haue done heretofore that seyng fayth commeth by hearing and hearing by the word of God alone and therfore all other helpes of learnyng are vnnecessary I aunswere that vnto the begettyng and obtainyng of fayth the ordinary meanes and conduit whereby this gift of God is conueyed vnto vs is the blessed written word of God sufficient and onely necessary but to encrease and conserue fayth the Lord hath left in his Churche many excellent helpe and meanes as prophecying that is interpretation and expoundyng of Scripture which must not be neglected or contemned furthermore the gift of tongues c. Whereby as by precious stones and costly pearles the pure gold of Gods word to the beholders and lookers on is bewtified and adorned so that albeit HN. himselfe were neuer instructed in the knowledge of any of the seuen liberall Sciēces as Grāmar Rhetoricke Logique c neither trained vp in the knowledge of the tongues he must not contemne that in others whiche he him selfe doth want nor set downe his owne ignoraunce as an example and paterne for others to imitate Neither is it reasonable that because some men be blynd therfore other men which haue their eyes should violently depriue them selues of that benefite which God in his great mercye hath bestowed vpon them But it shall not néede I hope to make any long proofe that there are necessary in Gods Churche diuers particular blessynges and giftes which serue to the buildyng vp of the same for that no man herein will wrangle if he haue any skill at all and knowledge is most hunted and hated by those who are least acquainted therewith yet in a worde or two to preuent the cauilles of the barbarous and vnskilfull aduersary it shall not be amisse if with a fewe testimonies we stope vp that gape at the which those beasts do enter in to treade vnder foote and vtterly lay wast all the séemely ornamentes of liberall Artes and good literature whereby both the Church of God is excellently garded agaynst Hereitques and their Schismaticall factions but the common wealth also very much maintayned and defended agaynst the inuasion of those mischieuous Machiauellistes which thinke that the obedience of subiectes doth especially consiste in the ignoraunce of all humaine Sciences and commendable learnyng The Confusiō of tongues as first it was a punishmēt for sinne so afterwarde the singuler mercy of the Lord made it an vnspeakable benefit blessing the vse wherof serued to confirmation first of the faith of the Apostles Secondly to the encrease and enlarging of the flocke of Christ wherein albeit diuers of the Apostles and sundry of the auncient fathers did notably excell yet the sacred scriptures as a most plentifull storehouse is aboundantly fraughted with most cleare and euident examples it shall be sufficient to fetch profes from thence thereby to defend such heauenly blessinges agaynst such rude Barbarisme as the Familie of Loue and other their complices doe labor to bryng in The blessed Apostle S. Paule being chosen an especiall vessell to beare the Lordes name before Gentils vsed none instrument more effectuall to make them both one fould vnder one Shepheard then the gift of tongues And though he excelled in the working of Miracles and in many other giftes which he doth singulerly commend 1. Cor. 12. chap. 8.9.10 verses and 4. chap. 5. ver yet in the same place verse 18. he thanketh God very hartely that very plentifully was endewed with the gift of tongues Wherein how he excelled read Actes the 12. verse of the 14. Chapter He disputed at Athens with the Epicures and Stoick Philosophers defending agaynst them the doctrine of the resurrection He disputed in the Sinagogue with the Iewes and in the market place daylye with whome soeuer he met he stode in the middest of the Mars strete and reproued the superstitious worship of the Atheniās which whole Action of his had not be so profitable to those amongest whome he spake vnlesse he had vsed the tongue of that countrye that is the Gréeke tongue How excellētly he vnderstode the Latin tōgue it is manifest in that he mentioneth there were some which did salute the Philippians those who were of Cesars house shew that Paule conuerted some euen in the Emperours courtes which he could not so conueniently haue done vnlesse he could haue priuatly haue instructed them in their natiue speach But the Epistles of S. Paul to Seneca of Seneca to S. Paule do argue the mutuall conference they had at Rome vnder Nero in the Latin tongue Furthermore it is apparaunt that the Appollogie which he made for him selfe before the chief captaine was in the Hebrue tongue which gift of tongues he doth worthely commend 1. Cor. 12.7 b. 28. d. where he sheweth lykewise the vse of them which he neuer would haue done if the