Confutation of Monstrous and Horrible Heresies, Article 2
H. N. The ſeconde Article. Section. 13
Wee beleeue ina.Math. 1. a. c. Luke. 1. d. 2. b Ieſus Chriſte theb.Math. 16. b. 17 Rom. 1. a onelyonly ſonne of God our Lorde. We confeſſe that the ſame ſonne of GOD Ieſus Chriſt, is the very like being of the liuing God his father,c.Col. 1. b. Hab. 1. a. through whom god the father hathd.Gen. 1. c. Ihon. 1. a. made and accompliſhed all his woorke: and that hee (namely the ſonne of God Ieſus Chriſt) for that cauſe beareth alſo all thingese.Heb. 1. a with the woorde of his power, and maketh the purging of our ſinnes throwe him ſelfe.
Anſweare. I HaueHave ſufficiently before declared, that Chriſtians are taught to beleeue in Ieſus Chriſt, & that it is not enough for them to confeſſe, that there is a Chriſte, or that Chriſt, is the ſonne of the liuing God. And yet notwithſtanding H. N. vſually in explaning the articles of our beliefe, ſhunneth as rockes all words of faith and beliefe, and embraſeth in ſteede thereof, woordes of confeſſing, whereof he hath as it ſeemeth conceiued ſome better liking, but the cauſe thereof he is content to keepe ſecrete to him ſelfe. Where he profeſſeth that Ieſus Chriſt is the very like being of the liuing GOD his father, and that GOD the father through him hath made and accompliſhed all his woorkes, that he beareth all things with the worde of his power, and hath made the purging of our ſinnes throwe himſelfe: It ſhall (God willing) appeare hereafter in my anſweare vntounto this reaſon, that he meaneth nothing leſſe touching Chriſt, then that his woordes ſeeme at the firſt ſight to giuegive out of him. As for his reaſon, which is, that becauſe GOD the father hath made, and accompliſhed all his woorkes by Ieſus Chriſt, in the creation of the worlde, therefore hee ſhoulde make the purging of our ſinnes through him ſelfe alone: if it were good and ſufficient, the holie Ghoſte might aſwell hauehave the name of the mediatour and redeemer, as Ieſus Chriſt. For GOD the father accompliſhed not that woorke without him.Gen. 1.2. Moreouer howe abſurde is it, that his dealing in the creation, ſhoulde charge him with the woorke of our redemption? When did H. N. euer ſee the obligation, whereby at his entring vppon the Creation, hee ſtoode bounde to perfourme the woorke of redemption? The Scripture telleth vsus, hee laide downe his life frankly and freely of his owne accord, not to diſcharge any dutie or debt of his owne, growing vponupon any former couenant hee had made for him ſelfe to perfourme: but that it was to acquite vsus thereby from euerlaſting death and deſtruction, which otherwiſe was in iuſtice to fall vppon vsus. And for that cauſe hath he geuen him this name Ieſus, as we reade in the Goſpel after S. Matthewe. Thou ſhalt call his name Ieſus, Matth. 1.21.for he ſhal ſaue his people from their ſinnes. He came not then to rid him ſelfe from the daunger, that any former couenant, tharge or duetie of his owne, had laide vponupon him or bound him vntounto: but to deliuer his people from their ſinnes, which had laide holde vponupon them, and as an heauie burden did preſſe them downe vntounto death. So that the reaſon rendred in the ſcriptures why he had to name Ieſus, doth ſufficiētly declare that it was no priuate cōmoditie of his owne, but the ſaluation of his people that was ſought for and accompliſhed by him. And that wee ſhoulde not doubt of his authoritie or abilitie, to goe through with ſo great a matter as is the worke of our ſaluation, therefore commeth he from God the father with ſpeciall authoritie, and graces in all abundance annointed and enabled therevnto. And thereuppon hath this name [Chriſt] accordingly▪ which in our tongue ſignifieth [annointed,] that our faith might not roaue vncertainely about our ſaluation, but directly looke at one both ſufficiently authorized, and alſo fully furniſhed for that woorke, where wee might particularly and cleerely ſee the grounde of al this good will betweene GOD