A Confutation OF CERTAINE ARTICLES deliuered vnto the Familye of Loue, with the exposition of Theophilus, a suppo­sed Elder in the sayd Familye vpon the same Articles.

By William Wilkinson Maister of Artes and student of Diuinitye.

Hereunto are prefixed

By the right reuerend Father in God I. Y. Byshop of Ro­chester, certaine notes collected out of their Gospell, and aunswered by the Fam.

By the Author, a description of the tyme, places, Authors, and manner of spreading the same: of their liues, and wrestyng of Scriptures: with Notes in the end how to know an He­retique.

Prou. 30.12. There is a generation that are pure in their owne conceit, and yet are not washed from their filthines.

AT LONDON Printed by Iohn Daye dwelling ouer Aldersgate. An. 1579.

Cum Priuilegio Regiae Maiestatis.

PErusing ouer this little treatise of M. Wilkinsons, I could not but alowe his diligence and painefull trauell in this he­reticall, and schismaticall world, and I would hartely wishe of God, that our Church of England might be well weeded from to to grosse errors, for it is high tyme.

Richard Ely.

¶To the right Reuerend Father in Christ, and his very good Lord, Richard by the prouidence of God Byshop of Ely: W.W. wisheth all ioye and peace, both in body and soule, with happynes in the Lord euerlastyng.

WIse Salomon the sonne of holy Dauid a prudent kyng; and a peaceable Prince, Reuerēd father in Christ: very fittely in his sweet songes resem­bled the Churche of God vnto a Vine, Cantic. 2.15. Ezech. 13.4. Esay. 5.1. and the ene­mies thereof vnto raue­nous and greedy Foxes. For that the Vine be­yng a spreadyng plante diligētly trimmed and paynfully attended vnto, stretcheth abroad his sappy braūches and broad leaues, for a succour and harbour in a storme and is a comfortable & gladsome fruite to him that eateth it or tasteth the liquor of the same.Ionas. 4.7. Whiche Vine the Foxes sometymes spoyle and endamage by robbyng the fruite, sometyme by bruysing the young and tender braunches therof, before they be able by their grouth: to succour themselues, frō so ma­ny sortes of assaultes most daūgerous. And not lesse aptely our Sauiour Christ, the Sonne of God in his holy and diuine Sermons likeneth it vnto a field, Math. 13.24.25. wherein good seede is sowne by the paynefull husbandman, & corrupt seede scat­tered by the hād of the enemyes. Of both which [Page] similitudes albeit many & excellent notes may be gathered, yet the whole scope of them both in my iudgemēt is this: to shew that shootyngs vp and encrease of Gods Church beyng but frō a feeble and weake begynnyng, is continually by Sathan and his mischieuous ministers not a little disquieted, that thereby the gladsome fruite, and looked for encrease therof is much let and hindered.

What the remedy and redresse therof is, I leaue to your Lordshyp to cōsider, whom (with the rest of your godly and learned brethren and Reuerend Fathers,) Gods diuine prouidence hath placed ouer vs (as in a high watchtower) to foresee and discry the subtle assaultes of so slye and cruell enemyes.Act. 20.28. Heb. 13.17.

And I hartly wish that it might not iustly be affirmed, (or beyng iustly affirmed I would that the losse of the soules of many poore Chri­stians did not auouch the truth of the assertion) that euen frō the tyme, wherein the first scourge (wherewith the Lord afflicted his Churche in the bloudy dayes of Queene Mary) began: nei­ther in, and from that tyme alone, but euen long sithēce also, to the great hurt of Christes church, & hinderaunce of his chosen,Math. 24.24. Math. 13.25. Math. 7.15. many false Christes arose, and while the watchmen slept, many ly­ing seers, and seducyng Prophets, vnder Lam­bes skinnes, craftely crept into the sheepfold, priuily whisperyng peruerse thynges, to seduce and beguile the simple. And though the word of [Page] God (his name be praysed) haue a cleare & free passage amongest vs, and the bloudy bandoges of the Romish Sinagogue be tyed vp, that by thē the sheepe of Christ, are in lesse daunger to be worryed: yet is not the encrease of that heauēly seede so great, (with grief be that hard, which is spoken with sorrow) as many as do weene & most men do wish for.

For the roaryng Lion dayly rūneth about,1. Pet. 5.8. & his ministers are not idle: zeale in hearyng and charitie in practising waxeth cold: but specially the continuall labour of Gods husbandmen be­ginneth to fainte, thornes & bryers grow vp in the Lordes field,2. Cor. 11.14. The cause of heresie is want of preachyng. Math. 22.29. Rom. 10.14. Esay. 29.9. Ierem. 23.2. Zach. 11.17. Ierem. 50.6. Esay. 56.10. Math. 15.14. & the deuill transformyng him selfe into an Angel of light deceiueth many. The reason is (as I take it) that those which ought to be breakers of Gods bread to satisfie & relieue the hungry soules of his Saintes cānot breake that, which they haue not: neither are able ma­ny of them being vnarmed to withstād the ene­my: or those which are able, either can and will not, bycause they are sleepy: or beyng both able & willing hauing a watchful eye vpō the Lordes inheritaūce, they dare not aduenture beyng di­uers wayes discouraged with the sundry & ma­nifold fetches of Heretiques: especially not be­yng acquainted with the daunger (of that poy­son which dayly floweth frō our Louely Familie) to be sure of their owne safetie keepe them sel­ues out of gunshote.

Of the Heresie it selfe in one worde to vtter [Page] the truth of that, which almost by the experience and practise of three whole yeares I haue pro­ued to be true, it is the most pestiferous, & dead­ly Heresie of all others, because there is not al­most any one particular erroneous & Schisma­ticall phantasie,HN. his heresie mingled of all heresies. whereof the Familie of Loue hath not borrowed one braunche or other thereof, to peece vnto thēselues this their brokē Religion.

The encrease of this Familie is great, & that dayly, because the withstanders are not many: the defenders are wily as Serpentes & would fayne in lyfe seeme innocent and vnblameable: In profession of the one they boast very much: of the other they walkyng very closely do iusti­fie them selues, because fewe haue to finde fault with them, yet haue they their lothsome spottes and ougly deformities, as in this booke to the diligent reader playnely may appeare.

Their bookes are many disorderly and con­fusedly written both for matter, and manner of thynges deliuered in them, their phrases are such as the Scripture speaketh of cloudes with out water,2. Pet. 2.1.2. Iude. 12. and lightenyng without rayne, their blossomes are as dust and their fruite as rottennesse.

The proofe hereof I referre to the sequele of the Treatise which ensueth, the which I desire your Lordshyp the rather to accept, because that within this Isle of Ely, and other where, within your Lordshyps Dioces, diuers doe su­spect that to be true, whiche common fame re­porteth, [Page] that dayly those swarmes increase, which in the end (I feare me) will wonderfully disquiet, (as it hath already begonne in diuers places) and molest the Church of God. The Lord vouchsafe when his pleasure is somewhat to cut them shor­ter: and graunt to those vnto whom the care of his Church and ouersight of his flocke belongeth, vi­gilant and watchfull eyes, carefull harts, willyng myndes, and strōg and hable bodyes to finde out, and to roote out beyng founde, whatsoeuer doth disquiet the buildyng vppe of Sion, that we may keepe the spirit of vnitie in the bonde of peace, and be but one folde vnder the shepheard Iesus Christ our Lord, who blesse your Lordshyp with the fulnes of all spirituall blessinges, to the ho­nour of his name and profite of his Churche. Amen.

Cambridge September. 30. Anno. 1579.
Your Lordshyps most humbly boun­den. William Wilkinson.

¶To the godly and Christian Reader Peace from God the Father, and our Lord Iesus Christ.

THat which aunciēt writers and learned men reporte to be the singular commendation and es­peciall prayse of a good Histori­ographer (gētle Reader,) to cō ­ceale nothyng of the truth for feare, or to vtter any vntruth for for euill will, neither yet to flatter or claw for fauour: that same me thinkes is necessarily to be required of all those whiche take in hand to testifie of any matter whatsoeuer. For els how should we possibly looke for truth of those men whose myndes are wedded to affe­ctions, whose handes and pennes are let out for lucre, and toungues let loose to testifie an vntruth, who are wholy blinded with disdayne, and beyng egged on with euill will, haue set them selues to sale, commit­tyng whatsoeuer is vnhonest with vnsatiable greadi­nes. Cōcernyng my selfe, in simplicitie of hart I testi­fie, and solēnely protest before the whole world, cal­ling God to witnesse (whom I know to be a sharpe re­uenger and seuere iudge agaynst those which abuse his blessed name to any vntruth) agaynst myne owne soule, if in this treatise I haue vttered ought for enuie or malice of those people, against whose opinions my whole stile and writyng is especially directed. I haue truely quoted, rightly alledged, and faythfully as I am hable reported, whatsoeuer I haue either heard by word, or read by writyng concernyng the errour of those men who terme themselues to be of the Fami­lie [Page] of Loue. Whiche I haue the rather done beyng thereto required by that dutie that I owe vnto the Churche of Christ, whiche is the felowshyp of the faythfull and societie of the Saintes of God▪ as also beyng by a Christian Magistrate thereunto cōmaun­ded I could not chuse (I say) but I needes must testifie the truth of that whiche both I haue heard and sene: which also I am ready at any tyme to auouch before any person beyng called thereunto either priuately or openly. Wherein also I haue not sayd so much as I might truely, and could iustly, hauyng refrayned for their sakes especially, which are my very frendes be­yng somewhat ouertaken with the lime of that secte, and are bewitched with the blyndnesse of those vn­sauery opinions.

Concernyng my further knowledge in that He­resie, I referre thee (good reader) vnto that which en­sueth, most humbly beseeching thee to blesse and fur­ther me with thy most feruent prayers, as I hartly de­sire the promotion and furtheraunce of Gods true Religion, the encrease of a true fayth in the feare of God, the quietnesse of our English Church, and the vtter ruine and abolishyng of all Papistry, Atheisme, and Hereticall sectes, and Schismes whatsoeuer.

Cambridge Septemb. 30.

Readyng certaine bookes of H.N. and conferring with certaine of that Louely Fam. I was by them re­quested to set downe vnto them in writyng for my further instruction those doubtes whiche (either by meanes of the vnusualnesse of their Methode in wri­ting, the noueltie of their farre fetched phrases, there wrong and wrested Allegories, there Diuinitie not [Page] heard of, or their rough [...]ottyng stile) I did not vn­derstand, I deliuered vnto them in the moneth of Au­gust. 1578. those Articles which follow hereafter in this booke, and desiryng earnestly to be fully satis­fied in that behalfe, I receiued the aunswere deli­uered to the common carrier in London, whiche be­yng intercepted by my worshypfull frend, came not into my handes vntill the third of Aprill last past Anno. 1579. The aunswere whiche I shall set downe if first I shall geue you to vnderstand what I can testifie concernyng them and their Fathers of their monstruous Hereticall opinions.

¶A brief view of the heresies and er­rours of HN. conteined and confuted in this treatise by pag. as herein they are to be found.

  • 1. Article. HN. sayth we haue no Church. 2.
  • 2. Article. HN. sayth we haue no truth. 5.
  • 3. Article. HN. sayth we haue no Baptisme. 11.
  • 4. Article. HN. sayth we haue no forgeuenes of sins. 12.
  • 5. Article. HN. sayth we haue no Ministrie. 13.
  • 6. Article. Of beyng vnited and Godded with God. 15.
  • 7. Article. What HN. sayth of him selfe and his extraor­dinary callyng. Wherein is declared agaynst the Familie that first he was D. George, his Scholer, secondly he is one of the heretiques whereof Christ and his Apostles did foretell, thirdly HN. agréeth with the old heretiques in sundry their heresies and opinions. 20.
  • 8. Article. What is necessarily required in HN. his Di­sciple. 34.
  • 9. Article. Of HN. his Reuelations. 44.
  • 10. Artic. Of shrift vsed in HN. his Familie. 49.
  • 11. Artic. HN. misliketh the Preachyng of the word, and what he termeth it. 51.
  • 12. Artic. HN. his Iudgement of Preachers not admit­ted by his Familie. 56.
  • 13. Artic. HN. sayth it is lawfull for one of his Familie to dissemble. 61.
  • 14. Artic. HN. maketh God the Author of sinne and the sinner guiltes. 63.
  • 22. Articles of the Libertines. 66.
  • Theophilus. Proofes confuted. whereby he proueth HN. his doctrine is the truth. 67.

¶With a brief token how to know an Anabaptist, gathe­red out of Zuinglius, Bullinger, and Caluin, whiche declare the opinions and behauiour of Heretickes from tyme to tyme.

❧A very brief and true description of the first springing vp of the Heresie termed, The Familie of Loue, which conteineth the pla­ces where, and the parties by whom the sayd Heresie was broached.

WHo [...] as long tyme the singular mercy and leuitie of the Lorde (in the happy dayes of good kyng Edward the vj. a Prince of blessed remembraunce) was by the carnall profession of many and loo [...]e lyfe of the greatest part abused: in the end by Gods [...]st scourge ouer En­gland it came to passe (which alwayes ensueth the contempt of so precious pearles) that Amos long before Pro­phesied of the Epicures of Israell:Amos. 8.11.12. there followed a greuous famine not onely of bread for the comfortyng and susteinyng of the outward man, but also the foode of the soule, whereby our lyfe to Godward is prolonged was taken away.Math. 4.4. Prou. 29.18. And it was a very daungerous thyng to confesse Christ openly not onely for feare of Excommunication, but for daunger of the losse of lyfe also. And so farre had the Prince of darkenesse confirmed his kyngdome of ignoraunce in this worthy Iseland, that the worshyppers (which worshypped in spirite and truth) durst not openly assemble themselues for feare of the Tyrānous ha­tred of the Scribes and Pharisies & the rest of the oiled broode of the Popishe Sinagogue. They were compelled secretly to meete in priuate houses, so fearefull a thyng was it for fleshe & bloud to abyde the extreme fury of the Romish Baalamites which waxed so heate, and such dayly daūger honge ouer their heades that professed the sinceritie of the Gospel, So scorchyng was the flame of those most bloudy tymes that those men whō the world was not woorthy of, some of them were tryed by bondes and Imprisomnentes, some of them by most bitter tor­mentes of Fire and Fagot, such imminent and present perill a­bode those who professed them selues to be fauorers of Christes truth. Which great distresse and calamitie draue diuers of the Children of God to wander from place to place, not hauyng where they durst at any tyme rest long together. In the which tyme of their continuall tossing, sometymes they had ease and comfort by their feruent Prayers, and by the participation of [Page] the blessed word & Sacramentes, they got some space to breath them agaynst that fiery triall, which hourely they looked for. Neither had this affliction (albeit it was mighty) bene so gre­uous if Sathan there had stayd his rage, but his priuate hatred long concealed, brake forth into open enmitie: who beyng an old Dragon and subtle Serpent dayly raysed vp some, which priuily spake peruerse thynges, entanglyng the simple sorte, and drawyng such weakelynges after them as they dayly met withall to be their Disciples.

The aūcient and famous Towne of Colchester was in the troublesome tyme of Queene Maries persecution a sweete and and comfortable mother of the bodyes, and a tender nourse of the soules of Gods children: which towne was the rather at that tyme frequented, because it aforded many godly and zea­lous Martyrs, whiche continually with their bloud watered those seedes, whiche by the preachyng of the worde had bene sowne most plentifully in the hartes of Christians in the dayes of good Kyng Edward. This towne for the earnest profession of the Gospell became like vnto a Citie vpon an hill, and as a candle vpon a candlesticke gaue great light to all those who for the comfort of their conscience came to conferre there from di­uers places of the Realme, and repairyng to common Innes had by night their Christian exercises, whiche in other places could not be gotten. For proofe whereof I referre the Reader vnto that whiche is truely reported by M. Foxe in his booke of Actes and Monumentes: First Edition, pag. 606. A. that at the kynges head in Colchester and at other Innes in the sayd Towne, the afflicted Christi­ans had set places appointed for thē selues to meete at, where (least Sathan should bee thought to bee idle or his venemous or deadly hatred agaynst Christes poore afflicted members should seeme to bee lesse then his open professed enmitie) hee styrred vp diuers Schismaticall spirites, whiche euen in that great trouble of the Church sought to be teachers of that wher­of they had no vnderstandyng, and thereby turned the know­ledge of Gods testimonies (which in many of them though it was small yet somewhat) to vayne and contentious [...]ang­lyng, whereby the deare Saintes of God were not a litle dis­quieted: at such tyme especially as some of them beyng cōdem­ned to death looked to tast of the same cup, whiche had bene in full measure powred out vnto their brethren. For not onely in the priuate assemblies of the godly did these spider catchers swarme together to peruert the right wayes of the Lord: but [Page] also in diuers prisons in London they kept a continuall haunt, where they scattered their deuilish cocle of abhominable Here­sie among such as were committed for the loue of the Gospell. For the testimony of the truth hereof vouchsafe good reader to read the booke of M. Foxe before alledged, where hee reporteth the letter of a wicked Promoter named Thom. Tye the Popish Priest of Muchebently, Pag. 1605. and Steuen Norish a false Iudas and be­trayer of Gods Saintes in the tyme of their trouble, where he vseth these wordes. There is (sayth this po­pish priest,This Kempe is now liuing and is preacher in the Yle of wight, and is by this popish priest slaūde­red, the sayd Kemp being a very Godly man, read M. Fox his last booke. pag. 1976. Where he re­hearseth Kemps story at large. one Iohn Kempe, and Henry Harte who is the principall of all those that are called Frewil mē (for so they are termed of the Prede­stinators) & ye sayd Harte hath drawen out xiij. Articles to be obserued among his company, and as farre as I do beleue there comes none in their brotherhode except he be sworne. The other Iohn Kempe is a great trauailer abroad in Kent & what his doctrine is I am not hable to say.M. Fox repor­teth his most godly & Chri­stian doctrine. Pag. 1976. a. Pag. 1530. Hetherto M. Foxe. And that thou mayest know the better what this Henry Harte was consider I pray thee, what is reported of him. Where that zea­lous and faythfull seruaunt of God Iohn Careles in his exami­nation by Doctor Martin verifieth that to bee true, whiche in the former place those two were burdened withall by Steuen Norish.

