God â—nd one man and they were one and had in al one order being and nature For God was all that the man wâ—s and the man was â—l that God was c. Thus man became God at the beginning For God looking vpon man looked vpon him self as the same cleerâ—nes of his liuing Godhead Also the man looked vpon his God his gentle cleane and vnspotted manhode in all fulcomenes in all honesty and fairenes in all fashion and being according to the same Godhead And this was also all one God and the man c. God gaue the man in the beginning none other Lawes Institutions Iudgements nor Commaundements but to liue with ioy naked or vncouered before him and to looke vpon all the works of God for good and not for euil should neuer tast or féele euill death or condemnation But as the man turned â—way the eyes of his flesh from his â—od saw vpon him selfe that he was not the hyest Godhed it selfe but that he was also man â–ª then was he vndersought or tempted to the knowledge of good and euill to be therethrough as God. Then came a blindnes ouer man and estranged him or seperated him from his God wherethrough he could not beare the word or voice of his god nor shine before him with his naked manhoode Man did acknowledge none other God saluation nor kingdome of heauen but through the knowledge that the man had takeÌ„ on to him self which was nothing els but the deuill hell and condemnation Through this knowledge of AdaÌ„ the generations of men haue inherited a consumeable inheritaunce wherethrough men that were made or shaped to be one with God and ought to be one with another are fallen into many contrarieties and hinderlike knowledges Thus man being fallen away altogether destroyed in his vnderstanding and from the liuing Godhed and from the kingdome of heauen straunged might be brought agayne to his vpright estate in his God through his loue according as he had promysed to the saluation of the manly generation he made one new man after the same likenes or similitude of his Godhead and named him Iesus Christus which doeth signifie vnto vs the safemaking oyle of God sauing being the same is gone out from God and hath shewed himselfe vpon earth He is gone into the knowledge of men and found all their man knowledges and their scripture learnednes in all in all that they wist false and lying This false knowledge siting she vnderstandeth not Gods truth aright through her wisdome and Scripture learnednes hath Christ rebuked and taken captiue the knowledge of men and made it through Christ foolishnes to make them frée and deliuer them in this to coÌ„ming day of his Lordlines from all their foolish knowledge Euen so hath Christ done by y sin and the righteousnes of men He is also gone into the death of men and hath borne therby one death namely his death of the crosse and so through his death hath taken captiue the death of men because that he in y last day in his comming againe may set vp the man from death through the death of the cros and make him aliue that he may bring him in his vpright estate to his God. But now hath Iesus Christ the might and Lordship ouer all destroyed things which burthened the men and the destructions which were takeÌ„ captiue and through the death of the cros had brought all vnder him Euen so is he with his might and Lordship risâ—n agayne from death ouer the destruction and through the declaration of his resurrection hath he shewed to his frends and disciples which belâ—eued in him and hath made it knowen vnto them the might home to get y ouer winning against al y destroyed things wherewith the maÌ„ was incaptiued God hath ordayned a day which is the day of loue in which he will iudge the earth with righteousnes through one man he hath concluded it which holdeth beliefe before euery man seing that God hath awaked him againe from the death Hetherto the doctrine of HN. taken out of a booke called Mans falling away his Lordlines and comming agayne THe heauenly being of God and God his vpright righteousnes is become mortall in vs but yet not for euer but for a certaine season till the man shew forth vpright fruites of repentaunce The man in his youngnes is subiect to sinne vntill he haue attayned the manly oldnes in the Loue and the vpright fréedome then is the new couenaunt of perfection ereâ—â—ed and all is fulfilled which is written by Moyses or that God requireth through his Prophets or what is euangelised of Christ. And if there chaunce any temptations by our Paramours which we in tymes past haue loued to come and assault vs c. but if they lay hould on vs with force and violence and that then although we cry