yea bodies and liues also that by some meanes or other their wicked and schismaticall fantasies might be ouerthrowne All the which they would not haue done vnlesse by the worde of God it had ben assuredly lawfull or if the counsaile of Gamaliell had bene as a generall lawe to all estates tymes and persons that followed The which examples of Christian Emperours and godly kinges and gouernours both in the law and the kinges of Iudah in and since the state of the Primatiue Church I besech God to whome the care of his Church doth belong to put into the hartes of all Christian Magistrates to practise that they may in déede shew themselues nurses of the Church to the maintenaunce of Religion and the assuraunce of their owne thrones and estates and to the quietnesse of their subiectes that heresie may be suppressed sinne punished and that God in all may be gloryfied in and through his Christ our onely mediatour and redéemer Amen ⧠Certaine profitable notes to know an Heretique especially an Anabaptist With the Opinions and behauiour of them out of 〈◊〉 Authors ¶ Out of M. Bullingers booke agaynst the Anabaptistes ANabaptistes fly open conference and créepe from house to house craftely and priuily seducyng the simple and ignoraunt 2. Nicholas Storcke in Saxonie the chiefe ringleader of the Anabaptistes boasted of Reueilations 3. He boasted of a new world wherin iustice dwelleth Anabaptisme commeth alwayes by contentious and troublesome persons where the Gospell had bene preached before Thomas Muncer taught in word and writyng First that the Preachers of his tyme were not sent of God neither that they taught the word of God but the dead letter of the Scripture further that the scripture and outward word was not the true word of God but a testimonie of the true word and that the word is inward and heauenly and coÌ„meth immediatly from the mouth of God and that it ought to be taught inwardly by the spirite and not by Scriptures or Sermons He denyed Baptisme of Infantes He sayd that Christ did not fully satisfie for vs. He sayd God reueiled his will by dreames which he highly commended as inspirations from the holy Ghost His owne sect be termed the elect of God all that were not of his sect he sayd they were wicked woorthy to be slayne He sayd that goodes ought to be common Yea he sayd that Gedeons sword was geuen hym to abolish all Lordshyps agaynst all tyrauntes to restore the former libertie erect the new kyngdome of Christ vpon the earth Muncer was put to death for his heresie and repented before his death At Tygurie some contentious men though not vnlearned tooke part with the Anabaptistes The Anabaptistes would not communicate with the wicked They sayd that the Baptisme of infantes was inuented by Pope Nicholas and therfore it was naught Anabaptistes were hartned by those which desired the ouerthrow of the Gospell and the restoryng of Popery Anabaptistes were sage men they sighed often they laughed not they were vehement in reprehensions The simple were deceiued much by this Argument Let meÌ„ say of the Anabaptistes what they will I sée their sobriety I heare theÌ„ say nothing but this that we must not sweare at all but we must lyue holy and iust c. The Anabaptistes complained that all thynges were done agaynst them by force that the truth was oppressed that simple and godly men which sought nothing but that which was conteined in the word of God neither could they be hard or haue frée libertie to vtter out their myndes The Anabaptistes outwardly did lead a godly lyfe they spake earnestly agaynst couetousnes pride othes filthy talke vncomely behauiour chearyng and dronkennes they spake much of killyng the old man c. Briefly great and manifold was their hypocrisie They sayd they onely were the true Church wherein Christians delighted that their Sectaries might kéepe company with no Christian Churches of the Gospellers for that their Churche were no more the Churches of Christ then the Papistes Churches They sayd that the Ministers were not lawfully called to the Ministry nor ordinarily because they had not those qualities that S. Paule requireth 1. Tim. 3. e. They allow of Reuelations They say that the Sermons of Preachâ—â—â— are of smal accompt because in them is taught that Christ onely satisfied for our sinnes and that men were iustified before God by fayth and not by workes They affirmed the law might be kept and therefore they blamed the Preachers for saying the contrary They held Communitie of all thynges They affirmed that the old TestameÌ„t ought not to be mingled with the new because the old was abrogated They sayd that the soules slept vntill the day of Iudgement No Christian might be a Magistrat Magistrates must not medle with Religion The last punishmeÌ„t of Christians is ExcoÌ„municatioÌ„ No maÌ„ ought to be compelled to fayth or put to death for his Religion Warre say they is vnlawfull for Christians Their speaches must be yea and no without any oth None say they ought to be put froÌ„ the Lordes supper Cap. 9. Of diuers sectes and sortes of Anabaptistes ¶ Of Anabaptistes termed Apostoliques whose errours were 1. They approued onely the bare letter of the Scripture 2. They vsed no weapoÌ„ staffe wallet shoes money c. 3. They preached on house toppes 4. They washed one an others féete 5. They forsooke wiues and children 6. They held communitie Cap. 10. ¶ Of Anabaptistes Spirituall 1. They had nothyng like the world to proue it they abused Rom. 11. 2. They had rules both for the matter and fourme of apparell And affirmed it was vnlawfull to weare silke 3. They had rules of eatyng drinkyng and sléepyng 4. They might neuer laugh 5. They sighed often might not come in opeÌ„ asseÌ„blies 6. They condemne bargainyng and the vse of weapons Cap. 11. ¶ Of Sinles Anabaptistes These Anahaptistes sayd they could sinne For proofe they cited He that is of God sinneth not He that sinneth is of the Deuill Christes Church is without spot or wrinckle And therfore did they intermit the 5. petition Forgiue vs our trespasses They sayd there was no originall sinne neither were infantes by nature sinfull The hatchers of this heresie were Nouatus Catharis Auxentius Pelagius it is learnedly and at large confuted by S. Augustin Tom. 7. Agaynst Coelestius of mans perfect righteousnes in the last end of the booke Cap. 12. ¶ Of Anabaptistes that vsed to hold their peaces and pray 1. They sayd there ought to be no more any preachyng because the doore was shut Apoc. 1. 2. The world was not worthy to heare the Gospell 3. Beyng asked ought of their Religion they held their peace 2. Booke 1. Chap. Of Anabaptistes Enthusiastae They were often in a trayne and boasted much of the spirite and Reuelations Their common by word was The father sayd it They saw by Reuelation that the
may be with the Father and with his sonne Iesus Christ Where S. Iohn teacheth he is a true witnes because he saw and heard secondely he was a profitable minister because he kept it not to him selfe but declared it vnto others Thirdly the profite that doth ensue to the Children of God by S. Iohns declaration that ye may haue fellowship with vs. Lastly to make his message more amiable in the sight of men and mē to embrace the same more gréedely he addeth that our fellowship may be with God the Father with his Sonne Iesus Christ and to entise them more effectually to take hold of Christ he sheweth that Christ commeth not bare or naked but clothed and accompanied with all his mercies to the encreasing of his children and comfort of the godly This worde fellowship geueth vs to vnderstand that among the godly there ought to be a mutuall féelyng of infirmities with a supplying of all comfort both in thynges spirituall and temporall This doctrine conteineth the true Exposition of the Article of our belief I beleue the communion of Saintes So that HN. might euen aswell haue founde his Communialty nay with much more ease and lesse labour in the belief as in S. Iohn the Apostle But let vs sée the application of this place of S. Iohn The faithfull haue fellowship with the Apostles and God the Father in or with Christ Iesus Therfore this fellowship is in the familie of your loue onely and there is no societie in truth but yours Not so For many a day before HN. was heard of was there a Communialitie of Saintes neither was it a Communialitie of goodes of which the Anabaptistes did dreame neither that filthy and graceles Communialitie of the Femal kinde of wiues virgins c. whiche the Nicholaitanes did dote of But this it was that made HN. so farre to ouershoote him selfe that wheresoeuer he founde this word Communialitie or fellowship straight way he imagined that it might proue vnto vs the Familie of his new inuention For neither did the woordes Actes 2.44 Act. 4.32 And all that beleued were in one place and had all thinges common meanyng that quoad ad vsum to helpe and releiue the necessity of such as could not labour there ought to bee a mutuall contribution among the faithfull of the irtemporall blessynges as there is in all Churches rightly gouerned proue quoad possessionem accordyng to priuate right no man ought to enioy any landes or other possession to the mainteinance of his callyng and nourishyng of his familie though in holy Scripture it bee set downe for an vnfaillible truth that Phillip the Deacon had a house so had Mathew and Peter and Ioseph of Aramathia Lidia a purple seller and Cornelius the Capitaine had priuate abidyngs and great wealth so had Philemon a faythfull Preacher and companion of Paule the Apostle both house and seruauntes yet no Communitie HN. THyrdly hee telleth them how hee founde the truth Through the appearyng of Iesus Christ out of the highe heauen W. Wilkinson TO proue that Christ appeared vnto him hee citeth Math. 25. d. wherein is conteined how Christ shall come in his second commyng to seperate the shéepe from the goates c. Act. 1.11 b. the men in white garmentes sayd he shall come agayne so as ye haue sene him go into heauen Thus then yf Christ did appeare in his body to HN. and in his second commyng or if he appeared not otherwise than did he not appeare to HN. at all and doth the mighty Rabby of the Familiely which is very like to be true or els with the Sadducies hee denieth the resurrectiō or with Himeneus and Philetus he affirmeth that the resurrection is past already HN. THe same most holy beliefe cannot become vprightly witnessed nor confessed by any other people c. William Wilkinson THis is the last part of HN his assertion wherein he sheweth where onely the truth and true beliefe is to be looked for that is in the Familye of Loue of his coigning and not els where The morter whereby he laboureth to build is vntēpered the stones are very precious but neyther fitte nor coucheable in that place wherein he sayth they shall be layd The place by him alledged 1. Cor. 12. a. b. proue that although there be diuersitye of giftes in Gods Church yet is it thereby builded vp For there is but one spirite whereby and one Lord to whome the Church is builded And this he amplifyeth by diuers examples and similitudes of the body of man c. And Ephe. 4. b. he sheweth that there is but one Church one Fayth one Baptisme and yet are there diuers functions instituted of God for the building vp of the Church as Apostles Euangelistes Pastors and teachers yet doe all these diuers giftes tend this one and the same end .1 to the gathering together of the Saintes .2 to the edification of the Church .3 to the vnitye of fayth And to touch S. Paule his meaning and scope Therefore Christians ought to liue charitably together in loue Doth this then proue that if men should agrée they had the truth and none but they that doe agrée doth vnitye of mindes proue a truth in doctrine S. Peter and the rest of the Apostles in their feruent prayer affirme that 1. Pontius Pilate .2 the gentiles .3 the Iewes agreed to put Christ to death Act. 1.27.28 Was here truth because they had vnitye Euen so though I graunt all to be true that S. Paule affirmeth as no doubt it is very true yet hath not HN fitly alledged these places 1. Cor. 12. b. Ephe. 4. b. to proue that the truth is no where taught but in his Familye HN. VVIthout the Familie is nothing but good thinking tedious trauaile labour and misery Theophilus SO then this is very true sauing that you haue put truth for true beliefe the rest of the wordes are spoken or referred to the rest which God hath reserued to his chosē in that house and to the seruice of that house Loke better on the text William Wilkinson VVHensoeuer any man shall be without or depart from the Church he shall neyther finde rest in bodye nor peace in conscience as they doe very well knowe who haue departed and falne away from the knowne truth or which at any tyme suffer their consciences to wauer halte betwixt God and Baal truth and errour light and darknes God for Christ his sake keepe vs from falling away from the truth or standing in mammering therof knowing that Neuters and Hipocrites with Lukewarme brethren shall be spewed out of Gods mouth which HN and his Familye must take heede and harken to whiche geueth any man liberty so he be of their Familye to embrace and lyke of what religiō he list in his new Euangely cap. 1. sent 4. Now if there be nothing but trauaile misery c. Why wishe ye peace and health vnto them which are dogges and not of
also because the sonne of God in the Actes geueth him the same title he is sayth he vnto me a chosen vessell c. now when HN. can iustifie his callyng to haue bene such as S. Paules was then he shall proue some what in the meane tyme our skill is not so meane as whensoeuer he vseth to alledge Scripture for the phrase that by and by it must materially be vnderstode as he will haue vs take it or els all is marred In the same sort he abuseth a place taken out of S. Paul to the Corinthes Cap. 3. vers But these his vayne payntynges of his margent shall hereafter make his cause more odious vnto them whiche will diligently labour to take him haltyng in the alledgyng of the Scriptures for to what purpose is it for an Archer to doe as HN. doth to set vp his markes and neuer commyng at them to raunge vp and downe the fieldes at rouers But of this somewhat before beyng spoken shall herein stay my labour concernyng that matter Vnto the which also HN. addeth where he heard these his Reuelatiōs videli From the mouth of God him selfe Wherein he doth open vnto the world his shameles and vayne boasting beleue him he that will. And if it be truth that the Israelites were so terrified with the voyce of God and that Christes voyce draue S. Paule to the grounde with the wonderfull maiestie therof and the brightnes of his countenaunce Which voyce also did smite the souldiours to groūd The force and the working wherof and how mighty the operation therof is holy Dauid declareth at large by many effectes in the 29. Psalme through out Now then if this be true that God in his law hath thus thundred thereby to kéepe vs in obediēce to be wholy subiect vnto him how can HN. auouch it to be true that he affirmeth hee hath heard these his Reuelations From the mouth of God him selfe We know very well as many I meane as are the beloued of the Lord that Reueilatiōs haue bene of old but they are not néedefull God in tymes past in diuers maners spake in the old tyme by the Prophetes vnto our Fathers but in these last dayes he hath spoken vnto vs by his some Miracles serued the Church in her swadlyng clothes but now fayth is sealed by the death of Christ and to cry for further miracles were to crucifie the sonne of God a fresh and to make a mocke of the Sauiour of the world Hath the earthly father an inward care to leaue his sonne his will sealed with his owne seale and subscribed with his owne hand to auoyde contention and to cease strife and shal not Iesus Christ the sonne of the most wise God which sonne to testifie his loue towardes vs often calleth him selfe the sonne of man shall not the loue of his manhode and the vnspeakeable wisedome of his Godhead prouide for the safe and quyet gouernement of his owne house which so dearely with his hart bloud hee hath purged and made cleane Thus then we sée that HN. his bragges be but bables and triffles that he boasteth he will declare the secret Misteries of God and make relation of thynges hidden from the beginnyng of the world Sathan albeit he hath taken vpon him the shape of an Aungell of light yet if he in the likenesse of the most glorious Aungell in heauen will teach vs or shall preach vnto vs any other Gospell then we haue receaued be he ten thousand tymes accursed But this doctrine as it alwayes hath bene peculiar vnto the Papistes Libertines and especially the Anabaptistes for that they are mighty in such kynde of proofes as for the true Church it neither vseth nor alloweth any such doctrine of Reuelations as HN. in this place dreameth of onely it is sufficiently instructed in the truth of Gods word without any further search after fonde and curious visions which are expresly forbidden by the written word of God and holy Scripture which onely is the power of God vnto saluatiō to saue the soules of Gods people But of Reuelations and extraordinary declarations of Gods word hetherto for the 9. Article ARTICLE 10. of HN. Of Shrift ANd vnto their Elders priuately must they confesse all their sinnes and make their lyfe naked and bare before them Theophilus FOr how should they otherwise receiue counsell to auoyde the same and thereto it is spoken as reade forth the text and leaue your priuate addition as priuately William Wilkinson THe most conuenient method to deale with this as with all the rest of HN. his erroneous and absurd Paradoxes in my iudgement is first because the Famblers vse to cauil that they are falsly and vniustly burthened neither can that be proued by them wherewith they are charged by their owne wrightinges to conuince them to be guiltye of that which is layd agaynst them Secōdly to examine their groundes proofes whereby they labour to auouch their heresie to be the truth Thirdly to shew what parteners and fellowes they haue of other heretiques which haue either held the same heresie or hauyng held it haue maintained it by the same profes that they doe Lastly to shew wherein they in their opinions doe disagrée from the holy scriptures the iudgement of some wrighters cōcerning the same which order he that well considereth the former Articles shall sée hath by me ben obserued heretofore For the first pointe that HN. and the Familie hould an erroneous confession of sinnes and a kinde of shrift more then Popish shall not néede any long probation out of their wrightinges For that the Elder Theophilus confesseth the same boulstering vp his asseueration with this interrogatorye For how should they otherwise receiue counsell to auoyd the Fami c. Yet will I adde a place or twaine out of HN. to make the matter more cleare that hereafter it be not doubted of Let all your counsayles enterprises purposes will deeds whether they be then secret or manifest appeare at all tymes naked and bare before your Elders Eccle. 4. c. But if ye chaunce to offend in committing any misdeeds yet binde not in any case your hart thereon Eccle. 5. a. neither yet feare you to be ashamed Eccl. 4. c. to confesse the same before god Pro. 28. b. Esay 29. b. Ierem. 23. c. Esdras 16. g. and the priestes your Elders but let it appeare apparauntly before them c. sent 21. 22. 23. 30. Fourthly it is expedient that they should Prou. 28. b. Eccle 4. c. 17. b. Iam. 5. b. make manifest their whole harte with all their counsels mindes willes and thoughtes together with all their doinges dealinges and exercises naked and bare before the Eldest in the Familye of Loue are not couer Esay 29. b. 4. Esdr 16. g. or hide any thing be it what it is before him Also whereunto their inclination kinde and nature draweth them and
