Confutation of Monstrous and Horrible Heresies, Point 4
H.N. In his firſt exhortation Chapter 7. The firſt article of the Chriſtian faith.
WE beleeue in God the Fathera.Gen. 17. a. almightyb.Gen. 1. a.b.c. maker of heauen & earth, we confeſſe or acknowledge that the ſame is a truec.Iohn. 1. a.g.b and liuing God, a mighty ſpirit, a perfited.Sap. 7.8. 1. Iohn. 1.2. Heb. 1. a. cleare light, and a true being, And that the ſame being, is GOD the Fathers name, and hise.1. Iohn. 4. …. louelove it ſelfe.
Anſweare. THe Diuels themſelues will confeſſe no leſſe of the almighty,The Diuels be felowes with H.N. at his faith. they doe acknowledge him to be a true and liuing God, a mighty ſpirite, a perfect cleare light, and a true beyng, and yet hauehave no comfort or truſt in him, but ſhake and tremble at the remembraunce of him. Pagans & heathen men will confeſſe thus muche, and yet notwithſtanding are voide of all comfort or true confidence in the Lorde. Touching the great multitude of teſtimonies that are muſtred here in the Margent, and ready for the defence of this confeſſion: when I compare it with the ſmall or no number that before came foorth in the defence of Pelagianiſme, for the diſcent of ſinne onelyonly by imitation: I may well ſay as did Ariſtippus of Dioniſius his liberalitie. Tuto Dioniſius liberalis eſt, his enim qui multis indigent, pauca mittit: Platoni vero, qui nihil accipit, plurima. Dioniſius ſayeth Ariſtippus (I dare geue you my warrant for it) mainteyneth all this his liberalitie wel enough, For Plato hath the moſt of theſe giftes that ye ſee goe from his dore ſent him, becauſe he taketh nothing: As for thoſe that hauehave need of manie thinges, and therefore like to receiue if any thing finde be offered, (marke it when you will) you ſhall them tempted of him with verie few. That God is a true and liuing GOD, a mightie ſpirite, is ſo playne and confeſſed of all, that it may well refuſe theſe ſo manie giftes of defence which here bee offered by H. N. But that deſperate and more then pyned cauſe of Pelagius (to hauehave ſinne not to be originall in vsus) for all this his feaſting heere, departeth from his gates, not releued ſo much as with one crum of breade, nay (which doth more bewray the want of all conſcience and feare of God in him) it is ſo cunningly couched, that he is to looke neerely vponupon it, who ſhal after the ſecond or thirde reading, finde out his opinion, and meaning therin, and yet for all that, it is a principall point of H.N. his religion, and the chiefe ground worke, wherevppon 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 confes or acknowledge almighty God to be a true and liuing God, a mighty ſpirit, a perfect light and a true beeyng? doth our beliefe in God import no more, then a bare acknowledging or confeſſing of him to be a true and liuing GOD? VVhat comfort or confidence can we hauehave from hence, ſeeyng that the Diuels (as was ſaide before) are felowes with vsus at all this conſolation, who knowe by miſerable experience, that he is a mightie ſpirite, and a liuing God? VVhy doth not H. N. in his explanation of theſe articles of our beliefe, vſe that forme of ſpeaking which the Churche receiueth? The Church of God ſaith: I beleeue in God the Father almighty: which hath more in it, then to ſay, I confeſſe that there is a GOD, and Father almighty, or that the ſame is a liuing God, and mighty ſpirit. For faith or beliefe hath not onelyonly in it, a knowledge of the minde, but alſo a comfort or confidence of the hearte, repoſed in that partie whom we truſt. Which to be ſo, if for the reſolution thereof wee had no helpe from the ſcriptures, yet woulde our common ſpeache, lende vsus ſufficient light. For we are not woont to hauehave a truſt or confidence in any man, ſo ſoone as we know the man, or vnderſtand generally what is the diſpoſition and qualitie of that man: which may peraduenture be of that ſorte, as nothing can make more for the withdrawing of our hearte and affection from him: But when we hauehave good knowledge of ſuch a ſpecial good diſpoſition