there commeth not any power or helpe vnto vs for to withstand them in their force and violence and that they euen so rauish vs agaynst our will so are we guiltles of the transgressinges for wee haue cryed for to be released from the tyranny of the euill and there is no helpe come vnto vs of which guiltles transgressinges the law witnesseth where it sayth a woman that is violently taken in the field c. The regenerat man from his new byrth is exercised in all well doing and for that cause also he cannot bring fourth any thing els but all good and Loue. The true or vpright fredome is this that the man through the ministration of the gracious word c. his hart spirite and minde is wholy released purged and purified from all wicked nature which hath raigned ouer him that there dwell liue nor rule any other thing in him namely in all his spirite thoughtes minde soule but alone the true Godhed with his louely being of the vpright Loue and so to be wholy replenished with all y vertues of God that there flowe nothing els in him namely in all his spirite and minde but the spirituall heauenly â–ª and liuing waters Man regenerat doth veare costly treasure in earthen veâ—sels is of one minde with the thrée godly witnesses that heare witnes in heauen Of which thâ—ee godly witnesses the onâ— is the Loue which is God the Father himselfe The second witnes is the trueth which is the word of God the Father Iesus Christ himselfe And the third witâ—es is the holy spirite of Loue or of God of the truâ—th of Iesus Christ which is the euerlasting lyfe and the inheritaunce of all spirituall and heauenly goodes Consider where God with his Christ and spirite hath his dwelling iâ— any one and bringeth forth 〈◊〉 secret treasures of the heauenly goodes thereout euen there is then truely his wisedome to be found and also the couÌ„cell of God according to the trueth
acknowledge themselues to be felow Elders with the Elder HN. and magnifie his office and calling abouâ— measure and protest with great vehemency that such wonderfull workes as are brought forth through the same HN. could not be wrought unles the Lord God were with him And these strange names of their Elders do maruelously astonish our English people Elidad as I haue learned is an Hebruâ— word and signyfieth dilecâ—us Dei. the beloued of God which is a proper title belonging to our Sauiour Christ. This is my beloued sonne c. And that we generally are in him and by him beloued there is no dout so is be still the beloued And that some of their Elders name themselues Fidelitas so others that belike are not come to so high degree name theÌ„selueâ— Amatores Charitatis It is a world to see how these men delite in such vayne shewes of piety and thinke to get credite by these coloured meanes which to the godly seemeth ridiculous and too too fond And thus much coÌ„cerning the bokes in latin by occasioÌ„ of the Dutch wherin note this Christian Reader that wheras the Italian Pope would haue all in latin this other Pope and dutch Antichrist would haue all in Dutch as a predestinate tongue to open his prophesies and misteries of that Lord. All the quotations of holy scripture that HN. vseth to proue that he is rysen from the dead to iudge the world do proue in deede that Iesus Christ hath rysen from the dead must they therfore auouch HN. his resurrection See good Reader the presumptuous spirite of Sathan so setled in these for â—orne â—dames â–ª that through the eating of that forbidden fruite wherethrough they would become as god that is deiâ—â—ed they are wholy become sathanified or diuilyfied Strange names I confesse but very significant propeâ— for such strange Christians Was not Christ Iesus mightely declared to be God by the resurrection from y dead If this resurrection were the mightyest declaration or argument proofe that Christ was God iudge Christian Reader â–ª if HN. maketh not himself not only God but Christ and so the promised séede And in deede you your selfe Vitell haue affirmed him to be a Prophet before in thiâ— place you cal him a priest geue him also the name of a king and then is he Christ a new Messiaâ— for by his resurrection he maketh him selfe god Such an Antichâ—ist â— thinke should neuer haue beene heard of if that the Children of God had not beene warned in the gospell that many false Christes should come into the world and such dangerous dayâ—s that if it were possible the elect of God should be deceaued But blessed be God whâ— euer is ready to preserue his electe by Christ sâ— that perish in â—ecoiuable wayeâ— they shall not such a care hath the Lord ouer his Now