the father and vsus. For from hence had this league the beginning, and here is the hope and aſſurance that wee hauehave for the continuaunce of it. Wherein the Lord his dealing is in all mercy towards vsus, that we ſhould hauehave ſuch ſpecialtie geuen vsus, as might put out of doubt and point foorth particularly the occaſion of our ſaluation. For the ſcripture which is our euidence, doeth not barely mention this matter of our ſaluation, but telleth vsus at large, by whom, & at what time it was purchaſed for vsus, what price was paid for it, what enimies ſtoode againſt it, and howe great a woorke it was after the beginning to goe thorowe with it, and that Chriſte Ieſus did execute both the office of a Prieſt, and alſo of a Prophet in the accōpliſhing therof, not onelyonly praying for vsus in that he was a Prieſt, as appeareth in the Goſpel after S. Iohn, Iohn. 17& ſo declaring himſelfe to be our mediatour of prayer and interceſſion: but alſo offering vppe him ſelfe once for all, a ſufficient ſacrifice for al the ſinnes of his ſeruauntes, and ſo became in like maner the Mediatour of our redemption. In which two pointes of offering praier & ſacrifice to God for the people, did the Prieſt his office conſiſt. Wherein the comfort of a Chriſtian is exceeding great, for that he hath ſo ſingular a perſon, the force & efficacie of whoſe prayer and ſacrifice, is dayly in God his ſight for him,Hebrues. 9.24 as it is written to the Hebrues: Chriſt is not entred into the holy places, made with handes, but into very heauen to appeare nowe in the ſight of God for vsus. Pſalm. 110.And ſeeing as the Prophet ſpeaketh, The Lorde hath ſworne and will not repent, that he is a Prieſt for euer: it followeth neceſſarily that there ſhoulde▪ … euerlaſting vſe and fruite of that Prieſthoode towards the faithful. He did alſo execute the office of a Prophet towards vsus, & had ſpecial cōmiſſion likewiſe for that fūctiō, as appeareth in the Propheſie of Eſay, The ſpirite of the Lorde God is vponupon me, therfore hath the Lord annointed me, Eſay. 61.he hath ſent me to preache good tidinges to the poore &c. VVhichWhich ſpeache our ſauiour Chriſt in Luke affirmeth to be verified in him ſelfe,Luke. 4. being of all other moſte ſufficient too make true report of the will and pleaſure of the father, and to deliuer vsus from all feare, of not atteyning vntounto ſo high and ſecrete a thing, becauſe (as ſaint Iohn ſayth) he dwelleth in his boſome, Iohn. 1.18.and is his onelyonly begotten ſonne, and therefore not onelyonly of all other moſt deare vntounto him, but alſo moſt priuie vntounto his greateſt ſecretes. For which cauſe hee is called by the Prophet Counſellour, Eſay. 9.6And in as much as his kingdome wherin ſhould dwel holines and righteouſneſſe, was to be gouerned by the ſcepter of his worde and preaching of the Goſpel: he hath promiſed his preſence euen to the ende of the worlde, vntounto that office and function:Math. 28.19 Goe therefore and teache all nations, to obſerue what ſo euer I hauehave commaunded you, and loe I am with you vntounto the end of the worlde. For by vertue of this function, he hath not onelyonly barely and nakedly to ſet downe a trueth vntounto vsus, but alſo to woorke effectually with it, to tranſfourme vsus into the ſame, that we might geue credite to the promiſes and be humbled vntounto the dueties commaunded. The comfort that commeth vntounto a chriſtian, for that Chriſt is made our teacher and Prophet is likewiſe very great, for who can make vsus doubt or make any queſtion of it, howe wee ſhould knowe the wil of God generally, or his affection towards the beleuer perticularly, when the ſonne himſelfe, to whom (as being neereſt vntounto him) the wil of the father is wholy and altogeather made knowen, hath opened the ſame in his Goſpel? Who dare nowe tell me, that as one who hath no iudgement or diſcretion, I am wholy to put ouer my ſelfe in matters of fayth, to Councelles, fathers, and conſent of nations: when I am taught too beleeue