H. Harte a per­uerse heretique.Of this Henry Harte sayth Iohn Careles, it had bene good for him if he had neuer bene borne: for many a simple foule hath hee shamefully seduced, beguiled and deceiued with his soule Pelagian opinion both in the dayes of kyng Edward and since his departure.

This Harte write a Confutation of certaine Articles of Christian Religion writte by Iohn Careles, and sent vnto Wil­liam Tyms prisoner in the Kynges Benche. The companions also of the same Henry was one M. Gibson who sought to peruert & turne frō the truth xij. godly Christiās which were Martyred.M. Fox. pag. 1531. Of this vngracious cōpany also was one Trewe of Kente, who albeit before for the truthes sake he lost his cares (for perswadyng the people from goyng to Masse,) yet after­ward happenyng into the cōpany of Pelagians he became dead­ly enemy to good Iohn Careles, as appeareth by Careles his ex­amination, whiche he with his owne hand penned before he dyed in prison as in this booke of Martyrs is to be sene at large, Now if any man will demaunde, what is this to the Familie [Page] agaynst whom ye purposely mynde to deale. I aunswere that from this presēt yeare, in the which this happened the doctrine of HN. began to pepe out, and although it haue a more louely name then the Heresies of the Libertines, Anabaptistes and Pel­lagians had: yet it is to him that is disposed to see very certaine by that cōparison which in this booke followeth of all ye sectes, that the groūd of all these Heresies were brought into England by Christopher Vitels and his complices out of Delph in Dutch­land, where it had bene happy for our English Church if with the first Brokers thereof they had bene buryed and forgotten. Theire doctrine was then.

1. The godly haue in them selues free will to do good.

2. They could not away with Predestination.

Neither cā this Louely Family abide the most blessed and comfortable doctrine of Predestination: as is apparauntly to be sene in their first Epistle to M. Rogers, where they vtter this deuilish & blasphemous speach: Your brethren in Christ (for their good faythes cause they haue in your licentious doctrine of Predestination and free election) fill all the prisons almost in England.

But to adde somewhat which is hable by the mouth of a li­uyng witnes to be iustified, who in Q. Maries tyme was pre­sent at the brochyng of this doctrine by Vitels the Ioygner his testimonie of this Family and their doctrine subscribed with his owne hand is this.

About the third yeare of Q. Maries raigne.Predestination blasphemed by the Fam. 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 [Page] 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.

Vitels doctrine in Queene Ma­ries tyme at Colchester. 1. Infantes not to be Baptised.2. Kyng Ed­wardes booke not Gods ser­uice.3. Christ not God.4. The godly sinne not.5. The Pope no Antichrist.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,Vitels denyed that Christ is God. 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 [Page] 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,Obiectiō of the Familie. Aunswere. 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,Vitels some tymes an Arriā God graunt he now be sounde in that point. 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: Actes. 8.24. Math. 26.75. 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:Generaly HN. his Euangelye is to be mislyked for. 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,Odious compa­rison of the Fam. much lesse better it all thynges considered) methinkes ye might out of reasonablenes consider, that ye 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.

Fam. maketh Gods word hard to be vn­derstode, so doe the Papistes contrary to the scripture. Prou. 8.8.9. Psalme. 19.7.8. All without the Fam. fleshly and worldly min­ded. (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 reason or knowledge. (For then should they right wel vnderstand it, for the world can vn­derstand her owne) whose wisedome maketh all men (in their manly wisedome) meere fooles, compassing the wise in their wisedome, and prouyng their thoughtes to [Page] be but vayne will, therfore as S. Paule and likewise the Prophet affirmeth destroy the wisedome of the wise and reiect the vnderstandyng of the prudent.Vntruth for the Prophet Esay, and the rest are very eloquent For it hath ben euermore an order with the holy ons of God, in the brin­gyng forth of the holy thynges, to expresse it more out of the authoritie of the spirite, and with power (I meane out of the efficacie of the Lord had by their essential ope­ration in their inwardnes) thē with the entising wordes of manly wisedome, that our fayth might not stand or rest grounded in the wisedome of man, but in the power of God: by which meanes the naturall man perceiueth not any thyng of the spirite of God. Yea the thynges of God and his wisedome, are mere foolishnesse vnto him. And therefore he shalbe founde happyer that becommeth deceiued with such a godly deceit,All without the Fam. directed with dreames of mans fanta­sie. then shall those which are borne in hand to be in a right way and a good case be­yng yet in the meane tyme directed with the dreames of mans fantasie in steade of cleare truth. &c.

Rochester.

THe greatest part of this boke is nothyng but a brief dis­course either a rehearsall of the story of the Bible, as ap­peareth frō the .5. chapter, to the .27. & .28. chapters. And his collectiō is none other, but such as any meanly learned may gather by diligēt readyng of the Scriptures.

The Familie of Loue.

HOw well soeuer the greatest part of the booke bee iudged by you to be nothyng, but a bare brief dis­cours or rehearsall of the histories of the Bible: whiche any meanly learned (as you say) might do the like yet sée­meth it to me to be of greater force neither haue I euer in my tyme heard or by readyng perceiued that the greatest learned among the prudent wisenesse (which rest groun­ded more on ye litterall knowledge of the Christiā verifie then on the beyng of the same)No booke of a­ny wrighter like HN. his E­uangelye. haue atchiued the like or [Page] brought the match therof to light (all thyngs considered.) For it is not onely an euident declaration of the singular good will and operations of God towardes his creatures in respectyng and tenderyng their saluation,HN. his Euan­gelie in Exposi­tion of darke fi­gures in the Bi­ble. darckly figu­red foorth in the Bible: but also and expresse manifesta­tion of the approchyng of tyme, wherein the purpose of the Lord drawen a long and begon as the tyme state and age of the worlde would permit the same touchyng the disposing of the wicked world with her ministers and ad­herentes, & the erectyng of the righteous world to florish there ouer in vigour for euermore becōmeth as he there testifieth. Full accomplished through the same seruice of God, or ministrations of his loue expressed or mencio­ned in the same booke accordyng to the promises. To the which ministration God hath chosen the Authour as he there alledgeth to be a right minister, and prepared him thereto, in the fourme and sorte mencioned in the head of his booke,No learned mā in these dayes like HN. vnto which like function and holy annoyntyng no conceited Scripture learned or Doctour of the letter, that I can any way marke or perceiue hath in these dayes attained or reached. And whether that be a pretendyng of the Ghost or no, that will well appeare and be séene in his tyme by the sequele thereof (to wéete) in the perseue­raunce and foorth goyng of the same among and with all such as shall endure to sée the triall therof. &c.

Rochester.

THe Authour doth much pretend the holy Ghost, and en­tituleth his booke, An Epistle written from the holy Ghost, which is to be suspect of hygh Reuelations, daungerous to deceiue the simple.

Familie of Loue.

THis is aunswered in the Section before.

Rochester.

[Page]INtreatyng of Antichrist in the 28. chapter, he teacheth no certaine doctrine, who he is, or where to be founde, that we may know him & beware of his doctrine, but it seemeth al­together doubtfull, in so much that the Note in the margēt sayth, O that this Antechrist were knowen. Whereas if the Authour would haue dealt plainly and according to the scriptures, he might easly haue shewed that Rome is the seate of Antechrist. And that the succession of Popes, and that body and kingdome is the very Antichrist mencioned and descri­bed in the .2. Thessal. 2. Apocal. 13.17. &c.

¶In the Chapter 31. 32. the Authour HN. bewrayeth him selfe to be a Papist.

1. FIrst, he calleth the Church of Rome,HN. a Papist. the communion of all Christiās, whereas it is but a particular Church fallen away from the vniuersall Church of Christ.

2. Although he seemeth to cōfesse that the Church of Rome hath not that perfection of Religion, whiche it had in tymes past (which the Papistes do and must graunt) yet he seemeth to allow and speake reuerently of all Popishe orders as they be now.

The Pope hee calleth the chief annoynted,Chap. 31. the chief By­shop, or high Priest, who hath his heyng in the most holy san­ctuarie of true and perfect holynes, most holy Father.

Next vnto him he placeth the Cardinals whom he calleth most holy and famous, and hee sayth that they are next the most auncientest and holy Father the Pope in most holy Re­ligion and vnderstandyng.

Next vnto Cardinals he reconeth Byshops whom he cal­leth chief Priestes.

After Byshops, he nameth Curates, Deacons. &c.

After those he maketh mencion of Monkes, whom he com­mendeth as men addicted to holynesse, and separated from the world, and all carnall desires.

But most playnly the Authour sheweth him selfe a frend to the Church of Rome, saying:Chap. 31. sent. 4 that many through conten­tion [Page] and discorde did cast of the Church of Rome, and dyd blaspheme her with her ministeries, and of their own braynes pretendyng the Scriptures, haue brought in other ministe­ries and Religion: they spoke much of the word of God. Who doubteth that this is the voyce and iudgement of Papistes a­gaynst Protestauntes and true Christians.

Familie of Loue.

WHere as you furthermore complayne of the insuf­ficiencie of the expressing of Antechrist (as to say who he is and where to be founde) because the Authour applyeth him not to the Pope and his succession in the Church of Rome, it séemeth if the matter were well loo­ked vnto, that mē should finde that Antechrist euen in the very selfe same place from whence you gather your ex­ception flatly detected: (although he is not so employed to mēs contētations) for if men could sée what Christ accor­dyng to the spirite is,Christ what he is according to the Familie. as he is a liuyng power of God, were whereas his whole scope & drift of writyng stret­cheth) they should then right well perceiue thereout that the man of sinne and child or broode of the Deuill and cō ­demnation (beyng a right aduersarie or an expresse con­trary beyng vnto Christ,Antichrist no­thing but sinne according to the Fam. the righteousnes of God the fa­ther) and raignyng in all states of men generally. Beyng fleshly Popes or other, from the tyme of the declinyng of the man from the true fayth in Christ the light of lyfe to the addictyng of him selfe to the lye or darcknes or euer such tyme as they become conuerted to their God and are regenerated in the spirite of their mynde, is the grea­test Antichrist which also frō the very begynnyng as like­wise in the very corporall appearaunce, of Christ in the flesh (like as S. Iohn also expresseth) impugne it and per­secute it in the truth of God (and that in the inwardnesse of the man to the establishyng of all vnrighteousnesse in him, and not onely a certaine disordred or abused Papi­strie (yea or euer the Papistrie was thought of) which no [Page] Pope also (or such outward fleshly creature) could or can euer worke or bryng to passe. And therefore deceiue not your selfe in the point, to iudge the Author to be a main­tainer of any fleshly or creature like Pope with his adhe­rentes in their abusion of Ceremoniall seruices & Cere­monies: but he driueth his matter onely (as in his worke beyng well noted you may sée) to this point (to wit) that after the entraunce of the darknesse once chaunced (the manly generations beyng falne away from the fayth to­wardes God, which was established by Christ in his A­postles and Disciples) the old Fathers grew out of a zea­lousnes of the mynde towardes God and his righteous­nesse, to institute certaine Ceremonies and seruices (so neare as they could out of their insight and comprehen­dyng, that they by their diligent study and searchyng of the Scriptures had attained vnto concerning Gods truth hit the same) that resembled or were conformablest to the holy and diuine Scriptures to a commemoration of the thyngs wrought and brought to passe before with Christ and his holynes in the very true beyng to the susteinyng and staying vp of the ignoraunt people in the tyme of darknes from fallyng into any greater absurdities, enor­mities and errours, that might haue happened vnto thē and which also did happen vnto many such as malicious­ly and obstinately, not rightly seyng but rather in mea­nyng to set vp some better, degressed and winded of them selues there from and maliciously blasphemed and con­tinewed the same, tell that the light of Gods truth might spryng foorth agayne or be erected in the seruice of the loue, accordyng to the promises and goeth not about to establish the same in, and of their ceremoniall (much lesse abused) seruice and Ceremonies (where about men pre­sently so greatly striue and varie) now in this present tyme of the light of loue) whiche he affirmeth to be ye day of the cleare & righteous iudgemēt of God: wherein god will restore all thynges to their right (to wit) bryng or set the lye in his lying beyng to be condemned in the hel­lish [Page] caue, and the truth likewise in his right fourme or degrée, to wit to preuayle florish and beare sway ouer the vnrighteousnes for euer more.) Whereby that the will of God might euē so be accomplished in earth as in heauen. Wherefore me thinkes that should be very small discer­nyng in such as can not distinct the shadowes figures or image of a thyng from the body it selfe, or the very true beyng either substaunce of the same. And that he speaketh of mens ignoraunce in that place, and touchyng their slender knowledge & vnderstandyng in Gods worde that layeth he forth flatly to the effectuall word and not the i­magelike or written word wherein the right Christians are not iniuried but the conceited Christians detected.Two kyndes of Gods worde af­ter HN. his Fa­milie.

Rochester.

THe rest of the booke from the 34. Chapter vnto the end is of the callyng of the Gentiles, and of the grace of God offred to the world in the last age of the world, which seemeth to be the best part of that booke.

Familie of Loue.

IT is well that ye like some part of the booke, and if ye could therewithall note that there were a defectiō frō the truth, and that there were also by that meanes no dif­ference to bee had, betwixt a ceremoniall either letter doctour Christian, and an vncircumcised Heathen so had ye then somewhat for your part.

Rochester.

THus haue you a tast of this booke gathered as the tyme would serue, whereby it appeareth to be no such preci­ous price of worke as of some it is supposed to be. Such fayre shewes and glorious titles may soone deceiue the simple to haue such bookes in more admiration then the holy Scriptu­res.Luke. 16.28. But we haue Moses and the Prophetes let vs heare them and iudge all others by them.

Family of Loue.

I do not so collect by the authors wrighting that he would prefer his writing aboue the scriptures geuen by inspiration of God, and brought forth, and written by the holy Fathers in times past. But if you had well marked or considered the same, he witnesseth as by a concordable, and vniforme testimonye, either by record of the same their writynges what the Lord will now accomplish in these last dayes,A notable vn­truth for HN. no where in his bookes doth wish mē to read the Scriptures. wishing euery one in the same booke to search the Scriptures, whether that they also mētion and record not the very same: affirmyng also therewith that God is not ne cannot be a God of conten­tatiō but of peace & vnitie. And that God moreouer, hath stirred him vp to bee a seruiceable instrument, or as his elect minister to bryng downe (accordyng to his promises written in the Scriptures) all controuersies growne among men about their misunderstanding of the scrip­tures to bryng ye same to an end. And doth also in ye same booke, vncouer sundry secret thinges which they that haue seing eyes may by ententiue reading of the same to­gether with the Lordes assistaunce well perceiue and vn­derstand: that no selfewise, or enuious scripture learned could or can euer attaine vnto it agayne.Horrible blas­phemie HN. his booke of Euan­gelie made e­quall with the word of God. What iniurie were it (seing that it procedeth by the same spirite) to valew it equall with those same sacred scriptures, that were tofore written by the holy one of God.

Also ye may remember that the fleshly Iewes had also for their aunswere to Christ enuying agaynst him being the truth it selfe, the same testimonye that ye alledge, to wéete, that they had Moses and the Prophets: &c, But who were in the meane time greater persecutours of him then they.