HN. and his â—â—istes office shall appeare where through the Lord will receaue all men O impudent wretâ—hes haue we not a deliuerer euen the Lord Iesus who doth not onely receaue vs but continually protect vs and minister to vs all thinges both heauenly and earthly which are expedient for vs but will you blasphemously open your mouthes that wee shall be receiued by the Priestes office of your HN. No godly Christian can heare this without griefe What â—erogatioÌ„ is this to our merciful Lord and Sauiour that now a wretched man possessed with a lamentable spirite shall take vpon him his office and calling where through we shall be receaued Oh manisefâ—st impietye Oh exeâ—rable iniquitye which no patience can beare Seing you publishe â—uch doctrine in writing with deliberation what doctrine doe you teâ—ch in corners to your Family where no maÌ„â—are open hiâ— mouth agaynst any blasphemy that you doe vtter â–ª In such credâ—â— are you â—â—ept but wo worth y hed that seekes to 〈◊〉 the simple with such horrible doctrine Your 〈◊〉 â—ayd that I know not HN. but as it was sayd to Serinthus the heretique I know him to be the first begotten sonne of SathaÌ„ But the Lord hath geuen his Church the spirite of trueth to direâ—â— them from all such vâ—yne boastes of iniquitye So lykewise O Lord geue thy holy spirit to the simple seduced in y Familye â–ª that they may behold the blasphemyes which their Elders in wickednes doe teach agaynst the son of God Christ Iesus Vitell. FVrthermore you write very vntruly of HN. where you say that no man be he neuer so learned or godly can vnderstand or interpreat the scriptureâ— for I am sure there are no such wordes written by him therfore I must needes say they are lyes and false iudgementes with wrong interpretatioÌ„s almost all what you write of him and of his workes and euen so are most of your interpretationâ— which you alledge of Christ and his Apostles doctrine For if so be they I meane HN. his bookes might be perused of vnparciall Iudges then your iudgement would be found euen lyke their iudgement which coÌ„demned Susanna but the Lord raysed vp Daniell which is the iudgement of God and deliuered the giltles vnto whome we commit our cause For he will iudge vprightly and reward euery one according to his deedes Aunsweâ—e WHat HN. hath pronouÌ„ced of all other mens vnderstaÌ„ding of the scripture I will here agayne set down that the reader may iudge who is in the lye Therefore it is assuredly all false and lyes seducing and deceitfull what the vngodded or vnilluminated men out of the imagination or of their owne knowledge and out of the learnednes of the scriptures bring forth institute preach and teach they preach in deede the letâ—er and the imagination of their knowledges but not the word of the liuing God. And in an oâ—her place â—o diuâ— â–ª codem cap. 〈◊〉 theÌ„ esteme themselues so holy as they will they are a false Christianitye and Diuells sinagogue or schole c. with many other places to lyke effect so that HN. still teacheth his Familye that it is geueÌ„ to the Familye of Loue to vnderstand the secretes thereof Now let the indiffereÌ„t reader iudge whether HN. exempt not all but him and his from the true vnderstanding of the scriptures all men which are not godded with God he tearmeth fleshly minded and earthly in cogitations and intreateth whole chapters of such men he sayth That a fleshly and earthly man out of his naturall and scripture learned vnderstaÌ„ding hath not any sight or knowledge at all thereof he iâ— so vtterly voyd of the same that he cannot vnderstand the smallest title thereof much lesse expound the same according to the trueth to an other c. So that it appeareth pâ—ayne that nono but HN. and his illuminat Elders can vnderstand the samâ— â–ª â—â—ccording to trueth You say if HN. his bookes might be perused of vnpartiall Iudges then should his case be found as innocent as Susanna Those vnparcial Iudgeâ— that you would haue are you and your fellow Elders in the Familye For I doe truely affirme that no
