſtly and truely of his owne, and there is not a theefe to be heard of in this realme. For vponupon no other warrant then this, that order is left in the Church, to keepe men ſtaied and ſtrong in the trueth: H. N. wil inferre it muſt of neceſſitie be, that himſelfe is ſtayed in that trueth. He proceedeth further in his titles, as not taking himſelfe ſufficiently commended hitherto: and affirmeth that he is godded with God, in the ſpirit of his louelove, and referreth vsus for the triall of this title, vntounto the 21. Chapter of the Reuelation, and third verſe, as vntounto the beſt euidence that he can bring: and therefore he hath dealt wiſely, to leaue the other chapters without anie ſpecialtie. 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, & enioy the preſence of their God, being freed frō all griefe and paine. The wordes of the text be theſe:Reuela. 21.3. I heard a great voice out of heauen, ſaying, behold the tabernacle of God with men, & he wil dwel with them, & they ſhalbe his people, & God himſelf ſhalbe their God with thē, & God ſhal wipe all teares frō their eyes, and there ſhalbe no more death, neither ſorow, neither pain Becauſe it is ſayd in the text, that God ſhall be their God with them, ſo that they ſhall enioy his glorious preſence, whereas albeit he bee nowe their GOD, yet he is not their GOD with them, in that glorie which accompanieth the preſence of his Maieſtie: 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 paines of me, in manie woordes to ſet theſe two partes aſunder, that is perfourmed in the ſame labour that bringeth them togither. For it is neuer better ſeene, how white and blacke differ, then when they come once to be vewed the one with the other. Can not God hauehave licence to dwell with his people in the life to come, except before there ſhal paſſe a graunt to H.N. to bee godded, or made God with God here in this life? or if there were any ſuch compact, doeth this place prooue it, that hath not ſo much as a ſillable ſounding that way? Can not God be with them, but therevpon it muſt follow, that they bee Godded with him? If there were any ſuch thing in trueth, as (God willing) it ſhal hereafter appeare, there cannot be: yet this place doth not ſo much as with a good countenaunce comforte 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 vsus, that he hath not yet chaunged his iudgement touching euerlaſting life, but that here (in his opinion) all that is to be hoped for muſt be had. As for the title it ſelf [to be godded with God:] it is a blaſphemie not to be borne. And the place from whence they drawe it, will not ſuffer it to bee hidde vnderunder the proprietie of the Dutche tongue.
In the next title, he challengeth againe, that which is proper and peculiar onelyonly vntounto Chriſt in that he is God, that is, to be the true light of the perfect being. For in that place wherevnto hee appealeth for defence, after a plaine deniall of Iohn the Baptiſt, to bee the true light, it is verified of Chriſt, That he was the true light, Iohn. 1.….which lighteneth euerie man that commeth into the worlde. Giuing him this prerogatiue aboue Angels, and all creatures, that hee is the true light, ſhining of, and in himſelfe, whereas all other borow their brightneſſe of him. What will this man bee aſhamed of, who dare to ſay of himſelfe, that he is that true light, which lighteneth euerie man that commeth into the worlde, for ſo be the very wordes of that place, wherevnto he ſendeth vsus? what can bee more blaſphemous, then to lay claime to that, which belongeth not vntounto Chriſt himſelfe but onelyonly in reſpect of his Godhead. This blaſphemie is yet more euident in that which foloweth. For there it is thus written: God is light, 1. Iohn. 1.5.and in him is no darkeneſſe at all, therevpon H. N. concludeth himſelfe to be the true light. Theſe blaſphemies, if a man ſhould deale with them in deſert, are rather by open execration to be repelled, then to hauehave the honour of anie entertainment, though not otherwiſe then by confutation. Thus much of his perſon: Nowe to his office.