knowledge of the tongues had bene a thing of so smale account But in the dispraysing of these and such like blessings the olde prouerbe which the Romanistes reproch those graces of God withall in the mouth of HN. is lykewise shewing what spirite he is of verefied to be true that is the knowledge of the Hebrue and Gréeke maketh many an heretique But what doe I bring in many examples or séeke for any further profe doth not HN. his translating of Hebrue names out of that translation which the Papistes call S. Ieromes bible brought forth so oft in the Euangely of HN. proue that the knowledge of the tongues is an excellent meanes to vnderstand the scripture if it be so how then doth HN. so vnskilfullye counsaile those which be his schollers to renounce their knowledge c. But if the Familye shall obiect that I am not sufficiently acquainted with their meaning neither HN. his sence for that he will haue them that desire to be made pertakers of his doctrine to humble themselues and to abiect and captiuate their owne vnderstanding and that the vnderstanding of spirituall thinges is to be enquired of persons that be spirituall so that onely the taking on knowledge which is learned out of the scientialnes of the letter and the imagination which procéedeth out of the selfemindednes of the outward man and vnrenewed creature is blamed by HN. and that he doth not contēne nor dehort them from the knowledge of Gods word nor the study of tongues c. I aunswere albeit it were true that he sayth yet seing vnder the mist and darknes of wordes and termes he doth seke to rob and spoyle vs of the precious iuell of holy scripture and the knowledge of the will whereby our Sauiour Christ dying and departing from vs hath left bequeathed vnto vs the Legacie of eternall lyfe yet shall he not scape after that sort neither shall he so start away for the practise of his Familers shall clearely descry his meaning and what that is indéede which he in worde séemeth to insinuat vnto vs The behauiour I say of diuers of them that
straight way take for gould whatsoeuer glistereth But to stand vnto HN. his iudgemeÌ„t shall we thinke that if HN. were in the open Marte of EmdeÌ„ or Amsterdame that he would be such a want witte as to take all kynde of coine that were brought him neuer examine it would he neuer bring his siluer to the touch nor his gold to the ballaunce so fareth it with Gods children in buying the precious pearles of Gods truth and heauenlye doctrine they must touch all with the proportioÌ„ of fayth and as in the meate wherewith our body is nourished the daunger of poyson is carefully to be auoyded and taken héede of neither can we be to warye that the health of our bodyes be indamaged so is the infection of doctrine by the contagiousnes whereof our soule is in hazard it is most diligently to be considered of for that as the one doth endaunger but the body the other doth pitch down hedlong both body and soule into euerlasting torments The principle which HN. doth publish in this place is mere Papisticall as witnesseth M. Stapleton in his booke of Controuersies the wares he offereth to sale he hath bought at Rome of the purpule strumpet as ye by marke may sone discerne which will bring it to light and offer it to the triall if they demaund vnto what light or triall I aunswere vnto that candle which S. Peter sayth shineth in a darke place and we shall doe well if we will looke vnto Let vs then in a word or two consider of HN. his doctrine by the Analogie of fayth and light of holy scripture and straight way espy the difference betwixt HN. his wordes and the worde of God. HN. sayth He must not be suspected or mistrusted whatsoeuer he teach Our Sauiour Christ geueth vs warning to take heede of false Prophets HN. sayth if the Eldest say it it must be beleued Herod demaunding of the Scribes where Christe should be borne was aunswered at Bethlem in the land of Iuda for thus it is written Miche 5.2 so there vnto the truth of their aunswere they ioyned a profe out of the scripture yet will HN. haue vs beleue his resolution and that without profe wherein he dealeth more vnequally with vs then Herod was delt withall by the Scribes and Pharisie Furthermore HN. sayth that right sentences must be heard of the Eldest in the Familye Christ sayth it must be learnd out of the Scripture HN. draweth his disciples from the examination of his doctrine for sayth he they must not suspect it to be to sleight childish or vnwise for theÌ„ to follow The noble Berrheans when they heard S. Paule preach searched the scriptures dayly whether those thinges were so S. Paule biddeth vs iudge what he sayth and proue all thinges and S. Iohn sayth Try the spirites whether they are of God adding also a reason for many false