that Chriſte Ieſus is annointed Prophet and Teacher: aſwell inwardly to perſwade by his ſpirite, as outwardly to teache and ſet downe a true rule of righteouſneſſe according as it is written in Iohn. 1. Iohn. 2.20But yee hauehave an ointement from him that is holy, and know al things. Theſe things touching his name and office I hauehave vttered more at large, becauſe H.N. with one breath paſſeth from the creation of all thinges by Chriſt, vntounto the woorke of our redemption, as if they had not onelyonly both one workeman, but alſo were both of them nothing els but one & the ſame worke, nay which more is, as if the comming of Chriſt in the fleſhe, and his ſuffering, had been onelyonly to anſweare a duety, that was laid vponupon him by ſome couenant from the creation, which ſtoode him ſelf vpō to anſwere for his own benefite, whereas the Scripture laieth out at large, the matter of our ſaluation, as the moſt ſpeciall and principall thing that it handleth. A thing ſo ſeueral and ſundred from the creation, as that the ſonne of God hath not onelyonly nowe another matter in hande, but alſo a newe name, and another nature, a diuerſe office, and a diſtinct condition. H.N. notwithſtāding al theſe good words, is not of opinion that Ieſus Chriſt is God, for then here eſpecially he woulde hauehave beene plaine, and laide out the matter at large, not onelyonly for that neceſſarie occaſion is offered him, by the mention that is made of the onelyonly ſonne of God: but alſo becauſe our redemption, which is the matter he hath in hand, could not be accompliſhed by any that was but man onelyonly. For what iuſt ſatiſfaction coulde a mortall man make, for offences committed agaynſt the high maieſtie of GOD, when offences growe to be greater or leſſe, as the partie offended is in place and dignitie higher or lower? According as wee ſee that an euill woorde ſpoken againſt a Prince, hath in iuſtice greater puniſhment, then the ſame woorde ought to hauehave, being ſpoken but againſt a priuate man. Nowe when ſo great a perſon as the only begotten ſonne of GOD, and GOD him ſelfe, hath humbled him ſelfe in our nature for vsus, and beene obedient euen vntounto that moſt ſlaunderous death of the croſſe for our cauſe, no man can deny, but that ſuche a ſacrifice is able to weigh with all the ſinnes of his ſeruauntes. For that obedience hath eſtimation and deſert from the perſon who did perfourme it.Rom. 5.15 Howe daungerouſly then dealeth this Familie as much as in them lieth, to ſhake out faith, beſide the iniurie that they doe offer vntounto his Maieſtie, when they deny the Godhead of Chriſt: ſeeing no man is able to bring that price, wherewith ſinne may be ſent away as anſwered in deſert, and our conſciences reſt vponupon, as in a ſufficient diſcharge againſt the ſame. Moreouer who not beeing the Almighty him ſelfe, had beene able to preuayle againſt death, and to breake through the iron barres, and mightie chaines of the graue, which yet is but the priſon of the body onelyonly, and not that darkeſt dungeon and ſafeſt ward that Sathan hath, where the ſoule is impriſoned, when ſinne ceaſeth vponupon the conſcience? Nowe the gates of both theſe priſons were to be opened, and that ſo wide, as infinite multitudes beſide him ſelfe, might ſafely paſſe thorowe them nay they were to bee broken vntounto ſo ſmall ſheuers, as it were impoſſiible euer after to make them of ſtrength able, to bee kept ſhut againſt the feebleſt of his ſeruauntes. But I knowe you are deſirous out of H. N. his bookes, to knowe what hee thinketh of Chriſte, ſeeing I doe ſo conſtantly affirme that hee denieth him to bee GOD, and hauehave before referred you for your further ſatiſfaction touching his opinion heerein, vntounto this place, and likewiſe what you may ſafely ſay by warraunt from his owne writings, that he beleueth Chriſt to be. By the doctrine of H.N. Chriſt is no one man, but an eſtate and condition in men, common to ſo many, as hauehave receiued his doctrine, that they are growen