Confutation of Monstrous and Horrible Heresies, Part 1
A confutation of H.N. his eſtate of perfection.
THat which in this doctrine of H.N. is all in all, according to the trueth of God his worde, is not at all to be founde among men: I meane his eſtate of perfection: which with him is Chriſt, the holy Ghoſt, the reſurrection, and the euerlaſting life, and what is it not? Now he imagineth that his illuminate men hauehave profited ſo well in godlineſſe, that they ſinne no more. A doctrine, which the whole courſe of the Scripture doth vtterly ouerthrow. For the ſcope and drift of the worde of God, is, to leaue all fleſh indebted vntounto the goodneſſe of God, that he who will glorie, may glorie in the Lorde. And therefore it doeth in many places teach and declare, that ſinne and imperfection is in all men.Iam. 3.2. In manie thinges (ſayeth the Apoſtle Saint Iames) we offende all. The Apoſtle doth not exempt anie man, no not himſelfe, from ſinne and offence againſt God in this his doctrine. Whervnto accordeth that ſaying of Saint Iohn: 1. Iohn. 1.8.If we ſay that we hauehave no ſinne, wee deceiue our ſelues, and the trueth is not in vsus. When the Apoſtles, and pillers of the Church of GOD, acknowledge themſelues to bee ſinners: hee cannot bee guided with that ſpirite, which did ſpeake in them: who ſhall denie him ſelfe and others to offende at all. They alledge for them,1. Iohn. 3.9. that ſaying of Saint Iohn: Whoſoeuer is borne of God ſinneth not: and that likewiſe: He that committeth ſinne, 1. Iohn. 3.8.is of the Deuill, To the which I anſwere, according to that principle which is begonne, and grounded vponupon reaſon, which alſo our vſuall ſpeach and practiſe doeth continue: that the whole doeth beare the name, after that which is principall in the thing. And therefore, when men hauehave dealinges in diuerſe trades, they alwayes beare the name after that which is principall. The Marchaunt who hath a houſe in the Countrey, and ſome dealinges in huſbandrie, is notwithſtanding called a Marchant, and not an huſbandman: becauſe it is the chiefe and principall thing which he trauaileth in, and whereby his eſpeciall maintenaunce doeth growe. The wine which is mingled with water, hath to name wine, and not water: becauſe wine is the principall and chiefe part. And that lumpe which hath great ſtore of droſſe, is named notwithſtanding of that golde, which is in it, howe little ſoeuer the quantitie thereof ſhall happen to bee: becauſe it is principall in value and accompt. So that, whether we ſhall compare quantitie with quantitie, or qualitie with qualitie, the principall ſhall alwayes beare away the name. And therefore no maruaile, if the Euangeliſt ſhall ſay, that he is of the Deuill who committeth ſinne: becauſe here hee diſputeth not of one, or ſome fewe actions, that breake out of a man: but of that which is principall in a man. For hee draweth all men to theſe two heades: either to bee borne of GOD, or of the Deuill. According to this doctrine, doeth the Apoſtle exhort vsus, ſaying: Let not ſinne raigne in your mortall bodies, for if ſinne bee principall, beare rule, and reigne in anie, (they giuing themſelues as ſeruauntes thereunto) wee may lawfully ſay of ſuch with the Apoſtle, that they are of the Deuill: as contrariwiſe, when anie ſhall humble themſelues to thoſe dueties, which are ſette downe to vsus in the worde of GOD, ſo as that courſe of life ſhall bee chiefe and principall in them, though in manie particular actions, they ſhall be found offenders: yet may they (all this notwithſtanding) be ſaid to be borne of GOD, and not to ſinne: becauſe it is not in them as ruler and principall, but as a ſlaue and vnderling: and therefore not able to beare the name: When the contention is, as nowe, for principalitie & rule. According to this diſtinction, we do finde in the ſcriptures graces denied vntounto ſinners, when ſinne is in rule and gouernement: which are not denied, when it is in ſubiection and ſeruice. In the Goſpell after Saint Iohn it is thus written, touching ſinne,Iohn. 9.31. when it is principal and gouerneth▪ We know that God heareth not ſinners. And in the Epiſtle it is plainly ſet downe concerning ſinne, when yet it is in vsus, though not ruler ouer vsus:1. Iohn. 1.9. that if wee acknowledge our ſinnes, he is faithfull & iuſt to forgiue vsus our ſinnes. We doe find likewiſe in other places, becauſe of this diuerſitie, diuerſe and diſtinct things vttered touching ſinne. For in the Epiſtle of Saint Iohn, 1. Iohn. 3.8. 