passion hath purchased freely for me and all others whome he chose before all worldes to be heyres and sonnes of the same inheritaunce by adoption and grace which promise or assuraÌ„ce I holde â—â—rmely by fayth Notwithstanding this his louing kindenes and mercy shewed towardes me if the Lord my God did not sâ—ill protect me guide me and deâ—end me I should anihilat and make voyd this mine estate or assurauÌ„ce therfore hath he geuen vnto me the participatioÌ„ of his holy spirite renewing me working in me regeneration which is a detestation lothing and hate of sinne and a minde will to serue the lord Yet so as there is a kinde of rebellion in me So that the good thinges I would doe I doe not but the euill I hate that doe I yet not I but sin that dwelleth in me I feele my flesh lusting agaynst the spirite and the spirite agaynst the flesh continually so that I cannot doe the same thinges I would â–ª I fele the law of my members striuing and rebelling agaynst the law of my minde And further to make my state and condition more throughly knowen I feele often tymes sinne and the mostons thereof so strong in me that I am for a season led captiue therewith yea without remorse so that the spirite semeth in me vtterly quenched or as â—ire raked vnder ashes that is not seene and sometime I wallow and for a season as it were forget my God notwithstanding this my backslyding I feele agayne the goodnes of my God and the working of hys spirite renewing me agayne then in sorrowfulnes and teares I bewaile my selfe in prayer y I haue so long estraunged my self offended my God then doe I féele the coÌ„fort of his spirite which bringeth to my remeÌ„braunce the promises of the Lord pronounced in his word videliz Though thy sinnes were as redde as scarelet yet will I make them as white as woole looke how far the heaueÌ„ is from the earth so farre haue I set thy sinnes froÌ„ thee Lyke as a Father hath compassioÌ„ on his children euen so the Lord will shew mercy on me for he dealeth not with vs after our sinnes noâ— rewardeth vs after our iniquityes â–ª All the day long he standeth with stretched out armes ready to receaue those that turne vnto him c. Then when I feele this the Lord my God comforting me by his promises I am driuen by the working of the same his holy spirite to be partaker of the holy sacrament of his death which is to me a seale and pledge cognizaunce of my redemption which to my great comfort I receaue as a token of his loue and kindenes shewed to me and so more and more I feele sinne and Sathan weaker and by resisting him dayly I finde him and his baytes Idle my fleshe and â—he aâ—lurementes of the world lesse able to hurt me or to preuaile agaynst me And â— feele in my selâ—â— through the working of the same spirite a redynes to all good exercises of pietie as hearinâ— of the word Prayer Aâ—stinence Charitie towards Christes members Loue Peace Ioâ— c. But yet still I féel finne with her motions neuer ceâ—sing a fresh to assay me and try me with new assaults and sifting me euery way againe and agayne charging me ofteÌ„ with the dexterity of the law with the greatnes of my sinnes laying them particularly before me with great horror preparing such bookes and baites for me that if I were not preserued by the great goodnes of my God I should vtterly dispaire and fal away but the Lord doth comfort me still saying My grace is sufficient for thee My grace is made strong through thy weaknes Be of good cheare I haue ouercome the world In such case I am and such is my battaile continually and alwaies fighting this vnder my graund captayne I preuayle and am not vaÌ„quished nor vtterly ouercomed yet agayne I prepare for a newe skirmish place my selfe in y formost raÌ„k to abyde the brunt of the next incouÌ„ter so that I neuer looke for any rest nor peace whilst I am in this vale of misery for my lyfe is a coÌ„tinuall warfare Yet in this exercise or continuall skirmish I am at peace in minde and conscience knowing and firmely beleeuing that my redeemer liueth who hath trod the wine presse alone and hath offered me the cup of Saluation and sealed in my hart the pledge of hyâ— loue so that with confidence and boldnes I haue accesse vnto my God and by the mediation of my Lord and Sauiour Christ I obtaine what soeuer is necessary or behouâ—full for me for I beyng thus knit vnto my God do boldly make my prayers vnto hym yet in tremâ—ling and feare I acknowledge my offences say O Lord my God I dayly confesse mine offences my sins are euer before me Enter not into IudgemeÌ„t with thy seruaunt for no flesh is righteous in thy sight â—f thou O Lorde obserueâ—t myne iniquities who is able â—o abide it For thy holy name sake O Lord be mercifull vnto myne iniquitie for it is greaâ— Remember not the faults of my youth Shew vnto me thy mercy and graunt me thy salvatioÌ„ Thus dayly and nightly I bewaile my misery confesse my â—â—nnes vnto the Lord my God and acknowledge that â—f the Lord should conâ—ond with me in iustice I were not able to answere For what is man that he should be cleane or he that is borne of a woman that he should be iust For he founde no stedâ—astnes in his saints yea