Rochester.

WE are sure that the holy Scriptures were wrighten by the (spirite of Loue, and truth,) the holy ghost: And [Page] conteine all true and necessary and sufficient doctrine for our saluation,Ephe. 5.21. 1. Iohn. 4.1. let vs not hould vpon men: proue all thinges, hould that which is good, beleue not euery spirite but proue the spirites.

Family of Loue.

I Graunt that right discerning is good, and commeth from the Lord, and through him from them, whome he and not themselues placeth, and by them that are set in the right place of iudgement by the Lord himselfe, and not by those that sitt on their owne stoole: for it is to be doubted that so many as take vpon them that office of iudgemēt, or medling with gods matters or euer Christ be come vnto them, or haue a liuing shape in them, that they all will 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,No man may iudge of doc­trine but the Familye. 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 [Page] 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 subiectiō 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 iudgemēt,) 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 thē that same most best, be withheld from vs (whilest that we onely enforce vs thereunto) that we might serue euē 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 [Page] 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.Louely Poetrie of the Familie. 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
ꝙ F. L.

❧ Errours and absurde asseuerati­ons out of HN. his Euangelie, ga­thered by William Wilkinson.

Preface sent. 2. Resurrection is appeared vnto HN. 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,Law and Pro­phets & all ful­filled in HN. his Loue day. Preface. sent. 3. HN. taketh on him Iohn Bap­tistes office. 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.

Sent. 4. HN. his wri­tinges the Gos­pell. Sent. 6.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 frō the begynnyng, for the people of God, and for all repen­taunt persons: and is appeared in the last tyme accor­dyng to the promises.

Cap. 1. sent. 4. Libertie of Re­ligion. HN. permitteth to euery nation, what Religion they will, so they hold with his heresie of the Loue.

[Page] HN. receiued this message of his Euangelie,Chap. 2. sent. 1. from the mouth of God him selfe.

HN. maketh the day of the publishyng his Euange­lie,Fol. 4. to be the last commyng of Christ in iudgement with thousāds of Saints. For proofe he citeth Esay. 3. b. Math. 24. d. and 25. d. Iude. 1. b.

HN. buildeth vpon miracles without Scriptures.Cap. 2. sent. 1. Cap. 2. sent. 11.

HN. sayth he will declare the secret misteries of God, and make relation of thynges hidden before the world.

HN. sayth the former kyngdome,Cap. 4. sent. 1. 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,Cap. 4. sent. 4. HN. rayleth on the Ministers & Preachers of Gods word. 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,Sent. 5. Onely HN. his Familie wise. 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,Sent. 15. Resurrectiō cō ­meth to passe in HN. his new day. (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.Heresie sent. 18. Cap. 5. sent. 1.

Abell was slayne through the wicked nature of sinne, through the handes of his brother Cain.

HN. depraueth the whole Historie of Abraham,Cap. 8. sent. 4.5.6.8. &c. from Gene. 16. vnto the 27. Chapter by turnyng it into an Al­legorie.

The greatest must serue the lesse, Cap. 9. sent. 7. that is sayth HN. the great righteousnesse of the law, with the great know­ledge or prudence of the fleshe, or of the earthly beyng, [Page] which is borne out of the letter, shall serue the litle myn­ded simplicitie of Christ.

Cap. 13. sent. 3. Cap. 13. sent. 4. HN. peruerteth the fourth Commaundement.

HN. sayth the Ceremoniall law is néedefull to be ob­serued.

Cap. 19. sent. 5. Sent. 11. 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.

Cap. 23. sent. 2.No man sayth HN. can Minister the vpright seruice or Ceremonies of Christ truly, but the regenerate.

Cap. 23. sent. 2. Cap. 25. sent. 6. HN. denyeth the outward admission of Ministers.

The Familie shalbe in all perfection euerlastyngly vpō earth, to the end, that Gods will might be done in earth as it is in heauen.

Cap. 25. sent. 6. Cap. 25. sent. 6. 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.

Ibid. No dissembling is lawfull by HN. 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.

Sent. 10.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:All prophecies doe lead and end in HN. his Fam. 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.

Cap. 28. sent. 4. HN. raileth v­pon preachers. 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.

Cap. 30. sen. 5.6. HN. alloweth confession of sinnes in his Familie and [Page] forgeuenesse of the same,HN. liketh of purgatorye. and clensing whiche he calleth Purgatorie.

HN. sayth that the Romishe Church hath obediently grounded it selfe on the seruices and ceremonies,Cap. 31. sent. 1. HN. Fauoreth poperie. Popish disci­pline good by HN. 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,Cap. 31. sen. 4. 7. Orders a Sacra­ment by HN. 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,Sent. 5.7. The truth spred in all landes by the Pope sayth HN. Sent. 8. 10. 14. 17. 18. 19. (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,Sent. 23. 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,Cap. 32. sent. 4. 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,Cap. 33. sent. 11. 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)Cap. 34. sent. 1. Blasphemye. from the death annoynted [Page] him with his godly beyng, named him selfe with him, and Godded him with him selfe.

Cap. 35. sent. 1.All the Scripture speakyng of Christ, of his séede, of his commyng in his glory, is in this day of the Loue ful­filled.

Cap. 35. sent. 3. 4 5. 6. 7. 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.

Sent. 8. Resurrectiō pas­sed already saith HN.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.

Cap. 36. sent. 13 Cap. 37. sent. 1. and .14. and. cap. 38. sent. 1.3. Cap. 4. sent. 7.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:Scripture vildly abused by Alle­gories. and do remoue the midle wall: which is betwixt ye 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,Nothyng com­meth from HN. his perfect ones but 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,Perfection. 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.
Ʋidel.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,Christ after the flesh what? 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 [Page] such sort borne of the virgin Mary out of the séede of Da­uid after the flesh that is of pure doctrine,Christ rooke no flesh the virgin, but doctrine. &c. 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.

HN. his perfect ones not subiect to Gods worde alwayes.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.

Shrift.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.

Scripture vntru­ly Expounded. 1. Cor. 15. cap. verses. 50.53.54 Resurrectiō de­nied.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 [Page] 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,The Family wil haue all the whole man or nothyng at all. Admission into the Familie. 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,Admissiō to the Familie with an othe. Herodes oth in the Familie. Why few Fam­bles returne frō HN. his do­ctrine. 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:Giltles of par­ticular sinnes. Antecedent. 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. HN. his argu­ment that we may sinne. Of the which guiltles transgressing, the law likewise witnesseth, where it sayth: Deut. 11.27.

A woman which is violently taken in the field,Scriptures wre­sted. 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:Shrift. 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.HN. taketh to him that is pro­per to Christ. Agge. 2.7. Heb. 12.27. HN. 1. Epist. cap. 1. sent. 2. & pub. of the peac. sent 14. Shrift worse then Popish. Conference de­nyed. hath appoin­ted [Page] 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.

HN. his holy bread dayly ea­ten at Tables. Scripture wre­sted.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.

Sinnes forgiuen in the Familie onely.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,Gay Rhetoricke of the Familie. 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 [Page] from them, were nothing but loue, and the very pefection of it selfe, Docum. senten­ces 1. Chap. sect. 3.7. (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,Bullenger a­gaynst the A­nabaptistes. 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.1. Cor. 16.14. Gal. 5.22. 1. Cor. 13.4. 1. Iohn. 3.18. 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 merueile at all, for such a fountayne, such water: men gather not grapes of thornes, nor figges of thistles. And true it is that our Sauiour sayth,Math. 7.16. Luk. 6.44. Math. 12.34. out of the aboundance of the hart the mouth speaketh.

ARTICLE. 1. No Church.

THe house of Loue sayth HN is the Church of God. 1. Exhor. cap. 7. s. 37.

Theophilus his exposition.

FIrst note that it is all one to say the house of Loue and the house of God: the familye of Loue, and the family of God: and then proceede.

William Wilkinson.

DArke wordes & double speaches, haue bin alwayes the starting holes of heretiques, playne meaning men walke openly at noone, lewd and euill disposed per­sons vage, and wander abroad at midnight.Iohn. 3.20. For he that euill doth, hateth the light, neyther commeth to the light least his déedes should be reproued. Yée speake in a rid­dle, neither doth your reason follow. Because it is fra­med A petitione principij. You take that to be graunted which is in controuersie (or rather cleane false.) For what proprietye of speach is this, or how doth this rea­son follow: The house of God is the Church of God: therefore the good willing ones in England, Fam. of Loue in the briefe re­hearsall the title. which are na­med the Familye of Loue, are the Church of God. But if you will in playne wordes affirme, that you onely which are of that familye, and no man els which is not of that societye, is of the Church: First I aunswere,Bulling. 1. boke chap. 8. leaf. 18. a that the Anabaptistes did lykewise of their conuenticles af­firme that they were the true Church: Next I say: that when I shall vnderstād your meaning better, I will tell you more. In the meane time I would you knew,Cyp. de simpl. August. ad Crescon. 2. boke 7. chapter. that you are not of the Church, but yée haue made a Schisme from the Church. Christes coate without seame ye haue rent in péeces. Truely sayth a learned father: whosoeuer doth cut a sunder the vnitye, and disturbe the peace of the Church,Schismatiques. who. whereby the fellowship of the faythfull is torne into diuers partes, he is a Schismatique. Such [Page] were Chorah, Num. 16.1. Dathan, and Abiram agaynst Moyses: such were they which disquieted the church of Corinth by hol­ding some of Paule:2. Cor. 1.12. some of Peter: some of Appollos, some of Christ.Actes. 20.28.29 30. verses. Such are they whome S. Paule bad the Elders of Ephesus take héede of, for they should be gre­uous wolues not sparing the flock, who speaking per­verse thinges, should drawe disciples after them. Of such S. Paule sayth:Rom. 16.17.18. I beseech you brethren marke those, which cause dissention amongest you, contrary to the doctrine which you haue receiued, and auoid them. &c. As for you of that Familie,Fam. bred and brought vp a­mong the Pa­pistes. Deut. 27.18. neither were ye of vs, nor went from vs. So ye haue choked the word in many weake brethren, laying stumbling blocks in the wayes of the simple. Ye haue led the blinde out of their way, therefore are ye by Gods mouth accursed. And albeit that offences must néedes come,Math. 18.7. yet woe be to him by whome they come, it were better a millestone were han­ged about his neck, then to offend one of the litle ones. There must be heresies in the Church to try the fayth­full,1. Cor. 11.19. Reuel. 3.11. and happy is he that holdeth fast least another take his crowne. When ye can shew me by the scripture, that your Familie is the house of God,1. Tim. 3.15. the piller of the truth, I shall confesse my selfe to be in an error. Christ hath geuen vs warning to take héede that no man de­ceiue vs,Math. 24.5.24. for many shall come in his name, saying, I am Christ, and shall deceiue many: and there shall arise false Christes, and false Prophets &c. but he hath told vs before that we should not beleue them, nor goe after thē. Beleue not euery spirite (sayth S. Iohn, 1. Iohn. 4.1.) many false Prophets are gone out into the world. Thus are wee warned in the mouth of the sonne of God, & if the sword come and take vs away,Ezech. 33.4. our bloud shall be vpon our owne head.

HN. His assertion.

1. Epist. cap. 2. sent. 2.6. 1. Exhor. cap. 7. sent. 38. leaf. 16.IT is the hill of the Lorde whereon his house is builded, to the which he that subiecteth not himselfe, is a false [Page 3] hart, and standeth minded agaynst God, and his Church.

Theophilus exposition.

THat is spoken of the loue it selfe, and not of the Family: (For how is an house to be builded on an house?) which thing also may not be denyed, for so much as God is loue, and the other must consequently or necessarily follow.

William Wilkinson.

FIrst to the text of HN. and to Theophilus his expo­sition. The familye sayth HN. is the hill of the Lorde whereon his house is builded, for proofe hee quoteth. Esa. 2.2. a. Mich. 4.1. a. Scripture abu­sed. It shall come to passe in the last day, the mountaine of the Lordes house shall be pre­pared in the toppe of the moūtaines. &c. The sence of the which places of the prophets is,Last day. that in the last day vz. in ye first comming of the sonne of God, the Church shall by him be restored to her glorious beauty, the which pla­ces in HN. his new gospell 3. chap. 3. sent. are applyed to HN. himselfe, and to the time of his appearaunce in these wordes. Now shall the law be taught out of Sion: Euang. cap. 3. sent. 3. Psal. 118.24. and in the 4. sent. for this is the day of promise: Psal. and ver. 24. c. which the Lord hath made: which first place is directly vnderstode of Christ, and the building agayne of the Church by him. The other place of the psal. decla­red that Dauid being appointed by God to be king ouer Israell, should deliuer the Arke out of the handes of the Philistines: wherein he foreshewed that by a figure which was true in Christ. Ephe. 4. verses.Ephes. 4.4. 4.8.11.12.13. the which HN. presumptuously taking vnto himselfe, grossly erreth in applying the scripture, & gracelesly blasphemeth ye sonne of God. First making Christ lesse carefull of his Church, than he is in déede: Secondly he is openly im­pious in this, that whereas Christ sayth, All is finished:Marc. 15.28. Iohn. 20.30. (meaning all types and figures,) HN. maketh all vn­perfect, affirming that in him and his appearaunce all [Page] becommeth fulfilled.Euang. praeface. sent. 2. His wordes be these: The day of Loue Psal. 118. ver. 24. c. is the appearing and comming. Mat. 24. c. Luk. 17. c. Actes. 24. of our Lorde Iesus Christ in the resurrection of the dead. Esa. 26. c. 1. Cor. 15. f. Wherein the law of the Prophets and all that is writ­ten of Christ becommeth fulfilled. Luke. 24. c.

Scriptures quo­ted in vaine.All which places by him quoted are very playnely ment of the resurrection, that is, the second resurrection from death, & the secōd comming of Christ to iudgemēt: whereby HN seemeth to emply the resurrection of the body, and the second comming of Christ to iudgement to be past already, which is heresie: or els quoting those places for his first comming he alledgeth them amisse, which is ignoraunce.

HN.

TO the which he that subiecteth not himselfe is a false hart.

William Wilkinson.

Cyp. de simpl. praelat.IT is very true, he that submitteth not himselfe to the Church of God is a false hart. &c. For he shall neuer haue God for his Father, which hath not the Church for his mother.August. ad pe­trum. dia. cap. 34 6▪ Epist. 1. boke. The Church is Noahs Arke out of the which he that is must néedes be drowned. Christianus non est, qui in Christi ecclesia non est sayth Cyprian. He is not a Christiā which is not of ye Church of Christ.Cyp. ibid. throughout. They be Antichristes which goe out of the Church, and deale agaynst the Church. The which Church of Christ if your Family be, Shew me out of the scriptures these markes wherby the Church ought to be knowen: this if you can truely doe, I confesse that you haue the Church: if ye cannot, beware least the further ye wander from the shepfold, the further ye goe astray from Christ, and en­crease you owne damnation. Therefore loke well to your standing.Iud. 6. vers. The doctrine is very true, yet the place quoted by HN Fol, 16. sent. 38. out of S. Iude to proue it [Page 4] is very impertinent hauing no such proofe in it as he al­ledgeth it for. For how hangeth this reason together. God hath reserued vnto the Angels (which kept not their first estate, but left their owne habitation) euerlasting chaines vnder darknes vnto the iudgement of the great day, which S. Peter calleth their damnation. 2. Pet. 2.4. Therefore he that turneth away from the comminalty of Loue (which as you tearme is the Church of God) bringeth euen so ouer himselfe the iudgement of his condemnation. But it were hartely to be wished that his fault in abusing Scripture were the least (which in the eyes of God is damnable) so should not his cancred and poysoned Heresies, besides his owne guilt, draw with them likewise the soules of those that stumble vpon him. And thus much for HN his text. Now to Theophilus exposition.

Theophilus.

YOu say that this clause: It is the hill of the Lord: is spoken of the loue it selfe, and not of the familie.