prophets are gone out into the world and yet sayth HN. his doctrine must not be examined The spirite of the Prophets sayth S. Paule are subiect to the Prophets and in another place speaking to the whole Church and euery particuler member thereof he sayth that the Discerning of spirites is the gift of God. The kingly Prophet Dauid sayth that he was made wiser then his enemies by the law of God and that he had more vnderstanding then his teachers because he meditated in Gods lawe he vnderstode more then the aged because he kept Gods preceptes For by his worde he gat vnderstanding which worde alone it is whereby the simple on s are lightned instructed yet would HN. haue vs leaue the broad and beaten highway refusing all such meanes as holy Dauid was a bettered by and digge vnto vs cisterns out of his inuentions where he first accused Gods reuealed worde and ordinarie meanes and fly to his strong methode whereby he sayth his schollers may attaine perfect wisedome But the same perswasion wherewith HN. séeketh to blinde his sectaries yf they would profite vnder the instruction of the Eldest not to suspect his doctrine which he termeth right sentences but they should stand single mindedly to receiue the doctrine of the Ouldest Father in the Familye is that wherewith Eue was beguiled in Paradice But as many as are Christes sheepe heare his voyce and they follow him onely neither know they the voyce of straungers Lastly whereas HN. would not haue the truth of his doctrine come in contruersie or be doubted of he secretly would steale away with this Papisticall assertion that he can not erre And so lykewise Vitels affirmeth of HN. saying I know not how he or any other should erre which are ruled by the spirite of God. Which is all one with the iudgement of the Papistes concerning the Pope in determining of matters of religion So that they will not onely driue vs to poysoned pastures but in eating whatsoeuer they shall set before vs we shall by them be compelled to be accessarye vnto our owne destruction And thus desiring the Reader to marke how iust the Papistes and HN. doe iumpe in this point I end the second part of this 8. Article ¶ The third part of the 8. Article THe third and last clause of this Article as it is a palbable grosse and an absurde Paradox so is the fondnesse therof more euident in that it setteth it selfe not onely flatly contrary to the written word of God but also it is manifestly repugnaÌ„t to HN. his own doctrine deliuered in his bookes and lastly to the very practise of humane Artes and the light of nature it selfe in the iudgement of all the which witnesses it is most fonde and foolish The wordes them selues are manifest and not able to be denyed vz. And not for to cary the resolution and instruction â—s in maner of a knowledge in their memory or vnderstandyng in the helpyng and saluyng wherof the Expositor Theophilus is farre ouer the shoes that beyng not able to shift the errour or to get out of so manifest a slyp he returneth the fault vpon me by a Rhetoricall Anticipation and thinketh wholly to stoppe my mouth byddyng me looke on the text and leaue my peruertyng whereas if I should looke vpon it neuer so often I should not neither if I should vse his eyes finde any wordes then already I haue set downe For that which he him selfe addeth for an Exposition how I pray you doth it expounde vz. Yea verely but not to cary the resolution as in manner of a knowledge in their memory looke the text and leaue your peruertyng But thus falleth it out with those whose heades labour with a Schismaticall phantasie euen as a woman is payned in her trauaile tell she be deliuered But to come to HN. his wordes The Disciples must not cary the instruction c. Thinkes that these thrée seuerall and distinct phrases haue this meanyng To cary in maner of a knowledge in Latin cognitione coÌ„plecti
that be of the Familie who soeuer is without the Familie is inueigled with wiles subtletie and falsechode For no man rightly accordyng to truth of the Scriptures nor accordyng to the spirituall vnderstandyng of the godly wisdome can deale in or vse the true Gods seruice nor the seruices of the holy worde but onely the Illuminate Elders in the godly wisedome whiche walke in the house of loue The wise men of the world and the Scripture learned haue not knowen the veritie of the heauenly truth nor yet obteined or gotten the clearenes with Christ. It is mere lyes and vntruth what the Scripture learned through the knowledge they got out of the Scriptures institute or teach c. They preach in deede the letter and Imagination of their knowledge but not the word of the liuyng God. Therefore sayth he they are mē whose knowledge doth imagine much in them ARTICLE 3. of HN. No Baptisme WIthout