of this Family and their doctrine subscribed with his owne hand is this About the third yeare of Q. Maries raigne An. 1555. at Michaelmas or not much after I Henry Crinell of Willingham in the County of Cābridge came to the towne of Colchester where I happened into a cōmon Inne The cause of my repayre thether at that tyme was that I was desirous to prouide that my conscience should not be entangled with the Popish pitch And beyng then there I met with diuers of myne acquaintaunce as also with straungers who came thether to conferre concernyng the safetie of their conscience where William Rauen of S. Iues who came thether at that tyme with me was my bedfellow hauyng likewise fled beyng in daunger for Religion There we founde at our commyng thether one Christopher Vitels a Ioigner who so farre as I could at that tyme learne held many straunge opinions and also taught diuers pointes of doctrine scarce soūd and to me before vnheard of The which Ioigner as he thē priuily dissembled so since he hath bene noted openly for his runnyng witte and curious phantasies beyng as it seemed weary of his occupation left his craft of Ioigning and tooke vnto him a new trade of lyfe so that of a simple scholer he became a great and learned Scholemaister of the doctrine of a man who liued as he sayd beyond the seas an holy life and an vpright conuersation This man he praysed very much and reported many wonderfull thyngs of his Angellike behauiour whom afterwardes I vnderstode to be one Henry Nicholas a Mercer of Delph in Holland The especiall pointes of Hereticall doctrine that the sayd Ioigner did then and there teach were these 1. Children ought not to be Baptised vntill they come to yeares of discretion 2. He founde fault with the Letany in the booke of Common prayer set forth in King Edwardes tyme affirming that it was not the right seruice of God. 1. Because it was sayd God the Sonne redeemer of the world for sayth he Christ is not God. 2. Because it was sayd Haue mercy vpō vs miserable sinners for the godly sinne not sayth hee and therefore neede they not to vse that prayer He affirmed also that the Pope was not Antichrist but he which doth not that which Gods law commaundeth neither fulfilleth the requiring therof he is Antichrist so are there many Antichristes Furthermore at the same tyme one Iohn Barry seruaunt to M. Laurence of Barnehall in Essex came to the same Inne to reason with the Ioigner about the Diuinitie of Christ whom Vitels denied to be god After they had entred cōference Iohn Barry alledged out of the 2. chap. 5. verse of S. Paule to the Phillipiās Let the same mynde be in you which was in Christ Iesus who beyng in the forme of God thought it no robbery to be equall with God c. Yea quoth Vitels the same mynde must be in you which was in Christ the same mynde must be in you which was in Christ that there he stopped him which wordes so oftē he repeated that thereby he put Barry to silence blankt him so that he had not a word to say to the great offence of diuers but especially of ij women Gospellers which came with Barry to heare him and Vitels conferre about that matter And to say the truth Vitels babling did so astonish diuers there present and my selfe also that I was fully mynded to go to Oxford to aske coūsaile of Byshop Ridley M. Latimer cōcernyng that matter had I not met with some man to satisfie my conscience in the meane season The truth of the report of this conference I referre vnto the remembraunce of the sayd Iohn Barry him selfe if he be aliue as to others also who were present at that conflict The whiche Ioigner since that tyme wandryng vppe and downe the Countrey to visite his Disciples came to the Towne of Willingham where I dwell and sent forme to come and speake with hym at an Alehouse but I sent hym word that I would not come at hym nor haue to doe with him This is very true and so I testifie with myne owne hand By me Henry Orinell of Willingham Thus seest thou gentle Reader so much as yet hath come to my handes concernyng this matter simply set downe to the whiche if the Familie shall reply First that this belongeth nothyng vnto them I aunswere This chiefly doth concerne Vitels their Elder and chief Patriarch who is a great Doctour of their Louely secte and such Doctour such doctrine such tree such fruite c. Secondly if they shall reply that this doctrine was taught by Vitels lōg since and since by him recanted openly and vpon harty repentaunce which then he shewed he hath bene receiued into the Churche and needeth not now to be feared for teachyng of any such doctrine I aunswere albeit the Famely deny that euer he recanted yet seyng many witnesses aliue can auouch it to be true if he since haue bene sory from his hart and vppon his repentaunce be restored into the Church God make him to be a member not a molester of the Church least in the end his repentaunce proue not to be as the sorrow of Simon Magus but as Simon Peters who earnestly and with teares bewayled the deniall of his Maister to whom sith he standeth or falleth I will not iudge him the Lord make hym both to bee and to continue of the number of his children Amen ¶ Notes vpon the booke entituled Euangelium regni gathered by the Reuerend father in Christ I. Y. Byshop of Rochester with the aunswere of the Familie vnto the sayd Notes AS the Latin a is meane so is the stile or b maner of writyng darke and obscure in many places and although the Author had not set to his name yet it should seeme to be of some Friers doyng or some other that fauored the Church of Rome Aunswere of the Familie of Loue. FOr a the first part where ye take exception at the meannes of the Latin which yet perhaps ye would hardly match much lesse better it all thynges considered methinkes ye might out of reasonablenes consider that the meannes of the Latin in any worke is not any hinderaunce to a right and good matter for the more common the Latin is the easier it is to be vnderstanded of the simple Clerkes and therefore that is not worthy of note to take exception at for the single and lowly mynded respect more the intent of a matter then the florished stile or speach c. b Secondly whereas ye finde fault at the obscuritie and darcknes of the Authors writyng I might aunswere that it might séeme so much the more to be the same that it geueth forth it selfe for videl a worke procéedyng from the spirite of the Lord and therfore hard to be vnderstode of all myndes of the flesh and out of the industrious prudencie of the manly
comme to short in their reconing c. I may not deny but that there is conteined in the scriptures geuen by inspiration of God being rightly vnderstanded followed and obeyed necessary and sufficient doctrine of saluation but for want of these thrée principall pointes many haue small profite truely I could also with all my hart wishe that man with man committed not filthines nor depended one vpon an other but to stay them onely on the Lordes truth and not on flesh and bloud so were then all controuersies at an end It were well also to proue all thinges but not as semeth me by the crooked rule of mans owne iudgement or fleshly minde and concerning nor by his imagination without the light of Gods truth or spirite of righteousnes and loue taken on in constructing and wresling of the right sence and minde of the scriptures which being seperated from the light of lyfe as he in the same worke alleadgeth is a closed booke or a darke word without light and the seruice administred thereout as a dead bodye without a soule or as a dead wife deceased from her husband which could bring fourth no children of lyfe For what can the naturall man iudge that is altogether ignoraunt of the thinges of God or yet open the holy thinges without the key of Dauid or behould the Paradice of God when as men can not frely enter the Seraphin with his fiery sword not being taken away or yet iudge of an other which hath ouercome and attained to haue a new name written in the white stone that lyeth himselfe yet in the meane time altogether be wrapped and buried vnder the bondage and subiectioÌ„ of the earthly being and vngodlynes c. Consider therefore euery thing in his right degrée if you be endewed with ghoastly vnderstanding and possessed with the right spirite of iudgemeÌ„t and then out of your spiritualnes iudge all thinges according to the ballance of equitye and trying squaire or measure line of righteousnes in the lyfe and truth Trie also the spirits by the same rule and be not vnbeleuing towardes the right spirit but follow and embrace that which is good For if you can shew vs any passinger God of Israel or any better lawe rites and ordinaunce then is his lawes rites and ordinaunces or anye perfecter life then the loue whereon Christe with his holy ones haue heretofore testified Whereto also the Author presently as a concordable witnes with the same doth only point and direct vs or that there be any better thing then the eternall lyfe and the loue it selfe So let not theÌ„ that same most best be withheld from vs whilest that we onely enforce vs thereunto that we might serue eueÌ„ so the onely liuing God in vniformenes of hart and vnpartialitye of minde together with an vpright righteousnes and holynes Take this briefe freindly well meaning aunswere to your exceptions in good part and way it not as a matter done to defend the worke by the way of contending but rather as one out of goodwill doe but geue you occasion thereby to weigh more distinctly and reasonably of that which commeth so lyuely freindly to your hands out of grace to your profit and welfare Therefore saue labour for making any further reply hereunto least you doe but lose your trauaile herein for Christ with his holy ones will not now in this same day of the Loue lyke as doe the princes of the earth whose kingdome is of this world set vp and maintayne his kingdome with contention and discorde but with peaceablenes louing kindnes and long suffering But if one listed to sée wrestlers bestirre them in their play then for to graunt them leuill ground he might not well denay And yf one should trauers the right of his case then must the Iudge sit vnparciall in iudgement place so shall then all matters in equalitye out fall but otherwise be peruerted and oppresse right we shall Vale ê™ F. L. ⧠Errours and absurde asseuerations out of HN. his Euangelie gathered by William Wilkinson HN Sayth the day of Loue by him preached is the appearyng of our Lord Iesus Christ in the Resurrection Esay 26. c. 1. Cor. 15. f. of the dead wherein the law and the Prophetes and all that is written of Christ becommeth fulfilled Luke 24. e. HN. sayth he is the Aungell of the Lord or messenger before him for to prepare his way Math. 3. a. Math. 11. b. and to publish an euerlastyng Euangelie Math. 24. Apoc 14. a vnto all generations languages and peoples accordyng to the promises All the testimonies of HN. set foorth in the Glasse of righteousnesse are the Gospell HN. sayth the Familie is the rest of God prepared froÌ„ the begynnyng for the people of God and for all repentaunt persons and is appeared in the last tyme accordyng to the promises HN. permitteth to euery nation what Religion they will so they hold with his heresie of the Loue. HN. receiued this message of his Euangelie from the mouth of God him selfe HN. maketh the day of the publishyng his Euangelie to be the last commyng of Christ in iudgement with thousaÌ„ds of Saints For proofe he citeth Esay 3. b. Math. 24. d. and 25. d. Iude. 1. b. HN. buildeth vpon miracles without Scriptures HN. sayth he will declare the secret misteries of God and make relation of thynges hidden before the world HN. sayth the former kyngdome wherein man was set that is Adam before his fall is brought agayne in the lowlynes of the vpright beyng HN. sayth of the Preachers that they vaunt and geue foorth themselues for Christians and as illuminated men that are Maisters of the Scripture beyng craftie subtill peruerse of hart darcke in their vnderstandyng of a peruerse nature HN. sayth that no man how wise and vnderstandyng soeuer he be in the knowledge of the Scripture can by any meanes vnderstand or comprehend the wisedome of God but they onely that be of his Familie Therefore hope we sayth HN. with much ioy ouer the dead whiche dye in the Lord or are dead in him to wéete that they in their Resurrection from death shall liuyngly come vnto or méete with vs For all the dead of the Lord or the members of Christ shall now liue and arise with their bodyes and we shall assemble with them and they with vs. This day of the Loue is the last commyng of Christ Abell was slayne through the wicked nature of sinne through the handes of his brother Cain HN. depraueth the whole Historie of Abraham from Gene. 16. vnto the 27. Chapter by turnyng it into an Allegorie The greatest must serue the lesse that is sayth HN. the great righteousnesse of the law with the great knowledge or prudence of the fleshe or of the earthly beyng which is borne out of the letter shall serue the litle mynded simplicitie of Christ HN. peruerteth the fourth Commaundement HN. sayth
the Ceremoniall law is néedefull to be obserued HN. termeth our Baptisme an handfull of water Who soeuer is not Baptised accordyng to the forme or maner of Iohn that is with the water of repentaunce confessing their sinne he is no Christian No man sayth HN. can Minister the vpright seruice or Ceremonies of Christ truly but the regenerate HN. denyeth the outward admission of Ministers The Familie shal be in all perfection euerlastyngly vpō earth to the end that Gods will might be done in earth as it is in heauen HN. beasteth perfection in this lyfe and in many places HN. sayth that this testimony and publishyng of the ioyfull message videl his Gospell is the kyngdome of perfection and that all the seruices and prophecies which are gone out from God doe lead hereunto and rest and cease herein HN. his sayth Familie must not conceale or dissemble their Religiō but they must hold it out before euery one whō the Lord stirreth vp in their wayes In HN. his Familie is the true most holy of the euerlastyng beyng of God from whence the vpright seruice of the Familie is ministred whereunto all seruices and prophecies which are gone out from God and his truth do lead as to the right and very true perfection that God might euer be declared vpon earth HN. sayth of all preachers without his Fam. that they are vnilluminated vnregenerated vnrenewed vngodded vnsent good thinkyng which out of their literall knowledge come into the shéepefold of the beleuers besides the Church of Christ Which Christ calleth théeues wolues murtherers false hartes and Scripture learned HN. alloweth confession of sinnes in his Familie and forgeuenesse of the same and clensing whiche he calleth Purgatorie HN. sayth that the Romishe Church hath obediently grounded it selfe on the seruices and ceremonies which are the prefiguration of true Christianitie and her seruices and with diligence and feruēcie obserued the same to a good discipline or ordinaunce of the congregations HN. sayth that the annoyntyng with oyle which the Papistes vse is a Sacrament of the holy Churche of Christ and signifieth vnto vs the annoyntyng of Priests and Elders with the holy Ghost HN. alloweth of the Pope because sayth he through his seruice of the holy word the true clearenes of Christ was spread abroad in all landes HN. of the Popish Hierarchie namely Cardinals Bishops Parish priestes signifiyng the Leuiticall Priestes Deacons or helpers of the Parish Priestes Sextons or kéepers of holy thynges Monkes whiche signifie such as dwell alone and are through the loue of righteousnes sanctified and therfore seperated from the world and all that is fleshly for to liue euen so as sanctified ones of God. All the aforesayd sayth HN. hath bene vsed in tymes past in his true beyng whē the light of lyfe had his clearenes but now is become darkned HN. condenmeth as many out of their knowledge whiche they take out of the Scriptures brought in certaine seruices and ceremonies in any other wise and order then the Churche of Rome appoynted as vnorderly reiectyng and blasphemyng the Catholique Church of Rome and rentyng the consent and nurturable sustentation of the same It is mere lyes and vntruth which the Scripture learned through the knowledge whiche they get out of the Scripture institute preach and teach HN. sayth God raysed him vp which lay altogether dead without breath and lyfe from the death annoynted him with his godly beyng named him selfe with him and Godded him with him selfe All the Scripture speakyng of Christ of his séede of his commyng in his glory is in this day of the Loue fulfilled HN. sayth that the prophecies 1. Edras 4. d. Esay 3. e. and 11. b. Ezech. 