I promise him lykewise that hereafter I will not further medle with him or his for I like not to spend good leasure wherof I haue not such plenty that in speaking in the ayre I both may mispend my tyme and abuse the reader with emptines The last and least reason whereby Theoph. would proue that no man ought to deale agaynst the Fam. is taken from the counsell of Gamaliell in the Actes of the Apostles This reason is as it were by common consent receiued and alledged by all those that are any thing at all sene in the Fam. euer in their mouthes if it be of God it will stand c. The which reason the Anabaptistes vsed very often and is by a learned expositor termed a reason not fit for any man of wisedome First concerning Gamaliels wordes that they are not alwayes to be taken for a law it is manifest neither are they a right rule or conteine a generall doctrine how at all tymes false teachers are to be delt withall neither were the holy Apostles false teachers as Theophilus comparison doth afford but he onely vpon that present occasion because of that imminent perill that hangeth ouer the heads of the Appostles at that instant vttered that speach as a worldly wise and politique man to stay the fury of the priestes and set frée the Apostles in so great a daunger Wherefore he that shall stretch Gamaliels wordes further then he ment them and of one priuate politique action by and by publish a principle in Diuinitye and thereupon ground a generall doctrine without an especiall precept to the warrant thereof shall of the lyke examples in the scriptures gather many and marueilous inconueniences Concerning the doctrine of the first table if this example were generall by this gapp many heretickes would stirre coles in the Church and in the second tables many theues harlots and godles persons would swarue to the vtter ouerthrow of the common weale The first will not haue any man compelled to religigion therefore much lesse to be put death for the same The second is a plausible doctrine to fill the world full of theues and harlots to the confirmation whereof no honest man will once breath to the confutation euery man both by the law of nature and much more by the written word of God is bound to agrée with all possible resistaunce if he meane to kéepe a good consciēce towards God or maintayne the dutye of Charitye towardes his neighbour But because the oportunitye and the instance of this place doth séeme to enforce a word or two concerning this question by sound and straunge reasons out of holy Scripturres I will approue that a Christian magistrate both may and ought to punnish by death and otherwise those that are heretiques agaynst the fayth and blasphemers against religion 1 The Manachies Donatistes and ould Heretiques were of the opinion that all heretiques ought fréely and without punnishment professe what they listed and not be compelled to fayth but they might embrace what religion best they lyked without controulement whome S. Augustine in many places confuted shewing that a magistrate might lawfully compell heretiques to the fayth and sharpely punnish false teachers for broaching of their opinions And therefore speaking to the heretiques he sayth very well Recte faciunt imperatores Catholici qui eos cogūt ad vnitatem the Catholique Emperours doe very well when they compel heretiques to come to vnitye The first reason is taken from S. Paule who reasoneth Reason 1 from the end of the institution of the magistrate That he beareth not the sword for nought for he is the minister of God to take vengeaunce on him that doth euill Séeing then heretiques and false teachers doe euill in blaspheming the holy name of Christ after the which we are named in making a schisme amongest the people in disturbing the commē quietnes of the land wherein they liue and the state of priuate men also therefore it is not to be doubted but they may and ought to be punnished of him not onely in their wealth and goodes but in their bodyes with the losse of lyfe also Secondly God by manifest precept and commaundement Reason 2 hath prescribed how heretiques ought to be dealt withall for when they stirre vp tumultes amōg the people and drawe them from the doctrine deliuered out of the word of God which teacheth that we should haue but one God one fayth one Baptisme c. And séeing I say there be perticuler preceptes of this matter and God in his word hath commaunded that they should be slayne It can not neither is it to be thought that God hath commaunded that he hath not allowed of heretiques Therfore lawfullye may by the commaundement of God be put to death by the ciuill Magistrate Reason 3 Thirdly the Lord hath not left this vnto vs by precept onely or as a thing indifferent in the pleasure of the magistrate to chuse whether