W. Wilkinson.

THen belike you would haue me take your meanyng to be this. The loue (ye is God ye say, for so in the next clause ye expound it) is the hill of the Lord, whereon his Church is builded. What a perplexitie of speach is this, ye ye can not vtter your mynde so, ye I may vnderstand ye? If you meane ye God is onely ye foūdation of his Church. I graunt: yet hath not your Paraphrasis vpon HN. his wordes as yet forced thus much. Ergo, God is the foun­dation of your Loue Familie. Ye take in hād to explicate HN. his meanyng, but the old Prouerbe will still belike be true: An euill expositor marreth the text. For herein you do but rayse dust with your shufflyng: & tell vs there is a marke if we could sée it, when ye haue dimmed it with a darke exposition so, that it can not be sene. For in my simple iudgement you leaue the wordes very doubt­full. [Page] For whereas you make a circumloqution and say, it may not bee denied, for as much as God is loue and the other must consequently or necessarily follow. I vnderstand HN. very well, when he sayth God is loue, it is very true, and therefore I take it that in diuers places he vseth this dif­fuse terme the loue, for the Lord our God as a worde that is equiualente of signification. But whereas you say the other must consequently or necessarily follow, I vnder­stand not yet what you meane, for it is as though ye bad me looke stedfastly and yet shut myne eyes: For what is the other which you adde. Is the sence this? the Familie of Loue (by you pretended) is Gods Church: & that God is the grounde of that your Familie? Geue me leaue to vse your own wordes, neither is the consequent good: nor doth it follow of necessitie for which you induce it. For to let passe your learned and weightie Parenthesis (for how is an house to be builded on an house?) with a sad interroga­torie ministred in the same, what a necessarie consequēt is this? God is the hill of the Lord: or this, God is the foundation of his Church Ergo, your pretended Familie is the Church of God. How this consequent doth halte in his followyng, he that knoweth what a consequent mea­neth can easely consider. But it séemeth that you are no great gatherer of necessary consequentes: albeit ye ium­bling stumbled on these wordes: To follow consequent­ly or necessarily vnwares. But if hereafter vppon a fur­ther deliberation by you had you shall enforce your con­sequent more necessarily: I shall hit on your meanyng the better & so shape you a fitter aunswere. And thus much of the first Article.

An addition to the first Article, out of HN.

1. Exhor. cap. 12. sent. 42. fol. 27.THe Familie and cōmunaltie of the same house (vid. of the loue) is Gods chosen people of Israell, and he him selfe with them is. Ierem. 24. a. & 31. d. Ezech. 27. c. Apoc. 21. a. their God, and will likewise bide their God, from generation to ge­neration, [Page 5] euerlastingly. And if they chaunce to transgresse in any thing, God will then. 1. Chron. 3. chastē teach and informe them: but he will no more withdraw his grace and mercy frō them. Psal. 89. c.d. For God hath chosen none other house, nor Ierem. 7. b. Temple,1. Exhort. cap. 20. sent. 7. fol. 49 but 1. Cor. 3. b. c. & 2. Cor. 6. b. c. the god­ly childrē, or Communialtie of loue. For the F. of L. is the mer­cy seate of the loue (that is of the Lord,) the schole of grace: Exhor. Cap. 12.44. Heb. 5. a.Dictata. cap. 19. sent. 3. Euang. praefac. sent. 6. & cap. 23 sent. 7. Euang. cap. 3. sent. 3. fol. 4. HN. wresteth. 3. Article of the Lordes Prayer. Euang. cap. 24. sent. 9. The rest prepared from the be­ginnyng, for the people of God and all repentaunt persons. It is the Sion and Ierusalem from whence the law was prophe­sied Esay. 2. Mich. 4. to come. The Familie of Loue is the true tabernacle of God, which shall in all perfection be euerlasting­ly vpon earth. For so it hath pleased God to the end that his will and iudgemēt of his righteousnes may be done vpō earth, as it is in heauen Math. 6. Luke. 11. All prophesies & mini­stratiōs, which are gone from God doe tend or lead (to the Fa­milie of Loue) as to an euerlasting, very true, perfect, good & most holy seruice of the loue (that is the Lord) which shall re­maine in the same clearenes in his ministery euerlastingly to the end that the same most holy Prophet good frō henceforth might perpetually be declared vpon earth.

W. Wilkinson.

THese haue I (good Reader) put downe as a tast, that thou mightest bee somewhat acquainted with their horrible blasphemies: and thereby thou knowyng them, mightest more carefully eschew and auoide them.

ARTICLE. 2. HN. No truth.

HN. sayth that he can not perceiue nor find the true belief in Iesus Christ amongest any people vpon earth, that walke without the Com­munialtie of loue, and liue vnto them selues: and that same is appeared and manifested vnto the holy ones of God in the Communialtie. 1. Iohn. 1.3. a. of the loue, through the appearyng. Mat. 25.3. d. Act. 1.11. d. of the comming of [Page] Iesus Christ, out of the most high heauen. So can not likewise the same most holy belief become rightly witnessed or confes­sed by any other people, nation, or communialities, but onely by the 1. Cor. 12. a. 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,Iam. 4.3. 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,Math. 25.11.12. 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.Prou. 8.8.9. Psal. 58.4.5. The Lord will guide thē that be méeke in his way.Psal. 58.4.5. 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.Popish chaleng 9. Artic, 8. de­maun. D. Fulkes boke. Stapletō. Con­trouer. 1 lib. 4. cap. 9. pag. 121. 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) [Page 6] 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:Simlers epist. fol. 1. 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 ye 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, Exodus. 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:Iohn. 1.36. Marc. 7.37. Behold the lambe of God. The Iewes cōfessed that Christ had done all thinges well.Math. 9.4. 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.Iohn. 7.48. 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, Fathers of the Fam. of Loue, Apoc. 9.3. 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 [Page] 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.Cap. 2. sent. 11 leaf. 7. He will declare the secrete misteries of God, and make relation of thynges hidden from the world vntill his new day. Cap. 1. sent. 1. fol. 3. &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 [Page 7] 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.Truth from Christ and the Apostles tyme vntill HN. where the Fam. affirme it was. 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.1. Iohn. 1. a. That whiche we haue sene and heard declare we vnto you that ye may also haue fellowshyp with vs, and that our fellowship 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.Communion of Saintes expoun­ded. I be­leue the communion of Saintes. So that HN. might euen aswell haue founde his Communialty, (nay with much [Page] 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:Apoc. 2.6. 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.

How HN. foūd the truth. THyrdly hee telleth them how hee founde the truth: Through the appearyng of Iesus Christ out of the highe heauen.

[Page 8]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 ye Familiely: which is very like to be true:Math. 22.23. 2. Tim. 2. v. 17.18. 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,Where HN. foūd the trueth. 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 [Page] 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?Vnitie not al­wayes proueth the truth. 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.

11. Epist. cap. 5. sent. 4. and .1. E­pist. cap. 1. sent. 5.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, [Page 9] 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,HN. geueth li­bertie of Reli­gion. 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 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 ye Anabaptistes, Bullinger a­gaynst the Ana­bap. 2. booke. 4. Chap. 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,Bullinger 1. booke. 4. chap. leaf. 9. b. line. 17. 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,HN. 11. Epist. cap. 5. sent. 4. 1. Exhort. cap. 16. sent. 9. leafe. 42. 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) [Page] 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 [Page 10] in his word,Theophilus vt­tereth an vn­truth wittingly. 1. chap. 7. sen­ten. 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 shalbe 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,HN. and his schollers tray­tors of Christes Church. 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 ye light that your workes may be sene how they are wrought in God? what meane [Page] 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.Ephes. 4.4. 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 mē ­bers. 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 cō ­fidently 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.

Euang. cap. 4. sent. 5.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,Sent. 7. 1. Exhort. chap. 16. sent. 16. 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.

Euang. chap. 23. sent. 6.The wise men of the world and the Scripture learned haue not knowen the veritie of the heauenly truth, nor yet obteined [Page 11] or gotten the clearenes with Christ.

It is mere lyes and vntruth,Euang. cap. 33. sent. 11.12.13. 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.1. Exhort. cap. 16.17.18 Cap. 16. sent. 5. 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.1. Exhort. cap. 7. sent. 10.11.32. fol. 12. and. cap. 12. sent. 44. fol. 27.

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.&. cap. 16. sent. 20. fol. 43.

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,Euang. cap. 23. sent. 7. &. cap. 4. sent. 57. 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 [Page] 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 cō ­fession (being a rehearsall of their doctrine, beliefe, and re­ligion,) affirme,Confes. leafe. 7. a. Ibid. 6. leafe. v. 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 [Page 12] 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,HN. Euang. cap. 19. sent. 5.6. 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.Sent. 11.

ARTICLE. 4. HN. No forgeuenes of sinnes.

WIthout he Familye fayth HN. there is no forgeuenes of sinnes:1. Exhor. cap. 7. sent. 40. & cap. 12. sent. 44. Euang. chap. 41.7. 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 [Page] 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.Ephes. 5.25.26.27. 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,Esay. 45.14. 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,2. Cor. 6. b. 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,Math. 16.19. &. 18.18. Iohn. 20.23. 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.1. Exhort. cap. 12. sent. 40.41.42.43.44. &. cap. 16. sent. 16. 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.Lam. cōp. sent. 31.

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.Euang. cap. 52.7 Math. 4.14. For they which are Gods messengers doe bryng the glad tidynges of deliueraunce from sinne and Sathā vnto the people of God.Ezech. 33.7. 1. Pet 5.8. Luk. 22.31. 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.Malach. 2.7. 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 out­face [Page] 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, Bulleng. 1. boke. 8. chap. leafe. 12. verse. 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 [Page 14] 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.Bullen. 2. boke. 7. chap. leafe. 97. 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: Esay. 58. 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,Luke. 18.11. 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,Bullen. 2. boke. 8. chap. leafe 18. Euang. cap. 13. sent. 4. 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 [Page] 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.The dignitie of the Ministrie. Math. 10.40. 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,Fam. conceale that maketh a­gaynst them. 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,Confes. pag. 4. confuted by Theoph. 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.Lam. Compl. sent. 34. of HN. 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 [Page 15] 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.Zuinglius a­gaynst the Ca­tabap. fol. 188. Iohn. 1.22.25. as also their forefathers the old Pharisies, which demaū ­ded of S. Iehn the Baptist the same question, with that learned man M. Musculus. I aunswere,Musculus Com­mon places title of Ministers. pag. 182. 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.

SƲch an one as in euen so with his vnderstanding,Lam. Compl. sent. 33.34. 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.Docum. sent. 3. cap. sent. 1. 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,1 Exhort. cap. 16 sent. 16. but the Elders in the Familye. &c.

No man knoweth Christ nor the father nor yet also the ser­uices or Ceremonies of Christ,Euang. cap. 23. sent. 2. 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 [Page] 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.

1. Exhor. 13. chap. 18. ANd the Elders of the Familie (sayth HN.) are illuminated from God they are Godded with God they are incorporate into God,Cap. 16. sent. 16. 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,1. Cor. 6.17. 2. Pet. 1.4. and are made partakers of the godly nature. 2. Pet. 1.4.

William Wilkinson.

Caluin vpon Math. 26.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 rū ­nyng 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 cō ­demne and mislike all Ordination, and Election of Mini­sters with their Familie: now if follweth to be handled what priuiledge and prerogatiue his Elders purchase [Page 16] 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 ye 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 place by you quoted out of S. Iohn, neither doth the Gréeke or Latin translation afford any such termes of vinyng into a vine as ye seme to im­port.Scriptures falsi­fied. There is to abyde or remaine in the vine vers. 2. and 6. and in the 7. vers. he expoundeth what is abidyng meaneth vz. If you abide in me and my wordes in you. &c. but he it graunted that ye quoted it (for perhaps you you followed the translation of HN. his Dutch Bible) if it I say be graunted that you haue not wroōg in the er­rour, by writyng out of a false meanyng of S. Iohn his wordes, Know yée not, nor haue ye euer heard, that Pa­rables [Page] in the Scripture are rather to be considered in the end, whereto the doctrine they containe is applied then in euery part of the Allegory? is ech circumstaunce to be sifted and stode in? The cunnyng Archer respecteth more to hitte the marke, than the curious wathchyng of the clo­uē ayre, which parteth in sunder at the end of his arrow, or the fallyng of his fethers: euen so the spirite of God doth rather respect the end of the similitude and the doc­trine conteined there vnder with the especiall applicatiō thereof, thē the waying of euery word or ech singular cir­cumstaunce therein comprehēded.Luke. 16. The estate of the god­ly and the wicked after this life is most liuely painted out by the Parable of the riche man and poore Lazarus by S. Luke chap. 16. of the which Parable if I should stand in euery particular circūstaunce thereof, I should very much entangle my selfe with vayne and idle questions, and di­sturbe the vnitie of the Churche, whereof the one were hurtfull to my selfe, the other intollerable to others. By the similitude of the lost groat ye Lord sheweth the great and vnspeakeable ioy,Luke. 15.8. which he conceiueth at the conuer­sion of a sinner: now he that besides this néedes will des­cant out for Allegoricall or Anagogical sence, as what the besome signified wherewith the woman swept, what the the candle, what the neighbours called in, &c. He that is curious thus vaynely to hunt after euery sillable, shall, as others haue done before, styrre many coales & yet finde small light, rayse much dust and yet sée the meanyng and marke of the Scripture not any whitte the sooner. The word of God is Lex vitae ad bene agendum not ansa rixan­di ad contendendum. A rule to lead our lyfe, thereby to at­taine euerlastyng happynes, not an occasion to contend or quarell to endles and néedles ianglyng. Which I note the rather because that in your loue house it is accōpted and high matter, to be hable to fetch a farre and an vnhard sene out of the wordes of Scripture: yea and higher thā to be humbly obedient to that, whiche is reuealed in the Scriptures. And to speake with proofe to auoyde cauill, [Page 17] the straunge stretchyng of the place of Christes driuyng the deuils out of the mā possessed into the heard of swine,Math. 8.32. videlic. the sinnes and sinnefull beyng of the earthly,Fam. of Loues Exposition. and as yet vngodded man, is driuen vnto the soules of the sin­full wordlyng, who fall thereout into euerlastyng dam­nation. This their vayne and Godles exposition is very much rewed of the godly, and loathed of them who trem­ble in hart to heare the name and word of God thus im­piously prophaned and horribly abused.

Now to come to the sence of S. Iohn his meanyng, which is this: By nature we are dry and naked, so is the vine braunch not abidyng in the stocke. Christ is the au­thor and fountaine of all goodnes and grace,Iohn. 1.6. wherewith plentifully floweth and vnmeasurably aboundeth for his deare spouses sake the Church, and those that he his chil­dren, which none do any longer enioy, then while they stand in deede, and liue to that whiche in tongue they doe professe. So is it betwixt the braunches and the trée. He that is not of this misticall body in this life, shall neuer triumph with him in the lyfe eternall: so doth no braūch florish in sommer, which abydeth not in the vine in sharp stormer of winter. If wee suffer with Christ, 1. Pet. 13. wee shall raigne with him. &c. Of the cōparison betwene the vine and the Church Read. Psal. 80.9.6. Esa. 3.13. cap. 5.7. b. and Ierem. 2.21. d. and 12.10. Ose. 10.1. a.

Where also it is worthy the notyng to consider, that Christ is not sayd to bee a naturall vine, but is by some qualitie of the vine resembled vnto vs: So are not we na­turally Godded with God in his substaunce, but in quai­tie with the image, whereunto mā was first created Gen. 1.26.27. Ephes. 4.24. and Luke. 1. a. Here then we may easely vnderstand, that this your reason doth not follow necessarily: because your Parables and similitudes ac­cording to the old Prouerbe, proue not a thyng to be, but manifestly and clearely argue a thing taught and proued by an euident and vndeniable example.

S. Paule to the Ephesians handlyng our coniunctionEphes. 5.32. [Page] with Christ sayth. I tell you of a great secret or mistery: which mistery if it were fleshly, than to the carnall & out­ward man, it were very easie to be vnderstanded, but be­yng spirituall it is of more difficultie? For the carnall and earthly man can not so easely perceaue the thynges which are of God.

Now followeth your second place out of the 1. Cor. which proueth that the Children of God are with him, Ioyned and vnited together in one spirit.

Somewhat cōcerning our vniting, which hath bin tou­ched before. To absolue all the doubt which ariseth in this place, this question is here to be demaunded. What is it to be made one spirite with Christ? If you shall aun­swere that to be our spirit &c. is to haue our spirit confoū ­ded with Christes spirite in the same substance, than doe I reply: that this your aunswere is a darke and vnrea­sonable Paradox. For onely bodily and corporall substā ­ces are confounded, and mingled, so that incorporall and immateriall essences cannot be coupled in the same third matter, as farre as yet my reason can conprehend. A spirit sayth our Sauiour Christ hath not flesh and bones: Luk. 24.49. that is: there is a spirite no earthly or corruptible mat­ter, or corporall substaunce. Therefore our ioyning and knitting vnto Christ, is not in matter, or substance, or being: but in spirit, and fayth. Thus sée you than that your imagination is but the shadow of a slomber, where­of you doted all this while, that you demed our earthly and terren nature, to be embodied, and incorporated with him in perfect being, that is in his heauenly and diuine nature: and so we being men to become Gods to him, and he being God doth become man to vs. This your fantasye is more apparant in HN. his dictata or documentable sentences:Cap. 6. sent. 3. but all your fantasies are but as mistes before the sonne, and the sléepes of a sick man, whose dreames hand together.