the heauens are not cleane in his sight How much more man which is abhominable and filthy and drinketh iniquitie like water Whose very righteousnes is like a cloth defiled with the vnâ—â—mely bâ—â—th of a woman Thus considering my state and condition I rest quâ—et in mind and by faith in the sonne of God Christ Iesus I dout nothing of my saluation but accept gladly the battaile warfare I haue with sinne and SathaÌ„ continually as tokens of his great mercy and plâ—dges of his loue in fâ—eling the redy help and speedy deliuery of y lord who in time to me vnknowen will visite mine offences in this life with whips and my sinnâ—s with scourges but his mercy he wilâ— neuer take from me And thus being chosen callâ—d and prepared he sanctifieth me by death maketh a waâ— and entrance vnto an happy life where I shall behold that ioyfull sight euen the Lamb that was 〈◊〉 for me And shall follow him whâ—resoeâ—er he goeth Singing praise and thankes to him for euer and euer Amen The state and condition of a Regeneraâ—â— man afâ—er the doctrine and â—eaching of HN. in the pretended â—amily of Loue. BEloued in the beginning when God made all things well then was â—he Lord one Lord of his kingdoâ—e and one God of his workes There was also no more but one
some thinges yet so as hitherto vntouched of you except we should take your bare word agaynst many witnesses Vitell. FVrther you write of two men which weâ—e before a worshipfull Iustice Anno 1561. which you affirm to be of the Fam. of loue what they were that is that but of HN. his doctrine at that time they knew not also you affirme you knowe what but seeing you will â—eedes slaunder vs we will in the patience of Christ beare thâ—t and hâ—pe â—pon the goodnes and mercifulnesse of the Lord desiring him to geue you a better minde Aunswere TOuching two meÌ„ examyned before a worshipfull Iustice I haue collected that they were of the Family of loue you answere the doctrine of HN. at that time they knew not but this is certain one of them is liuing knoweth you but to well and is a welwiller to your Family and scoller of Allin but what they were you aunswere that is that Such suttle aunsweres are fittest for men of your profession you know what they were it seemeth and in deed they were of your hatching although for further increase of knowledge â–ª Allin their neare neighbor did more instructe them and lead them forward into your error Plain dealing would haue put men out of doute seeing you know what they were But since they haue bewrayed your doings â–ª in secret you regard them not For some of your Familye haue aunswered that by compulcion and threates they made their confession others say playne they were not of our Family you are ashamed of them now that they haue disclosed your secret conference You say I affirme I know what I thinke you meane touching your owne person wherein I haue vttered you to be y onely man y hath brought this wicked doctrine of HN. which lay hidden in the Dutch tongue among our simple English people to their euerlasting destruction except the Lord in mercy open their eyes that they may see into the wicked monstrous drift of your Author HN. and repent theÌ„ and so turn vnto the Lord Iesus from whome they haue departed following a stranger an enemy to Christ and his gospell set vp by Sathan who enuieth the prosperitye thereof The Lord geue you hartes to vnderstand and also geue euery one of you a better minde Vitell. COncerning Christopher Vâ—tell of his aâ—t or his small skill in learning he knoweth it also neither doth he make any boast of any thing that he â—aÌ„ for he knoweth if he haue any goâ—d whether it be godly or maâ—ly that â—t commeth fâ—om aboue for all goâ—d coÌ„meth from the Father of light with â—home there is no variablnes â—eiâ—her is he chaunged into daâ—kenes but all what is neither gâ—dly â—oâ— manâ—y that commeth out oâ—â—he â—lâ—sh of 〈◊〉 or â—lâ—shfly wisedon◠〈◊〉 the 〈◊〉 gâ—od thinking his 〈…〉 â—hiâ—h bringeth 〈…〉 holyâ—â—s a counterfaâ—te riâ—hteouâ—â—es as also many manner of religions or chosen God seruices sectes or errors c. Aunswere TOuching this Christopher Clitel in Latten Vitâ—lus or Vitulus I haue sayd he is a ioyner by occupation a wauering minde and vnconstaÌ„t delighting in singularitys alwayes held hereticall opinions almost this 36. yeares wise men haue noted 3. euills being once rooted in man are seldome or neuer voyd of some spice of y same disease that is Lunasy Ieolously and heresye and it so falleth out by this mans example who in king Henryes raigne was vnconstant in king Cowardes raigne a dissembler and