he will punnish them by death or no but he hath also hedged in this his law by example that whosoeuer shall transgresse in this behalfe shall be guiltye of a heinous transgression The man that gathered stickes on the Saboth day was slayne Godly kinges by their example haue approued the same by their continuall practise Asa put downe his owne mother from her estate because she made an Idole in a groue and he destroyed her Idols and burnt them by the brooke Kidron Iosias put downe the Chemerims he defiled Tophet he brake downe the Images and put downe the alters sacrificing the priestes of the hye places vpon them Iehoiada destroyed Baals temple brake his altar and his Images and slew Mattan the priest of Baal before the altars Elias put to death all Baals prophets and would not let one of them escape Iehue put all Baals priestes to death Neither was this onely in the tyme of the law of Moses but after Christes assention when there was not a Christian Magistrate S. Paule made Elimas blinde S. Peter slew Ananias and Saphira because they lyed agaynst the holy ghost Lastly in the tyme of Christian Emperours namely Constantine Gratiā Valentinian Theodosius Archadius Honorius Valentinus and Martianus And many others which by waight of lawes did forbid all wicked sectes and factions contrarye to the word of god And therefore did they commaunde to all their Liuetenants Proconsuls and Presidents in all their Empires that Idolatrye should be forbiddē the temples of Idols should be shut that they should not be permitted to sacrifice in them that all the heretiques as the Manichies the Donatistes the Arians Apollinaristes and Euchians with their doctrine should not be suffered their Churches should be spared and their conuenticles forbidden That their heretical bookes should be openly burned that those which fostered them or receiued them to house should be greeuously punished and the heretiques themselues should be depriued of honours goods
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
his owne soule in the day of the lord And thus much of the 11. Article hetherto The 12. Article what HN. thinketh of all preachers that be without his Familye of loue 1. Sent. OF the preachers themselues HN. sayth they are false hartes of Scripture learned vnilluminated and vnsent preachers vaine praters through an imagination of knowledge false hartes and vnregenerate scripture learned bould presumptuous selfewise and good thinking wise doctors of the letter Lament complaint in the title which are yet fleshly minded and sowe nothing els but noysome and corrupt seede among the people Theophilus HE onely speaketh of all such false hartes of the Scripture learned and vnsent preachers which turne away from the true doctrine that serueth to the vnitye of the hart in Loue which being fleshly minded geuing forth themselues through the false light to be teachers and ministers of the word c. loke better to the text before recited HN. 2. Sentence WHose minde vz. of the preachers or being is the deuill the Antechrist the wicked spirit the kingdome of hell and the maiestie of the deuill himselfe Theophilus MEaning such preachers as are before expressed HN. 3. Sentence THerefore it is all assuredly false lyes and seducing and deceauing whatsoeuer the vngodded or vnilluminated man Ier. 23. c. 10. 29. a. 8. out of the imagination or riches of their owne knowledge and out of their learnednes 1. Cor. 1. b. 11. of the scriptures bring fourth institute preach and teach Ierem. 8. a. 27.9 verse Theophilus BEcause they are not taught to the kingdome of heauen in humblenes and lowlines of spirite but in all arrogancie of hart neither haue they receiued the word of lyfe from the liuing god c. reade 1. Exhort cap. 6. sent 16. W. Wilkinson WHen as there is no such sent in the Chapter as Theophilus eyes will beare me witnes HN. 4. Sentence THey preach indeede the letter and the imagination of their knowledge Ier. 5. b. 4. and chap. 6.8 Ezech. 13. b. ver 6.7.8.9 and chapter 34. but not the word of the liuing God. Theophilus CAn any man preach more then he hath by him William Wilkinson IF it be true as no doubt it is very true that in the gospel our Sauiour Christ sayth by the fruite the tree is knowne and S. Iames also testifieth that the same fountaine can not send out swete and bitter water yea and if HN. himselfe be to be beleued when he sayth The perfect man can not geue forth any thing els from him but all humble and meeke vertues and righteousnes which flow out of perfection surely if these be the fruites that HN. his Louely being doth afford what roote is it from whence such a streame of frentique and furious eloquēce doth abound truely if these poysoned speaches and tarrye Rhetorick wherewith he brādeth Gods ministers be as he