towards vsus, as we may ſafely commit our ſelues vntounto, then are we ſayde to hauehave a confidence or truſt in him. Nowe for this ſpeciall good will of God to vsus warde, wee hauehave not onelyonly his bare woorke, but alſo a plaine couenant of his: As appeareth in Geneſis: Gen. 17.7.I will eſtabliſh my couenant betwene mee and thee, and thy ſeede after thee in their generations, for an euerlaſting couenant, to be GOD vntounto thee, and vntounto thy ſeede after thee, which is more plainly and plentifully ſet foorth in the Epiſtle to the Hebrues: Heb. 8.10.After theſe dayes (ſayeth the Lorde) I will put my lawes in their minde, and in their heart I will write them, and I will be their GOD, and they ſhall be my people, I will be mercifull to their vnrighteouſneſſe, and I will remember their ſinnes, and their iniquities no more. For this cauſe the Goſpel which is the glad tidings of our ſaluation,Rom. 10.8. is called by the Apoſtle The doctrine of fayth, to giuegive vsus to vnderſtand that fayth feedeth not vponupon a bare knowledge of the Lord, but hath for diet, the large and liberall prouiſion of his promiſes conteyned in the Goſpel, where is plentifull confirmation of a moſt louing league betwene the Lorde and vsus, and of a ſpeciall louelove, liking, and good will, that hee beareth vntounto vsus: euen to ſhewe foorth all louing and fatherly dealing towardes vsus, not for ſome ſhort tearme of tyme, but (by an euerlaſting couenaunt) to continue the ſame for euer. Herevpon it is,Rom. 5.2. that (in the Epiſtle to the Romanes) it is giuen foorth as an effect of fayth, that the faythfull doe alreadie glorie vnderunder the hope of the glorie of GOD, knowinge that ſeeing they are alreadie entred into league, fellowſhippe, and communion with the Lorde, and that by an euerlaſting couenaunt, wherein the Lorde ſtandeth bounde to remember their ſinnes, and their iniquities no more: It can not bee hee ſhoulde cutte off that courſe of his kindeneſſe, which hee hath alreadie entred into. The Apoſtle likewiſe,Ephe. 3.12. in his Epiſtle to the Epheſians affirmeth, that fayth cauſeth boldeneſſe, and maketh our acceſſe vntounto GOD, to bee with confidence. And why? Euen becauſe (as the Prophet ſayeth) wee are betrothed vntounto the Lorde,…oſ…. 2.19. and hee hath maried himſelfe vntounto vsus for euer, in righteouſneſſe, in iudgement, in merciemercy, and in compaſſion: ſo that wee are to aſſure our ſelues of all goodneſſe and compaſſion at his handes, as beeing our ioynture that hee hath aſſured vntounto vsus for euer. For the league is made betweene him and vsus, that wee ſhoulde bee no more as forreyners and ſtraungers, but Citizens with the Saintes,Ephe. 2.19. and of the houſeholde of God, that as the honour of our welfare ſhoulde bee his, ſo ſhoulde the ſtudie and care thereof, in like maner lie vponupon him. This I confeſſe requireth knowledge, For howe ſhall they beleeue in him, Rom. 10.14.of whom they hauehave not heard? Yea, and that alſo from his woorde: Let thy louing kindneſſe and thy ſaluation come vntounto me according to thy promiſe, Pſal. 119.41.(ſayeth the Prophet.) And againe, O Lorde, thou haſt dealt graciouſly with thy ſeruant, Ibid. 65.according to thy woorde. For we are not ſet at libertie to conceyue of the Lorde whatſoeuer liketh vsus: but charged to looke after that, which is pleaſing in his eyes, whereof hee hath giuen vsus notice by his woorde. Notwithſtanding euerie thing conteyned in the woorde, cannot truelie bee ſayde to bring foorth this fayth, but his free promiſe of grace and merciemercy, is the true mother thereof. For doeth any man then knitte our heartes vntounto him, when wee ſee nothing but heauie lookes, and heare of nothing beſide fearefull and heauie woordes: or rather when his fauour is amiable, and his woordes aſſured pledges of a minde, that meaneth nothing but peace and proſperitie, wealth and happineſſe vntounto vsus? Doeth the Apoſtle in the place before alleaged,Rom. 10.13. inquiring howe that ani… man ſhoulde beleeue in him, of whome he hath not hearde, ſtay as