in Queenes Maryes raigne a playne Arryan and now in this our Princes raigne a chiefe teacher of the Familye of Loue now he hosteth of nothing surely there is no cause but rather to sorrow that many poore people by you are deceiued and abused and their simplicitye caryed away by your suttle speaches You say what so is godly or manly that is from aboue the phrase is somewhat difficult I think you mean spirituall and earthly But where you adde what is neither godly nor manly y coÌ„meth of the flesh of sinne c. Here is a distinction more scholasticall then meane wittes can attaine to if by godly and manly you place manly as contrary to godly then is manly taken in the euill part and so not from aboue excepte you will haue euell thinges from aboue which cannot be The thirde distinction is ambiguous for of our corrupt nature wee bring forth fleshly wisdome imaginations c. And herevnto are we by nature subiect if the Lord by his grace doe not guide vs and lead vs and deliuer vs yea and so deliuered if he still doe not protect and gouerne vs we shall be ready to fall agayne and agayne therefore we dayly craue at his handes saying deliuer vs Lord from such euels as by our owne corrupt nature we are subiect vnto Here are also 2. phrases I thought not good to let pas vntouched the one the mans good thinking and this is taken in the Family in the euill parte If his thought be good it is from aboue why despise ye it The other is chosen God seruices If it be a seruice of God then you doe not well to place this phrase with sects and errors But these men haue a delite to publishe strange Religion and to set it forth with strange phrases also For so they may speake like their Author they care not how vnlike the holy scripture they write Vitell. ANd all these come hereout because the man will iudge the â—orkes of the Lord with his naturall wisdome or lernedenes And heâ—out namely out of the wisedome of the flesh sprang all Christopher Vitelles errors but not out of any other maÌ„s councell or bookes Answere ALl errors sectes and couÌ„terfaite righteousnes as this man saith come of this that man will iudge the worâ—es of the Lord with his naturall wisdome lewdnes Touching man simply which S. Paul calleth Ammalis homo the â—leshly minded man knoweth not the things that are of God yet it is also affirmed that no man can say Abba Father without the spirite of god This man would perswade that there is now some secret teaching froÌ„ God by reuelation which is proper to this Family and therein they haue a speciall gifte they litle regard the ordinary way and meane to attayne knowledge and the true sence of the holy scripture It is not to be denyed that almighty God hath taught his children by his holy spirite in reuelations extraordenary but that now the sonne of God is come into the world eâ—en the wisdom of the Father with an vncouered face shall we now in this light looke to be taught by reuelations or inspiratioÌ„s he hath by his wisdome established an ordinarye way of teachinge in his church wherunto we must stand obâ—dyent except we will deny his ordynance Faith commeth by hearing of the word of God If we haue faith we shal not want other excellent vertues she is neuer alone but loue charitiâ— humilitie patience c. waite vpoÌ„ her as handmaydes Hath not the Deuill deluded many
the word are you your selues as is before shewed that euery one thinketh that he hath the best part as you say For mens thoughtes we referre to his knowledge that is Scrutâ—tor cordium remum Also you affirme that man is plaged with such a miserye and burthen but we rather say oh miserable man out of whose corrupt nature springeth such presumption and wickednes to be vnder the obedience of the Loue of Christ Iesus is our whole care and studyâ— to him onely we cleaue on him we call vpon his mercy we depend and carefully seeke indeuour to be obedient to his will for he is our hope our anker hold our mercy seate our only coÌ„fort in all distresse of mind our phisitioÌ„ in sicknes our gouernour in health our peacemaker the onely purchaser of our health and saluatioÌ„ he is all in all with vs and wée enioy all in all by him and through him and if this sayth were also planted in you then would your HN. be banished out of your hartes and your perfection would soone quaile and in humilitye of spirite you would â—ith vâ— fall downe before this méeke Lambe Christ Iesus and say peccauimus cum patribus nostris c. We haue sinned with our Fathers without which Christ no flesh that is no creature liuing is iustified in his fathers sight and Christ his death is proper to