sayth his humble and meeke vertues flowing from all perfection When HN. shall ebbe in his perfection and his high tyde of his vpright fredome become to a falling water what ougly deformityes shall we sée when he is left naked or being extremely euill how monstrous shal his impietye surmount it selfe when being at his hiest pitch of perfection ye take him thus tardye But euen such perfect wightes were the Anabaptists which boasted that they kept the lawe and liued sinles and yet rayling on the preachers of their age they called them Lutherans fol. 254. False and carnal gospellours 255 erroneous and vnskilfull preachers 256. a generation of vipers and hirelinges 257. b. And such vpright Christians are our Romish Catholickes which boast so much of their good workes which it were to be wished in many of thē were much better and yet when they come by penne to proclayme what hartes they beare in their bosomes and how wholy they are mortified their written treatises bewray the malice of their mindes and wholy discouer their cancred stomackes when as speaking of the state of the Church of God in the countrye whererein they were brought vp they terme it the Synagogue of Antechrist and Lucifer Harding confut 212. b. The tower of Babilon confut 42. a. and the preachers of the same they call the limmes of Antechrist confut 202. a. Lecherous lourdaines confut 75. b. Chaines broode confut 114. b. Pulpet buzzers R. pref Vnto the which termes both of the Anabaptistes and Papistes whether HN. in the same vaine be behinde thē both or no I leaue to be considered of them that shall equally way all their speaches and the maner of their deliuerie in the same ballaunce Vnto all the which their immodest and vnséemely snuffes and tauntes truely be it aunswered that was said vnto S. Paule whē he was prest to persecute the hed in the members and to persue the father in the childrē it shall be hard for them to kick agaynst the prick The children of darcknes may scatter cockle heretiques whē men sléepe may sowe tares yet can not any schisme be perpetuall for great is the truth and preuaileth heauen and earth shall passe but the word of God endureth for euer The méeke manner of HN. his reprehending the preachers of Gods word and whome he imitateth therein hath already ben declared now resteth it yet further to be discussed what accusatiō that should be wherwith he chargeth them which is they are vngodded men vnilluminated vnregenerate c. The which his slaunderous accusation if it be by him vnderstode of all preachers then is it manifestly vntrue so néedeth it not any aunswere at all but yf it be as Theophilus HN. his disciple sayth who explayning his maisters meaning that it is onely to be vnderstode of those Which will not receiue his louely doctrine Then haue I further to aunswere that albeit the persons were euill men as he misimagineth they are yet to report that their being is the maiesty of the deuill himselfe the Antechrist the wicked spirite c. This is not so louely a phrase neither doth it so well become the father of the Familye of Loue as he weneth that it doth But HN. his reason in this place as it is very waighty for so he taketh it so he that shal consideratly weigh the 2. seuerall propositions gathered vpon the 2. first sentences by me in the forefronte of this Article set downe and throughly loke vppon the Therefore which he in stead of a conclusion laboureth to inferre shall sée his argument briefly knitte together after this sorte Those which preache this or that doctrine are vngodded and vnregenerate Therefore the doctrine it selfe is vntrue The reason framed Schoolewise is this What soeuer the vngodded and vnregenerated man doth bryng forth institute preach and teach is vntrue But the Godded or vnregenerate mā teacheth there is a Resurrection of the body imperfection in the best workes of the godly and that heretiques must be put to death c. Therfore it is assuredly all false and
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
Ioh. 12. e. 35. HN. his other places Iohn 8. b. 12. I am the light of the world And Ephes 5. c. 14. Awake thou that sleepest and stand vp from death and Christ shall giue the light The first proueth that without Christ is nothyng but darknes and condemnation and out of the body of Christ which is his Churche is no health nor comfort of body or soule which when ye can shew me by the Scriptures truly alledged that ye are I will acknowledge my selfe to be in an errour vntill ye can so do say not euery one that sayth the lord c. Heretiques in crying the Churche haue alwayes sought to bryng in a schisme to disturbe and disquiet the state of the Church HN. ANd euen so out of this high Maiestie of God doth this true light shew forth his seruice through the illuminated or Godded