the Familye of Loue sayth HN there is no true Christian Baptisme This same is the schole of grace to an euerlasting remission of sinnes ouer all such as cleaue there vnder There is no true Christianitye but the Comminalty of the holy ones in the loue of Christ Iesus Ion. 17. c. Ephe. 4. a. h. All other that haue not the Christian doctrine of the seruice of the loue forgoing their Baptisme It is not meete and conuenient that men should count such vnbeleuers and vnbaptised ones for Christians neither yet also for men at whose handes one should any way suppose or trust to finde any word of Ioh. 1. a. 3. a. gods truth or yet any workes Mar. 1. a. righteousnesse or Gods seruice that God regardeth or accepteth They are without Christes body Theophilus COnsider better of the text Rather vnder the obedience of the father and his loue vnder the obedience of Christ and his beliefe and the obedience of the holy ghost and his renewing of the lyfe and minde c. to be baptised in the name of the father the sonne and the holy ghost c. William Wilkinson WHat account HN. maketh of our Church and the truth therein taught is already declared Now followeth it to be vnderstode what his opinion is of our Sacramentes And first to speake of baptisme For of the holy Sacrament of the supper of our Lord he hath written very litle what he attributeth to our Church therein is playne that vnlesse we haue our foregoing in the doctrine of the loue we are not to be counted of him and his Fam to be baptised ones To the which I will aunswere briefly if first he shall satisfy me in this demaund Whether when there was no Family of Loue there were no vpright baptisme in England If he say there was a lawfull baptisme than is there an vpright baptisme without the foregoing of his louely doctrine and without his Family a true Christian baptisme If he say there was none than doe I aunswere that these Famelers in England are not rightly baptised speake the truth worke righteousnes or an acceptable worke in the sight of god To the which if the Familye shall further aunswere though then they were not yet since they haue bin rightly baptised This it may be Vitels the Ioyner will aunswere to approue his hereticall behauiour at Cholchester ad to this I am to reply that if the Fam. acknowledge a rebaptization then are they hypocrites all the sort of them For they in their last cōfession being a rehearsall of their doctrine beliefe and religion affirme that they doe deale simply and playnely c We haue say they nor vse any other Ceremonyes lawes statutes nor Sacramentes of Baptisme and supper of the Lord then such as are ministred in the Church of England But I say that the Church of England vseth not rebaptization Therefore if they be rebaptised they be double faced dissemblers Furthermore if they shall affirme that they vse not other Sacramentes c. than is vsed in the Church of England that is in their Fam. in the Church of England because it was sayd in the first Article that we haue no Church without their Family I aunswere They pretend in their confession they deale faythfully with all men If this be their fayth what I pray you is their falshode Furthermore I let passe to repeate much lesse to confute that fond opinion of those vaine heads which thought the partyes baptised of heretiques ought to be rebaptised agayne Of this opinion the Fam. of Loue semeth to lyke very well for because they affirme before that without this Fam. there is no Christian baptisme And thus much for this Article is sufficient As for you frend Theophilus ye huddle vp so that no man can vnderstand you when you shall learne to speake out of the mouth and leaue to fumble with your c. I will tell you my minde more art large An addition of the 3. Article of HN. HN. Reproueth our doctrine with this terme and handful of water an Elementish water Whosoeuer is not baptized according to the forme and manner of Iohn who baptized the people confessing their sinnes flowing with the water of repentaunce into their hartes he is not rightly baptized neyther may he boast els that he is a Christian ARTICLE 4. HN. No forgeuenes of sinnes WIthout he Familye fayth HN. there is no forgeuenes of sinnes for this is the true Christianitye the Familye of Loue wherein God himselfe 2. Cor. 6. b. Apoc. 21. a. dwelleth liueth and walketh Theophilus FOr so it is agreable with the Scripture William Wilkinson THe truth of this exposition I must gladly graunt and willingly confesse vz. No pardon of sinnes without the Church of Christ For truely it is sayd No man must seuer or put in sunder that which God hath lincked together and so in our Créede the Communion of Saintes and forgeuenesse of sinnes are ioyned together And S. Paule sayth that Christ gaue him selfe for the Churches to satisfy it and clense it by the washyng of the water through the woorde that hee might make it a glorious Church spotlesse and without wrinckle c. And I know very well that we are naked in our selues and poore but in Christ and his Churche so many as are members of that head are clothed richly with the manifold graces of God and continaully enriched And to this purpose fitly sayth the spirite of god by Esay the Prophet God is in the Churche and the 21. of the Apocal. 