thereby to perfection, & nowe ſinne no more. Which eſtate hee calleth the true light, or true beeing and perfection. For proofe whereof, I referre you vntounto the xiii. Chapter of his Euangelie or ioyfull meſſage of the kingdome, towarde the ende of ſecond ſection there hee hath theſe wordes. This ſame true light, is the annointed with the holy ghoſt, which annointed in Hebrue, is named Meſſias, in Greeke Chriſtus. Hee was alſo in times paſt, called of certaine Rabbins amōg the Iewes, the Lorde his Sabboth. And they ſay that the ſame annointed, is the ſeuenth day in the Paradize of God, wherein God reſteth from all his woorkes, and is the perfectiō, the which alſo is very true, for this ſame Meſſias or annointed is the Sabboth day, Meſſias and Chriſt is the ſtate of perfection with H.N.which the Lord hath commaunded to be alwaies had in remembrance, that we when the ſame commeth, might reſt therein, & hallow or ſanctifie the ſame: wherin the law the ſeruice of the Prieſthood of Aaron out of Leui, and the elders teſtament doth ceaſſe & hath accompliſhed his ſeruice. For the ſame annointed which commeth at that time out of heauen, with his annointing of the holy Ghoſt in the ſpirite, and is the very like being of the godhead it ſelf, he is a Prieſt of the moſt higheſt, higher and greater of dignitie then was Aaron, becauſe hee bideth euerlaſtingly, and is a miniſter of the ſpiritual & heauenly goodes. This ſame true light which H. N. bringeth, ye ſee he calleth it the annointed with the holy ghoſt, Meſſias & Chriſt, the ſeuenth day, the perfectiō, & to cloke his horrible hereſie the better, that it might not be eſpied, hee ſpeaketh of this his eſtate of perfection, in the Maſculine gender, as if it were a man, and ſaith, as you hauehave hearde before, he was alſo in times paſt called of certayne Rabbins among the Iewes the Lordes Sabboth, and likewiſe he ſpeaketh of this eſtate as yf it were a man, when he ſayth [he is a Prieſt of the moſt higheſt, higher & greater of dignitie then was Aaron.] This horrible blaſphemie, is yet more plainely laide out, in the viii.ix. &. x. ſections of this ſame chapter, wher he ſpeaketh thus. Oh alas, how groſly hauehave then certaine wiſe of the world, and Scripture learned ouerreached them herein, which hauehave without diuerſitie forſaken the lawe and the ſeruice of the elders Teſtament, and of the Prieſtes office after the ordinance of Aaron, and ſet backe the ſame as a thing vnneedefull, not once diſtincting, vntounto whom the ſeruice after the ordinaunce of Aaron is yet neceſſary, nor yet with whom the ſame at the appoynted time ceaſeth or leaueth of, but hauehave al for the moſt parte cried Chriſt, Chriſt, and we are Chriſtians, and attributed to themſelues much freedome, ere euer the time of the appearing of Chriſt, or the annointing of the holy Ghoſt was come to paſſe, or fulfilled with them in the accompliſhing of the olde Teſtament. Oh that they yet nowe awaked, and tooke heede in the woorde of the ſeruice of louelove, vntounto this gratious time, and gaue eare vntounto the ſame, that they might vnderſtande their ſafemaking, and ſo then bee rightly and according to the trueth, brought to the true beyng, that is vntounto Chriſt. You heare that hee complayneth greately of the Scripture learned, that they hauehave altogether and generally leaſte the Leuiticall Prieſſhoode, and ſeruice after the ordinaunce of Aaron, forbidding it vntounto all without exception, when as the time of the appearing of Chriſt is not yet come to paſſe with many, becauſe they hauehave not taken heede in the woorde of the ſeruice of louelove, vntounto this gracious time, and therefore hee wiſheth in the tenth Section, that they yet woulde nowe awake, and take heede in the woorde of the ſeruice of louelove, vntounto this gratious time, that ſo they might rightly and acording to the trueth bee brought to the true beyng, that is as he ſaieth vntounto Chriſt: for theſe be his owne woordes in this place: And ſo then be rightly