man with whom the most hyest through the selfe same light and his seruice is also manned witnessing and declaryng how that the true light consisteth not in the knowledge of this or that but in an vpright and true beyng of God and his eternall life Iohn 17. c. Theophilus exposition THat is through the new creature which is incorporated into God by the power of his word W. Wilkinson IT is not in this place certaine to bee gathered by any apparaunt circumstaunce wherfore or to what end all these authorities are wrong in by HN. for if he meane that no man ought to minister without a callyng as it seemeth hee would fayne meane if hee could vtter it the proposition I confesse is true and I aske him what outward callyng he had and by whom he was called or who admitted him vnto that Propheticall function whiche so often he boasteth of yet are these places by him very vnskilfully cited and vnaptly to the purpose the whiche he doth alledge them so that herein I blame his euill choyse for hee might better for profe haue quoted Iohn 1.25 Num. 17.9 2. Sam. 6.7 Heb. 4.5 But if hee brought them for his illuminated or Godded man as it is like that hee did because vnto that place he made his directorie g. I accuse him that he quoteth scripture with an euill conscience For that in none of those places by him cited there is any word of illumination Goddyng or mannyng The places of the Actes he dealeth lyke a théefe that dare not make a playne stepe least he should be taken for he treadeth but ouerly dare not set downe either Verse or Letter to direct the Reader but vsing onely his old ragged and running maner of quotatiōs very impertinently to no purpose doth he abuse the Reader As also in the places of S. Peter and S. Paule he hath by his direction set vs to séeke that which we shall neuer finde Lastly the place out of S. Iohn 17. c.. is idle and emptie hauyng no one sillable tendyng to any such end as he alledged it for As for HN. it is very like that hee thought the world would allow his wordes without proofe and as his Disciples vse to doe hand ouer head he would take whatsoeuer commeth from him without examination which his opinion is grounded of the old doctrine of the Papistes that doctrine of teachers ought not to be further shifted or iudged by the hearer of the which point we shall haue occasion to speake more Article 8. pag. 89. THE 7. ARTJCLE Conteinyng HN. his blasphemy what he boasteth of him selfe and his miraculous and extraordinary callyng HN Sayth that he is moued with the good nature of God and that hee is raysed vppe from the dead to iudge the earth with righteousnesse Theophilus HEre are his wordes wrested and wrongly alledged his meanyng subuerted and misconstrued Read Euang. cap. 3. sent 11. cap. 28. sent 3. and Dictata cap. 5. sent 4. and ye shall see he pointeth on Christ William Wilkinson THis Article as it is one of the most blasphemous and Hereticall of all the rest so in the Exposition and saluyng therof Theophilus doth so freate and vary his old eloquence as vnlesse I were acquainted with his melancholie and whot complexion I should hardly beare such coales as he heapeth vpon me The houndes wherewith he persueth me are two the first is wrestyng the second is wrongfull alledgyng subuertyng and misconstruyng his meanyng to the which vnlesse I withstand with playne dealyng naked truth it séemeth that I shall finde small fauour at his handes And first whereas hee burtheneth me with wrongfull alledging HN. him selfe shall explayne his owne meanyng who will say agaynst him selfe much more then I in the former clause did accuse him of or for these wordes of his He is indued with the good nature of God the wordes be as playne as can be in the place by me alledged which is also more clearely by him aduouched in his wofull Euangely where he hath these woordes HN. out of grace accordyng to the prouidence of God and of his promises Iohn 6. raised vp by the highest God from the dead annointed with the holy Ghost in the Elderdome of the holy vnderstandyng of Christ Iohn 14. Codeified or Godded together with God in the spirite of his Loue made heyre with Christ in the heauenly treasures of the riches of God Illuminated with the heauēly truth the very true light of the perfect beyng in the spirite Apo. 21. Elected to be a minister of the gracious word stirred vp now at this last tyme accordyng to the promise Ieremy 33. Thus you sée he hath word by word vttered that whiche you maliciously affirme that I haue wrongfully alledged what blasphemy these wordes conteine no man can be ignoraūt but he that will not sée cōcerning his wordes I purposely abstaine to cōfute for that they are learnedly by a godly man confuted already Concernyng his meanyng I shall hereafter set down proofe that arrogantly