reason or knowledge For then should they right wel vnderstand it for the world can vnderstand her owne whose wisedome maketh all men in their manly wisedome meere fooles compassing the wise in their wisedome and prouyng their thoughtes to be but vayne will therfore as S. Paule and likewise the Prophet affirmeth destroy the wisedome of the wise and reiect the vnderstandyng of the prudent For it hath ben euermore an order with the holy on s of God in the bringyng forth of the holy thynges to expresse it more out of the authoritie of the spirite and with power I meane out of the efficacie of the Lord had by their essential operation in their inwardnes thē with the entising wordes of manly wisedome that our fayth might not stand or rest grounded in the wisedome of man but in the power of God by which meanes the naturall man perceiueth not any thyng of the spirite of god Yea the thynges of God and his wisedome are mere foolishnesse vnto him And therefore he shal be founde happyer that becommeth deceiued with such a godly deceit then shall those which are borne in hand to be in a right way and a good case beyng yet in the meane tyme directed with the dreames of mans fantasie in steade of cleare truth c. Rochester THe greatest part of this boke is nothyng but a brief discourse either a rehearsall of the story of the Bible as appeareth frō the .5 chapter to the .27 .28 chapters And his collectiō is none other but such as any meanly learned may gather by diligēt readyng of the Scriptures The Familie of Loue. HOw well soeuer the greatest part of the booke bee iudged by you to be nothyng but a bare brief discours or rehearsall of the histories of the Bible whiche any meanly learned as you say might do the like yet séemeth it to me to be of greater force neither haue I euer in my tyme heard or by readyng perceiued that the greatest learned among the prudent wisenesse which rest grounded more on the litterall knowledge of the Christiā verifie then on the beyng of the same haue atchiued the like or brought the match therof to light all thyngs considered For it is not onely an euident declaration of the singular good will and operations of God towardes his creatures in respectyng and tenderyng their saluation darckly figured foorth in the Bible but also and expresse manifestation of the approchyng of tyme wherein the purpose of the Lord drawen a long and begon as the tyme state and age of the worlde would permit the same touchyng the disposing of the wicked world with her ministers and adherentes the erectyng of the righteous world to florish there ouer in vigour for euermore becōmeth as he there testifieth Full accomplished through the same seruice of God or ministrations of his loue expressed or mencioned in the same booke accordyng to the promises To the which ministration God hath chosen the Authour as he there alledgeth to be a right minister and prepared him thereto in the fourme and sorte mencioned in the head of his booke vnto which like function and holy annoyntyng no conceited Scripture learned or Doctour of the letter that I can any way marke or perceiue hath in these dayes attained or reached And whether that be a pretendyng of the Ghost or no that will well appeare and be séene in his tyme by the sequele thereof to wéete in the perseueraunce and foorth goyng of the same among and with all such as shall endure to sée the triall therof c. Rochester THe Authour doth much pretend the holy Ghost and entituleth his booke An Epistle written from the holy Ghost which is to be suspect of hygh Reuelations daungerous to deceiue the simple Familie of Loue. THis is aunswered in the Section before Rochester INtreatyng of Antichrist in the 28. chapter he teacheth no certaine doctrine who he is or where to be founde that we may know him beware of his doctrine but it seemeth altogether doubtfull in so much that the Note in the margēt sayth O that this Antechrist were knowen Whereas if the Authour would haue dealt plainly and according to the scriptures he might easly haue shewed that Rome is the seate of Antechrist And that the succession of Popes and that body and kingdome is the very Antichrist mencioned and described in the .2 Thessal 2. Apocal. 13.17 c. ¶ In the Chapter 31. 32. the Authour HN. bewrayeth him selfe to be a Papist 1. FIrst he calleth the Church of Rome the communion of all Christiās whereas it is but a particular Church fallen away from the vniuersall Church of Christ 2. Although he seemeth to cōfesse that the Church of Rome hath not that perfection of Religion whiche it had in tymes past which the Papistes do and must graunt yet he seemeth to allow and speake reuerently of all Popishe orders as they be now The Pope hee calleth the chief annoynted the chief Byshop or high Priest who hath his heyng in the most holy sanctuarie of true and perfect holynes most holy Father Next vnto him he placeth the Cardinals whom he calleth most holy and famous and hee sayth that they are next the most auncientest and holy Father the Pope in most holy Religion and vnderstandyng Next vnto Cardinals he reconeth Byshops whom he calleth chief Priestes After Byshops he nameth Curates Deacons c. After those he maketh mencion of Monkes whom he commendeth as men addicted to holynesse and separated from the world and all carnall desires But most playnly the Authour sheweth him selfe a frend to the Church of Rome saying that many through contention and discorde did cast of the Church of Rome and dyd blaspheme her with her ministeries and of their own braynes pretendyng the Scriptures haue brought in other ministeries and Religion they spoke much of the word of god Who doubteth that this is the voyce and iudgement of Papistes agaynst Protestauntes and true Christians Familie of Loue. WHere as you furthermore complayne of the insufficiencie of the expressing of Antechrist as to say who he is and where to be founde because the Authour applyeth him not to the Pope and his succession in the Church of Rome it séemeth if the matter were well looked vnto that mē should finde that Antechrist euen in the very selfe same place from whence you gather your exception flatly detected although he is not so employed to mēs contētations for if men could sée what Christ accordyng to the spirite is as he is a liuyng power of God were whereas his whole scope drift of writyng stretcheth they should then right well perceiue thereout that the man of sinne and child or broode of the Deuill and cōdemnation beyng a right aduersarie or an expresse contrary beyng vnto Christ the righteousnes of God the father and raignyng in all states of men generally Beyng fleshly Popes or other from the tyme of the declinyng
and other idolatours seruice agaynst the which vngodly opinion that excellent ChristiaÌ„ and blessed Martyr of God M. Bradford writ being in prison as in the bookes that he published is to be séene at large The which blind opinion of HN. is most clearely confuted by his owne bookes in the places by me before quoted as also by the holy scripture in diuers places which I refraine to set downe for that I will not be tedious as also desiring the reader to vew these few places by me quoted in the margent for profe sufficient as also let him reade further of his question M. Bulleng agaynst the Anabaptistes 2. boke 5. chapter But to returne to Theophilus who laboreth to salue this sore and stoppe vp this breach with his headles distinction betwixt the beliefe and the misteries of God I would that he knew that neither this wound will be cured with this salue neither this breach stopped vp with this his vntempered head morter For mightier is the shotte which the Lordes péeces affourd them with so smale a shelter they may be succoured For whereas he would séeme not to haue spoken at aduentures but to haue added his aunswere vpon a witty and sober deliberation albeit the other his expositions are very fond and fantasticall yet this his distinction wherein he thought to haue wonne his spurres is so frantique that tâ—â—â—ein he hath both ieoperded the horse and lost the saddâ—e For whereas in a good and artificiall distinction neither part can be affirmed of the other yet in this diuision made by Theophilus both partes are but one neither is there such difference betwixt them as he would beare vs in hand there is For where as he insinuateth that the belief misteries or secrets of god caÌ„not be one thing S. Paule handling that part the chaunging of our bodyes in the resurrection the belief addeth these words Behold I shew you a secret thing we shall not all sleepe but we shal all be chauÌ„ged Here he knitteth together the Article of our beliefe a secret thing makyng theÌ„ but one which Theophilus maketh two And speaking in an other place of the vnion betwixt Christ and his Church wheÌ„ 1. halfe especiall partes of the belief consist straight he addeth This is a great secret Still coupling theÌ„ to one which Theophilus will haue twayne But whereas Theophilus his déepe iudgement alloweth that he will not haue the secrets of God reueiled to the enimies he dealeth with vs euen as he doth with his owne fellow Famblers for he doth not deliuer vnto them all the secrets of God but the beliefe onely at the first wherein he discrieth himselfe at vnawares to be one of those of whome it is sayd by M. Caluine the chiefe and Rabbies doe alwayes keepe backe some point of theyr principall doctrine that they may the better maintaine the opinion that their hangbies haue of theÌ„ This also is the iudgement of Staphilus in his Appollogie that he would haue the word God which is the bread of the soules of Gods people to be cut out and deliuered vnto them by péecemeale The scripture that Theophilus citeth to strengthen his assertion is the same that the Anabaptistes alleadged to the same purpose being writteÌ„ in S. Math. cap. 7. v. 6. Geue not that which is holy vnto dogges neither cast your pearles before swine By dogges in scripture are ment those that are not conteined within the hedges of the church Math. 15.26 c. and open eâ—â—mies which of set purpose persecute a knowne manifest truth which as yet Theophilus hath not proued the doctrine of his Familie to be And by swine are ment those that being once washed returne eftsones to their filth agayne and making no accompt of the Lordes truth become more beastly in lyfe then they were before 2. Pet. 2.22 Pro. 26.11 b. the which place also of S. Math. before alleadged may thus be vnderstode that the word of God ought not to be preached vnto them which sinne agaynst the holy ghost Heb. 6.4 10.26 For that their sinne is so great in the sight of God that is not to be prayed for 1. Iohn 5.16 of the which sinnes if Theophi will say they are guiltye which withstand HN. his Fam. I desire him that he iude not neither to hastely pronounce the sentence til we haue hard the euidence red whereby he would that verdict should be gathered which shall passe agaynst vs. Furthermore whereas Theophi by the way of blinde similitude gathereth that