39. c. Soph. 3. b. Zach. 2. b. are in this day of Loue fulfilled Moreouer the raysing vp and Resurrection from the dead commeth to passe also in this same day through the appearyng of the commyng of Christ in his maiestie acaccordyng to his saying Iohn 6. e. I will rayse him vp agayne in the last day In this day are all prophecies fulfilled The seruice of Loue is the perfection it selfe All sayth HN. shall perishe without the Familie of Loue. ¶ Hereticall affirmations and vngodly expositions of Scriptures by HN. out of the documentall sentences EVen thus haue the seruices of the testimonyes of the holy spirite of Loue their ministrations among the perfect ones and do remoue the midle wall which is betwixt the perfect and vnperfect ones To make euen so of twayne that it be one namely God and the man in one true being of Iesus Christ cap. 1. sent 4. Nothing can come from the true perfection but all humble and méeke vertues and righteousnes which flow out of perfection cap. 1. sent 7. He alledgeth that there is a perfection in his lyfe to proue it he quoteth 1. Cor. 13. b. cap. 1. sent 9.10.2 Pet. 1. d. The perfect can bring forth nothing but all good and loue quoted as a profe Iohn 13 14.16 he leadeth thē into all truth Cap. 2. sent 1. ¶ Christ is taken on  1. With an imagination of knowledge Cap. 2. sent 1. Videl 2. Good thincking of the hart  3. Or out of the text of the letter No man can teach the word of doctrine of Christ but such as haue bene disciples obedient of the loue cap. 2. senten 1. Vnilluminated Scripture learned and vnsent preachers cap. 2. sent 2. The word that is ministred speakeable or in letters out of the Loue and out of the true lyfe is also Christ after the fleash cap. 2. sent 4. For euen so among the beleuers of the word the word became flesh and dwelt among them and Iesus was in such sort borne of the virgin Mary out of the séede of Dauid after the flesh that is of pure doctrine out of the séede of the Loue and whosoeuer feadeth of the ouerflowne word and his lyfe beleuingly in his soule he eateth truely the flesh of Christ and drinketh his bloud and is raysed vp by Christ in the last day to eternall lyfe and becommeth euen so in his new birth Consubstanciated with Christ after the spirit cap. 2. sent 5. As also for that the seruauntship of the Law should be noe Gal. 3. c. heire with the beleuer cap. 3. sent 10. That same was the complaint of Abraham which he or euer he had a sonne or an heire complayned before the Lord that he had obteined no. Gen. 15. a. séede out of the beliefe And supposed euen so that his seruaunt that is his seruauntship out of the law should be his heire but the sonne wich shall be borne out of the spirite that is out of the fayth of Abraham cap. 3. sent 11. As long as the young ones are childish and not yet growne vp vnto the Elderdome of the perfect being they are yet vnder the ordinance of the
Lord or his word not that they should alwayes remaine as subiect thereunder but vntill the appoynted tyme vntill the manly old age in the godly vnderstanding of the holy word that is tell sinne in them be subdued sayth HN. cap. 3. sent 12. Let euery one confesse his sinnes wherein he falleth before his Elder in the holy vnderstanding and make manifest before him all his dealyng and conuersation cap. 4. sent 3. Verely the mortall wherof S. Paule witnesseth is not any creature of earthly flesh bloud but it is the liuing word or being of God which in the beginning was mortall in the manhoode and is in vs for our sinnes cause become mortall cap. 6. sent 3. The letter slayeth 2. Cor. 3.6 namely the administration of the law after the letter or ministration of Christ after the flesh that is nothing els but that the letter according to the requiring of Christ pointeth and leadeth vs to the death of sinne and withdraweth euen so our mindes and thoughtes from all that which is vngodly cap. 11. sent 6. A man which loueth the vpright righteousnes cannot apply hinselfe vprightly thereunto before he haue wholy geuen ouer himselfe to the gratious worde and seruice of Loue for to be obedient vnto the word and euen so to be admitted thereto by his elder in the holy vnderstanding and minister of the gracious word for to become taught therein cap. 13. sent 1. He that is admitted into the Famil promiseth before God and his holy ones that he will cleaue onely to the word and his requiring and shew faythfull obedience out of his whole hart and minde and not seperate himselfe therefrom for euer cap. 13. sent 4. But if they our ould sinnes which he calleth our Paramours which in tymes past we loued sen 7. take or lay hold on vs with force and violence and that then although we cry there commeth not any power or helpe vnto vs for to withstand their force and violence and that they euen so rauish vs agaynst our will so are we guiltles of the transgression for we haue cryed for to be released from the tyranny of the euill and there is no helpe come vnto vs Ergo if we sinne we are guiltles Of the which guiltles transgressing the law likewise witnesseth where it sayth Deut. 11.27 A woman which is violently taken in the field whereas there is not any help and so rauished and although she haue cryed aloud and gotten no helpe she shall be guiltles of the transgressing cap. 13. sent 8. If it chaunce that any man through weakenesse doe sinne yet let him not couer his sinnes but let him confesse them before his Elder in the holy vnderstandyng and repent him so shall then the Lord be gracious vnto him and forgiue his sinnes Cap. 13. senten 8. and Cap. 11. senten 6. This is the day which God Actes 17. e. hath appointed for to iudge in the same the cōpasse of the earth with righteousnesse through his word in whom he hath concluded his iudgement Cap. 15. sent 4. They of the Familie must manifest them selues and their whole hart dealyng and inclination to the Elders in the Familie of loue Cap. 16. sent 4. Haue not much prate or disputation with straungers nor with thē that fall away from the seruice of the Loue nor with the vnwillyng ones resisters Cap. 16. sent 18. O ye adioyned ones and incorporated ones to the word ye shall not hold you Math. 18. and. c. 1. Cor. 5. b. 2. Thessal 3. b. Common with straungers and decliners from the seruice of Loue for to eate dayly with them at your Table the holy bread Iohn 6. d. Actes 2. f. But breake and eate the same among ech other Cap. 18. sent 10. Beare in no wise any enmitie to any one but shew alwayes your brotherly loue which ye haue amongest ech other Cap. 16. sent 11. Come now all and turne you to this mercy seat of the Loue of the holy spirite of Iesus Christ and obtaine the forgiuenes of your sinnes Cap. 19. sent 2. 3. ARTICLES Which I exhibited vnto a frend of mine to be conuaied vnto the Familie of loue that I might be certified of the doubtes in them contayned Which for my further instruction one Theophilus sent me with a letter and an Exhortation annexed vnto the sayd Articles with his exposition in manner following THEOPHILVS TO the collector of these after expressed Articles that out of his malitious minde peruerted the sence and true minde of the Author and framed sundry of them into errors and to the rest of his Assistants in these and such vncharitable dealinges wheresoeuer they be greeting W. WILKINSONS TITLE ERrors out of the bookes of HN. faythfully and truely if sayth THEOPHILVS such preachers as be vncircumsided both in tongue and eares be to be beleued in these dayes gathered and quoted as in his booke by Chapter and Section they are to be found THEOPHILVS YE might rather in truth haue affirmed vnfaythfully lyingly slaunderously and malitiously or vncharitably W. WILKINSONS CONFVTATION MArke I pray thée gentle Reader what a cholorick and taunting spirite these Familers be of and yet they néedes will be called the Familye of loue as though all that commeth from them were nothing but loue and the very pefection of it selfe For so they affirme of themselues Now if these be their swéete and amiable wordes and louely phrases what cutting tearmes shall wée then looke for when they shall sée vs that wée withstand their enterprise and controule their doctrine especially seing that I did neither by worde nor writing euer geue thē any occasion But if this be their loue and perfection then truely I confesse that I meane not to walke with them I enuy not their happines neyther care I amōgest them to be reckoned vnperfect In deede these speaches be such as the Anabaptistes vsed agaynst the preachers of the Gospell which withstode their heresie they rayled on them calling them Lutherans Fol. 254. False and carnall Gospellers 255. erroneous and vnskilfull preachers 256. succeders of the Pharisies ibid. Hypocrites blinde guides fooles serpentes generations of vipers hirelinges 2576. fellowes of théeues whome Dauid maketh mention of Psal. 50. These were the flowers of Anabaptistes Rhetorique but S Paule teacheth vs another kinde of Eloquēce which becometh the children of God. Let all thinges sayth he be done in loue and the fruite of the spirite is loue ioy peace long suffering gentlenes goodnes fayth Loue suffereth long it is bountifull it enuieth not it doth not boast it is in déede and truth not in tongue and worde onely Now whether this family haue bene taught in the schole of the holy ghost or in the schole of the Anabaptistes I leaue it to the indifferent reader to be considered But if any man shall muse to sée such enuious speaches to flowe from so louely a familye I aunswere No
b. Ephes 4. b. communialitie of the holy ones in the loue or by such as walke and liue 1. Pet. 1. b. 1. Iohn 3. b. 4. b. obediently vnder the gracious word and his seruice of loue W. Wilkinson HN. sayth he can not perceiue or finde the true belief c. to this I aunswere that it is Gods iust though secret iudgement that when men aske amisse they do not obtaine when they knocke at the wrong doore they are not let in and beyng on sléepe when the bridgrome commeth and wāt light in their lampes they enter not in with him into the Mariage That HN. hath not founde nor perceiued the truth the reason is he wil not learne Pro. 8.8.9 he stoppeth his eares charme the charmer neuer so wisely Psal. 58.4.5 The Lord will guide thē that be méeke in his way Psal. 25.9 but knowledge entereth not into a froward soule and a foole that séeketh wisedome findeth her not for the Lord withstandeth the proud geueth grace vnto the humble 1. Pet. 5.5 The Israelites sought God as a people desirous to know his wayes but because the feare of him was learned by mēs preceptes Esay 29.13 they were selfe conceited wise Esay 5.21 Therfore did they heare and not vnderstād sée and not perceiue their hart was fat their eares were heauy and their eyes were shut Esay 6.9.10 Where note curteous Reader that this holy Prophet for so wil the Ioigner néedes haue vs for to take him HN. and our Papistes vse the selfe same weapō and by the same knife séeke to cut the throate of gods Church which they hādle after this sort Your Church ye Protestates was not alwayes visible neither did it alwayes appeare vnto the world Therefore it is not the true Church What a faint Consequent and weake reason this is especially with our Papistes which can not abide an Argument drawen from the Negatiue by this which followeth beyng the like may easely be proued I sée no sunne sayth the blind man neither heare I any swéetnes of song or pleasaūt Musicke sayth the deafe man Therfore there is no sunne sayth the one nor song quoth the other HN. the sonne of perdition and the Romish broode of old Hipocrites can not see the truth or will not therefore there is no truth at all The communialitie of the holy ones in the loue for so vnlesse ye terme them they will bee angry out of measure créepe in corners as owles doe at noone euen as did the Anabaptistes in the first spryng tyme of their heresie therefore there is now no Familie of Loue neither were there any Anabaptistes any where in tymes past this Argument as it is euidēt in the one so will it not be denied by the other Albeit in déede it be a féeble kinde of disputyng farre swaruyng from all rule of reason For the seyng or not seyng of mortall man doth not approue or disproue the truth of the immortall god Pharao kyng of Egypt saw Moses and Aaron and confessed the miracles by thē wrought to be true miracles yet saw he not a reason to perswade him to let Israell goe Iohn Baptist did as it were point out Christ with his finger saying Behold the lambe of God. The Iewes cōfessed that Christ had done all thinges well The Pharisies saw their thoughtes disclosed yet reasoned they thus The Scribes and Pharisies and rulers beleue not on him but onely the rude and accursed multitude Therfore is he not the Messias And if I should vse the like forme of Argumēt as this is trow ye the Familie would thinke the consequent necessary Before the dayes of Queene Mary or An. 1555. at the furthest this Louely Familie was neuer sene nor heard of onely the hatchers of this Familie the Libertines the Arriās the Anabaptistes the Free will men and Catharistes were than extant but as yet this broode of Locustes had not broken out of the bottomlesse pitte neither had it the name of Loue which it now hath Therfore the Familie of Loue neither is the Church of God neither is the holy truth of God in that their conuenticle but vnto them and their Patriarch HN. I leaue such kind of reasonyng most hūbly beséechyng God to giue them eyes to sée tongues to confesse the truth to Gods glory and the safegarde of their soules in the appearaunce of his Christ After HN. had told his Disciples where he could not finde the truth now he telleth them where he foūd it vz. HN. THe same is appeared and manifested vnto the holy ones of God in the Communialtie of Loue. W. Wilkinson SO that then belike vnlesse it be graunted him that he founde it there all his labour is lost Secondly it was not founde out there before he founde it and to that purpose it is whiche in his new Euangely he sayth He will declare the secrete misteries of God and make relation of thynges hidden from the world vntill his new day c. And he is annointed with the holy Ghost Godded with God in the spirite of his loue made heyre with Christ in the heauenly goodes of the riches of God elected to be a minister of the gracious worde which is now in the last tyme raysed vp by God accordyng to the promise Ierem. 33. Which is ment of Christ wherein HN. blasphemeth What if for all these his great boastyng crakes his swellyng wordes of vanitie turne to smoke out of the fornace and dust before the winde what then if for all his outfacyng of the simplicitie of the Gospell and shouldring out the sonne of God the Lord lay opē his folly to the world and his shame vnto the sonnes of men And if he founde no truth or if it be truth yet not of his findyng Was there no truth before he told it Was there no Gospell before his heape of confusion and huge lompe of shapeles and vnshamefast heresies If there was as most vndoubtedly there was a light before darkenes and an Arke of God before Dagon the Philistian Idoll why boasted he then thus presumptuously that the truth was of his findyng onely Neither is it yet agréed among his new peruertes concerning the age of this new founde heresie For some of his Sectaries beyng demaunded where his Church was from the Apostles tyme vntill the appearaunce of HN. this new found Prophet of theirs he aunswered not onely obscurely to the question but also fondely to the purpose and vnfittely to satisfie a waueryng conscience It was in the land of the liuyng among the holy ones But thus doth the Lord suffer their eyes to dazell who are quicke sighted to séeke out Phantasies to féede the it itchyng eares of them whō no doctrine can content HN. alledgeth 1. Iohn 1. a for proofe The wordes be these That whiche we haue sene and heard declare we vnto you that ye may also haue fellowshyp with vs and that our fellowship