none nor bâ—longeth to none but sinners and such aâ— feele sinne or are laden with sinnes What shall then become of you Iusticiaryes with your perfite state which sinne not to follow brotherly loue is also to be wished both in you and vs and I pray you doe euen the same theÌ„ shall you not séeke out y simple people whose capaciti is lyke vnto ware which will easely receiue any print or marke seek not with your fly and suttle perswasions to seduce theÌ„ with your corrupt doctrine â–ª vnder preâ—ence that you seeke onely the godly lyfe which Christians should follow whereas in déede you séeke to leade theÌ„ from Christ to HN. from the â—omfort of the holy scriptures which sheweth how mercy is offred to all penitent sinnâ—rs vnto a perfite state of lyfe which must be attained in this world which neuer any Christ Iesus except could attayne vnto and so you corruptly leade them away from all comfort in Christ Therefore we will not let to desire the Lord in mercy to preserue his childreÌ„ from your infected poyson Vitel. THerfore speketh the lord through his Prophet Zacâ—ary Iudge righteously and let euery one shew goodnes and mercifulnes vnto his brother and let no man deale vnrightly with another nor with the widowes fatherles sâ—â—angers and poore And let no man imagine any euill against his brother in his haâ—t but alas they will not haue â—â—gard hereupon but â—uâ—ne theâ— backs saith the Lord vnto me and stop their eares that they heare not and harden their haâ—â—es as hard as a diamont For that they should not be obediâ—t to the law the word which the lord sendeth in his spirite through his prophets Aunswere TOuching the saying of â—achary we wish the very same that euery one shew mercy and deale rightly with his brother with the widow and fatherles strangers and poore c. But can you alleadge these places haue no regard to folow the exhortatioÌ„ your selues how rightly do you deale with your brethren that being required to vtter your faith which you hold you deal suttelly and deceitfully with such as with well vnto you and seeke your health and delyuery from error Now regard you that no man imagine euill in his hart against his brother when as you call vs free â—nes Libertiâ—es and wicked blasphemers c. Who turnes their backs who stoppes their â—ares who harden their harts Haue not you turned from Christ to HN Haue not you stopt your eares against all holesome admonition which the holy Ghost hath plentifully in the holy scriptures set forth and only bent your harts vpon the bookes and wrytyngs of HN Haue you not hardened your harts and bent your faces against a manifest truth and placed HN. a prophet priest by whoÌ„ God wil receiue all vnto mercy On whom may this propheticall speach or exhortation be better applyed then vpon your selues and yet will not I goe about to excuse my selfe and others that we do therein what is required but only let y world see that these men of the Family cry out and apply the sayings of the Prophets against vs and for themselues they suâ—pose it belongeth not to them to take waâ—ning thereby in so perfecte a state do they remaine Vitell. O God prepare the harts of the people to the lowlynâ—ssâ— that they might stand mindeâ— in humility to the Loue and loue the comming of thy Christ in his lordlâ—nes through whom the whol earth shal be â—udged with righteousnes which shall moue all might and violence and bring it vnder his obedience and render vnto thee O almighty God the kingdom all power and glory to the end that thou mayest be all in all O god geue this into the harts of the gouernors that they may see it And illuminate all kinges princes Lords and potentates with thy godly wisdome that they may feare thy holy name stand submitted vnto thy Loue and her seruice and might turne them from all violence and misuse and that the world may be inhabited to thy praise in the Loue and in all righteousnes and that all men in true repentance for their sinnes might be turned vnto thee And the horrible plagues of vngodlynes which are come ouer the world for their sinâ—es cause cease and haue an end Answere THis part coÌ„taineth a prayer which this man maketh for all that they might staâ—d minded in humility to the loue as I haue often complayned of the confounding this word Loue and the signification therof so here I will tâ—ke it in y best part to signifie God to whom we craue continually his grace to huÌ„â—le our harts that we may euer standâ— obedyent to his will and that we may look for that ioyfull coÌ„ming of Christ Iesus whose appearing shal be to the comfort of his elect to their