and according to the truth brought vntounto the true beeing, that is vntounto Chriſt. So that nowe you ſee clerely by receiuing effectually this his doctrine, men are made that true light, whereof he ſpake before in this chapter, when as he ſaide: And this ſame true light is the annoynted with the holy Ghoſt, which is named in Hebrue Meſſias, and in Greeke Chriſtus. In the ſixth Section, hee declareth when men may be ſaide to come to this true being and perfection which he calleth Chriſt. To witte, when the law and ſeruices doe chaunge with the beleeuers, out of the letter and ſeruiceable woorde, into the reuealing of the holie ſpirite of Chriſt. For then (as hee ſayeth in that Section:) The honourable Prieſt is come vntounto them, who teacheth not after the maner of Aaron, by requiring them yet to obſerue the will or righteouſnes of the law, but after the maner of Melchiſedech, bringing with him the bleſſing, the accōpliſhing of the law, the ſaluation of life & the annointing of the holy Ghoſt, theſe be his words: Where now thē the law & the ſeruices do in ſuch wiſe change, by the beleeuers of the annointed, to witte, out of the figures, into the true beeing, and out of the letter and ſeruiceable worde, into the reuealing of the holy ſpirite of Chriſt, there is alſo then by theſe ſame, the Prieſt his office chaunged, for Chriſt the honourable Prieſt cōmeth vntounto them, from the right hand of God the Father, out of the heauenly beeyng, which hath or vſeth not his ſeruice after the maner or ordināce of Aaron, which is yet a teaching and requiring to obſerue the will or the righteouſneſſe of the lawe of the Lorde, but after the maner or ordinance of Melchiſedech, with bringeth with him the bleſſing, the accompliſhing of the lawe, or of the Lorde his will, the ſaluation of life, and the annointing of the holy Ghoſt, to a pleadge of the godly inheritance, & to an euerlaſting treaſure or riches of God, and reigneth in the righteouſnes of the ſame. See the miſerie of this miſchiefe, hee will hauehave Chriſt to bee an eſtate in man which leaueth the written woorde, which hee calleth the letter,Chriſt is that eſtate, when men leaue the written worde and betake themſelues to reuelations. and hearkeneth wholly to the reuelation of the ſpirit, which baniſheth Aaron, that is that eſtate which is carefull to doe the will and commaundementes of God, and reſteth reſolued, that they hauehave already accompliſhed the lawe and ſinne no more. And this is that true ſeede of promiſe, whereof wee heard before out of the eightienth chapter of this booke, which is not (as he ſayeth) conceiued of the fleſhe, but of the holy Ghoſt, through the power of the moſt higheſt in the beleefe, this ſeede out of the faith of Abraham, & alſo of ye pure virgin Marie is (as he ſaith in that place) the true ſeede of the promiſe, to the bleſſing of all generations of the earth. And this ſeede he calleth the vpright children of the beliefe. Albeit I hauehave ſet downe the wordes before, yet it ſhall not be amiſſe to recite the place againe worde for worde as it lieth there. Conſider ye beloued, howe that there is ſhewed vntounto vsus, and geuen vsus to vnderſtand through the ſpeches of the Angel Gabriel, which he vſed with Mary, that at the ſame time, when the holy Ghoſt came, through the power of the moſt higheſt vponupon the Virgin Marie, and procreated the true ſeede of promiſe, the time of the procreating of the ſeede of Abraham according to the fleſhe, turned it ſelfe about, to wit, that the holy and true ſeede of Abraham, ſhould not from thenceforth be conceiued of the fleſh, but of the holy Ghoſt, through the power of the moſt higheſt in the belief, & that the ſame ſhould euē ſo be borne out of the true faith of Abrahā, for the ſeed out of the faith of Abraham, & out of the pure virgin Mary, is the true ſeed of promiſe, to the bleſſing of all generations of the earth. And thus from that time foorth the Genealogie of the ſeede of Abraham, according to the