Touching his office, he ſayth, that he is elected to bee a miniſter of the gracious worde, which is nowe in the laſt time raiſed vp by God, according to his promiſes. He bringeth nothing for proofe of this his election, but paſſeth it ouer as a matter out of doubt: and yet might it well bee, that the woorde whereof hee is a Miniſter, were a gracious woorde, (as hee calleth it) and for all that his election therevnto neither good nor gracious. But woulde you heare, what this gracious woorde is, according as the Prophet teſtifieth of it? Surely it is no other thing, then euen now to bring vsus the firſt newes of a matter done and paſt manie hundreth yeares agoe, to witte, that Iuda and Ieruſalem ſhoulde bee inhabited againe by the Iewes, after the captiuitie of Babilon. In the place which he alledgeth out of the Prophete, it is written thus: Thus ſaith the Lord, againe there ſhall be heard in this place, which ye ſay ſhal be deſolate, without mā & without beaſt, euē in the cities of Iuda, and the ſtreetes of Ieruſalem: Iere. 33.10.the voice of ioy, and the voice of gladneſſe, the voice of the bridegrome, & the voice of the bride. For I will cauſe to returne the captiuitie of the land, as at the firſt. The Iewes are cōforted by the prophet, with this promiſe frō the Lord, that they ſhal returne frō their captiuity, and inhabite Iuda and Ieruſalem, with comfort and ioy of heart. For (ſaith he) there ſhall be heard in your ſtreetes, the voice of ioy & gladnes, the voice of the bridegrome and the voice of the bride. H.N. might well hauehave ſtayed among the dead, & neuer hauehave ſtriuen ſo much about his reſurrection from among them, if he hauehave no other meſſage then this: for they are dead many hundreth yeares agoe, to whom this matter did apperteine. It is plaine therefore by his own teſtimonie, that he hath no authority to deale with vsus, but with Iuda & Ieruſalem: nor to bring anie doctrine into the world, touching euerlaſting ſaluation: but onelyonly cō cerning a temporall deliuerance: neither to hauehave any thing to doe with men nowe liuing, but with people long before this time deade. Thus much in particular both touching his perſon and his office.
For his title in generall, I hauehave to ſay, that this title which is ſo ample and glorious, being compared with the preface of the Apoſtles, ſet before their writings, wil ſoone diſcrie the diuerſitie of ſpirits. They diſpatch vsus touching the knowledge of themſelues, in ye words of [Seruant, & Apoſtle] whē they ſtand the longeſt with vsus vpō that matter. By [ſeruant] declaring what they hold in common with all Chriſtians: by [Apoſtle] what they hauehave ſpecial in the function & miniſterie of the word.Rom. 1. Paul a ſeruāt of Ieſus Chriſt, called to be an Apoſtle. 2. Pet. 1.1.Simon Peter a ſeruāt, & an Apoſtle of Ieſus Chriſt. And ſomtimes they are ſo ſparing, that they wil not ſpend both vponupon vsus.Iames. 1. Iames a ſeruant of God, and of the Lord Ieſus Chriſt: Peter an Apoſtle of Ieſus Chriſt: Iude a ſeruant of Ieſus Chriſt: 1. Pet. 1. Iude. 1.But H. N. as if he could no longer beare ſuch baſeneſſe, ſteppeth in before them with his ſtately ſtile, and ſayth:
H.N. Through the grace and merciemercy of God: and through the holy ſpirite of the louelove of Ieſus Chriſt,
Raiſed vp by the higheſt God from the death, according to the prouidence of God and his promiſes,
Anointed with the holy Ghoſt, in the olde age of the holy vnderſtanding of Ieſus Chriſt.
Godded with God in the ſpirit of his louelove.
Made heire with Chriſt in the heauenly goodes of the riches of God,
Illuminated in the ſpirite with the heauenly truth,
The true light of the perfect being, Elected to a miniſter of the gracious worde, which is now in the laſt time raiſed vp by God, according to his promiſes in the moſt holy ſeruice of god, vnderunder the obediēce of his louelove
What man (meaſuring the matter, by the outwarde face that is ſet vponupon it) would thinke the Apoſtles worthie, to hold the candle to this mans cunning? And what friend of theirs (if H.N. would take vponupon him, to teach them the depth of his diuinitie) would once ſeeme to offer with them leſſe, then the ſeruice of vii. yeres? Neither is there ſo great oddes betweene them, in the multitude of titles, as in the magnificence and dignitie of them. How plain, ſimple, and farre from pride, be the names of ſeruant, & Apoſtle? How glorious, ſwelling, & magnificēt, be theſe ſpeches, Godded with God: annointed with the holy Ghoſt in the olde age of the holy vnderſtanding: illuminated in the ſpirit: the true light of the perfect