3. a. is fitly alledged and the truest hetherto that HN. hath cied As for his place out of the Corinth there is no such thyng nor any steppe of such a sence as he séemeth to alledge it for All the Article if it should be geuen yet shall you not thereby proue that without your particuler conuēticles and Schismaticall assembles is no remission of sinnes For the promise of the keyes and the remission is geuen to the Church which
this lyfe they shall féele in some measure the torment and worme of the conscience that they shall haue in the world to come when as the godly shall haue all ioye that can possible be thought and more in déede then mortall man can imagine the quietnesse of conscience that passeth all vnderstandyng but this is meant of this lyfe and not to be vnderstanded of the resurrection or the lyfe to come For that in all that Chapter the meanyng scope of the Prophet is not to handle any such matter And thus much for the manner how the personnes whereby and the doctrine that is taught by them whom the scripture termeth an heretique which in my iudgement doth as fitly agrée to HN. and is by S. Peter as fully foretold as if he had liued in HN. his tyme and bin priuie vnto all his dealinges Now in one word concerning HN. his stile and the maner of the deliuerye of his opinions in his bookes His method is take it among ye The thred of his speach is sometymes knotty and sometimes great and sometyme small as vnskilfull spinners vse to afford his grace and giftes in pēning thereof is euen such as Marcion is reported to haue vsed in penning of his hereticall writings Whose whole talke of the spirite was in such a straunge kinde of stile that those which hard or read them at the first did wonder at them And this being a part of that wherein our Familye doe as it were wonderfull loue and make of themselues so that in their speach which they dayly vse in talke with any man if euer they may be gotten to confer of the knowledge of the Scriptures of the law of sinne inner man and regeneration of the humblyng of the soule which are the largest Common Places of their studye straight way by the vnusualnes of their speaches and straūge termes ye may easely vnderstand what way they are enclined So that when I my selfe haue spoken publiquely the great paynes which I haue taken in perusing their bookes haue so acquainted my selfe with HN. his phrases that I vsing them at vnwares haue by diuers which knew me not ben suspected to be priuie vnto their doctrine But concerning the generall noates of an heretique this shall suffice with the perticuler application thereof vnto HN. it remaineth that I confer his opinions with the perticuler fantasies of diuers heretiques with whom we shall finde him so to agrée that it may easely appeare they haue had all but one and the same Scholemaister who hath instructed them in the same principles to ouerthrow and disquiet the Church of God. HN. his opinions compared with Heretiques opinions THe Origianists Nepotians and Priscilianists did altogether peruert the certaintye of the written word of God by turning it into allegoryes so doth HN. Docum sent or Dictatis cap. 3. sent 11. 12. Euang. cap. 8. sent 3. 4. 5. 6. 1. epist. 3. cap. 22. sent and almost in euery side of euery leafe in all his wrightinges 2. The Montanistes Praeputians Donatists Luthusiastes Monkes and Anabaptists boast of reuelations so doth HN. Euang. cap. 2. sent 1. contrary to the Scriptures 1. Gal. 8. ver 3. The Cerdonians Marcionites and Appellites boast of their new Prophets and prefer them before the olde so did the Anabaptistes prefer Thomas Muncer their Arch-heretique before Luther and Zuinglius Bulleng fol. 9. b. Vitels in his reply to M. Rogers display termeth HN. a Prophet in these wordes Ye despise HN. because he sayth he is a Prophet sent of God but the tyme may come that you shall finde his prophesie true and in the same reply he sayth whereas ye say that HN. doth call himselfe Rectorer of all thinges I aunswere that there is no such word writtē by him and yet hath the Lord accomplished according to his promises through the spirite of Christ in him all what he hath spoken through the mouth of his seruauntes the Prophets And agayne ye say we affirme HN. to be the true Prophet of God sent to blow the last trumpe of doctrine which shall be blowne vpon the earth marke what his workes testifie of him and so is he whether it be beleued or not 4. Noetus sayd he was Moses HN. sayth he is Malachias and Iohn Baptist praeface Euang. sent 3. 