1. Iohn. 1.8.it is there ſaid, He that committeth ſinne, is of the Deuil. And in the firſt Chapter of that Epiſtle, the Apoſtle affirmeth plainly of himſelfe, and of all the ſeruants of God, who liue here in this world, that if we ſay we hauehave no ſinne, we do deceiue our ſelues and trueth is not in vsus. So diuerſe ſpeaches vttered in the Scripture of ſinne, muſt of neceſſitie force vsus, according as the godly and learned of all times hauehave done before vsus, thus to diſtinguiſh the ſame. For the further warrant of this doctrine, which giueth the name of the whole, vntounto that which is not yet whole and perfect, becauſe of a ſpeciall ſtudie, trauaile, profiting therein, and contending thervnto: conſider I pray you of that which is written by the Apoſtle:Phil. 3.1.2.15. who when he had before confeſſed, that he had not attained vntounto perfectiō, but did folow after it, ſpeaketh notwithſtanding immediately after of him ſelfe, as of one perfect: becauſe it was a chief & principal ſtudie & trauaile of his to grow toward it. Let vsus therefore as many as be perfect, be thus minded, and if ye be otherwiſe minded, God ſhall reueale euen the ſame vntounto you. And in the ſeconde booke of the Chronicles, (albeit the high places were not taken away out of Iſrael, 2. Chron. 15.17wherein King Aſa was an offender againſt the law of his God, as alſo in ſundrie other thinges, whereof mention is made in the nexte Chapter: yet are theſe wordes vttered by the holy Ghoſt of him: The heart of Aſa was perfect all his dayes. We doe reade alſo, for further confirmation of this matter, in the ſeconde of the Chronicles: that Amazia and Oſias did vprightly in the ſight of the Lorde:2. Chron. 26.4 & 26.2. and yet for all that Amazia was guiltie of one ſo great treſpaſſe, as did procure vntounto him an heauy iudgement from the Lorde, as appeareth in the Chapter going before: And Oſia in like manner,2. Chron. 29.2. did ſo offende in vſurping the Prieſt his office that he did ſmite him with the plague of Leproſie for the ſame: Which puniſhment was not remooued from him, vntounto the day of his death. And doe we not reade in like manner of Dauid and Hezechias, 2. Chron. 32.25.31.that they did vprightly in the ſight of the Lorde? Yet who is ignorant of Dauid his grieuous offences: eyther elſe of the treſpaſſes of Hezechias ſo playnely noted in the ſeconde of the Chronicles? We then playnely perceiue, that the Scripture is well acquainted with the naming of thinges after that which is chiefe and principall in them: and that in the Scripture they are called righteous and perfect, who are not freed from all vnrighteouſneſſe, neither yet voyde of all imperfection. And this rule which the holy Ghoſt obſerueth, will leade vsus to the right ſenſe, and meaning of all thoſe places, which heretofore hauehave bene alleaged, by the Pelagians, and are now afreſh renewed by H.N. and his familie, for this doctrine of perfection: a doctrine, whereof a man may truly ſay, that as there neuer hath bene any more pernicions, ſo was there neuer any oftener reuiued, and more eaſely receiued: for Adam his children would: ſtill be Gods, and hauehave their happines and perfection in themſelues. And ſo fauourable are we to our ſelues, that if our teſtimonie may bee taken, wee will iuſtifie that ſaying of Solomon: Prou. 16.All the wayes of a man are cleare in his owne eyes. The places alleadged heretofore by the Pelagians, for their perfection, and nowe againe vrged by H N. and his familie, their lawfull ſucceſſours, be theſe:Gen. 6.9. Gen. 7.1. Deut. 18.13. Ioſu. 24.14. Noah was a iuſt man. Walke before mee and be thou perfect. Thou ſhalt bee perfect with the Lorde thy God. Feare the Lorde, and ſerue him in perfectneſſe. And thou Solomon my Sonne knowe thou the God of thy father, and ſerue him with a perfect hearte. 1. Chron. 29.19. 