the houshold of Fayth permitting them what religion they will. But hereby ye thought to stretch your Familye from sea to sea and from one end of the world to another So that here you shewe what kindred acquaintaūce your Heresie hath with the Anabaptistes who affirme that for their quietnesse sake they may confirme them selues to any Religion of the people amongest whō they dwell How neare you and these mē iumpe I leaue to the discrete Reader to discerne M. Bullinger his censure on them is this Of this iudgement was that beast Dauid George sayth he and this sect is the most pestilent of all others Thus much sayth M. Bullinger who was acquainted with thē as hee him selfe testifieth I did put truth for true belief thinkyng them to be all one neither as yet haue ye shewed any difference betwixt them I haue looked on HN. his text sufficiently God geue you grace to looke better on the Testament and to come backe to the truth whence ye haue slydden and kéepe me in that which I doe and haue professed HN. THe true light hath not bene declared by any of them all that haue taken on set forth and taught before the same and without the same Familie of loue Heb. 9. b. 10. Theophilus YOu shuld do wel to alledge the text as it is and not your owne imagination which is that there is hath bene or can be any more thā one true light vz. Christ or the loue whiche presently is appeared to his chosen in the house of loue or of god For before and without the Church and his seruice there cā be no truth taught W. Wilkinson THat our blynde southsayer told vs there is not any truth to be foūd without his fond Familie although it hath by me bene handled in that part of this Article which immediately goeth before yet this learned Elder of this Louely Familie barketh and brauleth stil against vs and will not suffer playne and manifest truth to stop his mouth And although the place by me alledged out of HN. be verbatim and word for word as I alledged it yet will he not be satisfied but as it were facyng me out with a carde of x. he séeketh to ouerrunne me with his eloquēce sayth to blanke me withall that I haue mistaken and falsified the author But because he taketh me vp for an Imaginer of the text vouchsafe gentle and curteous Reader to way myne Imagination as he pleaseth to terme it The place by me rised out of the 1. Exhort of HN. Cap. 16. sent 9. fol. 42. is in the very first line thus Therefore the holy nor the most holy the true nor the most true light which the most highest hath presently in his most holy seruice vnder the obedience of the loue geuen vnto vs for to be declared forth hath not Heb. 9. b. 10. a. bene declared by any of thē all that haue taken on set forth and taught any thyng before this same or without this same our seruice of the loue Are not these my very wordes sauyng that for breuities sake I pretermitted your long and vnnecessary Parenthesis Haue I not delt truly with your houshold-father in that I truly and faythfully as from his owne mouth did report his wordes Am I not vniustly charged and falsely blamed for my Imagination in the text of so worthy an Author But seyng it is not expedient that I be myne owne iudge of myne innocencie I refer me to the sentence of the indifferēt Reader whom also I desire to be aduertised that he hath heard me take an Elder halting in his word whē as the fayth of their Familie HN. I meane in the booke by him intituled Dictata per HN. or documentable sentences sayth nothing can come from the true perfection but all humilitie and meeke vertues and righteousnes floweth from all perfection Now if to slaunder and misreport be a worke of righteousnesse and worthy of their perfection let them glory therein I had rather in that sort be vnperfect As for me and those that desire not hand ouer head to receiue all that comes from euery mā it is sufficient and shal be that if they lauish out any vntruth that I be pardoned for not sealyng vnto it before I way it in Gods ballance least it proue light and try it at the touchstone least it be counterfeite The places of Scripture by HN. quoted are very impertinent and absurdely alledged hauyng not any thrée wordes that sounde toward such a sense as he would father on them Theophilus THere hath not bene is ne can be any more thā one light which is presently appeared vnto his chosen in the house of loue or as HN. sayth our house of loue W. Wilkinson WHy then haue ye left the Churche into the which ye were Baptised why did ye promise ye would manfully fight vnder Christes banner and continue his faythfull souldiour and seruaunt to your liues end and now lyke a runnagate Apostata a cowardly souldiour or rather a traiterous Iudas ye betray his Saints to Sathā breake truce with the son of God into whose obedience ye were sworne Why do ye like children past grace insolently taunt and checke your mother and impudently tread vnder your féete the Lordes pearles as most filthy swine why come you not to the light that your workes may be sene how they are wrought in God what meane you to frame and imagine to your selfe a new Churche For whereas so oftē you affirme that you haue no church but ours no assemblies but ours why doth HN. terme it our Familie or seruice doth not this word our Familie note a particular secte or faction in the possession of a few Ye say very truely there can not bee any truth without the Churche If this be true then your doctrine is false for there is but one Lord one fayth one redeemer one spirite of sanctification one Abrahā the father of the faithful one Isaac one Iacob one body wherof we all are mēbers The Churche hath but one head and one body As for deridyng and scoffing Ismaell he shall be cast out with the bondmayd his mother prophane Esau shall haue no part in the Lordes inheritaunce neither your Schismaticall Familie vnles ye repent hartely for that which is past They Iewes cryed the Temple of the Lord yet were they a stiffenecked peopel you cry the schoole of grace the mercy seate the Familie of the Lord and yet all is but hypocrisie For the Iewes had an externall tabernacle instituted of god Therfore they might boast better thā you You haue coined and inuented a Schisme yet very cōfidently you affirme your conuēticle is the Church without the which is no truth to be looked for An Addition of HN. vnto the 2. Article NO mā sayth HN. how wise soeuer he be in the knowledge of the Scriptures can by any meane vnderstand or comprehend the wisedome of God but onely they
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
is Christes spouse not to an harlot and shameles strumpet Ierusalem aboue is frée and is the mother of vs all but your Agar is in bōdage and is cast forth with her children The Lord geue you grace to consider in what case you are There is no fauour of God to them that forsake his truth and cleaue vnto errour Most of your illuminates haue ben professors though now most deriders of the ghospell and skoffers of Religion making a profession of religion but inwardly hauing denied the power thereof The further you walke in darcknes the greater is your daunger An addition to the 4. Article THe same doctrine is in diuers other places affirmed that there is no pardon c. 1. Exhort cap. 11. sent 10. cap. 15. sent 29. c. cap. 18. sent 7. Euang. cap. 41. sent 7. ARTICLE 5. HN. No Ministery WE must haue respect vnto the seruice ministred in the Familie by the Elders thereof For God hath chosen vnto him selfe the Familie of loue and this seruice of the holy and gracious word for their ministration is the safe making ministration Neither is there any minister of the worde rightly called but by their Familie Theophilus BEcause their exercise is obedience and loue accordyng to the requiryng of his word William Wilkinson TRue it is that Gods ministery is an holy and sacred thing in thought not to be violated in word and déede greatly to be had in reuerence For they which are Gods messengers doe bryng the glad tidynges of deliueraunce from sinne and Sathā vnto the people of God. They are Gods watchmen and do warne vs of the commyng of the enemy which like a roaryng Lion goeth about séekyng how hee may deuoure vs. And because their mouthes should kéepe knowledge of them must wee aske for the vnderstandyng of the word and enquire after the will of our God yet doth not all this proue that that ministration which is by you of that faythlesse Familie forged is the true and holy ministration For sometyme as now in your Familie it cōmeth to passe that false Prophetes will say thus sayth the Lord and yet the Lord hath not spoken They will presume to preach without a vision and prophesie without a burthen runne when God biddeth them not go take the testimonies of the holy ones in their mouthes when yet the Lord sendeth them not Heretiques will with a face of the Churche séeke to out-face both the children of God and the truth also Thus then not euery one that pretendeth is called in déede for some come not in at the doore but clyme in at the windowes and as many as come before Christ and set downe a contrary requiryng as ye do he is a Wolfe séeketh but to rauin Not euery one that crieth Christ Regeneration the spirite a perfect and true incorporatyng into the vpright beyng a consubstantiation and counityng with God is a true teacher and faythfull Christian Nor euery that taketh vpon him to expounde knoweth the meanyng of the word For many of you when as ye would be Doctours of the word had néede to be instructed in the very principles of fayth and first grounde of Religion So the true Ministers haue both a publicke and externall callyng by man as also a priuate and internall callyng by God which who so hath not he is an hereticall intruder and no propheticall Minister of God nor Preacher of the most holy one The whiche internall and externall callyng to the Lordes haruest to be a true labourer if any man shall pollute with his lewde life and light conuersation he is at the Lordes hand to be beaten with stripes without number Yet if any man shall say well and doe euill whiche God forefend with man it may discredit him that doth speake well and yet do amisse with God euill déedes doe not disanull the truth of doctrine as good déedes proue not euill doctrine to be true A ring of gold in a swines snowt ceaseth not to be a ryng of gold though a swine weare it pearles are pearles before dogges or swine The broad seale of England is highly to be honored for the Maiestie of the Prince therein appeareth though some tyme the partie that may cary it may bee a lewde person and a Godles Atheiste The word and Sacramentes ministred by wicked men cease not by their administration to haue their force For the wickednes of man can not ouerthrow the institution of god Where I in good conscience testifie that I speake not to defend corrupt life in any man but to vphold the truth of good liquor in an vnsauery vessell and gods good worde and sacramentes in a minister of an euill lyfe and conuersation For that Iudas and Iames in their ministery gaue the same word and wrought to the same wonders yet the one a reprobate the other an holy one and a perfect Saint of God. So then this reason that in corners your froward Familye vseth to whisper agaynst euill men though Gods Ministers is Anabaptisticall Your Ministers liue not as they teach Therefore their doctrine is not true In Scripture I know this reason is often vsed Your lyfe is not according to the law your profession Therefore you are hypocrites and dissemble with me sayth God. The former fond argument I neuer hard of any man that is sound for iudgement and sincere for godlynes The same reason is by your Familye and by your good minded brethren the Papistes alledged agaynst the truth now preached after this sort We worke better then you therefore our religion is truer they yours The first exposition if you know what proposition meaneth I deny and also the argument More than we they marke I graunt so had they néede that will haue heauen by desert or els will-naue none of it but better they doe not Quod non est ex fide peccatum est What is not of fayth c. The Pharisie gaue more almes tithes c. than the Publican yet was the Publican more iust by much then the Pharisie Not to worke but to worke well in Gods sight is commendable Non tam quid quam quomodo operamur inquiret dominus Not so much what as with what fayth we worke that will God demaund Thus haue I obiter and by the way touched your Families Papisticall Anabaptisticall argument whereof the one will be saued by the fulfilling of the lawe the other will haue markes concurre with fayth in the matter of Iustification cleane contrary to S. Augustine who sayth Opera sequuntur iustificatum non praecedunt iustificandum The workes we doe follow as fruites and goe not before as the efficient cause of our iustification And thus much of the worthines of the Ministery and ministers thereof Whome I counsell you to reuerence in better sort both in worde and writing than ye haue done For you know what Christ sayth he that despiseth you despiseth me c. 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
to repeate I made out of them this Collection HN. sayth he is indued with the good nature of God and that he is raysed vp from the dead to iudge the earth with righteousnes also the day of Loue by him preached is the last day and there shall be no day of grace hereafter Neither was there any trueth before him or besides him or shal be after him To the fourme of wordes he hath framed a wrangle the matter he graunteth belike to be true Thirdly I affirme that HN. sayth he was prophecied of by Moses and all the Prophets and Apostles and the Euangelistes to proue this he alledgeth Deut. 18.6 Esay 60. a. Iohn 5. c. To the which Theophilus replieth thus Theophilus REade the place againe you shall finde he sayth that the light or lyfe is it which is prophecied of and not himselfe and leaue your lying for very shame William Wilkinson TO the which his reprochfull reply and childish cauill I thinke I shall aunswere fully and satisfy sufficiently Yf first I be able to iustifie which gods assistance I hope I shall that HN. presumptiously taketh on him that which is prophecied on and proper vnto Christ Secondly I will cōparing him with Dauie George and their heresies mutually with other proue that it is very like to be true which they deny and Maist Rogers doth charge him with HN. to be Dauie Georges scholler and that in impietye he goeth far beyond him Thirdly by comparing him and his opinions with Gods worde I will shew that he is not the perfect Prophet but the most pestilent Archheretique that euer was and that he was so prophecied of by the Prophets Apostles and Euangelistes In the which place to display all his wrestinges of the scriptures I neither am able they being infinit nor willing because I desire to be briefe onely I will by a few geue a tast what the rest are which I haue not touched HN. HN. Alledgeth ▪ Esay 60. a. to proue the light shewed by him was fore spoken of by Esay W. Wilkinson IT is manifestly ment of Christ his first comming HN. HN. Sayth that all the scriptures heauenly testimonyes and spirituall voyces of the eternall trueth which are gone forth from the holy spirite of Loue that is of God are brought to light through him William Wilkinson THis is blasphemous agaynst the Prophecy of Christ and agaynst the Scriptures Math. 17.5 Marc. 9.28 Iohn 1.18 Col. 23. HN. HN. Sayth yet once more he hath appointed a day in the which he will iudge the earth with righteousnes Act. 17. g. and this in the next sentence 3. he doth apply to his appearaunce in these wordes this day and now is the day fulfilled in the Loue and this once more sayth he is meant of himselfe for profe he quoteth Act. 17. g. 31. verse W. Wilkinson THis is particularly ment of Christes first comming in the flesh prophecied euen in the selfe same wordes Agge 2. cap. 7. verse and in Christ fulfilled Heb. 12. cap. 27. verse HN. HN. Quoteth Esay 2. a. 2. Miche 4. a 1. to be meant of the restoring of the decayed state of Gods Church which is redyfied by him William Wilkinson THis is manifestly meant of Christ HN. HN. Citeth Math. 24. verse 14. Esay 67.22 g. Psal. 95.7.8 Heb. 3.7 and the 4.7.8 Apoc. 14.6 to be spoken of his Euangelye by him published William Wilkinson WHich is vnderstode of the preaching of the gospell by Christ and his Apostles HN. HN. Sayth hee is an elected Minister of the gratious worde stirred vp in the last time according to the promises Ierem. 33. read the whole chap. W. Wilkinson IT is meant of Christ HN. HN. Sayth the testimonye of his Euangelie is not alone the Euang. of the kingdome promised to be published in all the world to all people but also all the testimonies which HN. hath set forth in the glasse of righteousnes William Wilkinson BLasphemous agaynst the gospell and a thing accursed Galla. 1. chap. 8. ver He taketh that vnto him which belongeth vnto Iohn Baptist Mallachi Math. 11.10 HN. HN. Sayth the misterye of the kingdome of God his righteous iudgements Math. 25. d. Actes 16.17 d. Iude. 1. and the comming of Christ now in the last tyme in the resurrection Ezech. 37 6. Iohn 5. c. Rom. 8.6 Phil. 3. b. 11. ver of the dead is declared vnto him as an elected vessel from the mouth of God himselfe God hath be gone a new miraculous worke now in this day of Loue whereof we witnes with vs his elected ones wherin the scripture is fulfilled Esay 43 6. c.a. Esay 57 b. HN. Sayth he will declare the secret misteries of God and make relation of thinges hidden before the beginning of the world Math. 13.11 b. Iohn 6. The day of Loue. Psal. 118. c. is the appearaunce and comming Math. 24. c. 30. ver Luk. 17.20 ver Actes 2. a. of Christ Iesu our Lord in the resurrection Esay 26. c. 1. Cor. 15. f. of the dead wherein the law the Prophetes and all that is written of Christ becommeth fulfilled Luk. 24. e. The day of Loue preached by HN. is the day of the last comming of Christ in iudgement with many thousandes of Saintes Esay 3. b. Math. 4.24 d. 37. 25. d. 31. Iude. 1. b. Whiche places manifestly proue beyng meant of the second comming of Christ that the resurrection of his comming is perfected past already HN. Sayth that this testimonie that is his Euang and publishing of the ioyfull message is the same comming and all seruices and prophecies which are gone out from God doe leade herevnto and cease herein HN. Sayth Behold ye dearely beloued presently euen from the selfe same day becommeth the scripture in all fulfilled of that which it mentioneth of Christ of his seede and of his glory and Lordlynes Therefore all scriptures was vntill now vnperfect and not fulfilled contrary to that which Iohn sayth 19.28 HN. Sayth that all the prophecies Esdr 4. d. Esay 3. c. 11. b. 12. Ezechi 39. d. 21. Zopha 3. b. 9. ver Zach. 2. b. 10. 11 Numb 24. a. 5. 6. are in this day of Loue presently fulfilled all the which places are particularly meant of Christ and applied blasphemously by HN. to him for to proue the day of his comming The Familye compare and make equall HN. his wrightinges with the holy scriptures because say they they are written with the same spirite William Wilkinson THus with as great breuitye as I could I haue set downe a few of his blasphemies for that his vayne and blinde idle and impertinēt alleadging of Scriptures is infinite and without number for almost he neuer citeth any scripture aright for the children of God it shall not be vnprofitable to consider that to leaue the Lordes hye way and the cleare sunne shine of his truth is to entangle our selues with
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.