5. The Heracleonites made a double confession of God wherof either part was equall one was with the hart only and the other with the mouth to auoyd persecution So doth HN. Dictatis 16. chapter 18. sent and 11. epist. cap. 6. sent 3. So sayth Theoph. that the misteries ought not to be reueiled to the withstanders c. contrary to the scripture 1. Pet. 3.15 Heb. 10.23 Phil. 2.11 6. The Messalians taught it was lawfull to deny God and the fayth of Christ Theophilus sayth the beliefe ought to be declared to all men But not the secrets no more thē we ought to cōfesse to a theefe what treasure we haue about vs the Anabaptistes thought it was frée vnto them either to confesse or deny their fayth in persecution the sam opinion held the Priscianistes and the Andiani contrary to the Scriptures Math. 10.33 Luke 9. 26. and 12.8 contrarye to HN. his owne doctrine 1. exhor cap. 5. sent 9. cap. 6. sent 1. cap. 4. sent 5. 7. 8. cap. 12. sent 22. 7. The Hetianites Cerinthians Nazarenes affirmed that Ceremonies of Moses law are to be kept of necessitye so sayd the false Apostles Act. 15.1 so sayth HN. Euang 13. chap. 4. sent contrarye to S. Iohn cap. 19.30 and the whole epist. to the Galatians 8 The Nazarenes had more Gospels then 4. the Papistes had S. Thomas and other gospels HN. hath made a gospell of his owne contrarye to S Paule Gal. 6.8 9 The Basilidians thought that the misteries of Fayth ought to be reuealed to few so thought the Papistes so thinketh the Fam. 10. Hymineus and Menander thought that sanctification and regeneration of the spirite was the resurrection of the flesh cōfounding the first and second resurrection so doth HN. 1. exhor cap. 7 sent 24. 11. epist. cap. 5. sen 10. and Dictat cap. 6. sent 3 he sayth the 15. chap. to the Corinthians verses 50.53.54 are not meant of the earthly body in these wordes Verely the mortall whereof S. Paule witnesseth is not any creature of earthly flesh and bloud but it is the liuing worde or being of God which in the beginning was mortall in the manhode and is in vs for our sinnes cause became mortall 11. The Aerians and Iouinians refused to come to sermōs so doe the Familiers of Loue which be illuminated For sayth HN. As long as the yongons are childish and not yet growne vp into the Elderdome of the perfect being they are yet vnder the ordinaunce of the Lord of his word not that they should alwayes remaine as subiect there vnder but vntell the appoynted tyme vntell the manly olde age in the godly vnderstanding of the holy worde
the word of God or no the testimony of the Heathen shall conuince vs and our owne Newtralisme and Lukwarmenes shall in the wyng of Gods sonne vtterly condemne vs. But if the Familie shall hereunto further reply that their meanyng is not to depriue their Disciples of all knowledge as I would séeme to burthen them I aunswere their wordes shal discipher explayne their meanyng and the Scriptures quoted by HN. shall verefy my saying to be truth where he sayth They must be obedient Disciples Iam. 1. b. which place is vtterly falsified for there is no such word of the gracious word and his seruice of Loue and that they Heb. 12.1 a. cast away euery thyng that presseth downe 1. Pet. 2.1 a. Turnyng them away accordyng to the requiryng of the gracious word and his seruice from all their selfe wisedome and knowledge that riseth vp or becommeth imagined in them 1. Cor. 3.18 d. All these places doth HN. alledge to proue that they ought to renounce all their owne knowledge the whiche how vnskilfully and vnshamefully he doth abuse may playnly appeare by the same wordes vsed by S. Paule Cast ye of concernyng your cōuersation in tymes past the old man which is corrupt through deceiueable lustes And agayne Put ye away euen all these thynges wrath anger malitiousnes c. So that the meanyng of these places is that we ought to be at warre and hatred with sinne c. and as for renouncyng of knowledge in the word of God there is no one word that tendeth vnto any such meanyng or renouncyng of knowledge as HN. would séeme to importe But more playnly doth he inueigh agaynst a particular knowledge of Christians in Gods word 1. Exhort where he sayth Verely to know the difference of all thynges 1. Cor. 8. a. is no right knowledge of the godly wisedome but the loue with her vertuous nature and beyng is the vpright wisedome of the godly knowledge And most playnly ibid. The true light consisteth not in the knowyng of this or that but in an vpright and true beyng of God and his eternall