those which séeke to suppres this their scismaticall secte are théeues by the high way and therfore ought not the treasure of Gods word to be opened vnto them I answere that this reason is not so much to be confuted with words as with whips was it euer had or being heard was it euer suffered the Christian magistrates into whose hands the sword of iustice is committed that they should cut downe such wéedes as trouble the growth of good trées in gods vineyard and preachers which haue the sword of the spirite to cutt downe schisme heresie was it euer hard that a graceles heretique as this Theop. is durst terme theÌ„ Theues by the hyway as Theophilus doth in this place God graunt all magistrates to loke to this betimes least vnder this counterfeite cloake of Loue that subiectes be drawne away from the obedience of their lawfull prince when such rebellious wordes as these be blowne abroad in corners by such heretiques and their fellowes ARTICLE 14. of HN. Of Libertie to Sinne. HN In a certaine booke of his entituled Dictata per HN. vpon the 22. chapter of Deutronom vers 27. which sayth if a man rauish a womaÌ„ and she cry she shal be free the meanyng is sayth HN. when sinne commeth to a man and if he cry to God and God helpe him not he is free Theophilus NOw forth whether your chosen out Errours may appeare to be in them selues very good and true sayinges and your partiall additions to be mere lyes we referre that to the iudgement of all those which shal read the text with an vnparciall eye For he doth not say that she that is violently taken c. shall be free videl to commit euill as you would seeme to haue it but she shall be guiltlesse of the transgression videl for beyng condemned for the same William Wilkinson IN the auÌ„sweryng to this Article Theophilus vseth this order In his first clause he maketh a by speach to the collectour of the Article in the secoÌ„d he setteth downe the meanyng of the same Article His first note in his speach is this that they are my chosen out Articles which I vtterly deny for it followeth not I chose out these Articles or errours out of HN. to be resolued of the meanyng of them by the Fami or some of that broode as time should serue therfore these Articles are myne this is a reason beyond all reason that
of the man from the true fayth in Christ the light of lyfe to the addictyng of him selfe to the lye or darcknes or euer such tyme as they become conuerted to their God and are regenerated in the spirite of their mynde is the greatest Antichrist which also frō the very begynnyng as likewise in the very corporall appearaunce of Christ in the flesh like as S. Iohn also expresseth impugne it and persecute it in the truth of God and that in the inwardnesse of the man to the establishyng of all vnrighteousnesse in him and not onely a certaine disordred or abused Papistrie yea or euer the Papistrie was thought of which no Pope also or such outward fleshly creature could or can euer worke or bryng to passe And therefore deceiue not your selfe in the point to iudge the Author to be a maintainer of any fleshly or creature like Pope with his adherentes in their abusion of Ceremoniall seruices Ceremonies but he driueth his matter onely as in his worke beyng well noted you may sée to this point to wit that after the entraunce of the darknesse once chaunced the manly generations beyng falne away from the fayth towardes God which was established by Christ in his Apostles and Disciples the old Fathers grew out of a zealousnes of the mynde towardes God and his righteousnesse to institute certaine Ceremonies and seruices so neare as they could out of their insight and comprehendyng that they by their diligent study and searchyng of the Scriptures had attained vnto concerning Gods truth hit the same that resembled or were conformablest to the holy and diuine Scriptures to a commemoration of the thyngs wrought and brought to passe before with Christ and his holynes in the very true beyng to the susteinyng and staying vp of the ignoraunt people in the tyme of darknes from fallyng into any greater absurdities enormities and errours that might haue happened vnto thē and which also did happen vnto many such as maliciously and obstinately not rightly seyng but rather in meanyng to set vp some better degressed and winded of them selues there from and maliciously blasphemed and continewed the same tell that the light of Gods truth might spryng foorth agayne or be erected in the seruice of the loue accordyng to the promises and goeth not about to establish the same in and of their ceremoniall much lesse abused seruice and Ceremonies where about men presently so greatly striue and varie now in this present tyme of the light of loue whiche he affirmeth to be the day of the cleare righteous iudgemēt of God wherein god will restore all thynges to their right to wit bryng or set the lye in his lying beyng to be condemned in the hellish caue and the truth likewise in his right fourme or degrée to wit to preuayle florish and beare sway ouer the vnrighteousnes for euer more Whereby that the will of God might euē so be accomplished in earth as in heauen Wherefore me thinkes that should be very small discernyng in such as can not distinct the shadowes figures or image of a thyng from the body it selfe or the very true beyng either substaunce of the same And that he speaketh of mens ignoraunce in that place and touchyng their slender knowledge vnderstandyng in Gods worde that layeth he forth flatly to the effectuall word and not the imagelike or written word wherein the right Christians are not iniuried but the conceited Christians detected Rochester THe rest of the booke from the 34. Chapter vnto the end is of the callyng of the Gentiles and of the grace of God offred to the world in the last age of the world which seemeth to be the best part of that booke Familie of Loue. IT is well that ye like some part of the booke and if ye could therewithall note that there were a defectiō frō the truth and that there were also by that meanes no difference to bee had betwixt a ceremoniall either letter doctour Christian and an vncircumcised Heathen so had ye then somewhat for your part Rochester THus haue you a tast of this booke gathered as the tyme would serue whereby it appeareth to be no such precious price of worke as of some it is supposed to be Such fayre shewes and glorious titles may soone deceiue the simple to haue such bookes in more admiration then the holy Scriptures But we haue Moses and the Prophetes let vs heare them and iudge all others by them Family of Loue. I do not so collect by the authors wrighting that he would prefer his writing aboue the scriptures geuen by inspiration of God and brought forth and written by the holy Fathers in times past But if you had well marked or considered the same he witnesseth as by a concordable and vniforme testimonye either by record of the same their writynges what the Lord will now accomplish in these last dayes wishing euery one in the same booke to search the Scriptures whether that they also mētion and record not the very same affirmyng also therewith that God is not ne cannot be a God of contentatiō but of peace vnitie And that God moreouer hath stirred him vp to bee a seruiceable instrument or as his elect minister to bryng downe accordyng to his promises written in the Scriptures all controuersies growne among men about their misunderstanding of the scriptures to bryng the same to an end And doth also in the same booke vncouer sundry secret thinges which they that haue seing eyes may by ententiue reading of the same together with the Lordes assistaunce well perceiue and vnderstand that no selfewise or enuious scripture learned could or can euer attaine vnto it agayne What iniurie were it seing that it procedeth by the same spirite to valew it equall with those same sacred scriptures that were tofore written by the holy one of God. Also ye may remember that the fleshly Iewes had also for their aunswere to Christ enuying agaynst him being the truth it selfe the same testimonye that ye alledge to wéete that they had Moses and the Prophets c But who were in the meane time greater persecutours of him then they Rochester WE are sure that the holy Scriptures were wrighten by the spirite of Loue and truth the holy ghost And conteine all true and necessary and sufficient doctrine for our saluation let vs not hould vpon men proue all thinges hould that which is good beleue not euery spirite but proue the spirites Family of Loue. I Graunt that right discerning is good and commeth from the Lord and through him from them whome he and not themselues placeth and by them that are set in the right place of iudgement by the Lord himselfe and not by those that sitt on their owne stoole for it is to be doubted that so many as take vpon them that office of iudgemēt or medling with gods matters or euer Christ be come vnto them or haue a liuing shape in them that they all will
handled more at large And though that those which know not Theophilus bringing vp may by vnséemely and vnciuile speach thinke it to haue ben very rude in that at the first stoppe he breatheth out into this homely phrase that is vntrue and ye vtterly shame your selfe yet being somewhat acquainted and hauing as his phrase is an experimentall knowledge of his modestie I toke him better then he meaneth not measuring him by his owne elwand For I wot well it alwayes will be truth that the ould Oratour sayth to his frend Qui semel vericundiae fines transiliuerit c. He that once hath raunged without the listes of honestye he without all hoe must néedes be impudent To proue that I haue vnderstode amisse and falsified HN. his meaning in my places which I haue set downe Theophilus referreth me to the Lamentable complaint to the same sect which I quoted before thinking belike the if I looked againe I should finde it otherwise in the section 6.7 The words that I misliked in that place are these Euen as partely that same is well knowen and become manifest vnto vs of certaine namely of those which are the auncientest in the scripturlearnednes or principallest in the Ceremonye seruice which haue made vp themselues agaynst the truth of Gods testimonies and his promises agaynst the holy spirite of Christ and agaynst the Loue c. This place whome HN. in playne wordes auoucheth that the Auncientest that is the Bishops and reuerend Fathers and preachers of the word in the Scripture learnednes the principallest in the Ceremonye seruice c. is that wherewith I charged him The same is more euidently also to be sene 1. Exhor cap. 15. sentence 8. and 10. c. which is a slaunderous and a blasphemous section which because it is tedious I refraine to set downe verbatim after HN. his copie And Chapt. 