ſatiſfied when once hee commeth to that poynt of hearing? Doeth hee reſt before the glad tidinges of peace, and the glad tidinges of good thinges be heard of, by that Meſſenger whoſe feete bee full of beautie, and whoſe comming is moſt acceptable? Hee driueth fayth from ignoraunce and blinde deuotion, vntounto the hearing of the woorde, and yet findeth no perfect reſt there, before the gladde and good tidinges thereof bee made knowne and aſſured vntounto the faythfull. Albeit then fayth hauehave in it knowledge and can not bee without certificate from the woorde, yet is not that all: for vnleſſe there bee ſetled in our heartes a comfort from his free and ſweete promiſes, we hauehave not what to repoſe our harts vponupon. And therefore as they are deceyued who mainteine a fayth without the knowledge of the woorde, ſo is H.N. and whoſoeuer elſe that will vpholde fayth to bee a knowledge onelyonly, without comfort or confidence from the promiſes of the worde. That deſcription helpeth greatly for the confirmation of this matter, which the Almightie maketh of himſelfe, when hee affirmeth him to bee ſtrong, mercifull, gracious, ſlow to anger, Exod. 34.6.and abounding in goodneſſe and truth, reſeruing mercy for thouſandes, forgiuing iniquitie, tranſgreſsion and ſinne, not making the offender altogither innocent, but viſiting the iniquitie of the fathers vponupon children, & vponupon childrens children, vntounto the thirde and fourth generation. Wherein albeit the later woordes, at the firſt ſight may ſeeme to ſignifie the Lordes euerlaſting wrath towardes the wicked: yet if wee remember, that in the former Chapter, where the requeſt was made by Moſes to hauehave this glorie of GOD ſhewed him, the Lorde promiſed that hee woulde make all his good goe before him: it will refourme our iudgement heerein, and cauſe vsus to conceiue that it is no other viſitation he meaneth here, then ſuch as his beſt children, after their offences are forced often to feale at his handes. I meane not (as the Church of Rome woulde hauehave it) that the Lord doeth thus wreake his wrath vppon them, vntill they ſhall hauehave made a iuſt ſatiſfaction for their ſinnes: but that hee doeth herein prouide that himſelfe might receiue no ſtaine by them, While albeit hee bee content to bee mercifull vntounto them in their ſinne, yet will hee reſerue for all that vntounto himſelfe the right of a fatherly viſitation, to declare that he is farre from being a fauourer or friende vntounto ſinne. In this explanation of H.N. his fayth, wee heare nothing why vntounto GOD there ſhoulde bee added this worde [father] and yet it were requiſite ſince hee is called in queſtion for his fayth, by all Chriſtian Churches planted thorowe out the whole worlde, hee ſhoulde ſpeake plainely to euerie principall poynt, yea or no, touching his agreeing or diſſenting from them. The cauſe of his ſilence herein, is for that hee acknowledgeth no diſtinction of perſons to be in the Godhead, wheras of purpoſe this worde [father] is ſet downe in the Creede and Articles of our fayth, to meete with that miſchiefe of H.N. and others, the like their errours and hereſies. It had beene requiſite likewiſe, ſince in ſo ſhort a draught of Chriſtianitie, we may not thinke anie thing to bee ſuperfluous or vnneceſſarie, that hee had ſhewed ſome good helpe for the ſtrengthening of our fayth to hauehave come from that almightie power, which the Almightie ſhewed in the workemanſhip of heauen and earth, whereof there is expreſſe mention made to that ende in this place. The Scripture, doth diſcerne the Lord from all Idols by this alone marke of his Maieſtie:I…. 