being: raiſed vp by the higheſt God frō the dead. But no meruaile, if H. N. be ſo glorious in titles, for this he hath in common with the Heretikes of all times. The Montaniſts, who had their name & beginning of Montanus, (the firſt heretike, that practiſed to draw on diſciples, by procuring ſtipend and wages from the richer ſorte of that ſect, to others the teachers and mainteyners thereof:Euſeb. eccleſ. hiſt. lib. 5. cap. 16. which was a baite that brought many to bite of thoſe morſels: and therefore (vponupon good conſideration is nowe a freſhe practiſed in this familie, where there is ſo great famine of better arguments to perſwade with all:) did affirme that they were wiſer then the Apoſtles, and alledged that place of the Apoſtle for it, where Paule (ſetting him ſelfe in the number with other) ſayeth: We knowe in part: For they mainteyned an abſolute, cleare and perfect reuelation in themſelues: affirming Montanus to be the holy Ghoſt promiſed to the Church, whereof the Apoſtles had receyued but a little meaſure. There were alſo a ſect of people, in that part of Piſidia, which belongeth vntounto Pamphilia, who refuſed to receiue any into their felowſhip and communion, that kept anie thing priuate and proper to themſelues, excluding them, as ſtraungers from the kingdome of God: and they would be called Apoſtolici, Apoſtolicall, and be knowne by no other name.Auguſt. de haere. lib. 9. Ad quod vult Deum. Caluin in Daniel, cap. 12.1. Bullinger contra Anabap. lib. 2. cap. 11. Seruetus the heretike, called himſelfe Michael, the keeper of the Church of God, and the great prince of his people. Dauid George, H. N. his Schoole-maiſter, though the ſcholer (ſetting vp for himſelfe) will now take no more knowledge of anie maiſter or ſuperiour: calleth himſelfe the ſeuenth Angell of GOD, and the laſt trumpe. And H. N. the father of this familie, will bee godded with GOD, and become the true light of the perfect being, that in no wiſe hee might ſeeme to want that badge of boaſting, which is ſo ſpeciall and proper vntounto heretikes.
That which is commonly ſayd of pictures, and painted workes, hath a fitte place in theſe workes of H.N. Picturae at que imagines, eminùs, non cominùs videndae. Pictures and Images, they are faire a farre off, but if the eye drawe neare them, there is then no ſight or ſhew of them. If a man looke at the diuinitie, that is heere deliuered, a farre off, he would thinke it came from aboue the hieſt heauen: ſo great and goodly ſpeaches of louelove and peace, be conteyned in it. But come neare, and lay it to the line of God his worde, and beſide that the loweſt pit of hell, ſhall not be able to afoorde worſe wares, then ſome that here be vttered: It would loth a man, to looke vponupon the ioyntes of it: while no member, hath dewe proportion and place: but is either looking backewarke, when it ſhoulde ſee ſtreight forward: or elſe ſtarting aſide, when it ſhoulde ſtande vpright. For the concluſion,Auguſt. de ciuit. Dei. cap. 2. doeth alwayes looke a cleane contrarie way from the Antecedent. If by Hipocrates thoſe two children were truelie iudged to bee brethren of one birth, and the neareſt in blood that coulde bee, who were obſerued alway to laugh, and weepe together, alwayes to be ſicke and whole together: Then may wee ſafely ſay, by warrant from the rule of contraries, that H. N. his Antecedentes, might marrie with his concluſions, for anie kindred that is betweene them: for the one ſhall no ſooner beginne to laugh, but the other will bee ſure to weepe: If the one ſeeme to builde vppe anie thing, the other will doe what in him lyeth to caſt downe the ſame.
Heauie is the hande of God againſt them, who hauehave refuſed to beare louelove vntounto his trueth, euen ſo heauie, as to bee giuen vp, to bee ſtrongly ſetled in the beleefe of open and manifeſt lyes. As wee ſee it fall out with this Familie: who receyuing ſometime the trueth, but refuſing to reſerue it in louelove, are nowe ſo throughly perſwaded of manifeſt lyes, that when before their eyes they fall a ſunder, burſt in peeces, and ſtarte one parte from another, by violent ruſhing agaynſt the trueth: yet bee their eyes ſo blinde, they doe not ſee it, and their heartes ſo hardened, they will not beeleeue others telling them of it. The Lorde in merciemercy keepe vsus farre from that ſinne, whiche cauſeth his hande to bee ſo heauie vponupon vsus, and graunt vsus in affection to bee ſo linked to the trueth, that the eyes of our mind, may be alwayes cleare, to diſcerne, aſwell the ſpottes of corrupt doctrine, as the defilementes of wicked conuerſation.