16. sent 3. For certaine take in hand vse out of the imagination of the knowledge whereon they set their hartes at peace false God seruices which they notwithstandyng institute or bryng in for true God seruices Religions Lawes and Commaundementes of God and plant the same knowledge into the people as though they ought of right to be obedient thereunto And sent 14. Dare any man teach or set forth any thyng through the imagination of the knowledge whether he then haue taken on the same out of the learnednesse of the Scriptures or out of his good thinking wisedome as a word or Commaundement of the Lord or yet to institute any seruices out of the letter of the Scripture accordyng to his good thinking and so to plucke or make subiect the hartes of men to dissention thereunder c. sent 15. 16. By all the which places it is manifest what opinion he hath of the preachyng of Gods word that it is but an institute knowledge inuented by mans wit to the bredyng of discord dissētion then the which I say not what Papist what Atheist or Macheuile in the world could write or inuent any thyng more vngodly Besides this I am able to auouch by myne own experiēce that some with whō I haue conferred which haue affirmed that the Scripture is to hard for a simple mā and therfore the bookes of HN. do make a more easie passage and geue a readyer way to the vnderstandyng therof In somuch as when that the Elders haue perswaded any man to become their sectarie they haue for a tyme taken all the bookes of holy Scriptures from him and all other bookes altogether and geue him the bookes of HN. to meditate and be exercised in and this is that which HN. him selfe exhorteth them after this sort Glasse your beyng and minde in the glasse of righteousnes Iam. 1. c. and behold therein how many spottes and wrinkles there are yet in you Wherein he sheweth that he preferreth his booke which he termeth the Glasse of righteousnesse before the word of God in referryng them thereunto for to espy the spottes of sinne cleane contrary to the word of God which teacheth vs that the knowledge of sinne commeth by the law And this he doth not in this place alone but also almost at the end of euery Chapter in his Euang. This horrible treason agaynst God and his word as it would make any Christian hart to melt so is it not for the manifest impietie therof by many argumentes or places so much to be confuted as by the losse of the lyues of such gracelesse Atheistes to be chastised which the sooner shall stay if those to whom the Lord hath committed the care of his Church and gouernaunce of this commō wealth shal by some waight of seuere and sharpe lawes kéepe vnder so horrible impietie and blasphemy agaynst the sonne of god For herein is the infection more pestilent that the bookes of HN. beyng made of equall countenaunce with the word of God the writynges of HN. are receiued as a playne and easie truth the word of God either wholy abandoned and set aside or els read by the ouersight and allowance of their Elders who often tyme dust the beames of the truth by their vayne Allegories and idle Expositions But this is the iudgement of God which is iustly in great measure come vpon vs that whilest diuers of the ministers of the word haue not preached the word as the word of God and the people haue heard it as the word of man it is come to passe I say that our eyes are blynded least we should sée and our eares waxed deafe least we should heare our hartes are waxed dull least we should beleue and so the secret though iust punishment of hardnes of hart is come vpon vs so that thereby euery day we are nearer hell then other For what wickednes can be compared with this or what blasphemie hath the world euer bene witnes of the like that the fonde nature of our flesh as a swift streame hath caryed vs to the depth of such impietie that we should loade and burthen the blessed word of the eternall God with such intemperate and graceles tauntes as to doubt whether the truth be the truth or no. Well I say no more but he that is filthy let him be filthy still And that Argument which S. Paule thinketh to be of such weight to proue his preachyng to haue bene the vndoubted truth of God the same would I vse to perswade all such as wauer in the truth therof Proue your selues whether ye are in the fayth examine your selues knowe ye not your owne selues how that Iesus Christ is in you except ye be cast awayes c. Wherein S. Paule appealeth vnto their owne consciēce to approue the certaintie of his doctrine truth of his Apostleshyp Right so say I vnto the Familie of Loue that whereas they affirme we teach nothyng but our owne good thinkyng I demaunde of them when they heare the word of God preached and their consciences shaken with the terrour thereof
and also of diuers Reasons of the Familie beyng mere hereticall beyng set down in this end of the booke might hereafter when they shall here any of the Familie slide into any of these affirmations know whence such speaches haue bene learned and auoyde them gentle reader the Lord geue thée vnderstāding in all thinges and lighten all thy wayes by the candle of his word that the day star arising in thy hart thou maiest grow to a further knowledge of the Lord with a feruent desire to doe his will and to liue to learne and learne to lyue to tread the steppes of Gods sonne and to dye his seruaunt He this graunt vnto thée who hath geuen himselfe for thée to whome be eternall prayse power and glorye Amen Tim. 4. chap. 6. vers 87. YF thou put thy bretheren in remembraunce of these thinges thou shalt be a good Minister of Christ which hast bene nourished vp in the wordes of fayth and of good doctrine which thou hast continuallye followed But cast away profane and ould wiues Fables and exercise thy selfe vnto godlines So be it FINIS Cantic 2.15 Ezech. 13.4 Esay 5.1 Ionas 4.7 Math. 13.24.25 Act. 20.28 Heb. 13.17 Math. 24.24 Math. 13.25 Math. 7.15 1. Pet. 5.8 2. Cor. 11.14 The cause of heresie is want of preachyng Math. 22.29 Rom. 10.14 Esay 29.9 Ierem. 23.2 Zach. 11.17 Ierem. 50.6 Esay 56.10 Math. 15.14 HN. his heresie mingled of all heresies 2. Pet. 2.1.2 Iude. 12. Amos. 8.11.12 Math. 4.4 Prou. 29.18 First Edition pag. 606. A. Pag. 1605. * This Kempe is now liuing and is preacher in the Yle of wight and is by this popish priest slaūdered the sayd Kemp being a very Godly man read M. Fox his last booke pag. 1976. Where he rehearseth Kemps story at large M. Fox reporteth his most godly Christian doctrine Pag. 1976. a. Pag. 1530. H. Harte a peruerse heretique M. Fox pag. 1531. Predestination blasphemed by the Fam. Vitels doctrine in Queene Maries tyme at Colchester 1. Infantes not to be Baptised 2. Kyng Edwardes booke not Gods seruice 3. Christ not God. 4. The godly sinne not 5. The Pope no Antichrist Vitels denyed that Christ is God. Obiectiō of the Familie Aunswere Vitels some tymes an Arriā God graunt he now be sounde in that point Actes 8.24 Math. 26.75 Generaly HN. his Euangelye is to be mislyked for Odious comparison of the Fam. Fam. maketh Gods word hard to be vnderstode so doe the Papistes contrary to the scripture Prou. 8.8.9 Psalme 19.7.8 All without the Fam. fleshly and worldly minded Vntruth for the Prophet Esay and the rest are very eloquent All without the Fam. directed with dreames of mans fantasie No booke of any wrighter like HN. his Euangelye HN. his Euangelie in Exposition of darke figures in the Bible No learned mā in these dayes like HN. HN. a Papist Chap. 31. Chap. 31. sent 4 Christ what he is according to the Familie Antichrist nothing but sinne according to the Fam. Two kyndes of Gods worde after HN. his Familie Luke 16.28 A notable vntruth for HN. no where in his bookes doth wish mē to read the Scriptures Horrible blasphemie HN. his booke of Euangelie made equall with the word of God. Ephe. 5.21 1. Iohn 4.1 No man may iudge of doctrine but the Familye Louely Poetrie of the Familie Preface sent 2. Resurrection is appeared vnto HN. Law and Prophets all fulfilled in HN. his Loue day Preface sent 3. HN. taketh on him Iohn Baptistes office Sent. 4. HN. his writinges the Gospell Sent. 6. Cap. 1. sent 4. Libertie of Religion Chap. 2. sent 1. Fol. 4. Cap. 2. sent 1. Cap. 2. sent 11. Cap. 4. sent 1. Cap. 4. sent 4. HN. rayleth on the Ministers Preachers of Gods word Sent. 5. Onely HN. his Familie wise Sent. 15. Resurrectiō cōmeth to passe in HN. his new day Heresie sent 18. Cap. 5. sent 1. Cap. 8. sent 4.5.6.8 c. Cap. 9. sent 7. Cap. 13. sent 3. Cap. 13. sent 4. Cap. 19. sent 5. Sent. 11. Cap. 23. sent 2. Cap. 23. sent 2. Cap. 25. sent 6. Cap. 25. sent 6. Cap. 25. sent 6. Ibid. No dissembling is lawfull by HN. Sent. 10. All prophecies doe lead and end in HN. his Fam. Cap. 28. sent 4. HN. raileth vpon preachers Cap. 30. sen 5.6 HN. liketh of purgatorye Cap. 31. sent 1. HN. Fauoreth poperie Popish discipline good by HN. Cap. 31. sen 4. 7. Orders a Sacrament by HN. Sent. 5.7 The truth spred in all landes by the Pope sayth HN. Sent. 8. 10. 14. 17. 18. 19. Sent. 23. Cap. 32. sent 4. Cap. 33. sent 11. Cap. 34. sent 1. Blasphemye Cap. 35. sent 1. Cap. 35. sent 3. 4 5. 6. 7. Sent. 8. Resurrectiō passed already saith HN. Cap. 36. sent 13 Cap. 37. sent 1. and .14 and. cap. 38. sent 1.3 Cap. 4. sent 7. Scripture vildly abused by Allegories Nothyng commeth from HN. his perfect ones but perfection Perfection Christ after the flesh what Christ rooke no flesh the virgin but doctrine c. HN. his perfect ones not subiect to Gods worde alwayes Shrift Scripture vntruly Expounded 1. Cor. 15. cap. verses 50.53.54 Resurrectiō denied The Family wil haue all the whole man or nothyng at all Admission into the Familie Admissiō to the Familie with an othe Herodes oth in the Familie Why few Fambles returne frō HN. his doctrine Giltles of particular sinnes Antecedent HN. his argument that we may sinne Scriptures wrested Shrift HN. taketh to him that is proper to Christ Agge 2.7 Heb. 12.27 HN. 1. epist. cap. 1. sent 2. pub of the peac sent 14. Shrift worse then Popish Conference denyed HN. his holy bread dayly eaten at Tables Scripture wrested Sinnes forgiuen in the Familie onely Gay Rhetoricke of the Familie Docum sentences 1. Chap. sect 3.7 Bullenger agaynst the Anabaptistes 1. Cor. 16.14 Gal. 5.22 1. Cor. 13.4 1. Iohn 3.18 Math. 7.16 Luk. 6.44 Math. 12.34 Iohn 3.20 Fam. of Loue in the briefe rehearsall the title Bulling 1. boke chap. 8. leaf 18. a Cyp. de simpl August ad Crescon 2. boke 7. chapter Schismatiques who Num. 16.1 2. Cor. 1.12 Actes 20.28.29 30. verses Rom. 16.17.18 Fam. bred and brought vp among the Papistes Deut. 27.18 Math. 18.7 1. Cor. 11.19 Reuel 3.11 1. Tim. 3.15 Math. 24.5.24 1. Iohn 4.1 Ezech. 33.4 1. epist. cap. 2. sent 2.6 1. Exhor cap. 7. sent 38. leaf 16. Scripture abused Last day Euang. cap. 3. sent 3. Psal. 118.24 Ephes 4.4 Marc. 15.28 Iohn 20.30 Euang. praeface sent 2. Luke 24. c. Scriptures quoted in vaine Cyp. de simpl praelat August ad petrum dia. cap. 34 6 ▪ epist. 1. boke Cyp. ibid. throughout Iud. 6. vers 2. Pet. 2.4 1. Exhor cap. 12. sent 42. fol. 27. 1. Exhort cap. 20. sent 7. fol. 49 Dictata cap. 19. sent 3. Euang. praefac sent 6. cap. 23 sent 7. Euang. cap. 3. sent 3. fol. 4. HN. wresteth 3. Article of the Lordes Prayer Euang. cap. 24. sent 9. Iam. 4.3 Math.