or nation and religion as Christians in their Mahomet or Turkes in theirs Heathen in theirs c. To whom after HN. hath geuen particuler titles immediatly he in the same section addeth And yet furthermore euery head properly for himselfe hauing then so diuers and many maners of groundes beliefes religions ceremonyes offices and administratiōs as they will wherein they loue Gods truth and their righteousnes Then the which wordes what may be sayd more Sathan like or what euen belched out of the bottomles pit more blasphemous if all the fiendes of hell would conspire together to afford a graceles and godles speach whereby the hartes of them that stagger in the way of the truth if not wholy they might be drawne away to superstition for as for the worde Religion I feare me I haue attributed it to their scisme to often albeit the Familye of Loue in their Confession would faine be counted religious yet might they enioy the heresie of HN. with their opinions and fauour whatsoeuer liketh them best So that certayne it is whereas this his Euangelye and the other of his bokes were nayled vpon euery post in the common shops of stationers in dutch land commōly sould vntill by the restraint of the maiestrate they were bridled and called in they drew some Catholickes also to his faction for whose cause and with whome to créepe into fauour to haue a shealter ready for any storme so notable he commendeth the popish Hierarchie which order of popishe pollicye to let passe that famous infamous booke the Declaration of the Masse I meane after step by step he had extolled it aboue the cloudes from the hyest to the lowest he falleth downe after this sort Section 4. he commendeth the Pope and expoundeth Papa to signifie an olde Father in the holy vnderstanding to whome he coupeleth his Colledge of Cardinals sent 8. thirdly Primates sent 9. Bishops sent 10. Priestes sent 14. who say their seruice in the formest part of the Church that is in the chauncell Parsons Curates Proctours sent 16 Deacons sent 17. Sextons or keepers of holy thinges that the same muy be occupied in due season and times conuenient sent 18. Monkes which for the loue of righteousnes as HN. sayth are consecrated and sequestred from the world from whome well it were if the world were seperated also and from all that is worldly and fleshly set 19. and lastly the commen people sent 21. To the which for a conclusion he addeth Behold all this hath bin euen so in tymes past in his very true being when as yet the light of lyfe had the clearenes and the beliefe her seruice in the holynes of God the renewed or Goddead men vpon the earth all which shall now in the sam day lykewise of the Loue through the comming of Christ in the light of lyfe and his holy spirite be reduced or restored to his vpright fourme in the very true being according to the Christian lyke ordinaunces and florish in vigor or become forcible according to the promises The which as I quake to wright so to marke the ripenes of sinne that HN. is come vnto must it needes enforce the godly Christian and tender childe of God to melt at the horrible outrage therein conteined To the which if the goodwilling in England which are named the Familye of Loue shall reply and alledge for I hope they are not so far gone to defend this so great blasphmie agaynst the kingdome of the sonne of God and his gloryous gospell that they will not defend neither lyke in all thinges of his opinions to this I aunswere as M. Bullenger doth vnto the lyke obiection Sometyme they are of this iudgement sometymes of that neither doe they all agree among themselues in the certaintye of their errour for as truth onely is lyke it selfe error must nedes iar and disagre But herein it had ben somewhat more tollerable for our Fam. if they had not set downe this in wrighting that herein they might shew themselues to be perfect schollers of a peruerse maister But he that neuer kepeth touch with his seruauntes hath here betrayed them by their owne wordes to the world ere they were aware For in their first Epistle which they make as an aunswere to M. Rogers boke fol. 71. pag. v. lin 30. they vtter these wordes You forget say they to M. Rogers many protestantes in Rome Spayne Italy and many other places vnder the Byshop of Romes inquisition which hould it good pollicie to defend thēselues their cōsciences from such tyranny Will not you allow to others which you gladly chalenge to your selfe c. Whereby it is clearely proued and manifestly affirmed that HN. and his scholers termed the Fam. of Loue in England draw all in one line and hould the same opinions with Dauid George that he doth whom because they affirme by the testimonye of learned writers to be an Anabaptist néedes must it necessarye by the same consequence be vrged that they are Anabaptistes by their owne confession and labour to bring Anabaptistrie into the church from the which and other heresies sectes and scismes the Lord deliuer both vs and all his chosen dispersed wheresoeuer Amen It remaineth that with the lyke breuitye or greater if so large a matter may be conteined in a lesser roome as I before promised so I compare HN. with those euident noates manifest tokens of an heretique set downe by the spirite of God in holy Scriptures For by that iudge both he and I must be tryed to be true meaning men in this lyfe before the Militaunt Church and receiue our dome thereafter before the triumphāt Churche in the world to come Tokens of an heretique out of Scripture 1. Tokē THe holy ghost in the Scriptures doth liken those heretiques which disturbe the peace of the Church vnto Foxes which priuily and by night are wont to spoile and rauine And in lyke manner our Sauiour Christ doth describe not onely the father of heretiques but his children also by the name of a enuious mā which soweth teares whilest men sléepe S. Paule termeth then false teachers crafty creepers in S. Peter sayth false teachers shall priuilye bring in damnable heresies S. Iude sayth certaine men haue crept in which turne the grace of God into wantones vpon all the which places it may very easely be gathered that whosoeuer intendeth to broach any new and straunge doctrine as false coiners vse to doe he counterfaiteth in secret That this hath bin the practise of heretiques from tyme to tyme nedeth no long profe onely it is to be considered who it was that renued Arius heresie in Constantine the Emperours dayes was it not a priest which priuilye bare Constantia the Emperours sister in hād that the Counsell of Nice had done Arius wrong who thought not of Christes deuinitye as the Counsel supposed and the rumour was spread abroad of him c. And haue not the Familye of Loue
such other lyke which by trauailyng from place to place do get their lyuyng They whiche amongest them beare the greatest countenaunce are such as hauyng by their smoth behauiour and gloasing talke deceiued some Iustices of Peace and other worshypfull of coūtrey where they dwel haue gotten Licences to trade for Corne vp downe the countrey and vsing such a romyng kynde of Traffique kéepe not commonly any one certaine abidyng place but runnyng fiskyng frō place to place stay not for the most part any where long together saue where they hit vpon some simple husbandman whose wealth is greater then his wit and his wit greater then a care to kéepe him selfe vp right in God his truth and sincere Religion His house if it be farre from company and stand out of the common walke of the people with whom he dwelleth is a fit neast wherin all the byrdes of that fether vse to méete together Thus did the Anabaptistes in their tyme and I wishe hartely in the loue I beare to some of the Fam. that our Familiers of Loue were far vnlike them And thus much for the maner how and the persons by whom their doctrine is set abroad in the handes of the simple ¶ 3. Token to know an Heretique THirdly concernyng the doctrine which is by all heretiques generally taught in corners S. Iude sayth it maketh sectes S. Peter saith it speaketh euill of the way of truth S. Paul geueth them these titles Men that cause diuision and offences which serue not the Lordes Iesus but their owne bellyes who with fayre speach and flatteryng wordes deceiue the simple Now whether HN. haue made a sect and be author of admission or not the subscription of those letters whiche come from his Schollers with these wordes Your louyng Frendes the Fam. of Loue can sufficiently testifie That HN. speaketh euill of the way of truth is manifest for these be his woordes Whose false beyng vz. of the Preachers which through the false light haue taken on an imagination of knowledge is the Deuill the Antichrist the kingdome of the Maiestie of the Deuill him selfe c. and in the same place the 10. sent hee sayth they are but a neast of Deuils and of all wicked spirites The hearers of the Preachers hee calleth the Sinagogue of Sathan or Schoole of the Deuill What God HN. and his confederates serue I will not Iudge but what speach they vse towardes the simple people in their day communication with them whether they bee flatteryng and swéete wordes they can at large testifie who at any tyme haue vsed their company may easely affirme with what sugred woordes they féede the itchyng eares of those whō they labour to draw into their opinions Furthermore S. Peter he termeth the doctrine of heretiques Welles without water cloudes caried about with the tempest speakyng swellyng wordes of vanitie S. Iude sayth they are corrupt trees without fruite twise dead and pulled vp by the rootes ragyng waues fomyng out their owne shame wandryng starres c. The which excellent Metaphores here vsed by the holy Ghost liuely and to the full describe vnto vs the properties of Schismaticall teachers and their hereticall doctrine For the nature of the cloud is when the earth is parched with heate the fruite thereof for want of moysture begynneth to windell and wither away with gladsome weate and siluer dropes to cherish and relieue the tender plantes whiche by the hardnes of the earth doth hurt their sappy iuice for want of water euen so should the Preachers of Gods word and Ministers of the Gospell with wholesome doctrine and godly exhortations water the consciences and supple the hartes of their hearers which are wounded with the féelyng of their sinnes and inwardly in some measure touched with a conceaued grief because they haue displeased God whiche is their louyng Father and mercyfull redéemer And this is that which S. Paule calleth the Preachers of the word waterers and planters 1. Cor. 3. chap. 6. vers Now in so much as Schismaticall and phantasticall teachers make in worde great boast and to the worlde wardes will néedes cary a countenaunce of planters and waterers Yet when the afflicted soule and tormented hart shall come to such welles to draw thinkyng with their liquor to be relieued when they looke for most succour their comfort is the least and all the hope they haue of moysture is turned into emptines for the least storme that is will soone scatter such cloudes and the smallest heate will so resolue them that when our hope is the greatest our helpe is very small So that in false teachers it is assuredly true whiche the holy Prophet long sithence complained of the halting Israelites their goodnes is like a mornyng cloude and as the dew that goeth early away Now whether HN. his writyngs haue in them ought but swellyng woordes of mans vanitie and beyng fruitles trées and starres that wander without a certaine motion it is a litle further of vs to be considered For to examine the matter conteyned in HN. his bookes it is very small and silly for let the diligent Reader pare and set aside his wrested and violent Allegories his vnusuall and insignificant phrases of beyng Vnited into the perfect beyng of the loue in the spirite incorporatyng into God consubstantiatyng with christ c and such lyke wordes of course he shall finde small substaunce and litle stuffe in matter that may be gathered by the order of readyng by pen or memory and sometyme he shal be so plunged in the wordes and wander for matter that hee shall very hardly or not at all make sence of that hee readeth That this is true they know whiche are occupyed in the perusing of them As for his vayne and idle quotation they are innumerable whiche as Mutes vpon a stage called forth to fill vp a roome and make a shew depart not vtteryng any word at all His cityng of Scriptures sometymes for the phrase wherein his greatest vayne is and wherein oftentymes hee is vaynely occupyed sometymes for one word onely hee clappeth out many places without any further matter sometymes neither for word nor yet for matter Yea sometymes he alledgeth a place for a proofe which cleane ouerturneth the Assertion why he induceth it for As for example 1. Exhortation 6. chap. sent 41. leafe 17. line 16. to proue the resurrection he alledgeth Ezechiell 36. chap. b. there is no such place neither in that whole Chapter any word that maketh mention of the resurrection In the .37 chapter v. vers 4. c. the resurrection is clearely prophecied and by him rightly and to the purpose alledged But Esay 26. c. vers 14. The dead shall not lyue neither shall the dead arise c. Is alledged to the same purpose where the woordes séeme to be cleane contrary where note also what HN. thinketh of the Resurrection beyng meant that the Lord will so scourge the wicked that euen in
are sayd to be of that Fam shall most assuredly affirme my assertion to be true For diuers of theÌ„ haue priuely whispered abroad in the eares of the simple as also with some men of wealth who theÌ„selues haue tould it me and are ready to testifie the thing it selfe to be true that they of the Familye haue disuaded and dehorted some not to put their sonnes to schole or vniuersitye for that simple wrighting and reading say they is sufficient for a Christian without any further knowledge of the Latine or Greeke tongues or any other facultye of learning whatsoeuer So that by this meanes they seeke to discredit learning to deface the learned and to strengthen ignoraunce to be the hye way vnto true deuotion and to aduaunce the glory of God which is flat Poperye so that thereby they labour to put out the eyes of this land the Vniuersityes I meane the vtilitye whereof as it is vnspeakeable for that froÌ„ them come the most skilfull stearesmen to gouerne both the state ecclesiasticall and ciuill in this land so also is the antiquitie of such kinde of discipline and good nurture of youth most auntient and in sondrye places of Scripture commended and confirmed by the worde of God and so hauing troden vnderfote this most precious orchards of the Lord they might not onely runne vncontrouled but also bring the commen wealth vnto that estate that the Anabaptistes brought the frée Cityes of Germany vnto in the tyme of their seditious tumult and vnfaythfull rebellion But for a playner and euidenter profe I desire thée geÌ„tle reader But thée especially which art haplesly gratious with that graceles company to marke diligently thou shalt sée it to be true the very few of the Fami or none at all be furtherers of learning or fauorers of learned men much lesse doe they traine vp their children in the knowledge of the liberall sciences either in the commen scholes of this realme or in the vniuersities to the robbing both of Gods Church the common wealth of many a toward wit being also vtterly vnthankfull to the florishing state and peaceable gouernement of this noble realme wherein they might vse all meanes possible to further and promote the glorye of Ged and also discharge some part of the debt wherein they are bound to the countrye wherein they were bred and brought vp Furthermore it is to be vnderstode that if this first steine of the 8. Article concerning the renouncing of knowledge by the disciples of the Familye be thus to be expounded that no man ought to seeke neither can attaine vnto any knowledge but onely those which be spirituallye minded and regenerated standing wholye subiect vnto their Familye of Loue which is taught by the bookes of HN. then doth the Familye accuse all the churches in England the perticuler congregations of the faythfull I meane yea the generall and visible Church in EnglaÌ„d to be vnrenued in spirite and vnregenerate for that the visible and generall Church of England neither hath nor now doth allow the sect and schisme of the Fami of vnregeneration For that they affirme they know nothing before they new birth quoting for profe Iohn 3. a. Except ye be borne agayne of water and the holy ghost ye cannot enter into the