life Iohn 17. c. By the which two places out of HN. it is apparauntly euident that hee withdraweth his Nouices from the searchyng out of particularities in doctrine onely he willeth them to stand subiectiuely obedient to the Loue and her requiryng beyng wholly resolued in the generall knowledge thereof and standyng simply counited thereunto Whereas the spirit of God in the Scriptures doth not onely commend a generall but also commaund a particular knowledge of the misteries of saluation First that a particular knowledge of Gods fauour towardes vs is necessary Secondly that in matters of faith and Religion a knowledge in particulers is necessary the Scripture is plentyfull neither doe I meane in many wordes to confute HN. his opinion therein so that in one word to testifie a truth whosoeuer doubteth of Gods loue towardes him as the Papistes would haue vs shall in this lyfe neuer be certaine of his owne safetie in the day of iudgement whiche euery man ought to be most carefull of Secondly whosoeuer hath an intricate and doubtfull fayth of his Religion whiche he hath reposed in any man but in God and his word alone he must néedes often haue as many faythe 's as there are Fathers in the Church concernyng many particular pointes of doctrine as also hee shall stagger and réele in the worshyp of his God seyng that man is mutable not hauing any certaine hold of him selfe in any thyng yea the greater in countenaunce the déeper in knowledge the more zealous and earnest men shew them selues to be when once they begyn to totter and swarue a to side vnles the Lord vnderset them their fall is more great and gréeuous Furthermore that this knowledge in particularities is that which the Familie can not abide I by myne owne experience whiche I haue had by conference with diuers of them am able to testifie for demaundyng of them how a man might fully and in déede become instructed in the loue they haue aunswered me that all the knowledge which I haue must be of me vtterly forsaken asking of them a reason of that speach they haue alledged vnto me for proofe hereof knowledge puffeth vp but loue edifieth c. And Pro. 26.12 b. Mar. 10.15 c. wherby I am assuredly perswaded myne experience hauyng proued it true that the first part of this Article of renouncyng of knowledge in the Disciples of the Familie is assuredly true ¶ The second part of the 8. Article videl Mistrust not HN. vnwisedome HN. As in the first strayne he would not be content vnlesse his Disciples were witles In renoūcing of their former knowledge so in the second that he would haue them not to suspect any vnwisedome by him or thinke his instructions to be to childish or vnwise for them to follow c. He would depriue them of their common senses and the wit which God hath bestowed vpon them by the benefite of nature For what vnspeakeable childishnesse and extreme madnesse is this that in buyng of spirituall thynges at the handes of the Lord his factours he would haue vs more voyde of skill then the common chapmen of the world which when they come to chuse or cheapen bryng their eyes with them to iudge if that whiche they are about to bargayne for shal be for their turne or no. And euen as true meanyng and faythfull dealyng men are not displeased with those which intendyng to buy bryng their wares to the light and prie and pore on them and open them to sée if they be such as vnto them by a price pitcht they are deliuered out for when as false men and dissēblers desiring for true to vtter wares that are braid and counterfaite whisper in mens eares and leade them aside into the furthest part of their shop and sometymes into their warehouses where partly with a true and false light partely for want of light they beguile and deceiue them so HN. in this place lyke a crafty marchaunt subtilly séeketh to leade his Schollers into the darke where he offereth them doctrine and wholesome instructions which he telleth them is for them and shall fitly serue their vse when in déede there is nothing lesse then he in worde pretendeth And whereas by his experimentall knowledge HN. can very well testifie that he hath often tryed that those men which sell by whole sale haue a quicker dispatch and sooner riddance then those which stand pelting out vntill the end of the market the same pollicye vseth HN in vttering his spirituall traffique not bearing any which may checkmate him in his doctrine lyke a franck marchant hee by wholesale deliuereth out his diuinitie and taketh it greatly in the snuffe that his stuffe which he deliuereth should be brought to light and be examined Whereas he sheweth very clearely what his opinion is of those which he would haue to be his schollers that they would
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