and Luciferlike he taketh vppon him that which is proper to Christ onely where likewise I will touch the places by you cited and proue that HN. pointeth not out Christ as ye affirme After the day of Loue seyng the same is last or newest day wherin the vniuersall Actes 17. d. compasse of the earth shal be come iudged with righteousnes There shall no Apoc. 10. a. day of grace appeare any more vpō the earth but a seuere Heb. 10. c. or sharpe iudgement ouer all vngodly We acknowledge that there is none other light nor life more that is true nor hath bin neither in heauen nor vpon earth but this same light which is now in this last time through the loue of God the father reueiled come vnto vs that same whereon Moses Deut. 18.6 and all the Prophets of God haue witnessed Esay 60. a. Iohn 5. c. and which the holy Apostles of Christ Actes 2.3.4 7.10.13 c. and the Euangelistes haue published These be HN. his owne wordes out of the which because they were to tedious
vaine and endles Questions which engender strife of wordes more thē godly edifying of the which S. Paule geueth Timothy a straight charge to beware 1. Tim. 1.4 and 4. chap. Titus 1.14 2. Pe. 1.16 1. Tim. 6.4 The which watchword if our Familye had diligently taken hede vnto they had not so mightely ben deceiued with such strong illusions For this is the light vnto the which we must take héede as vnto a candle shining in a dark place so shal we not faile of the reward after lyfe nor in this lyfe make shipwrack of our owne saluation Now followeth the second part of the comparison of D. George his heresies with HN. whereby we shall see the one not to be any whit in impietye inferiour vnto the other THe Familye of Loue in their first Epistle to M. Rogers pag. 72. lin 7. c. very vehemently stomack as their maner is because M. Rogers enlinketh HN. with Iohn a Leyde and the Archheretique Dauid George to haue ben confederates in spreading the heresie of the Anabaptistes at Munster Anno 1533. And least that M. Rogers should scape vntarred with their opprobrious Eloquēce they very louingly as well becommeth their Familye brande him with his marke An egregious vntruth vttered by this new shameles wrighter Furthermore they affirme that many learned wrighters testify the matter vz. of Dauid c to be Anabaptisme and yet say they this man will haue it the Familye of Loue and here they triumph hauing taken M. R. tardye as though the Familye of Loue and the Anabaptistes were such great straungers that at no time they had bin acquainted nor euer yet talked or met together To remoue the which doubt if any shall happen to stand in doubt which I thinke he will not that knoweth throughly what both the opinions meane by laying of the schismaticall opinions of these two heretiques together the Fam. shall not neede to be so straunge with their kinne nor be so nice because their faction is more famous then the other of their Elder brethren I meane the Anabaptistes The first opinion of Dauid George as M. Rogers alledgeth and M. Bullinger in his booke agaynst the Anabaptistes auoucheth to be true was this The doctrine taught by Moses Christ the Prophetes Apostles is vnto saluation but his heresie is perfect as he sayth to saluatiō The reasons which do induce me to thinke the heresie of Dauid George and HN. is in effect all one are because they iumpe both in this They prefer their owne doctrine before the doctrine of Moses Christ the Apostles Prophetes and secondly affirme it is abler to saue those that heare their 's thē the other Now to proue they prefer their doctrine before Moses c. This shal be playne and an vndeniable reason The doctrine which in the Churche of England the Lordes most holy name be praysed for it is by Publike authorie commaunded by all that preache the same approued and by the Fam. of Loue confessed to be the doctrine of Moses c. But they say that this is not sufficient vnto saluation Therefore are they Anabaptistes and Dauid Georges Schollers For proofe of the first proposition that the doctrine by publique authoritie commaunded is the doctrine of Moses c. they will not deny it for so much as they haue in their Cōfession of their fayth published An. 1575. openly protested that they are not iustly to bee blamed accused detected or burthened as transgressors of the law agaynst any of the Queene her Maiesties proceedyng in causes Ecclesiasticall c. But all men know that it is an Ecclesiasticall cause concernyng the truth of doctrine Publiquely preached therfore they are likewise obedient to her therein If they shall here séeke to starte by affirmyng that they meane outward pollicie of the Church that is a thyng of lesse waight then the doctrine of the word of God openly professed for that the truth of the word is alwayes one and immutable it