To be vnited in spirit what it is.To be vnited and conioyned in spirite with God is nothing els, but to draw nearer vnto the image of our [Page 11] first creation: wherein first we were created vnto holy­nes of lyfe &c. to be heauenly affected,Ephes. 4.24. to sauour spirituall and goastly thinges that belong vnto the soule. Briefe­ly (I say M. Peter Mart. whose great iudgement I know how much the learned esteame) we are one spirite with god,Mart. 1. Corin. 6 17. when we are ioyned vnto him by the operation of his spirite, and the inward working of the holy Ghost: Yet doth not this vniting of vs with God availe vs so far that we thereby should be equall with him, onely Iesus Christ the sonne of God according to the deuine nature is so vnited with God, that he is one in spirite with his father, and wholely equall with him, wherein we of right and worthely are far vnequal, & inferior vnto him.

And thus much out of him concerning the meaning of this place of S. Paule, whome ye wrest to approue your errour, and yet in the iudgement of the best inter­pretours, your blinde exposition and forced minde of that place is cleane ouerthrowne and confuted: for we are sayth he farre inferiour vnto God and our vniting vnto him is, that in the preaching of the word, and ministra­tion of sacramentes, he stoupeth and lispeth with vs that we may vnderstand him.

Now concerning that last place by you alledged out of S. Peter. which is this, we are made partakers of the heauenly nature, therefore say you, your Elders are il­luminated from God & Godded with God. &c. Truely, yf ye had read any learned wrighter vpon this place, or if ye had but waighed with your selfe the purpose of S. Peter in that place, comparing the place, you cited with that which goeth before, and that which euen in the next wordes follow after, I trust ye would haue bin better aduised before ye had wrested the place so violently, to the purpose that ye haue applied it. For in the very wordes following doth he expound his owne meaning in this sort. To be made partaker of the deuine nature, is nothing els but to flee the corruption which is in the world through lust, Rom. 6.6.7.8. which S. Paule calleth oftentimes in his [Page] Epistles to be dead to sinne, Rom. 6.6.7.8. Rom. 7.6. &. 8.5 &c. Leuit. 11.44.45. and not to be in the flesh, and agayne let not sinne raigne in your mortall bodyes that ye should obey the lust of it: but euen as the Lord is holye so must we be holy, for we are the temples of the holy Ghost, 1. Pet. 1.15.16. and the Lord God through Christ doth dwell within vs. See Byshoppe Iewels replye where hee ex­poundeth this place of S. Pe­ter pag. 434. lin. 24.

But let me demaund this one question of you, to the which if ye will directly aunswere, ye shall sée all this controuersie betwixt vs about this place of S. Peter sone discussed, tell me but this? What is the nature of God which we are partakers of? is it not his euerlasting trueth, his righteousnes, his wisedome? &c. Is it not peace of soule, ioy of conscience, and all goodnes which cannot be imagined? is not he thē which is made partaker of these good graces of God, both in body and soule, rightly sayd to be made partaker of the heauenly nature? yes verely. Then may ye very playnely sée, and easely discerne, that by these wordes, the nature of God, We are not sayd to be partakers of his substance or essence, but of the deuine and heauenly qualityes which are in God. Of this place read Caluins institutions 3. boke.Chap. 11. sect. 10 Chap. 25. sect. 10. Actes. 17.27.28 I know in déede the heathen Poet Aratus, out of whome S. Paule doth al­ledge a verse in the Actes of the Apostles, fayneth that we spring out of the generation of GOD. But what haue we to stand to his fond fantasie and idle dreame. True it is, the Manicheis held the same errour, that we were sprong of the same ofspring and séede of God, and after we haue run the race of our lyfe, we shall returne to our fist original. And I know that in the former times of our fore fathers, there were some frantick men which imagined that Gods nature is so powred into vs, that it wholy causeth our nature, & being to lose the force there­of. Right so dreameth your Fam. and as they quoted for profe,1. Cor. 15.28. God must be all in all. Therfore are we who­ly resolued and turned into the nature of God. To the selfe same purpose haue ye as fondly as they alledged in this place, this text out of Saint Peter: but right so may [Page 19] it be affirmed of you which is sayd of them, such a dotage as this neuer once entred into the minds of the Apostles. Foolish therefore and vngodly are they (whosoeuer they be) which out of this place imagine that the essentiall na­ture or being of God is poured into vs, our owne being there vtterly vanishing away. And thus much for the meaning of these wordes of S. Peter We are made par­takers of the heauenly nature. And for a further exposi­tion hereof, reade the Byshop of Salisburyes reply a­gaynst harding. pag. 331. 5. Article. 7. diuision.

Now to satisfy your questions which ye aske of me:Goddyng into God what error and whose. What errour is this yf it were rightly sene vnto? I aunswere Looke you rightly vnto it and ye shall see it is the errour of Manes, of Seruetus a Spanish Arrian burnt at Geneua, the errour of Osiander concerning the essentiall and sub­stantiall iustice, more largely expounded by HN. in his Euangelie. 1. chapter and first sentence. From the which heresie good Lord deliuer vs. The which opiniōs because I feare they will more hurt the simple people by repea­ting, then doe you good in confuting: of purpose I let them passe reseruing you for a more fuller and perfect instruction to M. Caluins institutions by whom the here­sies aforesayd so are clearely cōfuted,Cal. Institut. 3. booke. 11. chap. sect. 5.6.7.8. &c. that no godly Chri­stian can or will desire a more absolute resolution.

Not meaning any further to busie my selfe with the confuting of the opinions of our Romish Catholiques, who in this point agree with you, affirming that our con­iunction with Christ, is carnally, and bodely.

HN.

CHrist himselfe is their light sayth HN. which becom­meth administred vnto them.1. Exhort. cap. 14. sent. 1.

Theophilus.

IT is true vnlesse ye will deny the scripture.

[Page]William Wilkinson.

YOw should first haue proued it by the Scriptures, & afterwardes haue affirmed it to be true: bare affir­mations beare no weight. HN. his profe he quoteth Iohn 1.9. a. (The light is the true light, which lighteth euery man that commeth into the world.) is a rouing profe.

The meaning of the which place is this, that all men are equally indued with the light of naturall reason to see God in his Creatures, and thereby to acknowledge him to be their creator.1. Rom. 20. c. Which because they haue light other wheres, and Christ hath light of and frō himselfe, therefore Christ is God.

But this place proueth not that onely the Children of God are lightned with the light of Gods spirit, which assertion albeit it be true, yet is this place by HN. quoted without discretion: for it speaketh of a light generall to all that are borne, not proper to the regenerate: of this light Read. Esay. 9.1.2. Mat. 4.15.16. Ioh. 9. a. 5. 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.

1. Exhor. ca. 15. sent. 4.ANd euen so out of this high Maiestie of God doth this true light shew forth his seruice through the illumina­ted [Page 20] or Godded man,Act. 23.4.5.6. 2. Corin. 4.2. 2. Pet. 1. v. 1. Ioh. 1.2. 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?Euang. cap. 1. sent. 1. 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 [Page] 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.

11. Epist. cap. 2. senr. 1. &. 5. cap. sent. 10. Euang. cap. 1. sent. 1. 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.

[Page 21]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: 11. Epist. 2. cap. sent. 1. ye 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. blasphemy Euang. 1. chap. 1. sent. 1. Raysed from the dead. 2. Annointed, & 3. Godded with God. 4. Heyre with Christ. 5. Lightned with the true beyng of God in the spirite. 6. Stirred vp in the last time. &c 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 heauē ­ly 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,M. Knewstub. Conf. pag. 1. 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 yt 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:HN. 1. Epist. 3. chap. 6. sent. After the day of Loue seyng the same is last or newest day, wherin the vniuer­sall Actes. 17. d. compasse of the earth shalbe 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 [Page] 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, 11. Epist. cap. 5. sent. 4. 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. Scripture pro­fanely abused. 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: 11. Epist. cap. 2. sent. 1. 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, 1. Epist. cap. 3. sent. 6. 11. Epist. cap. 5. sent. 9. or besides him, or shal­be 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:HN. Challen­geth that is pro­per to Christ. 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:

[Page 22]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.HN. Dauid George his scholler. HN. foretould by the prophets &c. to be an Heretique.

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.11. Epi. 5. chap. 4. sent.

W. Wilkinson.

IT is manifestly ment of Christ his first comming.

HN.

HN. Sayth that all the scriptures heauenly testimonyes,1. Epist. 1. chap. 1. sent. 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.1. Epist. 1. chap. 2. sent. [Page] Act. 17. g. and this in the next sentence. 3. he doth apply to his appearaunce in these wordes,Docum. sent. cap. 15. sent. 4. HN. publish. of peace. 1. cap. 16. sent. 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 ye selfe same wordes. Agge. 2. cap. 7. verse. and in Christ fulfilled. Heb. 12. cap. 27. verse.

HN.

11. Epist. 2. cap. sent. 6. &. 2. 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.

Euang. cap. 1. pag. 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.

Euang. cap. 1. sent. 1. 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.

[Page 23]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,Praeface ad E­uang. sent. 4. 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.Praeface ad E­uang. sent. 3.

HN.

HN. Sayth the misterye of the kingdome of God,Euang. cap. 2. sent. 1. 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,Euang. cap. 2. sent. 4. Quoted in vayne. Euang. cap. 2. sent. 11. 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.Praefa. ad Euāg. sent. 2. Scripture abu­sed. 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.False Quoted. Euang. cap. 1. sent. 9.

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 [Page] his comming is perfected & past already. Euang. cap. 25. sent. 5. 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.

Euang. cap. 35. sent. 1. 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.

Euang. cap. 35. sent. 3. 4. 5. 6. 7. After the end of the chapter. 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.

Aunswere to the exceptions taken at the E­uang. pag.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:HN. seldome alleageth Scrip­ture aright. 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 [Page 24] 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.D. George and Fami. compared. pag. 72. lin. 7. &c. very vehe­mently stomack (as their maner is) because M. Rogers enlinketh HN. with Iohn a Leyde, Pag. 3. 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,Pag. 72. 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, Anabaptistes & the Fam. very neare of kinne. 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.1. Comparison of D. George and the Fami. 2. booke. 14. chap, fol. 68.

The first opinion of Dauid George as M. Rogers alled­geth and M. Bullinger in his booke agaynst the Anabap­tistes [Page] 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.

D. George and HN. their here­sies all one.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 theirs thē the other. Now to proue they prefer their doctrine before Moses. &c. This shalbe 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, Confes. pag. 4. 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 [Page 25] 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, Pag. 13. 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, Conf. pag. 12. and temporall. &c.

Whiche by the word of God they should not,Actes. 4.9. &. 5.28. 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 ye 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. Fam. not of our Church, by their owne confessiō. Pag. 94. 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.1. Epist. to M. Rog. fol. 73. pag. 2. 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 [Page] 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.

2. Comparison of D. George and his Fam. Dauid George his second heresie was that he affirmed himselfe Christ and Messias the beloued sonne of God.

HN. dare not expresly and definitiuely so affirme least all mē should hold him for a false Prophet, yet as it were a sloape and couertly affirmeth it in takyng vnto him the prophecie of Christ &c. as is declared before pag. 52. 53. so that yet in the second degrée. D.G. and HN. agrée very filthy in their heresies ech with other.

3. Comp. of D. Georg and his Fam. Dauid George his third heresie was this: that he would restore the house of Israell and the tribe of Leuy, he will rayse the tabernacle of God by the spirite of Christ.

That HN. is the minister by whom the Church is re­stored through the spirite of the Loue or of God, in many and sundry places cited already, is more thē manifest: & if (though they beyng incident to the matter) I should re­peat them:Letter of the Fam. to M. Ro­gers. pag. 82. lyn. 24. they of the Fam. would charge me that I al­ledged thē often to make the volume arise ye greater. Let it therefore (besides the places quoted already in the pag) be sufficient for me, by one testimony out of his Euang. to proue this in him to be true wherewith I charge him.

Euang. cap. 3. sent. 21. 2. King. 7. 1. Cron. 18. Esa. 2. Iere. 30.31. Mich. 4. Luc. 17. Iohn. 4. Now in the same day shall the Citie of the Lord be builded vpon her brief place or auncient roome of the tēple of the Lord or tabernacle of his dwel­lyng shall stand euen as the same ought to stand. Scripture vildly quoted by HN. Namely inwardly in vs in the beyng of the holy Ghost, and therefore when HN. is disposed to boast of the restoring of the hill of the Lord and of the re­payring [Page 26] of the Church, then straight he vseth to quote. E­say. 2. chap. 2. vers. d. and Micheas. 4. chap. 1. vers. d. and thē immediatly before or after straight hee putteth this shall come to passe in this day of the Loue or now or in this same most newest day of the Loue. &c. 1. Epist. cap. 1. sent. 1.4. cap. 2. sent. 2.6. vpon the which places as those most often, wherein the redyfiyng of the Church by Christ is prophecied and foretold of by the Prophetes, he that marketh this obseruation, well shall see him stumble very often. What may be gathered thereby is not hard to coniecture, vz. that he dreamed, and so would néedes perswade his Disciples the instauration of the Churche should be perfected by him. Euang. 2. chapter 1. sect. 2. leafe. And in the third Chap. section the first and 9. are notable places to verifie the truth of this verdict, which for breui­tie I pretermit, onely notyng them not further meanyng to encomber the Reader with them: and thus much to proue that HN. agréeth with D. George in his iij. heresie.

Dauid George his fourth heresie: 4. Compa. of D. George and the Fami. That who soeuer spea­keth agaynst his doctrine shall neuer be forgiuen in this world nor in the world to come.

In this doth HN. fitly with Dauid George agrée, & ac­cord in one, as in my Additions may appeare at large to the 3. and 4. Articles: and Theophilus him selfe will not deny it. For hee expoundeth HN. his meanyng thus in the 13. Article in these wordes. To the enemyes or enuious of the loue of Christ, and to the obstinate; which turne them away there from, there is no mercy promised. Yf this be not all one both in wordes and sence with Dauid George: I cā not tell what it should bee to agrée with him, at euery turne, both in wordes and sence.

And because by the way of comparison I haue in the former Articles declared that HN. and Dauid George do fully consent, and agrée, in the principall matters where­with we charge them: let it be lawfull for me (good Rea­der) to set one foote further in this comparison that I may shew more euidently how in as weighty a point as he­thereto I haue layd agaynst them, that in the accord of [Page] their heresie they so conspire, either with other, that it clearely, and to HN. his perpetuall shame it may be affir­med which M. Rogers reporteth, that Dauid George layd the egge of this heresie, and HN. hatched the chickens. As for HN. though it séemeth his wit is pestilent enough to peruert ye truth: yet by Dauid George his Maisters whet­tyng him forward, hauyng of him selfe a cankred mynde agaynst the truth, and a swellyng hart: he became x. fold more the sonne of perdition, in beyng wholy bent to se­duce the simple that thereby he might not so much be ho­ly as he pretended, as increase his priuate wealth, which by his fiskyng to and fro was not a litle empayred.

For to affirme that in word, which the deed it selfe a­uoucheth to be true, sufficiently apparaunt it is that Da­uid George first put downe the principles of this secte: which when he had so done, and with writhyng and wre­styng had brought his heresie into tune, HN. was now by him further to be instructed how with a malitious mynde and perilous wit, he might runne descāt at will, and qua­uer at pleasure vpon this straunge doctrine, and new tu­ned opinions.

The first straine wheron this further heretical accord was to be stretched, was this yt after D. George percei­ued that openly in ye face of ye world to professe his opini­ons was not without spot, & godly Magistrates had dili­gently prouided that the Church of God should no lōger receiue any detrimēt, straight way then did he forge this new found fond principle, as a soueraigne salue, to cure that mischeuous maladie and imminent perill which a­bode those that were defiled with that horrible infection. And seing the daunger was not smale to be outragious in so great a matter: he thought it sufficient that his sec­tary bare a good hart, & stode single in myndedly vnto his doctrine, to kéepe their consciences to themselues, and for their further quietnes sake to cōforme themselues to any people whatsoeuer, amongest whome they liued & with whome they had to deale. This as it was a princi­pall [Page 27] point, so was it also a pestiferous poyson wherewith the diuel hath deceiued many a simple soule, and thrown many a stumbling block in the way of the wauering and weake harted Christian.

That this was Dauid George his opinion, and that hereafter I be not sayd to slaunder him,Lib. 2. pag. 32. let M. Bullen­ger be heard who testifieth thus of him: Of this opinion was this beast D. George, whiche sect also is the most pesti­lent of all others.