10.11. the Gods (ſaith the prophet) which hauehave not made heauē & earth, ſhal periſh frō the earth, & frō vnderunder thoſe heauens. The ſcripture doth likewiſe make it a ſtrōg fortreſſe of our faith, which driueth out doubtfulneſſe & diſtruſt, as we read of Abraham, that he did not doubt of the promiſe thorow vnbeleefe, but was ſtrong in faith, becauſe he was well aſſured,Rom. 4. that hee which had promiſed, was of ſufficient power and abilitie to doe it. And vndoubtedly, when we ſhal vntounto anie promiſe of the Lorde, ioyne in ſerious & earneſt conſideration this remembraunce withall, that it is the promiſe of that God, who by his power out of nothing, brought all the faire furniture of this world: it cannot but be forcible, to keepe off ſuch doubtes of hauing the promiſes of God performed, as fleſhe and blood are full of. Good reaſon it is therefore, that H N. ſhould not hauehave beene altogither ſilent, in a matter of ſo great importance, but of that wee heare nothing. There is another matter that he ſhooteth at, to wit: after he hath affirmed God to bee a true being, to proue that the ſame being is god the fathers name, & his louelove it ſelf, for they are his very words. Now he bringeth no other proufe of it, then that of Iohn, where it is ſayde,Iohn. 4.8. That God is louelove, but no woorde heard that his being ſhoulde be no other thing beſide louelove it ſelfe, which is the matter that he woulde willingly eſtabliſh. Now this is his accuſtomed craftie and ſubtile dealing, the ſooner to deceyue the ſimple thereby, hee will aduouche Scripture, when hee ſetteth downe moſt abſurde thinges, albeit there bee no parte of his opinion eſtabliſhed thereby, It ſufficeth him if there bee founde in the Scripture one of thoſe woordes that hee vſeth, howe farre ſoeuer hee ſwarue in ſenſe and meaning from the purpoſe of that place from whence hee taketh it. For what reaſon is there in this, to ſay, becauſe GOD is louelove, therefore his eſſence and beeing is louelove. Shall euerie thing that a man is, become an eſſence and beeing vntounto him? One man is religious, riche, learned, well fauoured, temperate, chaſte, humble, charitable: yet are not all theſe his eſſence and beeing. For one thing cannot hauehave more then one eſſence and being. And in trueth none of theſe can be called the eſſence and being of a man, for there bee men that want all theſe, and yet hauehave the eſſence, being, and nature of men. Nowe albeit the Almightie cannot bee without louelove, yet therevpon it followeth not that his being is louelove, no more then it doth to ſay, fire cannot be without ſmoke, nor ſnow without whiteneſſe, therefore the eſſence, and naturall being of fire, is ſmoke, and the ſubſtancial nature and being of ſnow is whiteneſſe, which is well knowne to bee moſt vntrue. Moreouer, merciemercy, wiſedome, righteouſneſſe, ſtrength, and holines, al theſe be as neare the nature & being of the Lord as is louelove, for as he is louelove, ſo is he wiſdome, righteouſnes, holines & ſtrength, & all theſe are abſolute & perfect in himſelfe. But if all theſe ſeuerally 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 mōſtrous? For the Lord God is but one in eſſence & being, howſoeuer he be three in perſon, and therfore this aſſertion of H.N, & ſuch like, which being graunted, do neceſſarily inferre that the Lorde God is not one in nature and being, are daungerous, nay hereticall and blaſphemous. It is no new thing to hauehave ſuch ſlender proofes from him, for ſuch ſtraunge opinions, for it is his cōmon, and general practiſe throughout al his bookes, and therefore it is aſſuredly true, that if his religion were no better ſtayed and vpholden, by the wealth and fatneſſe of ſome in that familie, then it is by authoritie from the Scriptures: the credite thereof woulde hauehave beene cracked with diuerſe of them long before this time. I thinke H.N. hath beene his ſcholler, who now of late hath brought to light and taught a kinde of perſwaſion, which he calleth a princely proofe, whereof hee 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 Oratour, to perſwade by ſpeach, for a King is to perſwade by giftes and rewardes. And ſurely H.N. his proofes are altogether Princely by rewardes and giftes: as for proofes and perſwaſions from the ſcripture by worde or writing, whatſoeuer ſhew of ſufficiencie bee made that way, yet in truth he is content to let that alone to poore Oratours and the meaner ſort of men, as ouer baſe and beggerly for ſo mightie a perſonage