kingdome of God. Thus couertly they affirme that there is no truth taught in the Church of England which is the second Article wherewith I charge HN. in this boke pag. 23. he auoucheth here to be true and that we haue nothing but a literall not hauing yet attained vnto the experimentall knowledge wherof he dreameth So that first they acknowledge no truth without their Fami secondly he that is not regenerate can not speake the trueth c Herein then was HN. much ouerséene that whilest he would faine haue his sect to be some singuler thing he put no difference at all betwixt the knowledge of the learned and the blindnes of the ignoraunt but either of them alike which came to be made frée of his sect and incorporated into his Fami and had a longing to be instructed by him must equally cast of and renounce all their learning and knowledge whatsoeuer albeit they had studied sore and swet not a little for it before they could obtaine it So that betwixt the well practised and expert man in the holy word and those which be simple and playne men which neuer hard if there were any such thing as men vse to call learning there is no great difference but all is one wherein a man of meane witte may easely perceiue that at the fist entring into HN. his schole HN. maketh all his schollers to be a lyke and equall towardnes placing theÌ„ all in one fourme to learne one lesson wherein it had ben well if for his credit sake he had vsed a further forecast and more sober discretion The reason and Argument wherby HN. would fayne perswade vs that we should know and vnderstand more then we do if we would suspect our knowledge and confesse it to be lesse and that beyng wholly naked of our owne skill whiche we haue learned out of the word of God we might be warmely clad with his excéeding learnyng and so stand single myndedly obedient vnto his documentable Sentences it is the same Sillogisme and seducyng fallations wherewith the Deuill beyng a subtill Sophister beguiled and blynded our graundmother Eue in Paradise That is if he would forgoe that measure of knowledge which God had bestowed vpoÌ„ her and if she would be indued with a more excellent knowledge of good and euill she might easely attayne thereunto by eatyng the forbidden fruite and breakyng the expresse commaundement which she confessed she had receaued from the mouth of God. This then is the iudgemeÌ„t of HN. that we should abiure recant all such knowledge of the word of God as we haue already learned out of the word take vnto vs such glosing ExpositioÌ„s as he would teach vs So that we should be alwayes learning but neuer attainyng vnto the truth contrary to the doctrine of S. Peter which sayth That we haue a most sure word of the Prophetes to the whiche if ye shall take heede ye shall doe well And S. Paule sayth we must not bee as children waueryng and caryed about with euery winde of doctrine nor as cloudes caryed about of wyndes nor as vnstable mynded men whiche are vnconstant in all their wayes but we should be grounded and rooted in the truth holdyng the mistery of fayth in a pure conscience knowyng that if the Heathen writer onely indued with the light which God gaue him naturally without the knowledge of his word could say Cognita iudicio constant incognita casu That is that which we know to be true it is vndoubtedly to be embraced but thynges vnknowne proue true but vpon aduenture therfore ought we not to forgoe the one to finde the other for if we waâ—e indifferent whether we kept
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
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
as vnto all mē declare their misbehauiour straight with the presence of the spirite cloke of zeale they haue laboured to shroude this so great impietie For hereupō it ensued that the Romanistes so cloyed the church with their fond festiuals leud Legendes and so stuffed into the seruice of God such store of idle reuelations and vnnecessary visions that by the reading of them openly in the congregation the holy and canonicall wrightinges of the holy ghost were wholy abandoned and cleane cast out of the dores And this was that which the Anabaptistes and other heretiques haue practised which when they had no witnes or warrant from the written word and approued truth of God they forged straunge euidence and that which with blasphemie they inuented they vttered with vntruth For being demaūded the ground of their misdemeanour they aunswered The spirite thus commaundeth me and thus the Father hath sayd so that when they wanted the worde they boasted of the spirite and affirmed that they had their doctrine from heauen reuealed vnto them This might by the inducing of many examples be proued to be true and the historyes of them who haue noted their behauiour are many and manifest Onely the testimonies of those learned men which were acquainted with their dealinges shall vnto the indifferent reader be sufficient for proofe of that which we haue in hand Vnto the which assertions of the Papistes and Anabaptistes with the Libertines lykewise if Henrye Nicholas should be added which in plainer wordes vttereth more pestilent impietye their messe shall be the fuller and the conuenticle of them more conuenient vpon the which the iudgements of God should fall in greater measure seing they all haue bene partakers fellow laborers in forging so great a heape of confusion to set vp the same agaynst the truth of God. To proue that HN. is guiltye of the inditement wherewith I burthen him vz. That he is a coyner of reuelations my allegations are two first his owne wordes vz. That the Lord reueiled it vnto him out of Sion and declared it out of the heauenly Ierusalem Secondly the places of Scripture by him misaleaged to quote and cōfirme this his dotage wherein he will not onely be offensiue to men but to the Lord also very wickedly iniurious As for his wordes the which are prefixed before this Article therin he claimeth vnto himselfe a more notable prerogatiue thē any mā liuing durst euer thinke or once imagine of For whereas it hath ben an onely especiall thing which properly appertained vnto such as haue ben singularly beloued of the Lord vnto whom God hath shewed himselfe in more notable measure as vnto Abraham Moses Iosua Gedeon Esay Ezechiel and the rest of the heauenly prophets and holy Apostles of Christ whome the Lord had before adioyned to more excellent functions and put them aside for some notable and extraordinarye ministration vnto those the Lord hath more clearely discouered himselfe and reuealed his countenaunce and in a greater measure opened and set abroad the brightnes of his glory yet vnto none so far at any time as HN. boasteth of hath hapned vnto him that he should be codeified with God in the spirite of his loue made heire with Christ in the heauenly treasures of the riches of God. The which great and wonderfull claime as it farre surpasseth all that euer any of the Prophets durst chalenge vnto themselues so doth HN. herein very impudētly boast and blasphemously arrogate more vnto himselfe then euer belonged vnto any mortall man the son of God excepted The which his vaine challenge as it is taken on by him with an harlots forehead so hath he no specialtye to shew that can warantiz him therein but onely the vngodly behauiour of the aūtient heretiques which by their furious fantasies and vaine imaginations haue made a diuorce betwixt the spirite and the written word of God which alwayes are enlinked together so that the one of them is neuer seperate from the other In the which poynt as he hath dealt very vnlearnedly and vnskilfully before men so hath he behaued himselfe very vnthākfull towardes the word of God which before might haue ben vnto him a sufficient caueat for that it termeth such reuelations and Prophesies as his are but lying visions whereof none haue so much bragged as the false Apostles But if here HN. his disciples shall reply that their Eldest Father doth confirme that reuelatiōs are sent frō God to him by the written word of the Canonicall scripture then I aunswere that herein resteth the triall that HN. is a lying seer and a seducing Prophet which may more easely appeare if the places which he alledgeth for the profe of his fained reuelations import no such thing as he doth father vppon them As for the first place which is To the which Elders and Fathers God hath reueiled his word in the day of Loue There is not any one place quoted for confirmation of it neither with Gods people will a mans bare worde be of sufficient warrant to countenaunce and confirme any thing Scripture it is that is the true rule and euen ballaunce wherein Gods marchandise must be peised This selfe same thing A godly and learned Father hath soundly proued when he sayth Let it not be sayd this say I and this thou sayst but this the holy Ghost sayth And agayne Taceant voces humanae loquantur diuinae ede mihi vel vnam scripturam pro parte Donati Let mens wordes be silent let Gods voyce be heard shew me but one text of scripture which defendeth Donatus assertion Right so say I set aside the persons of the speakers let vs sift and examine that which is spoken shew me but one text of scripture truely cited for the profe of HN. his doctrine As for this profe affirmations without ground and miracles without the worde as HN. doth commonly vse thē so is his vse not commendable The second place testifieth that God hath reuealed his true being vnto HN. out of Sion and Ierusalem Esa. 2. a. Mich. 2. a. 2. Pet. 1. b. Wherein he depraueth the sence of the holy Prophets in wresting that into an allegorye of the Celestiall Ierusalem which is ment of the Terestriall and earthly but this his fond exposition is more playne in an other place in these wordes HN. doth declare the same misterie of the riches of God agayne vpō the earth and minister the selfe same liuing word which is the very true light haue out of the heauenly Ierusalem to a testimonye of the truth receiued from Gods owne mouth c. And in an other place he sayth that this opening of Gods misteries is come vnto him out of the hyest heauen So that here it is very plainely to be sene that he abuseth the scripture and peruerteth the sence therof by turning the truth of a déede done in a place materiall into a heauenly and spirituall vision whereas the sence of the
handled more at large And though that those which know not Theophilus bringing vp may by vnséemely and vnciuile speach thinke it to haue ben very rude in that at the first stoppe he breatheth out into this homely phrase that is vntrue and ye vtterly shame your selfe yet being somewhat acquainted and hauing as his phrase is an experimentall knowledge of his modestie I toke him better then he meaneth not measuring him by his owne elwand For I wot well it alwayes will be truth that the ould Oratour sayth to his frend Qui semel vericundiae fines transiliuerit c. He that once hath raunged without the listes of honestye he without all hoe must néedes be impudent To proue that I haue vnderstode amisse and falsified HN. his meaning in my places which I haue set downe Theophilus referreth me to the Lamentable complaint to the same sect which I quoted before thinking belike the if I looked againe I should finde it otherwise in the section 6.7 The words that I misliked in that place are these Euen as partely that same is well knowen and become manifest vnto vs of certaine namely of those which are the auncientest in the scripturlearnednes or principallest in the Ceremonye seruice which haue made vp themselues agaynst the truth of Gods testimonies and his promises agaynst the holy spirite of Christ and agaynst the Loue c. This place whome HN. in playne wordes auoucheth that the Auncientest that is the Bishops and reuerend Fathers and preachers of the word in the Scripture learnednes the principallest in the Ceremonye seruice c. is that wherewith I charged him The same is more euidently also to be sene 1. Exhor cap. 15. sentence 8. and 10. c. which is a slaunderous and a blasphemous section which because it is tedious I refraine to set downe verbatim after HN. his copie And Chapt. 16. sent 3. For certaine take in hand vse out of the imagination of the knowledge whereon they set their hartes at peace false God seruices which they notwithstandyng institute or bryng in for true God seruices Religions Lawes and Commaundementes of God and plant the same knowledge into the people as though they ought of right to be obedient thereunto And sent 14. Dare any man teach or set forth any thyng through the imagination of the knowledge whether he then haue taken on the same out of the learnednesse of the Scriptures or out of his good thinking wisedome as a word or Commaundement of the Lord or yet to institute any seruices out of the letter of the Scripture accordyng to his good thinking and so to plucke or make subiect the hartes of men to dissention thereunder c. sent 15. 16. By all the which places it is manifest what opinion he hath of the preachyng of Gods word that it is but an institute knowledge inuented by mans wit to the bredyng of discord dissētion then the which I say not what Papist what Atheist or Macheuile in the world could write or inuent any thyng more vngodly Besides this I am able to auouch by myne own experiēce that some with whō I haue conferred which haue affirmed that the Scripture is to hard for a simple mā and therfore the bookes of HN. do make a more easie passage and geue a readyer way to the vnderstandyng therof In somuch as when that the Elders haue perswaded any man to become their sectarie they haue for a tyme taken all the bookes of holy Scriptures from him and all other bookes altogether and geue him the bookes of HN. to meditate and be exercised in and this is that which HN. him selfe exhorteth them after this sort Glasse your beyng and minde in the glasse of righteousnes Iam. 1. c. and behold therein how many spottes and wrinkles there are yet in you Wherein he sheweth that he preferreth his booke which he termeth the Glasse of righteousnesse before the word of God in referryng them thereunto for to espy the spottes of sinne cleane contrary to the word of God which teacheth vs that the knowledge of sinne commeth by the law And this he doth not in this place alone but also almost at the end of euery Chapter in his Euang. This horrible treason agaynst God and his word as it would make any Christian hart to melt so is it not for the manifest impietie therof by many argumentes or places so much to be confuted as by the losse of the lyues of such gracelesse Atheistes to be chastised which the sooner shall stay if those to whom the Lord hath committed the care of his Church and gouernaunce of this commō wealth shal by some waight of seuere and sharpe lawes kéepe vnder so horrible impietie and blasphemy agaynst the sonne of god For herein is the infection more pestilent that the bookes of HN. beyng made of equall countenaunce with the word of God the writynges of HN. are receiued as a playne and easie truth the word of God either wholy abandoned and set aside or els read by the ouersight and allowance of their Elders who often tyme dust the beames of the truth by their vayne Allegories and idle Expositions But this is the iudgement of God which is iustly in great measure come vpon vs that whilest diuers of the ministers of the word haue not preached the word as the word of God and the people haue heard it as the word of man it is come to passe I say that our eyes are blynded least we should sée and our eares waxed deafe least we should heare our hartes are waxed dull least we should beleue and so the secret though iust punishment of hardnes of hart is come vpon vs so that thereby euery day we are nearer hell then other For what wickednes can be compared with this or what blasphemie hath the world euer bene witnes of the like that the fonde nature of our flesh as a swift streame hath caryed vs to the depth of such impietie that we should loade and burthen the blessed word of the eternall God with such intemperate and graceles tauntes as to doubt whether the truth be the truth or no. Well I say no more but he that is filthy let him be filthy still And that Argument which S. Paule thinketh to be of such weight to proue his preachyng to haue bene the vndoubted truth of God the same would I vse to perswade all such as wauer in the truth therof Proue your selues whether ye are in the fayth examine your selues knowe ye not your owne selues how that Iesus Christ is in you except ye be cast awayes c. Wherein S. Paule appealeth vnto their owne consciēce to approue the certaintie of his doctrine truth of his Apostleshyp Right so say I vnto the Familie of Loue that whereas they affirme we teach nothyng but our owne good thinkyng I demaunde of them when they heare the word of God preached and their consciences shaken with the terrour thereof