To the which I further adde: Of this opinion is that wretched man HN. and by this bayte hath he choaked more Christians then by any other whatsoeuer.

For hereby in ye tyme of Papistry he had his faultors also whom by the Suthwarke Ioyner he licensed to be present at Idolaters seruice, and to kéepe their consci­ences secret vnto themselues, hauing taught them be­fore, it was an indifferent thing to hould any thing, so they kept the doctrine of the Loue by him taught vnto them. And this is manifest in his Euangelye, especial­ly in that O yes which he maketh before his blasphe­mous proclamation, to the whole world, in these words following.

To the louers of the truth here and there, wheresoeuer or in what part of the world they dwell, or haue their abode of what sort 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 [Page] 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. Pag. 11. 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 commō ­ly 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.Euang. cap. 31. sent. 1.2. &c. 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.Sent. 23. 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, HN. propheci­eth of the re­storing of Po­perye. 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 [Page 28] or restored to his vpright fourme, in the very true being ac­cording to the Christian lyke ordinaunces, Popish Hiera­cye shall flou­rishe sayth HN. 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. Bulleng in his preface. 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, Note how mā ­nerly they speake of the Pope. 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 [Page] 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.

Cantic. 2.5.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.Math. 13.25. 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,Gal. 2.4. 2. Pet. 2.1. Iude vers. 4. 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: Ruffinus Hist. Ecclesia. cap. 11. was it not a priest which priuilye bare Constantia the Emperours sister in hād, that the Counsell of Nice had [Page 29] 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 this long tyme borne their schollers in hand and others whome they séeke to seduce: nay doe they not now at this instant per­swade the simple, that Henrye Nicolas and Christofer Ʋi­tels are no such men as they are bruted amōgest ye people.

The lyke is reported by Iosias Simlerus in his Epistle prefixed before M. Bullengers booke agaynst the Ana­baptistes. Fol. 1. Of the Anabaptistes themselues whom he sayth fly open conference, and créeping from house, and seduce the simple.

M. Huldrich Zuinglius, Fol. 11. &. 93. in the same wordes doth vt­ter the same sence of the Catabaptistes of his tyme, which sayth he, priuily spread abroad their bookes in the handes of their owne sectaries. Whereas when Christ taught any thing, he came first into the Sinagogue, Luke. 4.16. Math. 26.55. Iohn. 18.20. Actes. 3.11.5.20. pri­uilye sayth our Sauiour I haue sayd nothing.

The Apostles in semblable maner whē they preached any thing, they came to the temple: and when the hye priestes called them and commaunded them to silence, committed them to prison: the Aungell of the Lord sayd vnto them, goe your way, and stand in the temple, and speake vnto the people. &c.

Furthermore S. Paule comming vnto Antiochia on the Sabboth day, he went into the Sinagogue,Act. 13.14. and be­ing at Athens when he saw the whole Citie geuen to I­dolatrye,Actes. 27.17. openly in the market place he disputed with the Epicures, and Stoick Philosophers, 17 and such as he met, and Standing in the middest of the Mars streate he openly inueighed agaynst the superstitiō of that worthy Citye, and Vniuersitye,22 euen to the faces of the greatest Clerkes and wisest men (or naturall light I meane) in all the world besides. Neither was S. Paule affraid of all their learning, and countenaunce, but boldly hee preached vnto them the vnknowen God, and the resur­rection [Page] from the dead, vnto whome how vnlyke our Fa­milyes are in zeale of profession, I leaue to the whole world that knoweth them to iudge, and their owne con­sciences to testifie.

For whether in the teaching of their doctrine, and in the defending of the same they are lykest to the auncient Anabaptistes, and to the ould heretiques, and vnto S. Paule the Apostle this one coullor wherby we sée a schis­matique discribed, can sufficiently testifie. For if the doc­trine secretly taught by those, who are termed the Fam­lye of Loue, be such a truth and grounded vpon such in­uincible profes as they in euery corner vse to bragge of: why follow they not that course which the sonne of God by his example shaped forth vnto them, that is euen in the presence of the ciuill and spirituall Magistrate, in the chiefest Citye of the Realme, and that in the con­course and greatest assēblies of the people? why doe they not before them that openly blame them, and in sermōs publiquely confute them, protesting the truth of HN. his bookes openly at Paules crosse? Nay being at Paules Crosse for their fantasticall opinions, why doe they deny them and renounce them with detestation openly?

But herein did the Anabaptistes deale more orderly then our Fam. in England. For they procured an open conference,1. At. Tiguri. Bulling. lib. 1. cap. 5.2. at. Bern. cap. 7. fol. 17. and disputation to be had in the presence of the Maiestrate, thereby to testifie their schisme to be truth, but our Fam. are so far from procuring an open that dare not abide a priuate conference, if they be there­vnto vrged by any man priuately, without witnes, whereby they indéede betray their sect to be but a scisme, and shew how far vnlyke they are herein vnto the olde Prophets and Apostles of the Primatiue Church.

2. Token of an heretique out of Scripture.

THe second note of an heretique, saith S. Paule, is this, that those, which sowe the corrupt séede of [Page 30] such erroneous doctrine,An heretike out of Scripture. (as schismatiques most commō ­ly doe,) they become vaine ianglers, desirous to teach, & yet vnderstād not what they speake, nor whereof they affirme. Whereby it is geuē to vnderstād, that they who in S. Paule his tyme began to sowe such séede were but simple men, and in knowledge very base, in that they toke in hand to dispute they wot not what, and maintain that which they had no skill of. Such in times past were heretiques, and such as thought it a glorious and glitte­ring thing in the sight of the world to set abroad straunge opinions, that they onely might cary away the prick and prise, not hauing so much as the emptye caske & sma­lest smacke of learning. And so alwayes hath it falne out that those partyes which first taught heresies were least able to defend them, tel by little and little they ga­thered strength: Sometyme vaine heades being not al­together vnlearned tooke part with them: and vnhapely labored to perfect that which was vngratiously begone.

The chief of the Anabaptistes in Germanie were men silly, for their wits, rather to be pittied for their follie, thē enuied for their knowledge. Which being weary of their seuerall craftes and occupations sought by a more easie trade to get their liuyng. And beyng of meane and illibe­rall sciences, sought in the profession and interpretation of the word to shoulder and out face the Preachers ther­of with reprochfull tauntes and scoffes vntollerable: such was Cnipper Dollyng, and Iohn a Leid beyng a Boatcher. HN. was a Mercer in Amsterdam, and those who are yet alyue both in Emdene and London & els where who haue kept him company and knew him very wel, affirme that his knowledge was but small, neither was he expert in any toung saue his owne Dutch toūg onely, neither was he euer trayned vp in any liberall Art, or had commenda­tion for his learnyng.

Ʋitels was a Ioyner, and if his learnyng was so sin­gular as his frendes affirme, it is lyke that he came by it rather by Reuelatiō thē by the ordinary meanes of study.

[Page]There is a T. in Cambridgeshyre, who was Ʋitelles companion, who was a flat Arrian, as by his owne hand I am able to auouch, and before men of worshyp Anno. 1574. March. 24. in Cābridge denyed Christ to be God e­qual with his father. 2. He said that childrē are not by nature sinfull neither ought to be Baptised tell yeares of discretion. 3. The Regenerate sinne not. 4. S. Paule his Epistles be not to be more accompted of, then the letters of priuate men.

This man beyng then a flat Arrian, since once recan­ted his errour, and secondly is falne into the same opini­on. His name is W. H. of B. perhaps vnto the Family he is not vnknowen, for that Ʋitels had sometymes lodged in his house, and hee vseth to conferre with them concer­nyng their opinions: this man would séeme in the com­pany of simple mē to be very learned, and they that haue talked with him affirme, that he hath many wordes but small wisedome, beyng of a wealthy occupation but smal in wit, and might be better occupyed to learne the first principles of Gods feare and him selfe bee instructed be­fore he teach that, which he hath no skill of.

And so is it with the chief Elders of our Louely Frater­nitie, some of them be Weauers, some Basketmakers, some Musitians, some Botlemakers, and 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,Zuing. contra Catabap. fol. 39. and stand out of the common [Page 31] 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,Vers. 19. which is by all he­retiques generally taught in corners,2. Pet. 2.2. S. Iude sayth it maketh sectes.Rom. 16.17. 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.2. Exhort. cap. 15. sent. 17. fol. 38. d. 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. 1. Exhort. cap. 16. sent. 19. 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.

[Page] 2. Pet. 2.7.Furthermore S. Peter he termeth the doctrine of here­tiques. Welles without water, cloudes caried about with the tempest, speakyng swellyng wordes of vanitie.

Verse. 12.13. &c. 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 [Page 32] 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,Hosea. 6.4. 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, HN. his scrip­ture quoting. 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 shalbe 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 [Page] 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 this lyfe, they shall féele in some measure the torment and worme of the conscience, that they shall haue in the world to come, when as the godly shall haue all ioye that can possible be thought, and more in déede then mortall man can imagine, the quietnesse of conscience that passeth all vnderstandyng: but this is meant of this lyfe, and not to be vnderstanded of the re­surrection or the lyfe to come. For that, in all that Chap­ter the meanyng & scope of the Prophet is not to handle any such matter.

And thus much for the manner how, the personnes whereby, and the doctrine that is taught by them, whom the scripture termeth an heretique, 2. Pet. 2. which in my iudge­ment doth as fitly agrée to HN. and is by S. Peter as fully foretold as if he had liued in HN. his tyme, and bin priuie vnto all his dealinges. Now in one word con­cerning HN. his stile, and the maner of the deliuerye of his opinions in his bookes.

HN. his stile is hereticall.His method is, take it among ye: The thred of his speach is sometymes knotty, and sometimes great, and sometyme small as vnskilfull spinners vse to afford, his grace and giftes in pēning thereof is euen such as Mar­cion is reported to haue vsed in penning of his hereticall writings,Caluin agaynst the Libertines, leaf. 131. &. 129. Whose whole talke of the spirite was in such a straunge kinde of stile, that those which hard or read them at the first did wonder at them. And this being a part of that wherein our Familye doe as it were won­derfull loue, and make of themselues, so that in their speach which they dayly vse in talke with any man, if euer they may be gotten to confer of the knowledge of the Scriptures, of the law, of sinne, inner man and re­generation, of the humblyng of the soule, which are the largest Common Places of their studye, straight way by the vnusualnes of their speaches, and straūge termes ye [Page 33] may easely vnderstand what way they are enclined. So that when I my selfe haue spoken publiquely the great paynes which I haue taken in perusing their bookes, haue so acquainted my selfe with HN. his phrases, that I vsing them at vnwares haue by diuers, which knew me not, ben suspected to be priuie vnto their doctrine.

But concerning the generall noates of an heretique this shall suffice with the perticuler application thereof vnto HN. it remaineth that I confer his opinions with the perticuler fantasies of diuers heretiques with whom we shall finde him so to agrée, that it may easely appeare they haue had all but one and the same Scholemaister, who hath instructed them in the same principles, to ouer­throw and disquiet the Church of God.

HN. his opinions compared with Here­tiques opinions.

THe Origianists, Nepotians, and Priscilianists, did altogether peruert the certaintye of the written word of God, by turning it into al­legoryes: so doth HN. Docum. sent. or Dicta­tis. cap. 3. sent. 11. 12. Euang. cap. 8. sent. 3. 4. 5. 6. 1. Epist. 3. cap. 22. sent. and almost in euery side of euery leafe in all his wrightinges.

2. The Montanistes, Praeputians, Donatists, Luthusi­astes, Monkes, and Anabaptists: boast of reuelations: so doth HN. Euang. cap. 2. sent. 1. contrary to the Scrip­tures. 1. Gal. 8. ver.

3. The Cerdonians, Marcionites, and Appellites, boast of their new Prophets, and prefer them before the olde: so did the Anabaptistes prefer Thomas Muncer their Arch-heretique before Luther, and Zuinglius, Bulleng. fol. 9. b. Vi­tels in his reply to M. Rogers display, termeth HN. a Pro­phet in these wordes. Ye despise HN. because he sayth he is a Prophet sent of God, but the tyme may come that you shall finde his prophesie true. and in the same reply he sayth: [Page] whereas ye say that HN. doth call himselfe Rectorer of all thinges. I aunswere that there is no such word writtē by him, and yet hath the Lord accomplished according to his promi­ses through the spirite of Christ in him all what he hath spo­ken through the mouth of his seruauntes the Prophets. And agayne ye say we affirme HN. to be the true Prophet of God, sent to blow the last trumpe of doctrine, which shall be blowne vpon the earth: marke what his workes testifie of him, and so is he: whether it be beleued or not.

4. Noetus sayd he was Moses, HN. sayth he is Mala­chias and Iohn Baptist. praeface Euang. sent. 3.

5. The Heracleonites made a double confession of God wherof either part was equall: one was with the hart on­ly, and the other with the mouth to auoyd persecution. So doth HN. Dictatis 16. chapter 18. sent. and 11. E­pist. cap. 6. sent. 3. So sayth Theoph. that the misteries ought not to be reueiled to the withstanders. &c. contra­ry to the scripture. 1. Pet. 3.15. Heb. 10.23. Phil. 2.11.

6. The Messalians taught it was lawfull to deny God and the fayth of Christ. Theophilus sayth the be­liefe ought to be declared to all men: But not the secrets no more thē we ought to cōfesse to a theefe what treasure we haue about vs: the Anabaptistes thought it was frée vnto them either to confesse,Bulleng. 2. boke 4. chap. or deny their fayth in perse­cution, the sam opinion held the Priscianistes, and the An­diani contrary to the Scriptures, Math. 10.33. Luke 9. 26. and 12.8. contrarye to HN. his owne doctrine. 1. ex­hor. cap. 5. sent. 9. cap. 6. sent. 1. cap. 4. sent. 5. 7. 8. cap. 12. sent. 22.

7. The Hetianites, Cerinthians, Nazarenes, affirmed that Ceremonies of Moses law are to be kept of necessi­tye: so sayd the false Apostles. Act. 15.1. so sayth HN. E­uang. 13. chap. 4. sent. contrarye to S. Iohn. cap. 19.30. and the whole Epist. to the Galatians.

8 The Nazarenes had more Gospels then 4. the Pa­pistes had S. Thomas and other gospels: HN. hath made a gospell of his owne, contrarye to S, Paule. Gal. 6.8.

[Page 34] 9 The Basilidians thought that the misteries of Fayth ought to be reuealed to few, so thought the Papistes, so thinketh the Fam.

10. Hymineus and Menander thought that sanctifica­tion and regeneration of the spirite was the resurrection of the flesh: cōfounding the first and second resurrection: so doth HN. 1. exhor. cap. 7, sent. 24. 11. Epist. cap. 5. sen, 10. and Dictat. cap. 6. sent. 3, he sayth the 15. chap. to the Corinthians. verses 50.53.54. are not meant of the earthly body in these wordes. Ʋerely the mortall, whereof S. Paule witnesseth, is not any creature of earthly flesh and bloud, but it is the liuing worde or being of God which in the beginning was mortall in the manhode, and is in vs for our sinnes cause, became mortall.

11. The Aerians, Docum. senten­ces. cap. 3. sent. 12. and Iouinians refused to come to sermōs so doe the Familiers of Loue which be illuminated. For sayth HN. As long as the yongons are childish and not yet growne vp into the Elderdome of the perfect being they are yet vnder the ordinaunce of the Lord of his word: not that they should alwayes remaine as subiect there vnder, but vntell the appoynted tyme, vntell the manly olde age in the godly vnderstanding of the holy worde, that is tell sinne in thē be subdued.

12. Fol. 71. b. The Pelagians and Coelestinians denyed the doctrine of Predestination wholy, the Papistes deny it in part, the Familie in the first Epistle to M. Rogers blaspheme the doctrine callyng it a licentious doctrine which filleth all the prisons almost in England.

Contrary to the whole body of the Scriptures parti­cularly. Rom. 9.11. Ephes. 1.1. Tim. 3.16.

13. Nouatians & Donatistes say that the Church ought to be spotles, the Papistes say that the Church can not do amisse or erre, so do the Fam. affirme that the Com­maundemētes are able to be kept, and that there is a per­fection in the godly and regenerate in this lyfe. Docum. sent. cap. 1. sent. 7.1. Epist. Praefac. sent. 2.6. 1. Exhort. cap. 7. sent. 19. &. cap. 12. sent. 18. cap. 15. sent. 26. cap. 17. sent. 18. [Page] Euang. cap. 4. sent. 1. cap. 21. sent. 2. cap. 25. sent. 2.5. cap. 27. sent. 1. cap. 28. sent. 13. cap. 37. sent. 14. And Ʋitels in his reply to M. Rogers display. And the .2. Epistle of the Fa­mily to M. Rogers pag. 1. fol. 86. per E.R.