2. Chro. 15.17.Geue vntounto Solomon my Sonne a perfect heart, to keepe thy cōmaundemēts. The heart of Aſa was perfect al his dayes. I beſeech the Lord remember, that I hauehave walked before thee in truth, Eſai. 38.3.& with a perfect hart. His heart was not perfect with the Lord his god, 1. Reg. 11.4.as was the heart of Dauid his father.2. Chro. 2.52. He did vprightly in the eyes of the Lorde, but not wth a perfect heart. Ye ſhall therefore be perfect, Mat. 5.48.as your father in heauen is perfect. Mat. 19.21.If thou wilt be perfect, goe ſell that thou haſt. Whoſoeuer will bee a perfect Diſciple ſhalbee as his Maiſter. Luke. 6.40.Wee ſpeake wiſedome among them that are perfect. 1. Cor. 2.6.Till we all meete together, vntounto a perfect man, and vntounto the meaſure of the age of the fulnes of Chriſt. Ephe. 4.13.Let vsus therefore as many as be perfect; Phil. 3.15.bee thus minded. Coloſ. 1.28.That we may preſent eueryevery man perfect in Chriſt Ieſus, Strong meate belongeth to them that are perfect. Heb. 5.14.Let patience hauehave her perfect worke, that ye may be perfect and lacking nothing. Iames 1.4. Iames 3.2. 1. Iohn. 2.5.If any man ſinne not in worde, he is a perfect man. He that keepeth his worde, in him is the louelove of God perfect in deed.
It is no new thing in the Scriptures, to geue any thing the name abſolutely, & without any caution or condition, A termino ad quem tendit, (as the philoſophers do ſpeak:) that is, of that thing wherevnto it tendeth: becauſe albeit it hauehave not perfectly atteined vntounto the ſame, yet with a ſpeciall care, and principall deſire, which can neuer bee without ſome profiting, it keepeth the right courſe therevnto. Solomon geeueth him the name of a wiſe man abſolutely, without any reſtraint, or exception, who is yet ſubiect to ſuche imperfection therein, as muſt neceſſarily, and will gladly for his further profiting, admitte reprehenſion: Geue admonition to the wiſe, and he wilbe the wiſer: Teache a righteous man and hee will increaſe in learning. Prou. 9.9.He geueth him the name of a wiſe man, without any reſtraint: Geue admonition to the wiſe: and yet is hee not abſolute and perfect therein, but onelyonly in the way and trauayle therevnto, for admonition will make him wiſer: Nowe to that which is perfect and abſolute already, can nothing bee added. Solomon likewiſe in the Prouerbes, ſticketh not to call them righteous, ſimply, and without exception, who are yet but in the courſe and way of righteouſneſſe, aſpiring and contending to profite and proceede in the ſame: The way of the righteous ſhineth as the light, that ſhineth more and more, vntounto the perfect day. Prou. 4.19As before hee had the name of a perfect, and abſolute wiſe man, who was yet to profite, and therefore vnperfect in the thing: So nowe hee is ſounde and whole (as yee heare) touching the name of a righteous man, who wanteth a legge, arme or ſome other member of righteouſneſſe it ſelfe: For hee is ſayed to bee as the light, which ſhineth clearer and clearer, vntounto the perfect day. If it bee replied, that this woorde [Perfect,] vrged in ſo many places of the Scriptures, by the Pelagians and their lawfull ſucceſſours the family of louelove, is not yet heard off, ioyned with any kind of want & imperfection: I aunſweare, that the Hebrue worde, which in the olde Teſtament, they tranſlate perfect, ſignifieth ſoundneſſe, and that ſimplicitie,Eſaie. 1. which is oppoſed to frowardneſſe and wickedneſſe: and not that eſtate which is altogether voide of al imperfection. And ſo is it vſed in the firſt Chapter of Iſaie, 2. Chron. 