is the same vnto all nations and people of the world But the externall pollicie in gouerning the Church is mutable neither alwayes one but chaunged diuersly in diuers places accordyng to the state of the places tymes and people Therfore they shall aunswere here nakedly if they say that they agrée vnto the pollicie of gouernement not vnto the doctrine of the Churches of England they shall shewe very plainly and that they 1. deale doublely notwithstādyng they pretend in their foresayd Confession that they deale with all men vprightly faythfully and charitably Further more when as in their confession mēcionyng Religion they affirme that they obey our soueraigne Lady the Queene and the Magistrates our foregoers spirituall and temporall c. Whiche by the word of God they should not neither ought to do vnlesse the doctrine by the Prince commaunded were from God therefore secondly I conclude that they confesse the doctrine by vs professed publiquely to be the doctrine of Moses Christ and the Apostles and Prophetes and this is the proofe of my first proposition But cōcernyng the second proposition vz. that the doctrine of Moses is vnsufficiēt is apparaūt For no man in the choyse of two thyngs wherof he must néedes chuse the one will chuse that which is insufficient therefore is the particular Fam. whiche they fayne vnto them selues thought by thē more sufficiēt then the Publique doctrine assembly of our Church Christiā congregation Now least they should shift in saying that our Chruch theirs is all one as some times they do to dazell and deceiue the simple I aunswere that in the third Epistle that is Extant of theirs to M. Rogers they affirme that of such an houshold as we haue challenged to our selues they are straungers Therefore say I they thinke their Fam. to be more sufficient for to attaine saluation in then the open visible Church of Christ is England which doth impugne their Familie And to this purpose very naturally they Exhort such as be wise among vs to looke ouer the Scriptures agayne For if their Fam. of Loue haue founde the true or old way correspondent with all the doctrine of the Apostles of Iesus Christ and therfore s needfull that without it there shall no man finde mercy with God or els through Christ become saued Item read the second Article of HN. pag. 23. and there this is handled at large The places which further at large out of their bookes proue this matter are 1. Exhort cap. 12. sent 42. 20. sent 7. Dictata cap. 9. sent 3. Eu ā cap. 3. sent 3. cap. 23. sent 7. cap. 24. sent 25. in all the which they affirme as Dauid George doth in his heresie that onely their Familie is sufficient vnto saluation whereby is clearely auouched that their Fam. of Loue are guiltie in the first degrée Dauid George his second heresie was that he affirmed himselfe Christ and Messias the beloued sonne of God.
this long tyme borne their schollers in hand and others whome they séeke to seduce nay doe they not now at this instant perswade the simple that Henrye Nicolas and Christofer Vitels are no such men as they are bruted amōgest the people The lyke is reported by Iosias Simlerus in his Epistle prefixed before M. Bullengers booke agaynst the Anabaptistes Of the Anabaptistes themselues whom he sayth fly open conference and créeping from house and seduce the simple M. Huldrich Zuinglius in the same wordes doth vtter the same sence of the Catabaptistes of his tyme which sayth he priuily spread abroad their bookes in the handes of their owne sectaries Whereas when Christ taught any thing he came first into the Sinagogue priuilye sayth our Sauiour I haue sayd nothing The Apostles in semblable maner whē they preached any thing they came to the temple and when the hye priestes called them and commaunded them to silence committed them to prison the Aungell of the Lord sayd vnto them goe your way and stand in the temple and speake vnto the people c. Furthermore S. Paule comming vnto Antiochia on the Sabboth day he went into the Sinagogue and being at Athens when he saw the whole Citie geuen to Idolatrye openly in the market place he disputed with the Epicures and Stoick Philosophers and such as he met and Standing in the middest of the Mars streate he openly inueighed agaynst the superstitiō of that worthy Citye and Vniuersitye euen to the faces of the greatest Clerkes and wisest men or naturall light I meane in all the world besides Neither was S. Paule affraid of all their learning and countenaunce but boldly hee preached vnto them the vnknowen God and the resurrection from the dead vnto whome how vnlyke our Familyes are in zeale of profession I leaue to the whole world that knoweth them to iudge and their owne consciences to testifie For whether in the teaching of their doctrine and in the defending of