14. The Origianistes and Hierarchitae, denyed that Pa­radise was a certaine materiall place: HN. depraueth the History by wrestiyng it into an Allegorie. 1. Epist. cap. 3. sent. 17.18.19.22. And the Fam. by the picture of a hart of a man vtterly deface the written word, affirmyng also Adam did not eate a materiall fruite.

15. The Family of Loue affirme that men that lyue wickedly cā not teach the truth. 1. Epist. to M. Rogers. fol. 73. a. so affirme the Anabaptistes.

16. The Nouatians &c. Arrians, Donatistes affirmed that those which were Baptised by others then their fel­low heretiques, were not truly Baptised, and therefore they ought to be rebaptized. HN. sayth that without the Familie of Loue by him founde there is no true Chri­stian Baptisme .3. Artic. pag. 33. of this booke.

17. The Pellagiās affirmed that infants ought not to be Baptised, so did the Anabaptistes affirme, tell they come to yeares of discretiō. So sayth HN. Euāg. cap. 19. sent. 11.

And thus much in few woordes (by the way of Com­parison, first to declare that Henry Nicholas, is a Blasphe­mer. Secondly, A false Prophet foretold of by Christ the Prophetes and Apostles. Thirdly, that in 17. pointes he agreeth with all the old Heretiques in their particular he­resies, shalbe sufficient.

ARTICLE. 8. HN. Videl. What is to bee required in his Disciples.

THe Disciples of the Family must giue o­uer them selues to be obedient. Iam. 1. b. Disciples of the gracious worde and the seruice of the Eldest of the Loue, and re­nounce all their selfe wisedome. 1. Cor. 30. owne knowledge, and bee perswaded that before their new. Ioh. 3. c. byrth that they know nothyng. &c.

[Page 35]Theophilus.

VIdel. of the godly causes, or haue no experimented but a literall knowledge therof.

William Wilkinson.

THis whole 8. Article beyng framed of diuers seue­rall propositions, with sundry interpretations of Theophilus vnto many partes of it, may for orders sake be reduced into these thrée especiall pointes.

The first is what HN. requireth at the handes of all them that desire to be incorporate into his Fam. & what it is, which he would haue them thinke cōcernyng them selues, videl. They which desire to be Disciples, &c. must giue ouer them selues, and renounce their owne knowledge, and be perswaded they know nothyng, but they must stand single min­dedly to heare right sentences of their Elder. &c.

Secondly what opinion they must haue of their Elder in their Fam. that is, They must not mistrust the Eldest in the Familie, nor suspect any maner of euill or vnwisedome by him, nor perswade them selues that the instructions taught by the Father of the Fam. of Loue, or Oldest Elder are to (1. Cor. 1. b.) slight or childish or to vnwise, for them to follow af­ter, or to obey.

Thirdly what deuotiō they must haue to the doctrine beyng heard of the Elder, and how they must be affectio­ned thereunto, that is, Yet must not their Disciples cary the resolution and instruction (of their Elders) as in maner of acknowledge in their memory and vnderstandyng. The o­ther clause conteinyng reuelations & confession of sinnes to the Eldest in the Familie beyng thynges of great im­portaunce, I shall hādle them seuerall in particular Ar­ticles hereafter.

¶The first part of the 8. Article, videl. No learnyng, or knowledge.

THe Disciples of the Familie must giue ouer. &c. and be [Page] perswaded that they know nothyng, &c neither cā they iudge rightly, &c. First Theoph. expoundeth thus: It is very true for so shall they escape the deceipt of the enemy, and not re­mayne in errour nor yet be deceiued.

Euen as a certaine prophane Rhetoritian, which be­yng desired to instruct on that was well mynded toward his Arte of pleadyng, when hee asked to great a stipende was aunswered by him that desired to bee his Scholler, that he was somewhat already entred into the principles of that facultie, whereby his Maisters paynes should be the lesse: The Oratour replyed that therfore he ought to haue a double sallarie: because first he must teach hym to forget and vnlearne that which he had already bene pra­ctised in, and then afterwardes he must enforme hym a freshe after an other Methode: right so dealeth HN. in this article with them, which by him desire to be instru­cted into his Louely Familie, vz. he affirmeth that none in his Schoole can profite sufficiently, vnlesse before he enter therein, he vtterly goe backewardes and vnlearne that whiche he hath learned before he come of him to be instructed.

Wherein the Deuill that old Serpent, and subtill Scholemaister very wily doth séeke to insinuate vnto vs, that vnto the knowledge of that errour, the which at his hand he would haue vs to receiue, there is no further vn­derstandyng expedient, then wholy to submit our selues to embrace the doctrine, which he séeketh to set forth vn­to vs: so that whatsoeuer knowledge any man hath in a­ny point of learnyng (vnto HN. his further instruction in his sect) it is nothyng worth at all, but vtterly it must be reiected: and concerning any skill it doth not greatly mat­ter whether the nouice, which commeth to be further in­structe, be expert in any kynde of knowledge, vtterly or ignoraunt. It is very true that he which measureth the mercyes of God carnally, and accordyng to his sensuall vnderstandyng, doth erre with the Capernaites, and he whiche examineth the hygh and heauenly secretes of the [Page 36] most wise God, accordyng to the crooked rule of mans reason, and in the ballaunce of flesh and bloud the incom­prehensible wayte of so great misteries:Heb. 11.6. can neuer aright vnderstand the thynges which are good. For euery man hath no fayth: without the whiche seyng God can not be pleased, how is it to be hoped, that without the bright­nesse of that candle any man can sée to do ought that God shall loue and like of.

Now if hereupon the Familie will gather as perhaps they will, and some Anabaptistes haue done heretofore, that seyng fayth commeth by hearing, and hearing by the word of God alone: and therfore all other helpes of lear­nyng are vnnecessary:To beget fayth onely Gods word is neces­sarye. I aunswere that vnto the beget­tyng and obtainyng of fayth the ordinary meanes and conduit whereby this gift of God is conueyed vnto vs, is the blessed written word of God sufficient and onely ne­cessary, but to encrease and conserue fayth, the Lord hath left in his Churche many excellent helpe and meanes as prophecying (that is,1. Thes. 5.20. interpretation and expoundyng of Scripture) which must not be neglected or contemned: furthermore the gift of tongues. &c. Whereby as by pre­cious stones and costly pearles the pure gold of Gods word to the beholders and lookers on is bewtified, and a­dorned, so that albeit HN. himselfe were neuer instruc­ted in the knowledge of any of the seuen liberall Sciēces as Grāmar, Rhetoricke, Logique, &c, neither trained vp in the knowledge of the tongues: he must not contemne that in others, whiche he him selfe doth want, nor set downe his owne ignoraunce as an example and paterne for others to imitate. Neither is it reasonable that be­cause some men be blynd, therfore other men, which haue their eyes should violently depriue them selues of that benefite, which God in his great mercye hath bestowed vpon them.

But it shall not néede I hope to make any long proofe that there are necessary in Gods Churche, diuers parti­cular blessynges, and giftes, which serue to the buildyng [Page] vp of the same (for that no man herein will wrangle if he haue any skill at all and knowledge is most hunted and hated by those, who are least acquainted therewith) yet in a worde or two to preuent the cauilles of the barba­rous and vnskilfull aduersary, it shall not be amisse, if with a fewe testimonies we stope vp that gape, at the which those beasts do enter in, to treade vnder foote, and vtterly lay wast all the séemely ornamentes of liberall Artes, and good literature, whereby both the Church of God is excellently garded agaynst Hereitques, and their Schismaticall factions, but the common wealth also ve­ry much maintayned and defended agaynst the inuasion of those mischieuous Machiauellistes, which thinke that the obedience of subiectes doth especially consiste in the ignoraunce of all humaine Sciences, and commendable learnyng.

Gen. 11.7.8.The Confusiō of tongues, as first it was a punishmēt for sinne, so afterwarde the singuler mercy of the Lord made it an vnspeakable benefit, & blessing, the vse wher­of serued to confirmation:Actes. 2.11. first of the faith of the Apostles, Secondly to the encrease and enlarging of the flocke of Christ. wherein albeit diuers of the Apostles and sun­dry of the auncient fathers did notably excell: yet the sa­cred scriptures as a most plentifull storehouse is aboun­dantly fraughted with most cleare and euident exam­ples, it shall be sufficient to fetch profes, from thence, thereby to defend such heauenly blessinges agaynst such rude Barbarisme as the Familie of Loue and other their complices doe labor to bryng in.

Actes. 9.15. Rom. 1.1.5.The blessed Apostle S. Paule being chosen an especi­all vessell to beare the Lordes name before Gentils, v­sed none instrument more effectuall (to make them both one fould vnder one Shepheard) then the gift of tongues. And though he excelled in the working of Miracles, and in many other giftes which he doth singulerly commend. 1. Cor. 12. chap. 8.9.10. verses and 4. chap. 5. ver. yet in the same place verse. 18. he thanketh God very [Page 37] hartely, that very plentifully was endewed with the gift of tongues. Wherein how he excelled, read Actes the 12. verse of the 14. Chapter.

He disputed at Athens with the Epicures and Stoick Philosophers, Actes. 17.18. defending agaynst them the doctrine of the resurrection. He disputed in the Sinagogue with the Iewes, and in the market place daylye with whome soeuer he met,Vers. 22. he stode in the middest of the Mars strete and reproued the superstitious worship of the Atheniās, which whole Action of his had not be so profitable to those amongest whome he spake vnlesse he had vsed the tongue of that countrye, that is the Gréeke tongue. How excellētly he vnderstode the Latin tōgue it is manifest in that he mentioneth there were some which did salute the Philippians: Phil. 4.22. those who were of Cesars house shew that Paule conuerted some euen in the Emperours courtes, which he could not so conueniently haue done vnlesse he could haue priuatly haue instructed them in their natiue speach. But the Epistles of S. Paul to Seneca, & of Seneca to S. Paule do argue the mutuall conference they had at Rome vnder Nero in the Latin tongue.Act. 21.40. Furthermore it is apparaunt that the Appollogie, which he made for him selfe before the chief captaine was in the Hebrue tongue. which gift of tongues he doth worthely commend 1. Cor. 12.7. b. 28. d. where he sheweth lykewise the vse of them, which he neuer would haue done, if the knowledge of the tongues had bene a thing of so smale account.

But in the dispraysing of these and such like blessings, the olde prouerbe, which the Romanistes reproch those graces of God withall, in the mouth of HN. is lykewise (shewing what spirite he is of) verefied to be true, that is, the knowledge of the Hebrue, and Gréeke maketh many an heretique. But what doe I bring in many ex­amples, or séeke for any further profe? doth not HN. his translating of Hebrue names (out of that translation which the Papistes call S. Ieromes bible) brought forth so oft in the Euangely of HN. proue that the knowledge [Page] of the tongues is an excellent meanes to vnderstand the scripture? if it be so, how then doth HN. so vnskilfullye counsaile those which be his schollers to renounce their knowledge. &c.

But if the Familye shall obiect that I am not suffici­ently acquainted with their meaning, neither HN. his sence: for that he will haue them that desire to be made pertakers of his doctrine to humble themselues, and to abiect and captiuate their owne vnderstanding, and that the vnderstanding of spirituall thinges is to be enquired of persons that be spirituall, so that onely the taking on knowledge which is learned out of the scientialnes of the letter, and the imagination which procéedeth out of the selfemindednes of the outward man, and vnrenewed creature is blamed by HN. and that he doth not contēne, nor dehort them, from the knowledge of Gods word, nor the study of tongues. &c.

I aunswere, albeit it were true that he sayth, yet se­ing vnder the mist and darknes of wordes, and termes he doth seke to rob and spoyle vs of the precious iuell of holy scripture, and the knowledge of the will whereby our Sauiour Christ dying and departing from vs hath left bequeathed vnto vs the Legacie of eternall lyfe: yet shall he not scape after that sort, neither shall he so start away: for the practise of his Familers shall clearely des­cry his meaning, and what that is indéede which he in worde séemeth to insinuat vnto vs. The behauiour I say of diuers of them that are sayd to be of that Fam, shall most assuredly affirme my assertion to be true. For di­uers of thē haue priuely whispered abroad in the eares of the simple, as also with some men of wealth, who thē ­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 [Page 40] 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 frō 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,1. Sam. 19.18, 2. King. 2.4.5. & 6.1.2. Actes. 6.9. Actes. 19.9. 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 gētle reader, (But thée especially which art haplesly gra­tious with that graceles company,) to marke diligent­ly, & thou shalt sée it to be true, ye 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 [Page] 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 Eng­lād 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. The Fam. what they thinke of the doctrine taught in Eng­land. 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 [Page 39] towardnes, placing thē 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.Gen. 3.5.

That is, if he would forgoe that measure of know­ledge, which God had bestowed vpō 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 iudgemēt 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 Expositiōs, 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, 2. Pet. 1.19. 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, Ephe. 4.14. Iude. 12. nor as cloudes caryed about of wyndes, nor as vnstable mynded men, whiche are vnconstant in all their wayes,Iam. 1. but we should be grounded and rooted in the truth, hol­dyng the mistery of fayth in a pure conscience,1. Tim. 1.19. knowyng that if the Heathen writer onely indued with the light, which God gaue him naturally without the knowledge [Page] 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 wa [...]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, Ephe. 4.22. Cast ye of concernyng your cōuersation in tymes past the old man, which is corrupt through deceiueable lustes. Colos. 3.8. 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 [Page 38] Gods word. 1. Exhort. where he sayth:1. Exhor. cap. 13. sent. 6. leafe. 29. b 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. 1. Exhor. cap. 15. sent. 4. sent. 36. a. 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,1. Sam. 2.3. a. Dan. 1.17. c. 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.Iohn. 11.22. c. 1. Cor. 5.1. a. 1. Iohn. 3.2. a. and. 5.19. a. 1. Cor. 14.20. d. Hebr. 5.14. d. and 8.11. d. 1. Cor. 2.8. and 10.1. a. Math. 22.29.

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,Math. 16.26. 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 faythes 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.

[Page]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. 1. Cor. 8.1.2. a. &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 shalbe 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 [Page 41] 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 iudgemēt, shall we thinke that if HN. were in the open Marte of Emdē or Amster­dame that he would be such a want witte as to take all kynde of coine yt 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 proportiō of fayth,Rom. 12.6. 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 [Page] is most diligently to be considered of, for that as the one doth endaunger but the body,Reuelat. 22.15. the other doth pitch down hedlong both body and soule into euerlasting torments.

Stapleton. con­trouer. 2. 5. boke cap. 2. 3. 4. 5. pag. 161. 162.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:Math. 7.15. Our Sauiour Christ geueth vs warning to take heede of false Prophets: HN. sayth if the Eldest say it, it must be beleued.

Math. 2.4.5. a.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 ye Scribes and Pharisie.

Furthermore HN. sayth that right sentences must be heard of the Eldest in the Familye. Iohn. 5.39. 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 thē to follow. The noble Ber­rheans when they heard S. Paule preach, searched the scriptures dayly,Act. 17.11. 1. Cor. 11.13. 1. Thes. 5.21. d. 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 [Page 42] they are of God adding also a reason for many false pro­phets are gone out into the world, 1. Ioh. 4.1. and yet sayth HN. his doctrine must not be examined.

The spirite of the Prophets sayth S. Paule are subiect to the Prophets, 1. Cor. 14.32. 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. 1. Cor. 12.10. Psal. 119. ver. 98 99.100.104. 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 ons are lightned & instructed:Psal. 19.6. 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, Gen. 3.5. Iohn. 10.27. 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:Vitels in his reply to M. Ro­gers his display. 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 ye 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 [Page] 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.HN. agreeth vvith the Pa­pistes. 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,1. HN. his doc­trine contrary to Gods vvord. 2. To himselfe. 3. To naturall reason and com­mon sense. in that it setteth it selfe not onely flatly contrary to the written word of God, but also it is manifestly repugnāt 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.