15.and in the ſecond of the Chronicles. The like is to be ſaid of the Greeke word vſed in the new teſtament, by the which diuerſe good writers ſignifie, the conſecrating and ſounde addicting of a man vntounto religion, and the feare of God: in which ſenſe it is taken in the Epiſtle to the Hebrues.Heb. 2. And that it may ſtande with want and imperfection, appeareth playnely in the Epiſtle to the Philippians: when the Apoſtle hauing in plaine ſpeach profeſſed, that as yet he had not atteined vntounto perfection, immediately after hath theſe woordes of himſelfe:Phil. 3.12.15. Let vsus 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 endeuour our ſelues vntounto that, whiche is before.Iohn. 15.2. According to this trueth it is ſaide of euerie true Chriſtian, without exception, that they are to growe, and to encreaſe in the fruites of godlineſſe. Euerie braunche that beareth fruite, (ſaieth our Sauiour Chriſt) My heauenly Father doeth purge, that it may bring foorth more fruite. Aug.Wherevnto agreeth this ſaying of Auguſtine in his ſeconde booke De peccatorum meritis & remiſſione cap. 15. A man may be called perfect, and be accounted woorthie of that name, not becauſe there is no thing nowe wherein he may profit, but becauſe he hath greatly profited: as we call him perfect in the law, who notwithſtāding is yet ignorant of ſome thing in the ſame; As the Apoſtle calleth them perfect to whom he ſaith: If ye bee otherwiſe minded, God ſhal open euen the ſame vntounto you. Hitherto Auguſtine. Herevppon it followeth neceſſarily, that this ſaying of S. Luke: There is more ioy in heauen, Luke. 15.for one ſinner that conuerteth, then for nientie and niene iuſt men which neede no repentaunce: is to bee taken by way of compariſon: that is, that neede no repentaunce, in compariſon and reſpect of the other. In which ſenſe likewiſe is that taken, (which they alſo obiect agaynſt vsus) out of the prayer of Manaſſes, in the ende of the ſecond booke of the Chronicles: Thou O Lord that art the God of the iuſt, 1. Cor. 1.17.haſt not appointed repentance vntounto the iuſt, as to Abrahā, Iſaac, & Iacob, which hauehave not ſinned againſt thee. This forme and manner of ſpeache,Mat. 28.39. to deny that in words ſimply, which is not denied in ſenſe and meaning, but in reſpect of ſome other thing: is ſundry times vſed in the Scripture: as in the firſt to the Corinthes, The Apoſtle affirmeth, that Chriſt ſent him not to baptiſe, but to preache. Yet was the commiſſion graunted vntounto the Apoſtles, not onelyonly to preache, but to baptize alſo. And himſelfe confeſſed euen in the next verſe going before, that he had baptized the houſholde of Stephana. It is therefore of neceſſitie to bee taken by way of compariſon, that they ſtoode nothing ſo greatly charged from the Lorde, with baptizing, as with preaching. Which phraſe of ſpeaking is likewiſe vſed of the Prophet Ieremie: Iere. 7.22.I ſpake not vntounto your Fathers, concerning burnt offering and ſacrifice, but this thing commaunded I them, ſaying: Obey my voice: When notwithſtanding it cannot bee denied, but that burnt offering and ſacrifice, was expreſſely geuen vntounto that people in commaundement. But hee meaneth, that the reſpect was not alike, of the outward offering of ſacrifices, and of the true ſpirituall ſeruice of God after his worde. The aunſweare of Pelagius that auncient Heretike, and of his ſucceſſoures, who woulde hauehave the acknowledging of ſinne in the ſeruauntes of GOD, to be a ſpeache of modeſtie and not of veritie: cannot ſtande with that ſaying of Saint Iohn, 1. Epiſtle 1. Chapter verſe eight.1. Iohn. 1.8. For there he chargeth them, who will take no knowledge that they bee ſinners, not with want of humilitie, but with falſhood and vntrueth: If wee ſaie that wee hauehave noe ſinne, wee deceiue our ſelues and trueth is not in vsus: if wee acknowledge our ſinnes, he is faithfull and iuſt to forgeue vsus our ſinnes. If we hauehave ſinnes to be pardoned, then are they in vsus, and ought in trueth to be acknowledged, and we are deceiued, if we thinke that there is no ſuche thing in vsus, which in truth it …aght to be confeſſed. Their ſeconde ſhift is of like force: when they ſaie that the Saintes and the ſeruauntes of GOD, are called ſinners, in the Scriptures, not becauſe they be ſuch in their owne perſons, but onelyonly becauſe they be of that number of people, which hath ſinners in it: in reſpect whereof, and not otherwiſe, that name is geuen vntounto them.Dan. 9.20 Doe we not reade in Daniel, that he confeſſed his owne ſinne, as well as the ſinne of the people of Iſraell? And is it not written in like maner of Nehemiah. Nehemi. 