the same they are lykest to the auncient Anabaptistes and to the ould heretiques and vnto S. Paule the Apostle this one coullor wherby we sée a schismatique discribed can sufficiently testifie For if the doctrine secretly taught by those who are termed the Famlye of Loue be such a truth and grounded vpon such inuincible profes as they in euery corner vse to bragge of why follow they not that course which the sonne of God by his example shaped forth vnto them that is euen in the presence of the ciuill and spirituall Magistrate in the chiefest Citye of the Realme and that in the concourse and greatest assēblies of the people why doe they not before them that openly blame them and in sermōs publiquely confute them protesting the truth of HN. his bookes openly at Paules crosse Nay being at Paules Crosse for their fantasticall opinions why doe they deny them and renounce them with detestation openly But herein did the Anabaptistes deale more orderly then our Fam. in England For they procured an open conference and disputation to be had in the presence of the Maiestrate thereby to testifie their schisme to be truth but our Fam. are so far from procuring an open that dare not abide a priuate conference if they be therevnto vrged by any man priuately without witnes whereby they indéede betray their sect to be but a scisme and shew how far vnlyke they are herein vnto the olde Prophets and Apostles of the Primatiue Church 2. Token of an heretique out of Scripture THe second note of an heretique saith S. Paule is this that those which sowe the corrupt séede of such erroneous doctrine as schismatiques most commōly doe they become vaine ianglers desirous to teach yet vnderstād not what they speake nor whereof they affirme Whereby it is geuē to vnderstād that they who in S. Paule his tyme began to sowe such séede were but simple men and in knowledge very base in that they toke in hand to dispute they wot not what and maintain that which they had no skill of Such in times past were heretiques and such as thought it a glorious and glittering thing in the sight of the world to set abroad straunge opinions that they onely might cary away the prick and prise not hauing so much as the emptye caske smalest smacke of learning And so alwayes hath it falne out that those partyes which first taught heresies were least able to defend them tel by little and little they gathered strength Sometyme vaine heades being not altogether vnlearned tooke part with them and vnhapely labored to perfect that which was vngratiously begone The chief of the Anabaptistes in Germanie were men silly for their wits rather to be pittied for their follie thē enuied for their knowledge Which being weary of their seuerall craftes and occupations sought by a more easie trade to get their liuyng And beyng of meane and illiberall sciences sought in the profession and interpretation of the word to shoulder and out face the Preachers therof with reprochfull tauntes and scoffes vntollerable such was Cnipper Dollyng and Iohn a Leid beyng a Boatcher HN. was a Mercer in Amsterdam and those who are yet alyue both in Emdene and London els where who haue kept him company and knew him very wel affirme that his knowledge was but small neither was he expert in any toung saue his owne Dutch toūg onely neither was he euer trayned vp in any liberall Art or had commendation for his learnyng Vitels was a Ioyner and if his learnyng was so singular as his frendes affirme it is lyke that he came by it rather by Reuelatiō thē by the ordinary meanes of study There is a T. in Cambridgeshyre who was Vitelles companion who was a flat Arrian as by his owne hand I am able to auouch and before men of worshyp Anno. 1574. March. 24. in Cābridge denyed Christ to be God equal with his father 2. He said that childrē are not by nature sinfull neither ought to be Baptised tell yeares of discretion 3. The Regenerate sinne not 4. S. Paule his Epistles be not to be more accompted of then the letters of priuate men This man beyng then a flat Arrian since once recanted his errour and secondly is falne into the same opinion His name is W. H. of B. perhaps vnto the Family he is not vnknowen for that Vitels had sometymes lodged in his house and hee vseth to conferre with them concernyng their opinions this man would séeme in the company of simple mē to be very learned and they that haue talked with him affirme that he hath many wordes but small wisedome beyng of a wealthy occupation but smal in wit and might be better occupyed to learne the first principles of Gods feare and him selfe bee instructed before he teach that which he hath no skill of And so is it with the chief Elders of our Louely Fraternitie some of them be Weauers some Basketmakers some Musitians some Botlemakers and