A Confutation OF CERTAINE ARTICLES deliuered vnto the Familye of Loue with the exposition of Theophilus a supposed Elder in the sayd Familye vpon the same Articles By William Wilkinson Maister of Artes and student of Diuinitye Hereunto are prefixed By the right reuerend Father in God I. Y. Byshop of Rochester certaine notes collected out of their Gospell and aunswered by the Fam. By the Author a description of the tyme places Authors and manner of spreading the same of their liues and wrestyng of Scriptures with Notes in the end how to know an Heretique Prou. 30.12 There is a generation that are pure in their owne conceit and yet are not washed from their filthines AT LONDON Printed by Iohn Daye dwelling ouer Aldersgate An. 1579. Cum Priuilegio Regiae Maiestatis PErusing ouer this little treatise of M. Wilkinsons I could not but alowe his diligence and painefull trauell in this hereticall and schismaticall world and I would hartely wishe of God that our Church of England might be well weeded from to to grosse errors for it is high tyme. Richard Ely. ¶ To the right Reuerend Father in Christ and his very good Lord Richard by the prouidence of God Byshop of Ely W.W. wisheth all ioye and peace both in body and soule with happynes in the Lord euerlastyng WIse Salomon the sonne of holy Dauid a prudent kyng and a peaceable Prince Reuerēd father in Christ very fittely in his sweet songes resembled the Churche of God vnto a Vine and the enemies thereof vnto rauenous and greedy Foxes For that the Vine beyng a spreadyng plante diligētly trimmed and paynfully attended vnto stretcheth abroad his sappy braūches and broad leaues for a succour and harbour in a storme and is a comfortable gladsome fruite to him that eateth it or tasteth the liquor of the same Whiche Vine the Foxes sometymes spoyle and endamage by robbyng the fruite sometyme by bruysing the young and tender braunches therof before they be able by their grouth to succour themselues frō so many sortes of assaultes most daūgerous And not lesse aptely our Sauiour Christ the Sonne of God in his holy and diuine Sermons likeneth it vnto a field wherein good seede is sowne by the paynefull husbandman corrupt seede scattered by the hād of the enemyes Of both which similitudes albeit many excellent notes may be gathered yet the whole scope of them both in my iudgemēt is this to shew that shootyngs vp and encrease of Gods Church beyng but frō a feeble and weake begynnyng is continually by Sathan and his mischieuous ministers not a little disquieted that thereby the gladsome fruite and looked for encrease therof is much let and hindered What the remedy and redresse therof is I leaue to your Lordshyp to cōsider whom with the rest of your godly and learned brethren and Reuerend Fathers Gods diuine prouidence hath placed ouer vs as in a high watchtower to foresee and discry the subtle assaultes of so slye and cruell enemyes And I hartly wish that it might not iustly be affirmed or beyng iustly affirmed I would that the losse of the soules of many poore Christians did not auouch the truth of the assertion that euen frō the tyme wherein the first scourge wherewith the Lord afflicted his Churche in the bloudy dayes of Queene Mary began neither in and from that tyme alone but euen long sithēce also to the great hurt of Christes church hinderaunce of his chosen many false Christes arose and while the watchmen slept many lying seers and seducyng Prophets vnder Lambes skinnes craftely crept into the sheepfold priuily whisperyng peruerse thynges to seduce and beguile the simple And though the word of God his name be praysed haue a cleare free passage amongest vs and the bloudy bandoges of the Romish Sinagogue be tyed vp that by thē the sheepe of Christ are in lesse daunger to be worryed yet is not the encrease of that heauēly seede so great with grief be that hard which is spoken with sorrow as many as do weene most men do wish for For the roaryng Lion dayly rūneth about his ministers are not idle zeale in hearyng and charitie in practising waxeth cold but specially the continuall labour of Gods husbandmen beginneth to fainte thornes bryers grow vp in the Lordes field the deuill transformyng him selfe into an Angel of light deceiueth many The reason is as I take it that those which ought to be breakers of Gods bread to satisfie relieue the hungry soules of his Saintes cānot breake that which they haue not neither are able many of them being vnarmed to withstād the enemy or those which are able either can and will not bycause they are sleepy or beyng both able willing hauing a watchful eye vpō the Lordes inheritaūce they dare not aduenture beyng diuers wayes discouraged with the sundry manifold fetches of Heretiques especially not beyng acquainted with the daunger of that poyson which dayly floweth frō our Louely Familie to be sure of their owne safetie keepe them selues out of gunshote Of the Heresie it selfe in one worde to vtter the truth of that which almost by the experience and practise of three whole yeares I haue proued to be true it is the most pestiferous deadly Heresie of all others because there is not almost any one particular erroneous Schismaticall phantasie whereof the Familie of Loue hath not borrowed one braunche or other thereof to peece vnto thēselues this their brokē Religion The encrease of this Familie is great that dayly because the withstanders are not many the defenders are wily as Serpentes would fayne in lyfe seeme innocent and vnblameable In profession of the one they boast very much of the other they walkyng very closely do iustifie them selues because fewe haue to finde fault with them yet haue they their lothsome spottes and ougly deformities as in this booke to the diligent reader playnely may appeare Their bookes are many disorderly and confusedly written both for matter and manner of thynges deliuered in them their phrases are such as the Scripture speaketh of cloudes with out water and lightenyng without rayne their blossomes are as dust and their fruite as rottennesse The proofe hereof I referre to the sequele of the Treatise which ensueth the which I desire your Lordshyp the rather to accept because that within this Isle of Ely and other where within your Lordshyps Dioces diuers doe suspect that to be true whiche common fame reporteth that dayly those swarmes increase which in the end I feare me will wonderfully disquiet as it hath already begonne in diuers places and molest the Church of god The Lord vouchsafe when his pleasure is somewhat to cut them shorter and graunt to those vnto whom the care of his Church and ouersight of his flocke belongeth vigilant and watchfull eyes carefull harts willyng myndes and strōg and hable bodyes to finde out and to roote out beyng
reade further Exod. 16.8.1 Sam. 8.7 Num. 16. chap. throughout I haue in this place gentle and indifferent reader to desire thée diligently to marke the sly and crafty dealing of this peuish Familye For in my Articles which I exhibited vnto them for my further satisfaction I added this clause of the outward calling of the minister which then I did suspect they denyed and since by their faythles demeanour of concealing that clause I am certainely perswaded to be true where also it shall not be amisse if besides their fond behauiour in ouerhipping that which they néedes must confesse to be truely reported of them by me to consider also how guilefully they protest that No man is able iustly to blame accuse detect or burthen them as transgressors of the lawe beīt agaynst any the Quéenes Maiesties proceadinges in causes Ecclesiasticall c. And yet in this place by me quoted out of the lamentable complaynt sent 34. They deny without their Familye their is no lawfull calling of Ministers Their wordes be these For to be a teacher or minister of the holy worde is not euery mans office but his only which is thereunto euen lyke as was Aaron called and elected of God whose rodde or staffe greeneth blossometh and beareth fruit as lykewise his which is a true disciple of the worde and louer of the truth hath receiued the learning and administration of his holy word with integritye of singlenes of hart of the Elders in the house of Loue obediently and euē so is growē vp vnder thobediēce of the loue in the holy vnderstādings till vnto the Elderdome of the man Christ and taught to the kingdome of God. And the same is by thē in playne wordes affirmed but more skoffingly and contemptuously in the same booke sent 34. But of that place more hereafter in the addition to the Article They with their cauill as it is common vnto them with their brethren the Papistes and Anabaptistes who alwayes not being able to criminate and blame the doctrine taught flye straight wayes to the persō of the preacher demaunded A Syr what auctoritye haue you to minister and who layd handes on your who called you c. as also their forefathers the old Pharisies which demaūded of S. Iehn the Baptist the same question with that learned man M. Musculus I aunswere Qui legitimé vocati non sunt quaestionem de vocatione mouent They which are not called lawfully first moue a controuersie about a lawfull calling which obiection M. Bullenger in his booke agaynst the Anabaptistes doth aunswere learnedly and at large Bullenger agaynst the Anabaptistes 3. booke 4. chap. 90. leafe An addition to the 5. Article of an outward calling SVch an one as in euen so with his vnderstanding and thoughtes become incorporate in all obediēce of the word to the truth of God and lyfe of Christ and euen so acknowledge the truth the same verily bideth rightly in the doctrine of Christ and is apt to minister the holy word of truth and to be a teacher of the people c. No man can teach the word of Christ and his doctrine but such as first haue bin obedient disciples of Loue. No man ought to busy himselfe about the word but the Elders in the Familye c. No man knoweth Christ nor the father nor