1.6.Chapter 1.6. that hee confeſſed both himſelfe and his Fathers houſe, to hauehave greeuouſly offended? It is euident therfore that in themſelues they were ſinners, in as muche as it is ſayde expreſſely of them that they confeſſed their owne ſinnes, aſwell as the ſinnes of the people. Whereby alſo that thirde ſhifte of Pelagius: (That good men ſhoulde be called ſinners, onelyonly for the condition of their nature, becauſe it is fraile: and not for any thing that is in their will, by inclining in any conſent vntounto euill) is not onelyonly ſhaken, but vtterly ouerturned: for by their confeſſion it is playne, not onelyonly that they had a brittle, and vnſtayed nature, but that they had yeelded in conſent to will, nay beyonde the will, euen vntounto the deede, and doing of that, which was diſpleaſaunt in the ſight of God. Some of the diſciples of H.N. hauehave affirmed vntounto me, that the Apoſtles after they were Apoſtles, ſinned not, thinking if that were once granted, foorthwith the eſtate of perfection in their illuminate Elders were fully eſtabliſhed: to whom when I aunſweared that they as all Chriſtians, ſtoode bounde to call vponupon God, all the dayes of their liues, for the forgiueneſſe of their ſinnes: beyng a peticion in that prayer, which himſelfe hath preſcribed to be vſed of his Churche for euer: They replied that it coulde not be prooued, that euer they vſed that praier, after once they were Apoſtles. To contend with them for the forme of woordes, when the argument and matter it ſelfe is manifeſt, were an vnneceſſary contention. This cannot be denied but that Iames was an Apoſtle, neither can it bee denied,Iacob. 3.2. but that after he was an Apoſtle he vttered this of himſelfe, and of al other: In many things we offende all. Iohn wrote his Epiſtle after he was an Apoſtle. Wherein he ſpeaketh of himſelfe, and of all others, that if wee ſhall ſaie: We hauehave no ſinne, we deceiue our ſelues, and truth is not in vsus. The Lorde geue them (if it be his will) with true touch,1. Iohn. 1.8. to ſee that which the ſcripture doth aſſure vsus they hauehave, I meane their ſinne and offences againſt God: leaſt with the proude Phariſey, that came before God with an opinion of his perfection, they heare when it ſhalbe to late: EueryEvery one that exalteth himſelfe ſhalbe brought lowe. It is written in the Goſpel after Saint Luke, of Zacharie and his wife, that they were iuſt before God, and walked in all the commaundements, & ordinances of the Lord wtout reproofe:Luke 1.6. wc is obiected againſt vsus: And yet who is ignoraunt, that Zachary was a prieſt & therefore daily …ered ſacrifices for his own ſins,Heb. 5.3. as wel as for the ſins of the people: wt had bin in vain, if he had bin altogether wtout ſin & offence. Where they do affirm, that becauſe contraries cānot dwel togither therfore ſin cānot be in him in whom there is any religiō & Chriſtiā conuerſation: they do bewray great ignorance: for who knoweth not, that the humors of our bodie, be within thēſelues, of a diuerſe, nay of a contrarie nature & diſpoſitiō and yet are they ſo ordered and tempered within our bodies, that one hath the preheminence and gouernement: and the others doe reient and yeelde therevnto: and being ſo qualified, the body hath a good conſtitution by the ſame. In like manner, albeit ſinne in the extremitie thereof, that is in the rule and gouernement of the ſame, can not bee in him in whom righteouſnes ruleth: Yet when ſinne is a ſeruaunt, and brought vnderunder ſubiection, it both is, and may be, in him that greatly feareth GOD: otherwiſe howe coulde the Apoſtle hauehave ſaide,Rom. 7.22. I delight in the lawe of God, concerning the inner mā, but I ſee another law, in my mēbers, rebelling againſt the lawe of my minde. And whereas ſimply in it ſelfe, ſinne is a deadly poyſon, to them that feare God, where the gouernement is taken away, it being ſubdued: it hath the place and office of a profitable medicine. For it helpeth to expell ſecuritie, and contempt of God, in that by the ſting thereof, we are ſpurred to God warde, and forced, vppon the conſideration of our want, to bee humbled vnderunder his grace, & to hauehave daily dealinges with him, for the vpholding of vsus in the middeſt of ſo many daungers, and ſo greate experience of weakenes and infirmitie.