surpassing ioy but as a terrible iudge to the wicked despisers of his mercy offered and to such as haue sâ—t vp in their harts any other besides him or follow any other but him or delite in any other sauing hâ—m No violence can resist him no strength preuail with him but as you say all shall be brought vnâ—er his obâ—dâ—ence â—here as you pray that all kings princes c. may â—eaâ—e thy holy name and stand submitted to thy loue â—ere is loue takeÌ„ in another sence therfore you intricatly vse this word Loue wherby your meaning can not easily be found out For here loue and her seruice is meant such doctrine and seruice â—s you teach which you wiâ—h all princes were partakers of if your doctrine were a truth in dâ—â—de then were your prayer
Gather ye now altogether into my house of Loue and to my holy tabernacle or man of God wherein I as a glorious God with my perfite Godhed as with my Christ at my right hand and with my holy spirit of Loue my true being doe liue dwell and walke and wherein wee as one true deity haue reuealed and glorified vs to the end that ye all now may become consubstantiated or coÌ„formably vnited as one mâ—n of God in me and inherite my rest with all the children of God. For when all that which the Lord requireth through his word through the seruice of his Loue is fulfilled with vs all and in vs all so is then also verely with vs all namely by those with whome the same is fulfilled the end of the sinne and the death of the same come to passe or atteyned vnto the end of the sinne her death is the beginning of y eternall immortaâ—itye is also the vpright freedome in Iesu Christ whereunto all men Iewes and Greekes circumsized and vncircumsized wise and vnwise are called â–ª and bidden by the grace of God. Man being thus illuminate regenerat Godded with God in whom god in one power being of his spirit is hominiâ—ied or become man cannot sinne misse the right nor commit any euill but doth Lorde preuaile with God and Christ ouer the sinne nothing can flow from him but heuenly liuing and safe making waters Christ his shape is required to be perfite in vs while we are in this lyfe the shape is perfection without sinne which shape cannot be in vs if we be sinners therefore requisite that we be pertakers of the new couenaunt of perfection spoken of by Fidelitas chap. 1. deui 8. Let euery one take this effectually to hart and let no man refuse the good being whereunto God hath created the man and called him through Iesus Christ his holy ones and wherevnto he is also presenly loued by the comminaltye of the loue c. FINIS AT LONDON Printed by Iohn Day dwelling ouer Aldersgate Anno. Dom. 1579. The â—hâ—ninâ—ing of HN. into a holy nâ—â—â— and C. Vitell â–ª into an oue◠〈◊〉 â–ª is a pâ—â—â—e 〈◊〉 t◠〈◊〉 so 〈…〉 of 〈…〉 The Deuâ—ls dâ—â—â—st neâ—eâ—â—â—the theâ— fall of Lucifer eâ—â—hâ—â—nge theâ—â— names into the dâ—uine eâ—â—enâ—e tâ—ll now Onely 〈◊〉 I waâ— thâ— Câ—rist the Caâ—penter 〈◊〉 called was yet better 〈…〉 then Vitell the ioyneâ—â— that so peâ—eshly hath framed wood and clay together 〈…〉 Proph 〈…〉 Gal. 2.11 Iohn 4.1 2. Thes. 2.1 Rom. 6.12 24. 1. Cor. 3.11 Psal. 130. â— Tim. 1.15 Luke 17.10 Cor. 2. cha 12. v. 9. Tim. 1. châ— Iohn 3.16 Prophesi Chapter 13 verse 〈…〉 A 〈◊〉 callâ—d mâ—nnes fâ—lling away Thessâ— 2. châ—p â— Prophesie â—ol 1. In the preâ—â—câ— of the Prophesie Fol. 1. Iohn 10. Psâ—lme 1. Gen. â— 7 â—â—â—ans â—â—atâ— in innoceâ—cy Mans 〈◊〉 in â—is â—all 〈…〉 15. Gal. 4.4 Esaâ— â— 14 〈…〉 Rom. 13.14 Ephe. 1.3 〈…〉 〈…〉 Râ—m â— 24 Râ—m â— 9 Rom. 7.3 Gal. 5.17 â— Cor. 1â— 7 2. Sam. 12. â—say 57 â—7 â—euâ—â—0 1 〈◊〉 â— 18 Psalme 103 Psâ—l 116.13 Deut. 2â— 26 〈◊〉 3.10 2. Cor. 12.8 Iob. 7.1 â—say â—â— 9 Psal. 19. Ioh. 9.3 Ioâ— 15. câ—a 14. â— 15 1â— â—sa 25.11 Reuâ— â— This wor◠〈◊〉 worde 〈◊〉 of a 〈◊〉 called Man â–ª falling awâ—y an 〈…〉 1. 2. â—la 9. â—â— Sexion 2. Sexion 6. Seâ—ion â— Man his innocency Sexion 10. Sexion 11. Sexion 14. Sexion 15. Sexion 1â— Thâ— opiâ—ion thâ—t th◠〈◊〉 hauâ— of Chriâ—t Sexiâ—n 17. Mâ—th 15. Lukâ— â—3 Sexion 10. Sexion 2â— Sâ—xâ—oâ— 24. Which man iâ— HN. Published peace chap. 1. deui 16. Documentall sentenceâ— HN. châ—p â— deâ—â— 4. â—idâ—litas Chap. 1. â—â—ui â— Documentâ—ll sâ—ntenceâ— chap. 3. dâ—ui 7. â— Libertinisme Deut. 22. Document chap. 2. deâ—i 1. Deut. 26. Maâ— hâ—s stâ—te râ—genâ—rat Documentâ—ll sâ—ntâ—ncâ—s â–ª chap. 2 Dâ—uâ— â— Prophesie â–ª châ—p 6. Dâ—ui 9. Pâ—ophesie â–ª chap 7. Diui. 19. â—idelitas Chap. 3. dâ—ui 15. Vitel â–ª Libell Sexion And is their genâ—â—â—l doctrine A principle in thâ—â—amilye collectâ—d by the doctrine Fidelitas Chap. 5. deui 15.