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
lyes seducyng and deceitfull what soeuer c. The reason is framed out of HN. his owne wordes the which is both mere Anabaptisticall and also flat Donatisticall by Fulgentius obiected vnto S. Augustine My Church is spotles therfore the true Church sayth the Donatist to the which S. Augustin auÌ„swered Who can bring any cleane thyng out of filthynes Because that as long as the Church is visible in doctrine and lyfe euery part therof is attainted with the dregges of imperfection But the Donatist vrgeth Agge 2. cap. b. 13. for proofe S. August aunswereth Shew me where Agge departed from the middest of that people least he should be defiled amoÌ„gest them And a litle after in the same place followeth We must depart from the company of the wicked with our myndes not our fleshe with our workes not with our bodyes Communicate not sayth S. Paule with the vnfruiteful workes of darknes he forbiddeth them their workes not their exercises in Religion not their Sacramentes And in an other place most playnly to the point we haue in hand he sayth No maruaile it is if good wordes which are vttered for the people by the Byshop in prayers are heard for it is not because of waywardnes of the Prelate but for the deuotion of the people And as learnedly so truly sayth Nazienzen euen as the printed forme that is engrauen in any mettall be it lead or yron brasse or gold the thyng imprinted is still the same and is not empayred by the basenes of the mettall but alwayes it retaineth one fourme and as a sealed letter is not preiudiced by him that doth deliuer it if it be deliuered in such order as he receiueth it so the message and proclamatioÌ„ of Gods truth is alwayes the same to them that heare it what soeuer he be that vtter it neither is the excellency of the thyng adnihilated by the wickednes of the person For it were an incredible thyng that the abuse of any thyng should make the thyng it selfe to cease to be and the holy diuine Ministry of the Lordes word Sacramentes as first it was by him instituted so therfore is it the more glorious both for his sake that first founded it as also for our sakes and the safety of soules whom the Lord in that behalfe hath most graciously prouided for So that wee must beware that we defile not the Lordes Testament by our wantonnes nor carelesly contemne the ordinaunce of the Lord by our misdemeanour for he that thought in his secret counsaile these to be the sittest way for our welfare if we shall make accompt of it as worldlynges do as of some common trifle or meane benefite or with HN. rend them that deliuer the Lordes pearles vnto vs albeit they come but in earthen and tree vessels yet shall he inuent in his iustice such a plague to scourge vs with that both as many as heare it their eares shall tingle at it neither shall the starre therof be forgotten of all posteritie As for many that stumble at Christ for because they know him not or happlesly contemne him because the day starre as yet is not risen in them or thinke but basely of his bride because she is but browne of coullor yet they must know if allready they haue not learned it that the corne must not be contemned because it lyeth hidden in the chaffe that net must not be neglected for the fish that is vnprofitable the great house must not be slaundered because there are in it vessels of dishonour the ayre not to be refused nor the sunne thought lightly of because the wicked and the godly doe equally enioy them Diuers Churches haue bene the Lordes swéete shéepfoldes and yet haue had their wantes and he that will leaue the company of the godly because of the wicked would goe out of the world for the wickednes therof must tary yet a while that hee may haue his way streightned agaynst the tyme that the Lord shall come to call hym Euen as HN. in the former 3. Sections with great disdayne and despite hath slaundered the Preachers in affirmyng that they could not preach the truth because they are not regenerate wherein first he vttered an egregious vntruth agaynst their lyfe secondly agaynst their doctrine so in the 4. Sentence or Section he preuenteth an obiectioÌ„ that may be made by vs concernyng the thing that is preached which he in playne wordes affirmeth to be but the outward letter and therfore otherwhere he calleth vs Doctours of the letter The witnes whereby he thinketh to conuince vs and to proue the allegation to be true is taken out of Ieremy and it is the slaunder wherwith the Prophet was reproched by that people for they termed his doctrine which he did deliuer vnto them from the Lord a doctrine of wynde c. the which their slaunder the Lord threatneth in that place shall be mightly recompenced by the Babylonians As then Ieremy was slaundered by theÌ„ whom he calleth an adulterous people vers 7.8 so doth HN. slaunder the Gospell preached in these dayes without his Familie termyng it a letter so that herein he notably sheweth him selfe to be a shameles railer vsing euen the same accusation agaynst vs now that was vsed agaynst the Prophet then And if the people were scourged with the whippe of bondage then for vtteryng this graceles speach doth HN. and his Familie thinke for renuyng the same slaunder that he shall escape punishment As for the other places which follow Ieremy 6. and 8. there is no such thing in them to be found as HN. doth dreame of Ezech. 13. chap. vers 7.8.9 declareth nothyng but the shamefull abuse of the word by the false Prophets of Iudaea he calleth their prophecies vayne and lying visions The which if HN. do alledge generally to all Preachers it is a shameles accusatioÌ„ and he alledgeth his Scripture without discretion For whereas he often stumbleth vpon this terme the vnregenerate Scripture learned he that marketh HN. well shall finde that he quoteth most of his places for the phrase and maner of speach onely and not for any matter or note to be founde in the place by him quoted so that he whiche blameth other men vnworthely may herein most worthely be termed A Doctour of the letter Neither is HN. the first that reuileth the Gospell with this his most opprobrious reproch For he doth but renew the old slaunders whiche haue by heretiques bene hatâ—hed long heretofore Hosius an Archpapist vseth the like vnreuerent speach termyng the Scripture a bare and dead letter Lewes a Canon of Lateran in Rome calleth it dead ynck so doth Piggius wretchedly blaspheme saying it is a nose of wax a dumbe iudge Eckius very gracelesly sayth it is but a blacke Gospell and incken diuinitie Staphilus sayth it is a new Idoll set vp in the hart of man Zwinckfeild sayd it is but a bare and dead
and other idolatours seruice agaynst the which vngodly opinion that excellent ChristiaÌ„ and blessed Martyr of God M. Bradford writ being in prison as in the bookes that he published is to be séene at large The which blind opinion of HN. is most clearely confuted by his owne bookes in the places by me before quoted as also by the holy scripture in diuers places which I refraine to set downe for that I will not be tedious as also desiring the reader to vew these few places by me quoted in the margent for profe sufficient as also let him reade further of his question M. Bulleng agaynst the Anabaptistes 2. boke 5. chapter But to returne to Theophilus who laboreth to salue this sore and stoppe vp this breach with his headles distinction betwixt the beliefe and the misteries of God I would that he knew that neither this wound will be cured with this salue neither this breach stopped vp with this his vntempered head morter For mightier is the shotte which the Lordes péeces affourd them with so smale a shelter they may be succoured For whereas he would séeme not to haue spoken at aduentures but to haue added his aunswere vpon a witty and sober deliberation albeit the other his expositions are very fond and fantasticall yet this his distinction wherein he thought to haue wonne his spurres is so frantique that tâ—â—â—ein he hath both ieoperded the horse and lost the saddâ—e For whereas in a good and artificiall distinction neither part can be affirmed of the other yet in this diuision made by Theophilus both partes are but one neither is there such difference betwixt them as he would beare vs in hand there is For where as he insinuateth that the belief misteries or secrets of god caÌ„not be one thing S. Paule handling that part the chaunging of our bodyes in the resurrection the belief addeth these words Behold I shew you a secret thing we shall not all sleepe but we shal all be chauÌ„ged Here he knitteth together the Article of our beliefe a secret thing makyng theÌ„ but one which Theophilus maketh two And speaking in an other place of the vnion betwixt Christ and his Church wheÌ„ 1. halfe especiall partes of the belief consist straight he addeth This is a great secret Still coupling theÌ„ to one which Theophilus will haue twayne But whereas Theophilus his déepe iudgement alloweth that he will not haue the secrets of God reueiled to the enimies he dealeth with vs euen as he doth with his owne fellow Famblers for he doth not deliuer vnto them all the secrets of God but the beliefe onely at the first wherein he discrieth himselfe at vnawares to be one of those of whome it is sayd by M. Caluine the chiefe and Rabbies doe alwayes keepe backe some point of theyr principall doctrine that they may the better maintaine the opinion that their hangbies haue of theÌ„ This also is the iudgement of Staphilus in his Appollogie that he would haue the word God which is the bread of the soules of Gods people to be cut out and deliuered vnto them by péecemeale The scripture that Theophilus citeth to strengthen his assertion is the same that the Anabaptistes alleadged to the same purpose being writteÌ„ in S. Math. cap. 7. v. 6. Geue not that which is holy vnto dogges neither cast your pearles before swine By dogges in scripture are ment those that are not conteined within the hedges of the church Math. 15.26 c. and open eâ—â—mies which of set purpose persecute a knowne manifest truth which as yet Theophilus hath not proued the doctrine of his Familie to be And by swine are ment those that being once washed returne eftsones to their filth agayne and making no accompt of the Lordes truth become more beastly in lyfe then they were before 2. Pet. 2.22 Pro. 26.11 b. the which place also of S. Math. before alleadged may thus be vnderstode that the word of God ought not to be preached vnto them which sinne agaynst the holy ghost Heb. 6.4 10.26 For that their sinne is so great in the sight of God that is not to be prayed for 1. Iohn 5.16 of the which sinnes if Theophi will say they are guiltye which withstand HN. his Fam. I desire him that he iude not neither to hastely pronounce the sentence til we haue hard the euidence red whereby he would that verdict should be gathered which shall passe agaynst vs. Furthermore whereas Theophi by the way of blinde similitude gathereth that those which séeke to suppres this their scismaticall secte are théeues by the high way and therfore ought not the treasure of Gods word to be opened vnto them I answere that this reason is not so much to be confuted with words as with whips was it euer had or being heard was it euer suffered the Christian magistrates into whose hands the sword of iustice is committed that they should cut downe such wéedes as trouble the growth of good trées in gods vineyard and preachers which haue the sword of the spirite to cutt downe schisme heresie was it euer hard that a graceles heretique as this Theop. is durst terme theÌ„ Theues by the hyway as Theophilus doth in this place God graunt all magistrates to loke to this betimes least vnder this counterfeite cloake of Loue that subiectes be drawne away from the obedience of their lawfull prince when such rebellious wordes as these be blowne abroad in corners by such heretiques and their fellowes ARTICLE 14. of HN. Of Libertie to Sinne. HN In a certaine booke of his entituled Dictata per HN. vpon the 22. chapter of Deutronom vers 27. which sayth if a man rauish a womaÌ„ and she cry she shal be free the meanyng is sayth HN. when sinne commeth to a man and if he cry to God and God helpe him not he is free Theophilus NOw forth whether your chosen out Errours may appeare to be in them selues very good and true sayinges and your partiall additions to be mere lyes we referre that to the iudgement of all those which shal read the text with an vnparciall eye For he doth not say that she that is violently taken c. shall be free videl to commit euill as you would seeme to haue it but she shall be guiltlesse of the transgression videl for beyng condemned for the same William Wilkinson IN the auÌ„sweryng to this Article Theophilus vseth this order In his first clause he maketh a by speach to the collectour of the Article in the secoÌ„d he setteth downe the meanyng of the same Article His first note in his speach is this that they are my chosen out Articles which I vtterly deny for it followeth not I chose out these Articles or errours out of HN. to be resolued of the meanyng of them by the Fami or some of that broode as time should serue therfore these Articles are myne this is a reason beyond all reason that
they are of my chosing out of HN. is truth but that they are my Articles that is vntrue for they are as I made the title in the inscriptiō of my Articles which I deliuered to the Familie Errours out of the bookes of HN. Agayne if they be true Articles and onely my additions vnto them be false how cōmeth it to passe that Theophilus in his notes vpon my title afore the Articles where I say that they are faythfully and truly gathered there he aūswereth they are vnfaythfully lyingly slaunderously maliciously or vncharitably gathered But let it be that HN. sayth truth as for my additions whiche he mentioneth I deny that I haue added any one word to the text of HN. whereby it might either be empared or his meaning and sence peruerted and herein I referre the whole determination therof to him which shall peruse this my labour with an vnparciall eye The place whereon I gathered the Articles is this But if they videl our old sinnes and paramoures which we loued sent 17. take or lay hold on vs with force and violence that thē although we cry there cōmeth not any power nor help vnto vs for to withstand them in their force and violence and euen so rauish vs agaynst our will so are we giltles of the transgressing for we haue cryed to be released from the Tyrāny of the euill and there is no helpe come vnto vs Of which guitltles transgressing the law likewise witnesseth where it sayth a womā which is violently taken in the field whereas there is not any helpe and so rauished and although she cry aloude yet gottē no helpe she shal be giltles of the trāsgressing Now the proposition which Theophilus gathered vpō these wordes of HN. is this When we cry c. and haue no helpe we shall be free from that transgression for beyng condēned for it The which interpretatiō of his is vtterly vntrue for God is not bound by duety to geue ought to any man his giftes are of his mercy not of our merite So that albeit being prayd vnto he yeld not vnto our requestes at the first yet is not his withholdyng of his grace a sufficient warrant to geue vs libertie to offend For who shall wryng from the Lord that whiche he will not geue or if presently he doe not enable vs to resist and preuayle agaynst sinne who I say shall accuse God to be accessary vnto our sinnes as HN. and his Scholler Theophilus in this place flatly affirme And be it true as it is most true that Christ sayd vnto his Apostles Aske and it shal be giuen you seeke and ye shall finde knocke and it shal be opened vnto you c. and S. Iames sayth The prayer of a righteous man auayleth much if it be feruent yet because our prayers are not so perfect no not in the iust man as they ought to be therfore cōmeth it to passe that we obtaine not at Gods hand because we aske amisse neither did Christ obtaine at his fathers hād that the cup of his death might passe from him for that it was not so agreable with Gods will nor expedient for the accomplishyng of our saluation So that when we accomplish not the cōdition in our prayers that God hath prescribed in his word we are not to bynde or charge