fleſhe, ceaſſed with the Beleeuers, for the vpright children of the belief, which had their diſcent out of the ſeed of the faith of Abraham, and of the pure Virgin Mary, as alſo frō the holie Ghoſt, were knowē 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 minde, according to the ſpirite, the likenes of God his father, alſo ſpirit & ſpirituall of the godly nature & being, according to the will of God, wholly minded with God. It appeareth likewiſe plainely in that his booke which is intituled The Propheſie of the ſpirit of louelove chapter xv. & v. Section that this ſtate of perfection, which is there called the ſeconde birth, is Chriſt Ieſus the Lord and ſauiour. Theſe be his woordes: O ye holy ones of God, thou louely communaltie of louelove, feare not, but be nowe of good cheere vponupon the earth, againſt all your enimies. For beholde your GOD commeth to be auenged on all your enimies, for to lay them that they may bee troden downe vnderunder the feete of your Lorde and Sauiour Ieſus Chriſt, and euen ſo in your ſecond birth out of the holy ſpirite of the louelove of Ieſus Chriſt, to tranſporte or yeeld ouer the iudgement and dominion vponupon the earth, vntounto you and your Sauiour Ieſus Chriſt, to the ende that yee with him, and he with you, and your ſauiour Ieſus Chriſt, and with his holy ſpirit, ſhoulde from hencefoorth worlde without ende raigne with righteouſneſſe vponupon the earth, and iudge the ſame with equitie according to the promiſes. When he hath affirmed that almighty God wil lay downe their enimies,Our ſeconde birth or regeneration is our Sauiour according to the doctrine of H. N. vnderunder the feete of their Lorde and Sauiour Ieſus Chriſt, foorthwith explaning that matter more, he ſaith: And euen ſo in your ſeconde birth, yeelde ouer the dominion vponupon the earth vntounto you, and your Sauiour Ieſus Chriſt. So that it appeareth playnely, he taketh their ſecond birth, to be their Sauiour. For when he hath mencioned their Lorde and Sauiour, the next wordes that followe be theſe, And euen ſo in your ſeconde birth, &c. Sometimes this name [Chriſt] in a degree of excellencie is geuen to the oldeſt Father in the familie of louelove, becauſe he is poſſeſſed of this eſtate of perfection in the higheſt degree and greateſt meaſure, as in the 31. chapter of his Euangelie and 14. Section where, ſpeaking of the offices, and functions that were in the Churche of Rome, whereof he ſheweth great liking, as beyng figuratiue ſeruices of that trueth which H.N. hath newely ſtarted, he ſaith of the pariſhe Prieſtes, Therefore they were ioyned with others, in the ſeruice of the holy worde, becauſe they let paſſe the childhood, or the yongnes of the holy vnderſtanding,The oldeſt father of the familie is Chriſt. & grew vp according to the requiring of the ſeruice of louelove, vntounto the manly agednes of Chriſt, that is, vntounto the true being, of the oldeſt & holieſt father. For theſe be his owne woordes in that place. Where (as yee heare) he calleth the manly agedneſſe of Chriſt, the true being of the oldeſt father. And to confirme the ſame, he hath theſe wordes in the ſixteenth Section of this chapter, Herevnto ſerue the pariſh Prieſts, as to ſuch procurators or helpers forward of the communialties, for to beare a good care ouer them: and to witneſſe and to teach thē: daily, the holy vnderſtāding of Chriſt: the oldeſt father: where as before Chriſte and the Eldeſt Father whiche is H. N. himſelfe, bee by appoſition made one & the ſame perſon. Sometimes this doctrine of H.N. for yt it teacheth this ſtate of perfectiō which is Chriſt,This doctrine of H.N. becauſe it leadeth to perfection, is ſometime called Chriſt. & leadeth men thervnto is called Chriſt, as in the two & fourtie chapter of the Goſpel after H.N. and 8. Section in theſe words. Whoſoeuer now thē forſaketh himſelf, & geueth ouer himſelfe obediētly in Ieſu Chriſt the gracious word of the Lord, becommeth nowe admitted or receiued in Ieſu Chriſt and in the obedience of