yet also the seruices or Ceremonies of Christ but euen onely those which are euen so through Christ as we haue rehearsed renewed or regenerated in their spirite and mynde neither doth it also behoue or belong vnto any other to set forth any seruices of Ceremonies of Christ nor to preach or declare the Euangely but such are those whiche are sent of Christ himselfe for otherwise it is all false The Disciples of Christ could not vnderstand the clearenes of Christ before the fifty day taht the holy Ghost was poured vpon them much lesse then verely can now the Scripture learned which haue not kept the passeouer from death into lyfe and from flesh into spirite with Christ nor yet atteined through the power of the holy Ghost to the clearenes of Christ vnderstand out of the knowledge of the Scripture the clearenes of the word of Christ nor yet set forth or teach accordyng to the truth his ceremonies or seruices nor also preach or declare the Euangely of Christ ARTICLE 6. of HN. of vniting into God. ANd the Elders of the Familie sayth HN. are illuminated from God they are Godded with God they are incorporate into God with whō God also in one beyng is Hominified or become man. Theophilus WHat error is this if it were rightly sene vnto whilest the vine braunch is to be vined in the vine Iohn 15. he that is ioyned vnto the Lord is one spirite with him and are made partakers of the godly nature 2. Pet. 1.4 William Wilkinson TRue it is that a certaine godly and learned man affirmeth writyng vpon the fall of S. Peter When God leaueth vs to our selues their is not hope to stay from rūnyng headlong into sinne right so it fareth in Gods iudgement with this coale Prophet HN. and his dreamyng Disciple Theophilus For the maister on still fallyng from phantasie to phantasie and from one errour into an other and the scholer bringeth in stones and morter to build vp the confused heape of all impitie In the former clause was shewed that they vtterly cōdemne and mislike all Ordination and Election of Ministers with their Familie now if follweth to be handled what priuiledge and prerogatiue his Elders purchase vnto themselues by the admission they haue into that blynd societie HN. affirmeth very soberly as it séemeth that the Elders of his broode are illuminated and Godded with God or incorporated into god c. his scholer Theophilus laboureth to strengthen his Assertion with the testimony of Scripture to that ende by him wrested and wrongly alledged wherein seyng he cā not slippe the coller with me as erst he did in leauyng the former sentence now to outcountanaunce the truth with the impudencie of his forehead hee asketh What an errour is this if it were rightly seene vnto what errour do you aske truly an horrible palpable errour it is flat against the truth of the sacred scripture straungely saueryng of those dregges whiche you haue déeply dronke both at the hand of the Anabaptisticall Sinagogue and also of the Romish harlot sea of Antichrist But whereas you added a Caueat which is If it be rightly sene vnto I aunswere he that putteth on the Christall spectacles of Gods word and taketh in his hād the Lanthorne of holy write to looke diligently to your steppes shall straight trace out a théefe and a rebell agaynst the Lord. But first to procéede orderly let me aunswere your authorities and then in a word or two wil I set downe the horriblenes of that opinion You say The vine braunche is vined into the vine I finde no such wordes in the
are sayd to be of that Fam shall most assuredly affirme my assertion to be true For diuers of theÌ„ haue priuely whispered abroad in the eares of the simple as also with some men of wealth who theÌ„selues haue tould it me and are ready to testifie the thing it selfe to be true that they of the Familye haue disuaded and dehorted some not to put their sonnes to schole or vniuersitye for that simple wrighting and reading say they is sufficient for a Christian without any further knowledge of the Latine or Greeke tongues or any other facultye of learning whatsoeuer So that by this meanes they seeke to discredit learning to deface the learned and to strengthen ignoraunce to be the hye way vnto true deuotion and to aduaunce the glory of God which is flat Poperye so that thereby they labour to put out the eyes of this land the Vniuersityes I meane the vtilitye whereof as it is vnspeakeable for that froÌ„ them come the most skilfull stearesmen to gouerne both the state ecclesiasticall and ciuill in this land so also is the antiquitie of such kinde of discipline and good nurture of youth most auntient and in sondrye places of Scripture commended and confirmed by the worde of God and so hauing troden vnderfote this most precious orchards of the Lord they might not onely runne vncontrouled but also bring the commen wealth vnto that estate that the Anabaptistes brought the frée Cityes of Germany vnto in the tyme of their seditious tumult and vnfaythfull rebellion But for a playner and euidenter profe I desire thée geÌ„tle reader But thée especially which art haplesly gratious with that graceles company to marke diligently thou shalt sée it to be true the very few of the Fami or none at all be furtherers of learning or fauorers of learned men much lesse doe they traine vp their children in the knowledge of the liberall sciences either in the commen scholes of this realme or in the vniuersities to the robbing both of Gods Church the common wealth of many a toward wit being also vtterly vnthankfull to the florishing state and peaceable gouernement of this noble realme wherein they might vse all meanes possible to further and promote the glorye of Ged and also discharge some part of the debt wherein they are bound to the countrye wherein they were bred and brought vp Furthermore it is to be vnderstode that if this first steine of the 8. Article concerning the renouncing of knowledge by the disciples of the Familye be thus to be expounded that no man ought to seeke neither can attaine vnto any knowledge but onely those which be spirituallye minded and regenerated standing wholye subiect vnto their Familye of Loue which is taught by the bookes of HN. then doth the Familye accuse all the churches in England the perticuler congregations of the faythfull I meane yea the generall and visible Church in EnglaÌ„d to be vnrenued in spirite and vnregenerate for that the visible and generall Church of England neither hath nor now doth allow the sect and schisme of the Fami of vnregeneration For that they affirme they know nothing before they new birth quoting for profe Iohn 3. a. Except ye be borne agayne of water and the holy ghost ye cannot enter into the kingdome of God. Thus couertly they affirme that there is no truth taught in the Church of England which is the second Article wherewith I charge HN. in this boke pag. 23. he auoucheth here to be true and that we haue nothing but a literall not hauing yet attained vnto the experimentall knowledge wherof he dreameth So that first they acknowledge no truth without their Fami secondly he that is not regenerate can not speake the trueth c Herein then was HN. much ouerséene that whilest he would faine haue his sect to be some singuler thing he put no difference at all betwixt the knowledge of the learned and the blindnes of the ignoraunt but either of them alike which came to be made frée of his sect and incorporated into his Fami and had a longing to be instructed by him must equally cast of and renounce all their learning and knowledge whatsoeuer albeit they had studied sore and swet not a little for it before they could obtaine it So that betwixt the well practised and expert man in the holy word and those which be simple and playne men which neuer hard if there were any such thing as men vse to call learning there is no great difference but all is one wherein a man of meane witte may easely perceiue that at the fist entring into HN. his schole HN. maketh all his schollers to be a lyke and equall towardnes placing theÌ„ all in one fourme to learne one lesson wherein it had ben well if for his credit sake he had vsed a further forecast and more sober discretion The reason and Argument wherby HN. would fayne perswade vs that we should know and vnderstand more then we do if we would suspect our knowledge and confesse it to be lesse and that beyng wholly naked of our owne skill whiche we haue learned out of the word of God we might be warmely clad with his excéeding learnyng and so stand single myndedly obedient vnto his documentable Sentences it is the same Sillogisme and seducyng fallations wherewith the Deuill beyng a subtill Sophister beguiled and blynded our graundmother Eue in Paradise That is if he would forgoe that measure of knowledge which God had bestowed vpoÌ„ her and if she would be indued with a more excellent knowledge of good and euill she might easely attayne thereunto by eatyng the forbidden fruite and breakyng the expresse commaundement which she confessed she had receaued from the mouth of God. This then is the iudgemeÌ„t of HN. that we should abiure recant all such knowledge of the word of God as we haue already learned out of the word take vnto vs such glosing ExpositioÌ„s as he would teach vs So that we should be alwayes learning but neuer attainyng vnto the truth contrary to the doctrine of S. Peter which sayth That we haue a most sure word of the Prophetes to the whiche if ye shall take heede ye shall doe well And S. Paule sayth we must not bee as children waueryng and caryed about with euery winde of doctrine nor as cloudes caryed about of wyndes nor as vnstable mynded men whiche are vnconstant in all their wayes but we should be grounded and rooted in the truth holdyng the mistery of fayth in a pure conscience knowyng that if the Heathen writer onely indued with the light which God gaue him naturally without the knowledge of his word could say Cognita iudicio constant incognita casu That is that which we know to be true it is vndoubtedly to be embraced but thynges vnknowne proue true but vpon aduenture therfore ought we not to forgoe the one to finde the other for if we waâ—e indifferent whether we kept