as is himſelfe. Touching the number of authorities that here are brought foorth, this one thing I am well aſſured of, and ſo will euerie man affirme, that ſhall with anie iudgement examine the ſame, that vnleſſe 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 louelove, is not according to his doctrine any thing that the Almightie hath proper and peculiar vntounto himſelfe, in that he is God: but that which all the faythfull are poſſeſſed of, and that not in ſome little meaſure, but ſo as there dwel, liue, or rule no other thing in all there ſpirite, thoughtes, mind, and ſoule, but alone this true godhead, with his louely being of the vpright louelove. For theſe are his owne words in his firſt exhortation. Chap. 15. and Section. 26. The true freedome verily is this, that the mā, through the miniſtratiō of the gracious word, is wholy releaſed, & purged or purified frō all wicked nature, which hath raigned ouer him, & that there dwel, liue, nor rule any other thing in him (namely in al his ſpirit, thoughts, mind & ſoule) but alone the true godhed, with his louely being of the vpright louelove, yea to be ſo wholy repleniſhed with all vertues of God, that there flow nothing in him, but the ſpirituall heauenly and liuing waters. And becauſe H.N. his doctrine tendeth to eſtabliſh a kinde of louelove, which in his opinion is the true beeing, diuinitie and deitie of God: therefore he calleth alſo his counſell and inſtruction, this true being. For thus he ſpeaketh in his firſt exhortation Chapiter. 12. Section 54. If yee ſtand minded to feare the Lorde, to bee obedient to his lawe, that paſſeth foorth preſently out of the true Sion, & his word that paſſeth forth preſently out of the heauēly Ieruſalem, & giuegive ouer your ſelues after my counſaile and inſtruction (according to it al as the Lord hath reuealed the true being vntounto me out of Sion and Ieruſalem,) wholy and altogither, ſo will I then in like maner, euen out of the heartie louelove, ſtand ſeruiſeable, ſo much as I may in the Lorde, vntounto you dayly, and at all times thervnto, to the end you ſhould feare the higheſt God, and might learne to knowe his righteouſneſſe. For his righteouſneſſe is the louelove, the true being, and the euerlaſting life. Speaking (as you heare) of his doctrine, and exhorting them to the imbracing thereof, hee calleth it the true being, when hee ſayeth, according as the Lorde hath reuealed the true being vntounto mee. And in the ende he concludeth, that the righteouſneſſe which he teacheth, is the louelove,By the doctrine of H.N. there is no other diuinitie belonging vntounto God, but ſuch as men are partakers of in this life. the true beeing, and the euerlaſting life. So that the Deitie and beeing which H. N. giueth vntounto GOD, is no other then that which mortall men attaine vntounto. For the righteouſneſſe which they perfourme by his doctrine, is (as he ſayeth) the louelove, the true being, and euerlaſting life. And foraſmuch as this true being is no other thing with him, then that louelove, which by his doctrine, manie are made partakers off: therefore in the beginning of his Euangelie, H.N. affirmeth himſelfe to be godded with God, in the ſpirite of his louelove, and likewiſe ſayeth, that he was the true light of the perfect being. And in his firſt exhortation Chapter 17. Section. 5. The Childe confeſſeth of the Father and eldeſt Elder, that the moſte higheſt hath reuealed the poſſeſsion of his moſte excellent Maieſtie in him, and that with the ſame being of the perfect Godhead, he hath made a godly dwelling with him. This doctrine doeth vtterly ouerthrow the true diuinitie, & deitie of God, it robbeth him of his true eſſence and beeing, and couereth 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 wil) open their eyes that they may ſee it, & giuegive them harts that may bluſh and be aſhamed of ſuch blaſphemie, that e… that they may receiued in true repentance, or otherwiſe if they will ſtill harden their hearts, that wee may ſee them laid downe in their confuſion, and couered with their owne ſhame.