his requiring. And likewiſe in his firſt exhortation, chapter ſeuenth, the fyrſt article, Section 23. in theſe woordes, Wee confeſſe that no man can become partaker with all the holy ones of God, of the reſurrection of Chriſt, but ſuche as indeuour themſelues in the beliefe, vnderunder the obedience of the louelove of Ieſu, to become implanted into Chriſt, the gratious worde of the Lorde, and euen ſo then to die with Chriſt, in his like death, &c. Chriſt and the gratious worde of the Lorde, which is H. N. his doctrine, are heere vnited by him, and made one and the ſame thing, which thing not onelyonly the ſenſe will leade you vntounto, but alſo the manner of poynting, which hath no litle myſtery in it. For after [Chriſt] ye ſhall finde in his booke a full & perfect point, albeit the ſenſe be yet hanging, aboue the head of it, there is an other point reaching forward, which is a priuie marke betweene him & his diſciples, telling them that the woorde following doth open and expounde it, After [the gratious woorde of the Lorde.] Yee ſee an other full and perfect point, and aboue the heade of it, a point looking backewarde, to inſinuate vntounto them that the woorde behinde, doeth in like manner open and declare it. There is not one iodde in H.N. his Goſpell, that goeth for nothing. For euen this Childiſhe toy, is made a myſterie, nay a miracle with manie of them. Nowe whenſoeuer H.N. vſeth this forme of ſpeache, [by Ieſu Chriſt.] Hee meaneth eyther this ſtate of perfection, or elſe this gratious woorde of his, wherein the ſence will direct vsus whether of the interpretations wee are to admitte off. The like is to bee ſayde of this forme of woordes [in Ieſu Chriſte:] that is in the ſtate of perfection, which his illuminate Elders doe euioy, or in the gratious doctrine, which hee hath brought into the worlde. Chriſt then is nothing elſe but annointed, and (as ye hauehave hearde) by his allegoricall expoſition is geuen to all that are come to that infection (he calleth it Perfection) which was ſpoken of before,H. N. his opinion of Chriſt. to wit, whē they hauehave done with Aaron and the ſeruiceable word, and hauehave met with their Melchiſedech, who doth all to berubbe their heades with reuelations, and as for their conuerſation, telleth them whatſoeuer their doinges be, they are no longer now to be ſaid or accompted to hauehave any ſinne in them. Now to colour his doings, he ſpeaketh of al the vpright children of the beliefe, that are thus annointed in ye ſingular number, as of one bodie, that his young diſciples ſhould not ſmel out his hereſie at the firſt: but remaine ſtill of this opinion that when he ſpeaketh of Chriſt, hee meaneth no other beſide that ſame one perſon, whereof the Scripture ſpeaketh, which is both God and man: Whereas in truth he comprehendeth vnderunder that name, all that multitude or number howe many ſoeuer, who hauehave to diet, from H.N. this roſte meate of reuelations. It appeareth by this whiche hathe beene ſayde,Chriſt is not God. that H.N. his Chriſt is not GOD, but an affection or diſpoſition in man, which if it were good, were yet no more but godlineſſe, not GOD himſelfe. But wee hauehave hearde manifeſtly prooued vntounto vsus before, that of neceſſitie the mediatour and redeemer of man, muſt be GOD himſelfe. And therefore this miſerable man, pulleth vppe the doctrine of our ſaluation by the rootes. His doctrine of Chriſt is declared yet more playnely, if poſſibly that may be, in that allegory which he maketh of Eſau and Iacob in the nienth Chapter of his Euangelie. Where he affirmeth, that the righteouſneſſe of the Lawe, with the great knowledge of the fleſhe, or of the earthly being, which is borne out of the letter, and hath to name Adam, Eſau or Edom: muſt ſerue the little ſingle minded ſimplicitie, which is borne out of the ſpirite or heauenly being. He affirmeth in the 8. Section of that chapter, That thoſe, who liue vnderunder the obedience of louelove, that is his family, doe openly perceiue theſe