all therewith they become tēpted or assaulted in their hartes The like place is in his Documentall sentēces cap. 4. sent 3. fol. 9. b. cap. 13. sent 18. fol. 28. g. cap. 15. sent 6. fol. 33. g. and cap. 16. sent 4. fol. 36. b. the young Famlers must make manifest themselues and their whole harts dealing and inclination to the Elders in the Familye of Loue. That there is a confession in the Family of HN. more streight then euer was in the tyme of Popery is manifest for that the one namely the Fami requireth the very thoughtes and naturall inclinations which no man is able to expresse for that he knoweth them not Psal 19.12 but the other Videl Papistrye demaundeth but a confession of the outward act committed which in respect of the other is more easely to be performed though in respect of the written worde both are false and vtterly absurd as by HN. his owne wordes hath ben sufficient playnely declared now by what groundes engines he would build vp this his heape of confusion that remaineth briefly to be considered His profes which he vseth are all drawne either from the scripture Canonical or Apocripha For the last in the iudgement of all learned men it enforceth not any necessitye of doctrine either by precept or example therein cōteined as may by exceptiōs takē at diuers places thereof be substantially confirmed Yet least our Familye should boast they cannot be aunswered to the first place shame not to confesse thy sinnes c. that is if any man that is a brother walke inordinately and be thereof admonished according as Christ our Sauiour commaundeth or if he be an open enemie haue dew admonitiō with such an one we ought not to be cōuersaūt neither to haue fellowship with the vnfruiteful workes of darknes but rather we must reproue him and he that being so reproued is ashamed and amendeth not is a wicked man as in the Gospell is to be séene by the example of the pharisies and Herod The second place Eccle. 17.18 b. proueth nothing to the purpose For it sheweth that God seeth all our sins it speakes not a word of confession vnto any man the which place he borrowed of Peter Lombard but erred in this that neither he himselfe nor the Papistes whence he had it doth apply it to the purpose The third place which he citeth out of the Apocripha Scripture hath these wordes When your sinnes are brought forth before men ye shall be confounded and your own sinnes shal stand as your accusers in that day HN. when he findeth these wordes sins shall be brought forth before mē thinketh there is no remedie but néeds it must be vnderstode of Auriculer confessiō in his Louely Fami The which sence the very next wordes vers 58. improue shewing the former reueiling of sinnes before men to be ment of the opening of sin at the day of iudgement How will you hide your sinnes before God and his Angels which thing is also to be noted in the same sence Apoc. 21. b. 12. Math. 25. v. 31. The which places albeit he draweth them by the puddles wherein the Papistes haue defiled them yet he vsing them in his bookes very oft ouerséeth himselfe in that there is no such thing to proue by them for the which he doth alledge them The profes out of the Canonicall Scripture are in number 4. the first out of the Prouerbes which sayth He that hideth his sinnes shall not prosper is to be expounded by the place of S. Iohn If we say we haue no sinne we deceiue our selues by many other places of Scripture that no man is voyd of sinne wherein HN. sheweth that he is wonderfull bewitched alleadging that for him which is directly agaynst his doctrine of perfection wherof the Fam. boast so often The second place out of S. Iames. 5. chap. 16. v. b. Confesse your sinnes one to another Where the illuminated Elder in the Loue must likewise confesse his sinnes to the single minded on s and to those which stand welwilling vnto his instructions as well as the simple disciple must confesse to the Elder in the Familie But the Elder sinneth not therefore the young mynded ones ought not to confesse vnto thē for that such confession is mutuall and from either to other but this place is likewise taken from the Romish Cleargie For they long before HN. was borne abused it vnto Auriculer shriftes and Lenton confession Wherein also they argue not amongest themseles For D. Scotus sayth vpon the same place from whence HN. hath filched this text Nec mihi videtur hoc praeceptū dedisse Iacobus nec a Christo acceptū promulgasse In my iudgemēt Iames gaue not this commaundement neither had he from Christ any such authoritye and the M. of the sentences albeit he had alledged it before vnto the same purpose yet in the cōclusion he putteth a great doubt thereof And Gratian sayth speaking of the obseruing or not obseruing of this confession Whether of these two opinions it were better to follow it is left to the discretion of the reader for either side is fauoured by wise and godly men Also M. Harding a great proctour of such popish palterye affirmeth that the expresse terme of secret confession is seldome mentioned in the auntient Fathers Thus we see wherein HN. and the Papistes agrée in the alledgyng of these two places as for the other two places Esay 29. b. and Ieremy 23. c. they are vtterly falsefied for they haue not any one word which HN. quoteth them for But straunge doctrine will haue straunge doctours and children not legitimate when they come to claime inheritance as they bring forged euidēce so must néedes their seales be counterfeit Lastly to shew whence this doctrine of Confession of sinnes enseweth as it is very easy so néede we not in this part to vse any long or tedious circūstaunce The Appollogie of the English Church refuseth it for Catholicke M. Harding fighteth for it with tooth and naile to the which if the diligent reader will haue recourse for his further instruction he shall finde this question handled at large and learnedly debated ARTICLE 11. HN. Gospell a litterall seruice THey mislyke of the ministrye of the worde and terme it a ceremoniall seruice inuented by man a false Gods seruice a seruice of the letter Theophilus THat is vntrue read the lamentable complaynt sent 6. 7. and the rest also and consider better thereof least you vtterly shame your selfe William Wilkinson WHether there be any truth taught without the Familye of HN. and of the calling of him that hath or shall teach any thing which the Fami shall not lyke of I haue somewhat before touched the which that it yet may be more manifest both for the thing taught and the person that is the teacher in this and the next Article is to be
meÌ„ Ergo our Religion is good before God. Where if the voyce of the countrey did iustifie them for honest men as farre as they know them by trading with them so farre I will confesse with them that I know some few of them to be of an honest life yet this proueth not the doctrine of HN. which they professe to be true for that I know that some honest men of them in lyfe haue confessed vnto me diuers heresies in Religion Agayne it is extreme follie to be iudged by those simple men amongest whom they liue that are truly religious for that some of those whom they desire to haue their Iudges haue no skill in those pointes that the Familie are charged with all so that in vayne it were to bryng these men beyng blynd in this case to iudge of coullors not being expert in the knowledge of the Scriptures whiche is the light whereby these coullors must be sene By this then we vnderstand that the Familie is not so learned in vsing so vnlearned a reason as they beare men in hand they are for that hereby they deceiue the simple in makyng their liues before men to be Argumentes to proue their Religion to be true For that in Scripture the Pharisies liued very vprightly before men vsing many glorious ceremonies as washyng of cuppes and beds c. and yet Christ called them hypocrites and sayd often woe be vnto them Many false Prophetes shall come in sheepes clothing sayth Christ and they are rauenyng Wolues within Staphilus a Papist handleth this Argument at large in his Apollogie where he also confuteth this Argument of HN. and his Familiers 1. the doctrine may be good sayth he and yet the lyfe euill Math. 23. and many in the Romish Church liue not Catholiquely For they lead their liues clene contrary and repugnant to their owne Canons and Constitâ—â—â—â—â—s sayth he 2. the doctrine may be euill and the lyfe good Math. 7. beware of false Prophetes Yea heretiques are of great vertue in apparaunce as he proueth by sondry examples So that sayth Staphilus the lyfe both must be iudged to be true by the doctrine as also the doctrine by the lyfe both must agrée together therfore it is not inough vnlesse both trée and frute be good And our Sauiour sayth that his workes therfore ought to be beleued because the doctrine the lyfe in him went ioyntly together And to this purpose very fitly sayth he out of S. Augustin The Argument that proueth mens doctrine by their lyfe is false Thus in the iudgement of the Families best frendes the Papistes whom they magnifie so much this their Argument is not true Furthermore as it is vnreasonable to finde fault with good séede because it is sowed by an euill husbandman so is not therfore euill séede the better to be liked of because that a good husbandman shall haue euill seruauntes that sowe it Very aptly therfore sayth Origen concernyng this matter In myne opinion sayth he an Heretique of good lyfe is much more hurtfull and hath more authoritie in his wordes then he that doth discredit his doctrine with his lyfe therfore must we take heede of heretiques which seeme to be of godly conuersation God graunt all his children may be ruled by the ghostly counsell of this godly