God with his promise for that he knoweth better what to geue vs thē we know what or how to aske of him So that now we sée that it is but a vayne kyndnes which Theophilus in this place threapeth on God when as either hee will haue God to bow vnto him at euery becke or els by and by he will make him the authour of sinne For what is this that Theophilus doth els burthen him withall that if we pray not helpe come thē are we guiltles of the transgression But to accuse God to be accessory to our misbehauiour which thyng be far frō him Now if Theophilus cā not comprehēd this what is it not truth because he can not conceiue it Gods iudgementes are alwayes true and iust though often secret and those thynges whiche we vnderstand not at the first let vs rather reuerence and worshyp them then wonder at them God when he leaueth vs to our selues and punisheth one sinne with an other doth that most righteously in him selfe that sinfull flesh doth sée no reason in Shall the pot reason with the potter because he made him not a vessell vnto honor shall the axe extoll it selfe agaynst him that heweth therewith may God make his creatures as séemeth best to his singular wisedome and shall he not dispose them as he will when he hath created them God geueth his children pardon in his mercy yet he that flyeth to his mercy not first fully hauing satisfied his iustice deceaueth his owne soule ere he be aware So that when any man shall presume vpon repentaunce fall in hope to rise true it is he that hath promised pardon vpō repētaunce hath not promised that we shall liue till to morrow that we may haue leysure to repēt he that is not fit to day the Lord knoweth how fit he wil be to morrow Now it is also most assuredly true that albeit God in respect of him selfe for Christes sake doth fréely forgeue both the fault and the punishment yet because he will not haue men dally with his iustice vpon the opē sinnes of the godly committed before men hee taketh open punishment least the enemy should haue a cause to rayle This is manifest by kyng Dauids example he sinned openly in the sight of God and before Israell God freely forgaue him both the punishment and the fault yet before men because the enemyes of God had openly a cause to blaspheme therfore the Lord tooke away the child that was borne in adultery Furthermore when he numbred the people and had continued in the same sinne without any notable repentaunce 9. monethes and 20. dayes after albeit he prayed hartly yet was his sinne punished by a great and seuere scourge as is manifestly to be sene in the place of that History By which places it is to be vnderstode that we ought not to offend in hope of pardon neither that God is faultie who will not boulster vs in our faultes nor so easly be satisfied in his iustice as we imagine of But if Theophilus déeme that herein he is not fully satisfied for that this question is of him that prayeth before sinne committed and both these examples are not sufficiently playne I further aunswere him that before Iudas honge him selfe he was sory and made a shewe of outward repentaunce as by his restitution may easly be perceiued yet God stayed him not here but because hee should be a notable spectacle of Gods vengeaūce to them that were then vnborne that no man be so hardy to sinne agaynst his conscience he ranne so farre that he caste himselfe willingly and wittyngly away and yet albeit God
did not bow to heare him nor vouchsafe him pardō will Theophilus say that he is giltles for beyng condemned for that transgression So may it be sayd of Caine before he committed that horrible murther the Lord did not onely frowne vppon him but gaue him likewise a watchword that if he stayd not his furie there was a punishment prepared for him and the continuall torment of conscience should not departe from him Dare Theophilus affirme that now seyng the Lord stayd not his hand from heauen in the staying of his brother is God therefore guiltie of that murther as well as Caine because the tongues of them that teach false doctrine are not rent out of the mouthes of heretiques and those that defile the Lordes Priesthode are not plagued is God not iust yes Theophilus God will recōpence the slownes of his punishment with the waight therof our God shall come and not stay for euer looke you therfore before hand to your standyng that ye be not cast out of the holy Citie and haue your part with those that wepe eternally And thus much to your Articles and aunsweres The summe of the opinions of cercertaine Libertines 1 FIrst they affirme that the preaching of the word is not the ordinarye meanes to come to the knowledge of the worde but by reason 2 Secōdly that no man which is faulty himselfe can preach the truth to others 3 Those preachers which doe take in hand to preach the word of God before man be regenerate doe take the office of the holy Ghost out of his hand 4 Those that be doctors and learned can not preach the word truely their reason is because Christ sayth it is hidden from the wise and prudēt and is reueiled to sucklinges and babes 5 There is no deuill but suche as the painters make 6 They which haue the spirite of God know all thinges 7 That we ought not to geue our almes to beggers for that they liue in the consumablenes and that there was no begger in Israell 8 Mariage is a sacrament and wonderfull speculation 9 That there were misteries and great speculations in the Masse if they could be attained vnto and that it was a God seruice 10 Also the seruice that we haue taken for a gods seruice is not so and in so taking it both they and we are deceiued 11 That Adam did not sinne at all their reason is Adam did not sinne but the woman 12 There is no man Gods childe but he that can shew his Pedigrue 13 The martyrs in Q. Maryes dayes ought not so to haue died for in so dying they distroyed the temples of God. 14 That whosoeuer hath Gods Spirite can not sinne and that the Prophet Dauid did not sinne after that tyme he had receiued the holy Ghost 15 That a man ought not to wearie his bodye in trauaile and labour For say they the holy ghost will not tarye in a body that is wearie and yrksame 16 Where there is any contention there is not the spirite of God for say they the spirite is not deuided 17 That the witch which raysed vp the deuill in the lykenes of Samuell was no witch but the wisedome of God and the spirit that she raysed vp was Samuell himselfe 18 That Adam was the sonne of God otherwise then by creation 19 That there be many bookes besides the Bible which Esdras speaketh of should be reuealed and come abroad before the end 20 That the Bible is not the word of God but a signification thereof and that the Bible is but ynk and paper but the word of God is spirite and lyfe 21 That they may not speake the truth bouldly and openly because the truth will not be heard 22 That there are Some which now are liuing which doe fulfill the Law in all pointes William Wilkinson ALbeit there be diuers of these Articles which I haue not read expressiuely in their bookes yet haue they ben confessed by them in conference as it may be proued by the testimonye of thē which haue talked with them vnto the which Articles exhibited at the same time with the former of HN. Theophilus aunswereth in maner as followeth Theophilus NOw forth for your conclusion that you make vpō the 22. forged articles which you terme the opiniōs of the Libertines and you would faine father thē on the Family of Loue vpon the testimony of some priuate conference had by some of that company as you say with such as are as ready as your selfe for to maintayne their lye and yet shame not therein Therfore it is briefly sayd whatsoeuer accordeth not with the scriptures of God therein that same may well be the opinion of the Libertines Whose God is their bellie whose glory is their shame and rest worldy minded Which also with vncircumcised and vnrenewed spightfull minded hartes and all euill dedednes as in contempt of his word persecuting of his chosen following of the fleshly lustes forsaking of his crosse seeking all ease in the flesh by lying and slaundering of his worde and his chosen flock doe seeke to honour the God of lyfe in maintayning of the contrary nature the kingdome of Gods aduersary the deuill to serue and worship the Christ of the same God by maintayning of the lyfe of Antichrist To reuerence his holy spirite by the vpholding of the Belialish spirite of Antechrist but surely none of the right professours of the Loue can in any wise maintayne any such errors as some of them be Therefore in some point Theophilus is a Libertine and so is the Fam. also And by the way it is much to be maruailed at that any such which take vpon them to professe the Christianitye can with such vehemencie contemne the loue of God and her louely ministration whilest that all the Scripture enfouldeth all good and the some of all what God and Christ requireth in his word therein Vnles it were to be graunted that the enviers thereof are vtterly ignoraunt in that which they professe Therfore let this professed Loue vowed by the Familye of Loue be proued a false and counterfaite Loue by some euil fruites or deedes that are in testimonye of truth and meekenes and not by lye and arrogancye And eke by the rule of Scripture to breake forth and be gathered thereout or els if better may be found to be proued by lyke effect let it in peace be allowed to dwell by and with you Least ye procure by such a continuall inueying agaynst God his righteousnes God his seuere wrath and indignation to fall without remedie ouer you For it is all in vaine to kick agaynst the pricke or striue agaynst the Lord for if it be out of the flesh and bloud it will surely goe vnder or faile and spare you much labour but being done by the finger of God small will be your preuailing and much lesse your reward c. W. Wilkinson THis whole speach of Theophilus may for orders sake
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
beginning the Libertines bouldly reiected the scriptures they tauntingly scoffing at either of the Apostles sought to weaken their credite that thereby they might the more magnifie their owne authoritye they termed S. Paule a broken vessell S. Peter a forswearer of his Maister S. Iohn a sely young man S. Mathew an vsurer neither were they ashamed to blaspheme them openly But afterwardes when the Libertines perceiued that all men abhorred them for those their vncomely speaches they deuised more slyly and iustly to behaue themselues and saying then that they reiected no scripture they did writh it into allegories and wrested it into wonderfull straunge interpretations In the ordering of their discples they folow altogether the Manichies neither come they commonly abroad that they may the better be knowen nor tell any man what they thinke but kéepe them lōg in doubt by farre fetched circūstaunces they winde in them whome they desire to make their disciples neither doe they tell the watchworde of their mighty assemblies to any man before they perceiue they haue so bewitched him that they may easely perswade them whatsoeuer they list Their secrets they open onely vnto those which first are sworne vnto them the chiefe Rabbies doe alwayes kéepe backe some especial pointes of their doctrine wherby they may the better maintaine the opinion that their hangbyes haue of them Quintinus the Archlibertine and other of his fellowes of botchers were made doctors and so chaunged their calling the reason was they faine would liue daintely and idlely neither thought they that they were fit to labour The Libertines bookes were written in such a lofty stile that hardly they could be vnderstode One of the chefest pointes of their doctrine was that they ought to vse a certaine crafty kinde of dissembling coūterfeiting that they may easely deceiue the simple They think they may lawfully runne to Idol seruice They are not content with the simple sence of the Scripture but they writh it vnto Allegories neither will they kéepe them to the letter for they say the letler killeth They affirmed that euery one of the children of God are Christes and Quintinus the chiefe heretique being asked how he did aunswered how can Christ doe amisse They say that regeneration is the restoring of the estate wherein Adam was placed before his fall They make an Allego of the history of Adam Gen. 3. Adams innocencie say they is nothing els but this not to be able to iudge betwene black and white ▪ Yf they sée any mā stroock with a feare of Gods iudgement oh hast thou yet say they a tast of the Apple They surely hold these 3. principles the first there is no Arte in the world which they do not allow of although God haue condemned it in his word as for example They thinke that the Popish priesthode is good Quintinus being at the Masse of a certaine Cardinall affirmed that he saw the glory of God there Secondly they affirme that the abuses and corruptiōs wherewith the world is infected is no harme Thirdly they affirmed that all mans inclinatiō whēcsoeuer it come be it from corrupt nature or euil custome is it is euery mans calling The bookes which M. Caluin sawe of the Libertines 1. AN instruction and wholesome admonition how we should liue in this world and be patient in aduersitye 2. The Glasse of Christians ¶ Out of M. Zuinglius agaynst the Catabaptistes THe Catabaptistes cry God the truth the word the light the spirit holynes c. not onely mighty but if hypocrisie were not worthy and excellent were their speaches In what vice soeuer they are takē be it adulterie māslaughter theft c. they aunswere I haue not sinned for I am not any more in the flesh but in the spirite I am dead vnto the flesh and the flesh vnto me Those that take part with the Gospell they rayle worse on them then on the Papistes They spread abroad their bookes in the hāds of their disciples boasting euery where that they could so cōfute Zuinglius that they would make him haue neuer a word to say Their Captaines beyng franticke and brainesick men complained to the Ministers that they could not lyue among the wicked and therfore would they separate thēselues frō the Church because that in their cōmon assēbly and Church there were many that were openly wicked They rayled vpō the Baptisme of infants sayd that it is a great abhominatiō come frō the deuill the Pope They say they will proue their doctrine by sheddyng their bloud whē as they cā not proue it by the scriptures They rayled on the Ministers and sayd that the Ministers hated them because they founde fault with their euill lyfe They sayd no man was Gods child but they which fulfilled the law and wrought righteousnes They boasted much of the spirite when they had no Scripture and vnder the pretence of the spirite they wrought much filthynes They prophecied domes day should be on the Ascention day two yeares after They held fréewill They reiect the authoritie of the old Testament They bragge of the certainety of knowledge in doctrine without the word and say We are thus certified from God. They say there is no Sacrament of the Lordes Supper without their congregation Those which are not of their sect are abhominable before God neither can they doe any thyng that is not abbomination They must in this lyfe depart from all euill and those that be vngodly for proofe they quote Apo. ¶ They make three sectes videl Romanistes Papistes Protestauntes halfe Papistes Anabaptistes perfect Christians When they haue drawne any mā vnto their sect they straitly charge him not to come at the table with him that is not of their faction neither at the Sermons of any man that is an enemy to their sect They boast perfection They haue aunsweres reueiled vnto them All that are not of their owne sect they say that they are infidels They say that the dead sléepe both in soule and body till the day of Iudgement They affirme that both the deuil and the wicked shal be saued They deny that Christ is Gods sonne by nature ¶ Out of Zuinglius THe reason wherefore gentle Reader I haue out of these thrée excellent learned men gathered the particular opinions of these heretiques was not that I thinke the Familie of Loue to be culpable in all those pointes which I haue set down although I dare auouch the most of these errours out of HN. his writynges and other the letters writynges of the Familie but this especially moued me that when any either of the ministry which know not neither haue read and also the simple which are acquainted by conference with the opinions of the Familie may hereby hereafter haue some light and skil both of the short propositiōs by me gathered