two birthes in themſelues. The firſt birth is, when we vnderſtande the worde according to the letter, and are reaching or ſtriuing to atteine to the perfection which his illuminated elders are poſſeſſed of. And this birth hee calleth in this Section, The right knowledge of man out of the fleſhe or letter, the ſeede that is borne according to the fleſhe, Adam and Chriſt after the flesh are one with H.N.and hath no inheritance in the promiſes. And in the tenth Section hee calleth it the minde of the fleſhe, which is named Adam, Eſau, or Edō, & the knowledge of Chriſt after the fleſh. The ſecond borne, as he affirmeth in the eleuenth Section, holdeth himſelfe in ſtilneſſe, and obteyneth through the prudence of the holy Ghoſt, the bleſſing of the promiſes. In the nienth Section, he calleth it the Godhead, the truth. Gods true being it ſelfe,H.N. calleth the ſeconde birth, Chriſt, the Godhead, & Gods true being it ſelf. the inheritaunce of all ſpirituall and heauenly goodes, the true ſeede of the beliefe, that becommeth borne in vsus according to the ſpirite & inheriteth the promiſes of God the Father. And in the twelfth Section and laſt line thereof hee calleth it Chriſt, theſe be his woordes: The ſeconde birth, which is not minded according to the fleſhe, but according to the ſpirite of the heauenly trueth, obteineth the victorie, beareth rule with God, and bringeth foorth the name of Iſrael or Chriſt it ſelfe. By this which hath bene ſaide it appeareth euidently, that H.N. his Chriſt, is that eſtate of man or men, which liueth as it beſt liketh, not beyng nowe any more vnderunder the gouernement of the written woorde, which he calleth the ſeruiceable letter, hauing let the rayne looſe vntounto reuelations, ſo that nothing ſhall now be good, but that he thinketh to be good, neither ſhall any thing be euill of it ſelfe, vnleſſe he iudge it to be euill. For he is now the rule himſelf, to make by his reuelation what conſtruction ſoeuer he will of the worde, ſo it be not according to the letter and naturall ſence of the ſame, for that is with him the firſt borne, which cannot inherite the promiſes. It ſhall now be now be no great hard matter by the light wee hauehave had from theſe former places, to finde out the poyſon that lyeth vnderunder the ſweete wordes, wt he geueth Chriſt in his confeſſion. For confeſſing Chriſt to bee the very like beeing of God his Father, wee may ſoone perceiue what he meaneth, when hee calleth the ſeconde birh (wherof ſo many be partakers as ſhall inherit the promiſes Gods true being it ſelfe, & the very like being of the Godhed it ſelf, which are his owne words, in the xiii. chapter of his Goſpel and fifth Section. Confeſſing likewiſe that God the Father, by Chriſt hath made and accompliſhed all his woorke, what is this more, then that he attributeth in the xiii. Chapter of his Goſpel and thirde Section, to this eſtate of his illuminate Elders and perfect men, who bee come to the ſeconde birth, which he calleth in that place, The Lorde his Sabboth, the ſeuenth day in the Paradice of God, wherein God reſted from all his workes? So that then they are ſaide to reſt, as hauing accompliſhed all their woorkes, when this their eſtate of perfection, wherevnto he giueth this name of Chriſt is come vntounto them. And in the like ſence hee ſaith, That Chriſt beareth all things with the word of his power, and maketh the purging of our ſinnes through him ſelfe. For that eſtate vnderſtandeth the worde after the ſpirit, & therefore hath it in that power whereby it beareth and doth all thinges, and that eſtate likewiſe freeth them from all daunger of ſinne, in as much as it wholly purgeth and cleanſeth them from the ſame. This ſo wicked, horrible & monſtrous conſtruction and meaning vnderunder ſo greate good words, doth plainly declare that H.N. and his family, are children of that great Whoore, deſcribed in the ſeuenteenth chapter of the Reuelation, Reue. 17.4.which giueth foorth all her abhomination out of a Golden Cuppe.