and learned father To all the which that hetherto hath ben sayd coÌ„cerning this matter if the Famblers will obiect that euery man doth defend and maintayne that he lyketh best and that here I shew my selfe a proctour of sinne as oftentimes they obiect to this I aunswere that this obiection is HN. and Anabaptisticall neuerthelesse I lyke not to smother sinnes or to boulster vp impietye in any person whatsoeuer albeit this accusatioÌ„ in some part be true that many which professe theÌ„selues to be Gospellers can talke gloriously of religion and regeneration have â—â—â—e list to lyue thereafter abusing the pretence of the Gospell as a stalking horse to leuell at others by therefore I counsaile that no man be accompted an honest man in religion what countenaunce soeuer he would beare vnlesse he in lyfe expresse that in outward dealings which his tongue so often runneth of so that to walke after not to talke of the Gospell doth make a Protestant and a gospeller otherwise when God shall in iudgement plucke of our Lyons skinnes we shall be openly séene who we are to our owne shame and confusion Neither are the Papistes to boast that the gospellers is but a schisme from the Romish Church for otherwise it would yeald other fruites I aunswere that no land albeit sowen with neuer so good wheat bringeth out onely wheat but sometymes wéedes also And as for the Church of Antechrist the Romish harlot I meane Staphilus in his Apologie shall tell her tale and M. Harding which defendeth her open whoredome and commen stewes shall beare him witnes that though some gospellers sinne yet many Papistes sinck in impietye and thus much for Theop. first reason Vnto Theop. secoÌ„d reason conteining a request concerning an vpright arbiter in this matter as it is very equal vz. That his doctrine and the heresie of HN. be tried by the rule of Scripture so do I in this behalfe thereto most willingly consent and agrée wherein also I haue as I am able satisfied his request wholy herein aunswering him as S. Augustine in the lyke case aunswered Donatus a man in doctrine not vnlike to Theophilus Whether they hould the truth or no let them shew me none otherwise but by the canonical books of holy scripture And good reason it is that euery maÌ„ be heard by him to whome hâ— dâ—â—h make his appeale seing therfore he hath appeald to the Scripture to the Scripture shall he go Wherin also I promes him very trulye that I am rather desirous of the defending the truth then to contend with him in â—â—â—ugning his errour In the confirmation wherof if he shall deale soundly and set downe chapter and verse for his profe I will as fully satisfie him as I am able being euer ready to performe either priuately or openly that which in priuate letters I long since did offer him wherein also if at any tyme or in any matter I shall by him be thought not rightly to haue conceaued his meaning if by any meanes I shall haue intelligence thereof and if he shall vouchsafe to deale by any reasonable profe I offer my selfe to doe nothing out of euill will being as ready to confesse mine ouersightes as he shall be able to conuince me of them onely mine earnest desire out of harty loue is if hee meane to deale heareafter with me any further that he keepe him to the true gramaticall sence of scripture expounding the same according to the proportion of fayth this if he doe I shall be hartely glad otherwise if he doe in quoting scripture for the phrase and in Allegorizing the text depraue the sence thereof
day of Iudgement was at hand Cap. 2. Of free brethren oâ— groâ—â—â— and impure Anabaptistes 1. They had as they theÌ„ selues affirmed fleshly knowledge either of other 2. They sayd Christ made them frée from all lawes 3. They might haue no landes nor pay tithes or obedience or subiection to any man. 4. They had communitie of all thinges Cap. 4. Of Libertine Anabaptistes 1. They grauÌ„ted that othes Magistracie and Baptisme might indifferently be vsed or not be vsed 2. They passed not for Scripture for say they we are all taught of God. 3. They sayd Sacramentes were néedeles for the fayth full hauyng the thyng signified vz. the holy Ghost néeded not the outward signe of water 4. They sayd it was frée for them in persecution either to confesse or dissemble their Religion 5. They sayd it is sufficieÌ„t for them to kéepe their harts cleane although they do cleane coÌ„trary in their déedes 6. No man say they ought to put him selfe in dauÌ„ger for his fayth for God is not pleasured by any maÌ„s death neither wil he haue any man leaue his wife childreÌ„ 7. For their quietnes sake they say they may coÌ„forme them selues to the Religion of any people among whom they lyue And of this iudgemeÌ„t said M. Bulling was the beast Dauid George and this is the most pestilent sect of all others Cap. 6. Of the sect of the Hutties They thought they were the Israelites bodely They had terrible dreames and visions They saw in their dreames that domes day was at hand therfore spent their goodes rioteously In continuaunce of tyme when all was wasted they professed wâ—â—full pouertie Cap. 7. Of the sect of the Augustines of Augustine a Bohemian THey sayd that heauen is was and shal be shut vntill the day of Iudgement They thought that neither the good were in heauen nor the wicked in hell vntill the day of Iudgement but they were put in seuerall places which places are vnto vs vnknowne Cap. 8. Of the Anabaptistes of Munster 1. THey inueyed agaynst all excellencie wealth and honour 2. They despised and spake agaynst the Magistrate 3. They despised the world and worldly thynges 4. Their talke was wholy of the mortifying of the old maÌ„ Cap. 13. Melchior HoffmaÌ„ an Archheretique and an Anabaptist and his sectaries affirmed 1. THat the Baptisme of infantes was of the deuill 2. That Christ tooke not flesh of the virgin Mary 3. That our saluation is of our selues 4. That there is no hope of pardon for those which fall away after they haue receiued the grace of God. Cap. 14. Of the heresie of Dauid George 1. DAuid George affirmed that all the doctrine giueÌ„ vs from godly Moses Christ and the Prophets and Apostles is vnperfect vnprofitable to saluation but sayd that his heresie is perfectly profitable vnto lyfe euerlastyng 2. Dauid George sayth he is Christ and the Messias the beloued sonne of God borne not of the flesh but of the spirite 3. Dauid George sayd he will restore the house or Israell and the tribe of Leuie 4. Dauid George sayth it is he that must forgeue sinnes 4. Libertines 1. THey sayd God made the sinne of Cain and Iudas 2. They denyed the Resurrection and sayd it was spirituall 3. They sayd the deuils all the wicked should be saued 4. They sayd the old Testament is abrogate 3. Booke 1. Chap. THe Anabaptistes withdraw themselues from their Churches and Ministers cap. 2. your Ministers line not well say the Anabaptistes therefore your Church is not the true Church The Anabaptistes in ioyning to the Churches where the Gospell hath with much labour bene preached there they stirre vp tumultes They say the Ministers are not rightly called Chap. 6. Anabaptistes reasons why they refuse to come to Church 1 THe Ministers refuse and depart from Christes doctrine 2 No man ought to be compelled to fayth 3 Ye resist euill and Moyses sword should not defend doctrine but Christes 4 Your Ministers liue not as they teach Ergo their doctrine is vntrue 4. Booke 3. Chapter THe Anabaptistes say we may fulfill the law They affirme they are not heard as they ought to be vz. openly and as the law requireth and Nichodemus Reason 1 counsaileth and yet not one of theÌ„ dare once professe their doctrine openly They quoted much scripture Wée ought not say they be compelled to Religion Reason 2 It is not lawfull to defeÌ„d Religion by the ciuill sword Reason 3 For Christ sayd resist not euill The preachers rayled on them and delt vncharitably Reason 4 with them yet were they the most scoffers of all others No man say they ought to be put to death for ReligioÌ„ Reason 5 but be excommunicated onely for excommunication is the last punishment of the holy Ghost They rayled on the Lordes supper and sayd it was Reason 6 no sacrament they sayd they might not companye with any but of their owne sect other they sayd are wicked They affirmed none ought to be baptized but they Reason 7 which are of age which can professe their fayth and yet for profe hereof they quote no scripture Yf any of the Gospellers lyue godly they call him an Anabaptist The reprochfull tauntes of the Anabaptistes Lutherans Fol. 254. False and carnall Gospellers 255. errors and vnskilfulnes of preachers 256. Succeders of the Pharesies 256. Hipocrites blind guides Fooles blind serpents Generations of vipers 257. fellowes of theues whome Dauid maketh mention of Psal. 50. They say we hate theÌ„ because they would lyue without sinne They say we may kéepe the law to the profe whereof they abuse much scripture The preachers say the Anabaptistes would haue vs professe openly because they would haue the Magistrate persecute vs. FINIS ex Bullingero Out of Caluin agaynst the Anabaptistes THey say that they ought not to receiue the Lordes Supper where there is no true excommunication They say they may not participate in the sacraments with any man whome they know to be wicked Catharistes Donatistes and Anabaptistes séeke a Church without spot The Anabaptistes say no man that is minister may haue a certayne charge alledging for profe the Apostles example Out of Caluin agaynst the Libertines THe sect of the Libertines is that sect which S. Peter and S. Iude foretould The whole speach of the Libertines is in such strauÌ„ge kinde of stile that those which heare them at the first doe wonder at them and so dealt Marcion in the hatching of his heresie The Libertines denied the resurrection The Libertines were deuided into orders of men The first sort were called blessed ones which wheÌ„ they vsed their office in purging their religion they were termed Puritanes Secondly there were ij kindes of their disciples the first they vnto whome they did reueale their misteries of their sect and them they termed Elected ones Others whome they a far of by little and litle made acquainted with their heresie they termed Hearers In the
1. Cor. 8.1.2 a. Rom. 12.6 Reuelat. 22.15 Stapleton controuer 2. 5. boke cap. 2. 3. 4. 5. pag. 161. 162. Math. 7.15 Math. 2.4.5 a. Iohn 5.39 Act. 17.11 1. Cor. 11.13 1. Thes 5.21 d. 1. Ioh. 4.1 1. Cor. 14.32 1. Cor. 12.10 Psal. 119. ver 98 99.100.104 Psal. 19.6 Gen. 3.5 Iohn 10.27 Vitels in his reply to M. Rogers his display HN. agreeth vvith the Papistes 1. HN. his doctrine contrary to Gods vvord 2. To himselfe 3. To naturall reason and common sense 1. Exhort cap. 13 fol. 30. b. line 25 Theop. Exposition Ierem. 31.33.34 Deut. 4.9 11.19 Prou. 8.9 Esay 11.9 52.6 Col. 1.9 Rom. 15.4 Math. 11.23 Luke 10.21 Esay 54.13 Prou. 2.2 Psal. 119.104 Dan. 2.21 8.17 10.11.12 Math. 15.10 Mar. 7.14 2. Tim. 3.16 Deut. 6.6.8.9 11.18 Numb 10.10 15.39 Psal. 119.52.55 Actes 11.16 20.31 Rom. 15.15 2. Pet. 1.15 3.2 Iude. 17. Prou. 4.4 d. 1. Exhor cap. 13 fol. 30. line 25. Ecclesi cap. 38. v. 27. 28. 29. 30. Esa. 30. v. 10. Psal. 19.11 Cicero 2. Acad. HN. svvarueth to poperye HN. 9. Errour 1. Exhor cap. 6. sent 21. f. cap. 14. sent 54. h. Euang. cap. 2. sent 1. HN. speaketh with god mouth to mouth sent 8. Sent. 11. Bullinger 2. booke 1. cap. leafe 35. 36. Bullinger 1. booke 1. chap. 2. booke 1. chap. Zuing. pag. 35. 77. 89. 100. Gen. 28. Exod. 3.12.3 Ios 5.13 Iudg. 6.37 Esay 1.1.2.10 Ezech. 1.1.3 Math. 17.5 a. Euang. cap. 1. sent 1. Esay 59. v. 21 d. Ose 12. v. 10. Iohn 16.13 Act. 10.6 1. Thes 5.19.20 1. Sam. 28.15 1. King. 13.18 2. Cor. 12.1 Exhort cap. 16. sent 21. August de pastoribus cap. 8. Euang. cap. 1. sent 4. Exhor cap. 14. sent 54. HN. Euang. cap. 2. sent 1. fol. 6. Ierem 31. vers 31. Psal. 110.1 a. Luke 24.47 Math. 15.24 c. Ephes 2.17 c. Scripture falsefied by HN. Thynges reueiled Math. 25. vers 31. d. Act. 16.17 d. Fol. 2. b. Fol. 61. b. Psal. 119.164 Vnto whome reueiled Vz. vnto HN. Rom. 1.1 Actes 9. v. 15. 1. Cor. 3.15 Euan. cap. 1. sent 1. 3. From whence it was reueiled Exod. 20.19 Act. 9.4.5 22.1.2.26.14 Iohn 18.6 Psal. 29. Heb. 1.1 Gal. 1.8 Deut. 13.1.2 a. 30.12 Esay 8.19 Actes 10.5 Luke 16.30 Gallat 1.8 Apoc. 2.25 Rom. 1.16 2. Tim. 3.17 d. Iam. 1.21 1. Exhort cap. 13. sent 12. Brief rehearsall of the Familie pag. 2. lin 3. 1. Guiltie by their ovvn vvritynges 2. Proofe of groundes quoted by the Fam. 3. Fellowes to the Fam. in their heresie who The Fa. vvherein they svvarue from the Scripture 1. Exhort cap. 11 sent 7. b. Ibid. cap. 11. sent 20. d. Esay 29. falsefied Ierem. 23. Ibid. cap. 13. sent 12. c. fol. 31 Profes Apocripha 2. Mach. 12.44 14. cap. ve 41. Eccle. 4.26 d. Ephe. 5. Iohn 9.34 Math. 14.4 2. place aunswered Eccle. 17.18 b. Lib. 4. distinct 17. a. 4. Esdr 16.57.58 g. Vers 58. HN. his Canonicall proofes Prou. 28.13 b. 1. Iohn 1.8.9 Prou. 20.9 Eccl. 7.20 2. Chron. 6.36 1. Kyng 8.46 2. epist. to M. Rogers pag. 86. HN. borroweth of Poperie M. Sentences 4. booke Dist 16. a Ibid. Distinct 17 Scotus quaest 1. De Poenitendis 1. quamuis plenitudo M. Hardyng fol. 71. a. HN. falsefieth the Scripture Cap. 2. diuis 2. Bysh of Salisbury defenc of the Apollog pag. 167. 168. 174. 175. 180. 181. 187. 188. Lam. com s 7. 1. Exhor cap. 16 sent 17. sent 3.4 Ceremonie seruice False God seruice HN. 1. exhort cap. 16. sent 3. Col. 2. b. HN. maketh the Gospell cause of discention 1. Exhort cap. 1. sent 39. HN. preferreth his own bookes before the Scriptures Rom. 7.7 2. Cor. 13.5 4. Heb. 12. 1. Corin. 4.3.4 Act. 24.26 1. Exhort cap. 16. sent 14. Ibid. sent 13. HN. quoteth scripture in vaine The Gospell engendreth a false freedome sayth HN. HN. rayleth without proofe Bulling 2. book 2. 3. chap. 1. Exhort cap. 15. sent 26. HN. his libertie vvhat it is Sent. 28. HN. HN. definition of libertie discussed Bulling 1. book 21. cap. leafe 26. b. epist. of E. R. The difinitiō of Christian libertie by the Scriptures Second crime layd to the Gospell Math. 23.3 1. Exhor cap. 15. sent 8. 10. Sent. 12. Sent. 10. Staphilus 3. treatise from pag. 78. c. to 115. Defence of the Apol. 3. Chap. 1. diuisi pag. 378 379. 380. Replie 15. Artic. 12 diuision pag. 536. 537. HN. his 12. Assertion 11. epist. of HN cap. 5. sent 13. 34. 1. Exhort 15. sent 7. 1. epist. cap. 2. sent 8. 5. 1. Exhort cap. 15. sent 8. Euang. cap. 4. sent 4.5.6 Pub. of the Peace cap. 1. sent 2. sent 6. 20. 24. 27. 1. Exhort cap. 15. sent 17. fol. 38. D. 1. Exhort cap. 16 sent 17. Scripture prophanely quoted 1. Exhort cap. 16 sent 18. Iam. 3. ver 11. Docum sent cap. 1. sent 7. HN. his perfection and the fruites Bulleng fol. 260. Anabaptistes fulfilling of the lavv and the fruites thereof Papistes good wordes and vvorkes and a patterne of thē Actes 9 5. Math. 13.25 Esdr 4.38 Math. 24.35 Psal. 119.89 1. Pet 1.25 1. Exhort cap. 16 sent 16. fol. 34. * This perticuler standeth for any generall propositiō though HN. expoundyng the .1 Cor. 15. vers 53. sayth that it is not ment of any creature of earthly fleshe and bloud Docum sent cap. 6. sent 3. fol. 13. b. line 15. 1. Exho cap. 16. sent 17. pag. 2. lin 5 Bullin 3. booke 3. chap. D. August contra Fulgentium Donatist Iob. 14.4 Ephes 5. August agaynst the letters of Parmenianus 2. booke 8. chap. Exod. 3.10 Ierem. 1.10 Esay 6.9 Amos. 7.15 Math. 18.18 Exod. 20.12 Galath 4.19 1. Sam. 8.7 2. King. 1.11 2.23 Cant. 1.4 Math. 3.12 Math. 13.48 2. Tim. 2.20 1. Corin. 2.2 Galath 1.2 Ephe. 11. Apoc. 2. The Church there spotted in euery chapter 1. Corin. Gal. 3.1 Apoc. 2.6 Apoc. 14.15 HN. Iam. comp in the title of the boke Ierem. 5.13 Vers 15.16.17 HN. a doctour of the letter Hosius de verbo Dei expresso Illiricus in norma concilij 3. booke of the Hierarch 3. cap. leafe 103. and controuer de Eccle. 3. Kemnitius exā of the Trident counsell pag. 32 Staphilus Apol. fol. 65. b. Bulling 1. book chap. 3. and 2. booke cap. 4.5 Luke 5.1 Luke 10.39 g. and 15. 1. Math. 7.24 d. 13.20 c. Mar. 6.20 c. Rom. 10.14.17 c. 1. Tim. 3.15 d. Col. 1.6 a. Theophilus aūswereth not to the poynt Famblers dissemble 11. epist. cap. 6. sent 3. gag 24. lin 3. Docum sent cap. 16. sent 18. fol. 40. a. To dissemble vvhat it is Eusebius historie lib. 4. cap. 7. cap. 70. Familie may be presēt at Masse M. Bradfordes treatise agaynst goyng to Masse Iob. 13.7 Dan. 3. Math. 10.33 Mar. 8.38 Luke 9.26 12.8 1. Cor. 10.21 Ephes 5.11 1. Cor. 15.51 Ephes 5.32 Caluin agaynst the Libertines Fol. 76. 77. Bulling 6. book cap.
8. fol. 227. a. cap. 9. fol. 229 Dogs in Scripture vvho Svvine vvho Cap. 13. sent 8. Docum sentences cap. 13. sent 18. fol. 26. a. HN. maketh an Allegory of the Grammaticall senten of the Scripture Deut. 22. d. Math. 7.7 Iam. 5.16 Iam. 4.3 Math. 26. cap. vers 39.42 Ierem. 18. 2. Sam. 24.10 Math. 9.4.5 Gen. 4. v. 6. Nehem. 6.14 13. ver 29.30 Psal. 50.3 Apoc. 21.27 22.15 Theophilus auÌ„swere to the former Articles 1. Vntruth for they are not forged 2. Vntruth for I would not faine father them 3. Theoph. common eloquence Theophilus description of a Libertine fitly agreeth to him selfe Many wordes to no purpose That is of sinne for the Fam. say that sinnes onely is Antechrist 4. Theoph. confesseth he houldeth some of the Libertines opinioÌ„s yet dare he not say which 5. Vntruth for the loue of god is not in HN. his Fam. 6. Vntruth all that Gods word requireth is not fulfilled in HN. his Fam. 7. Theop. 1. reason whereby he proueth his Fam. the true Church 8. Theop. 2. reason Scripture must iudge 9. Vntruth god nor his righteousnes are not in HN. his Fa. milye 10. Theop. 3. reason Gamaliels couÌ„sell abused by the Familye A Libertine briefly defined by the Fam. Salust of Cateline Theop. first reason aunswered HN. Fault not the cause put for the cause Gene. 19. Gene. 38. HN. his doctrine not cause of godly lyfe Staphilus Apologie fol. 76. a. lin 22. The preachyng of the vvorde cause of godly lyfe The nouices in the Fam. more honest in lyfe then the illuminate Elders The leauyng of Gods vvord is the cause of all sinne Cap. 3. sent 12. Christ borne in the Fam. vpon the young ones The Disciples of the Fam. not alvvayes subiect to Gods vvord sayth HN. ReligioÌ„ not proued froÌ„ the secoÌ„d table to the first Esay 58.2 Iam. 1.26 Fam. proue by lyfe before men their religion before God. Fam. put them for iudges of religion vvhich haue no skill in religion Mark. 7. verse 4. Math. 23. v. 23. Math. 7.15 Fol. 37. a. Papistes liues most contrary to their ovvne lavves Fol. 38. a. Math. 12. Iohn 10. Staph. fol. 35. b August de vnitate Ecclesiae Origen in 16. cap. of Ezech. A true Protestant who Staphilus fol. 37 38. Byshop of Salis b. in the Appolog pag. 409. 410. 411. Theoph. second reason aunsvvered De vnitate Ecclesiae Theoph. thyrd reason aunsvvered Actes 5.38.39 Fam. coÌ„mon reason vvhy they ought not to be spoken agaynst Caluinê° in Act. Theop. falsly supposeth the Apostles to be false teachers ExaÌ„ples vvithout precepts proue not Inconueniences of Theoph. doctrine Heretickes both may and ought to be put to death by the ciuill magistrate 1. August de pastoribus cap. 16 Rom. 13.4 a. Leuit. 24.14.16 Numb 15 30.30 Deut. 13. 17.13.14.15 18.20.22 Numb 15.35 3. Kinges 14.13 2. Chron. 15.13 4. Kyng 23.5 2. Chro. 23.17 1. Kyng 18.40 2. Kyng 10.25 Act. 13.11 Actes 5.5.10 Simlerus epist. fol. 1. 2. 3. Bulleng fol. 1. Fol. 2. Fol. 3. Fol. 9. Fol. 10. Fol. 11. Fol. 17. b. Fol. 18. Fol. 9. Fol. 20. Fol. 23. Fol. 26. 1. Iohn 3.6 cap. 3.8 Ephes 5.27 Fol. 37. Fol. 42. Fol. 43. a. Fol. 260. Fol. 38. Fol. 35. Fol. 53. Fol. 58. Fol. 129. Fol. 131. Fol. 133. Fol. 164. 135. 139. 155. 156. 157. 165. Fol. 215. Fol. 217. Fol. 218. 219 237 238 240 297 Fol. 5. 7 9 11 12 14 16 33 35 62 63 75 76 77 81 89 92. 100. 107. 182. 187. 190. AT LONDON Printed by Iohn Daye dwelling ouer Aldersgate Anno. 1579. Cum priuilegio Regiae Maiestatis