1. Exhort. cap. 13 fol. 30. b. line. 25The wordes them selues are manifest and not able to be denyed vz. And not for to cary the resolution and instru­ction [...]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,Theop. 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 [Page 43] of a knowledge in Latin, cognitione cōplecti, that is, to know, to cary an instructiō in memory: in memoria habere, to Romē ­ber or haue in remembraunce. And to cary in vnderstanding: intelligentia compraehendere, to vnderstand, from the which proprieties of speach if either HN. or Theophilus shall séeke to slip, they shall straight declare how well they are ouersene in the tounges and common speach. So that if vpon all these we shall gather this sentence. The Familie must not know, remember, nor vnderstand the doctrine or in­struction whiche the Eldest in the Familie deliuereth forth vnto them, which Eldest sayth Theophilus is Christ him selfe and his holy worde. How blasphemously and Papistically HN. and Theophilus, do play the heretiques is manifest. For what man is so blynd that he will not sée or so grace­lesse that he will not confesse that The word of God must be knowne remembred and vnderstode of the simple, Ierem. 31.33.34 Deut. 4.9. & 11.19. Prou. 8.9. Esay. 11.9. & 52.6. Col. 1.9. Rom. 15.4. Math. 11.23. Luke. 10.21. Esay. 54.13. Prou. 2.2. Psal. 119.104. Dan. 2.21. &. 8.17. &. 10.11.12. Math. 15.10. Mar. 7.14. 2. Tim. 3.16. Deut. 6.6.8.9. & 11.18. Numb. 10.10. & 15.39. Psal. 119.52.55. Actes. 11.16. & 20.31. Rom. 15.15. 2. Pet. 1.15. & 3.2. Iude. 17. Prou. 4.4. d. 1. Exhor cap. 13 fol. 30. line. 25. if this be not Popery, what is Popery. And that First, the simple ought to know. Secondly vnderstand. Thirdly re­member these places quoted for proofe out of the Scrip­ture shalbe sufficient.

Furthermore HN. is contrary to his owne doctrine, which he him selfe teacheth, in his owne bookes whereas for his vsual Embleme, he taketh. 1. Exhort. cap. 12. sent. 10. b. this sentence or posie for his cōmon badge whereby his bookes are knowne frō others of his fellow Elders Take it to hart. Which is according to the best translations. Let thine hart hold fast my wordes. Where it is ment that his wordes ought wholly and throughly to be knowne, vnderstode and remembred, contrary to his former do­ctrine in the place first alledged.

But to let passe these two former partes of contrarie­tie: betwixt HN. and the written word of God: secondly betwixt him selfe and his owne writynges: if we diligent­ly, way and consider we shall assuredly finde, that this thyrd clause concerning naturall reason and common ex­perience it is as wholly agaynst HN. and impugneth his doctrine as truth is agaynst falsehode, and light darknes. [Page] And herein to vse the same example, which the Scripture doth in like matter. The wiseman doth very excellently commend the diligence of diuers men in their sundry oc­cupations and seuerall handlabours.Ecclesi. cap. 38. v. 27. 28. 29. 30. As the Grauer in his Imagery, the Smith at his anuill, the Potter at his clay, all these (sayth the wiseman) vse wisedome in their worke, whiche they could not do, vnlesse their common practise had taught them experience, and vse makyng thē perfect, they should by remembraunce renew the same from tyme to tyme, which they before had learned.

And to vse yet more familiar example, think you that it is lyke, that when Ʋitels Maister instructed him in his Arte of Ioignerie, was it not conuenient for him, to in­struct his Prentice Ʋitels often in those thynges, where­by he might get his liuyng in time to come? and was it not Ʋitels part to cary his maisters Arte, and his instru­ctions in his memory and vnderstandyng? els if he had not remembred his maisters preceptes, how should he hau [...] compacted that great knowledge, neither haue got the singular cōmendation, for to be so skilfull a Ioy­ner as his Familie doth report of him that he is, albeit for greater matters sake he hath lefte that his trade & now professeth him selfe a teacher, in that his Louely Fa­milie? What Schoolemaster vnto his Scholers would so oftē take paynes to inculcate, and repeate the selfe same principles, with great labour vnto the one, and vnplea­sauntnes vnto the other, if he thought it not expedient that it should be of him remembred? And blessed Esay saith Precept must be vpon precept, Esa. 30. v. 10. and line vpon line, here a litle and there a litle, to the end that by often ite­ratyng the same thyng, it might the better be remēbred.

But séekyng to conuince HN. by the ineuitable and most certaine rule of reason, why doe I alledge Scrip­ture, seyng that the excellent Philosophers Themisto­cles, Simonides, Carneades, Sceptius, Metrodorus, are singularly praysed in prophane writers, for the worthy remembraunce which they had in Philosophy and other [Page 44] Sciences:Psal. 19.11. and shal we thinke that seyng by the kéepyng of Gods commaundements there is great reward ought we not to remember those thynges for the remēbraunce wherof, we shal receaue a reward? or how shal we kéepe them if we do not remember them?

True it is that is wisely remembred by a Heathē O­ratour. Memoria non modo Philosophiam, Cicero. 2. Acad. sed omnē vitae vsum, omnes (que) Artes vna maxime continet. Remembraūce doth not onely conteine Philosophy, but also the whole practise of mans lyfe, yea, she alone comprehendeth all other Artes and Sciences whatsoeuer.

But what should I oppose the iudgement of the wise agaynst him that is witles, and the Scriptures diuine testimonies agaynst a prophane and godles Atheiste? HN. svvarueth to poperye. Whose scope iustly iūpeth with the Romanistes in this, to forbyd a particular knowledge in matters of salua­tion, and to teach that if men beleue as the Church bele­ueth they can not do amisse. In the confutation wherof seing that by these thréefold testimonies I haue through­ly conuinced HN. his Assertion for this 8. Article, and all the partes therof let this be sufficient.

ARTICLE. 9. HN. Of Reuelations.

FOr vnto the Elders and Fathers God hath reue­led his word in this day of Loue. &.HN. 9. Errour. 1. Exhor. cap. 6. sent. 21. f. & cap. 14. sent. 54. h. Euang. cap. 2. sent. 1. Publishyng of the peace. cap. 1. sent. 12. 6.

The Lord hath reueled the true beyng vnto me out of Sion and Ierusalem. Esay. 2. a. Mich. 4. a. 2. Pet. 1. b.

HN. sayth the mistery of the kingdome of God. Math. 25. d. Actes. 16.17. d. Iude. 1. b. his righteous iudgementes, and the commyng of Christ now in the last time in the resurrection of the dead. Ezech. 37. b. Iohn. 5. e. Rom. 8. b. Phil. 3.HN. speaketh with god mouth to mouth. &. sent. 8. Sent. 11. b. is de­clared vnto him as vnto an elect vessell: house or dwellyng of God from the mouth of God himselfe.

HN. sayth hee will declare the secret mysteries of God: and make relation of thynges that are hidden from the begin­nyng [Page] of the world.

William Wilkinson.

VNto many it may séeme straunge, and scarse credi­ble vnto some, that there should lyue a people vp­on the earth, whiche not holdyng them selues content with the written word of God, would adde vnto it some tricke of their own deuising: which although they agréed as euill as a new péece of clothe vnto an old garment, yet fayne would they their toyes were pewefellowes with the sacred truth of God, not onely to match, but some tymes to geue a checkemate vnto the same.

Yet vnto him that equally considereth all things with an vnpartiall eye, it is easely to be sene, that it was not onely the practise of the Popishe Prelacie, so to outface the simplicity of the Scripture, partly with the bringyng their blynd and vnsauery traditions, partly with the bur­thenyng of the church, with the intollerable yoke of their vnwritten verities: but the dealyng of the Anabaptistes and Libertines, and all other like Heretiques hath agréed in this accord, that when the touchstone would not serue, and a naked truth would not so much hide 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 [Page 45] inuented, they vttered with vntruth. For being demaū ­ded the ground of their misdemeanour, they aunswered: The spirite thus commaundeth me, Bullinger. 2. booke. 1. cap. leafe. 35. 36. 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,Bullinger. 1. booke. 1. chap. &. 2. booke. 1. chap. Zuing. pag. 35. 77. 89. 100. 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,Gen. 28. Exod. 3.12.3. Ios. 5.13. as vnto A­braham, Moses, Iosua, Gedeon, Esay, Ezechiel, and the [Page] rest of the heauenly prophets,Iudg. 6.37. Esay. 1.1.2.10. Ezech. 1.1.3. Math. 17.5. a. 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, Euang. cap. 1. sent. 1. 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,Esay. 59. v. 21 d. Ose. 12. v. 10. Iohn. 16.13. Act. 10.6. 1. Thes. 5.19.20. 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,1. Sam. 28.15. 1. King. 13.18. 2. Cor. 12.1. 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 [Page 46] as he doth father vppon them.

As for the first place which is,Exhort cap. 16. sent. 21. 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, August. de pas­toribus. cap. 8. 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,Euang. cap. 1. sent. 4. 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. Exhor. cap. 14. sent. 54. HN. 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, Euang. cap. 2. sent. 1. fol. 6. 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, [Page] into a heauenly and spirituall vision, whereas the sence of the place is, that first the Gospell should first begin to be preached at Ierusalem, Ierem 31. vers. 31. Psal. 110.1. a. Luke. 24.47. Math. 15.24. c. Ephes. 2.17. c. the which being long foretould, was by the Apostles of Christ most plentiful­lye fulfilled, as we all at this day are witnesses.

Secondly HN. & his heyre Ʋitels, beyng great postes in his new founde Family, herein do not agrée, for Vitels expoundeth Sion to be the Familie of Loue. HN. calleth Si­on heauē, so that here it may be affirmed of the one of thē, whiche some tyme the Papistes affirme of their schoole­men: hic magister noster non tenetur. Herein our maisters saying is not auouchable for to bee true. Furthermore whereas HN. quoteth this place Allegorically, it séemeth that his Reuelatiō came by the way of an Allegory also, & he would haue his Schollers fed with empty Reuelati­ons, so that thereby the hunger they haue should be satis­fied as the virgine Mary mentioneth. 1. Luke. vers. 53.

Scripture false­fied by HN.Finally the thyrd place which cited out of S. Peter the 2. Epistle. 1. chap. is wholly falsefied, for that there is no one word in all that place, which maketh mētion of any Reuelation, or of the declaryng of the word of God to any person.

The thyrd place which I alledged to proue, that HN. boasteth of Reuelations is taken out of the Euangelie cap. 2. sent. 1. and it conteineth these two especial partes. The first is of thynges reueiled which are foure in number: Thynges reuei­led. the first is God hath reueiled vnto HN. his kingdome, the se­cond his righteous iudgementes, the thyrd the commyng of Christ in the last tyme, fourth the Resurrection of the dead.

Math. 25. vers. 31. d.For proofe of the first he alledgeth Math. 25. d. where is shewed in what maner Christ shall come and reward euery man accordyng to his workes, in the last day of the generall Iudgement. Now if this hath bene reueiled vn­to HN. then belyke that of Christes commyng was then reueiled whē Christ came, but Christs last commyng in his glorious kingdome (wherof S. Mathew maketh men­tion. 25. vers. 31.) is not yet come: for if he were come [Page 47] our mortall should put on immortalitie, and our corrup­tible be without corruptiō. &c. Cor. 15. vers. 52.53. But as yet we haue not made this chaunge, neither is death swallowed vp in victory, which shall then come to passe sayth S. Paule vers. 54. Therfore HN. hath vaynly affir­med that he hath sene Christ reuealed in his kyngdome, vnlesse it be possible that the resurrection be already past: which if HN. doth confesse then shall I tell him further. But if it be not passed (as by S. Paules wordes Then shall that come to passe which is writtē. &c. it is surely wit­nessed that it is not,) then HN. hath a quicke eye sight, which cā sée things so long before they are able to be sene.

The second place by him cited is takē out of the Actes the 16. chapter,Act. 16.17. d. where there is nothyng that tendeth that way. The 17. chap. d. vers. 31. there is, that all the world shalbe iudged by Christ, because he was raysed vp from the dead to that end. The meaning of this place is all one with the former: this place is by HN. abused in that he applyeth it to him selfe, that he is raysed from the dead to iudge the world. &c. This often tymes he wresteth in di­uers of his bookes to this end. First in his Exposition vpō the Beliefe sect. 28. publishing of the peace. 1. cap. sent. 16. D. 11. Epist. cap. 1. sent. 9. c. & ibid. cap. 5. sent. 10. c. and Euang. cap. 3. senten. 5. & cap. 28. sent. 3. & cap. 34. senten. 1, & cap. 35. senten. 14.

The whiche Assertion beyng grosly wicked in that it robbeth Christ of his honor, hauyng somewhat touched it before, I spare to speake further, referryng the Reader both for the sence of the place and the confutatiō of HN. his errour groūded thereon,Fol. 2. b. Fol. 61. b. vnto M. Knewstubs Confu­tation. Where the same is fully satisfied.

As for the place alledged out of S. Iude, it goeth most commōly in all HN. his bookes, which I haue sene, with the 17. of the Actes and Math. 25. so that place is altoge­ther very vnskilfully cited and onely is brought in lyke a mute vpon a scaffold, which departeth dumbe. When I shall perceiue the application therof, I shall aunswere [Page] more at large.

Now for the secōd point of the first part. vz the righte­ous iudgemēts of God are declared vnto HN, he auoucheth no proofe to verifie it, and albeit God reueiles his iudge­ments that is both his word to instruct, as also his iudge­mentes agaynst the wicked,Psal. 119.164. that is his sword to deuoure, if HN. were one that were méeke the Lord would guide him in iudgement Psal. 25.9. But because his speaches te­stifie that he feareth not God, therfore the Lordes secrets are not reueiled vnto him. vers. 14. e.

The thyrd point, of HN. his Reuelation, vid. the com­myng of Christ in the last tyme, is all one agréeyng with the first. His last and fourth note videl. that the Resurrectiō is reuealed vnto him is not so euident as he thought to haue made it. For the places by him alledged out of Eze­chiell. 37.9.10. vers. b. proue that the Israelites should certainly returne out of Captiuitie, and this was confir­med vnto them, by the visible signe of the raysing of dead bones, that God was able to do the one, as the other. Howbeit yet I sée not how hereupō HN. would conclud his Reuelation cōcernyng the Resurrection, for that this place hath not any such meanyng. The place of Iohn. 5. c. vers. 28.29. truly proueth the Resurrection, yet it men­tioneth not one word of Reuelation. Rom. 8. b. 11. vers. proueth that as God was able to rayse vp Christ beyng dead, accordyng to his manhode, so is God able to rayse vs vp that be his Children, both in soule and body to his eternall kyngdome. The Philipians. 3. b. 11. vers. S. Paule sheweth to attaine vnto the Resurrection of the dead was his great desire: where these wordes the Resurrection of the dead, are not taken (as HN. would séeme to alledge by his knittyng them with them which went before, con­teinyng the same matter) for the Resurrection of the bo­dy before euerlastyng lyfe it selfe, and the participation therof after the Resurrection with the chosen Saintes of God. 1. Thes. 4.17. d. and 1. Cor. 5. vers. 4. a. So that HN. very vnskilfully hath alledged this place for the Resurre­ction [Page 48] which albeit it were by him rightly quoted, yet sée I not how thereupon his proposition concernyng the resur­rection of the dead is reueiled vnto HN. should be rightly concluded.

The second part cōteineth the person vnto whom this Reueilation was declared,Vnto whome reueiled. Vz. vnto HN. where HN. because of euill neighbours is forced with shame enough to blase his owne commendations, videl. that he was an elect vessell. Rom. 1.1. it is read of S. Paule yt he termeth him selfe to be put a part to preach the Gospell of God. This was affirmed of him, first because his callyng was miraculous and extra­ordinary, as also because the sonne of God in the Actes geueth him the same title, he is sayth he, Actes. 9. v. 15. 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. 1. Cor. 3.15. Euan. cap. 1. sent. 1. 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. 3. From whence it was reueiled. Wherein he doth open vnto the world his shameles and vayne boasting, beleue him he that will.Exod. 20.19. And if it be truth that ye Israelites were so terrified with the voyce of God, and that Christes voyce draue S. Paule to the grounde,Act. 9.4.5. & 22.1.2.26.14. with the wonderfull maiestie therof and the brightnes of his countenaunce? Which voyce also did smite the soul­diours [Page] to groūd:Iohn. 18.6. The force and the working wherof, and how mighty the operation therof is,Psal. 29. 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,Heb. 1.1. but they are not néedefull. God in tymes past in diuers maners spake in the old tyme by 1 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,Gal. 1.8. 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: [Page 49] 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,Deut. 13.1.2. a. & 30.12. Esay. 8.19. Actes. 10.5. Luke. 16.30. Gallat. 1.8. Apoc. 2.25. Rom. 1.16. 2. Tim. 3.17. d. Iam. 1.21. 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,1. Exhort. cap. 13. sent. 12. 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,Brief rehearsall of the Familie, pag. 2. lin. 3. 1. Guiltie by their ovvn vvri­tynges. 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,2. Proofe of groundes quo­ted by the Fam. where­by they labour to auouch their heresie to be the truth.

Thirdly to shew what parteners and fellowes they haue of other heretiques,3. Fellowes to the Fam. in their heresie. who? which haue either held ye same heresie or hauyng held it, haue maintained it by the same profes, that they doe.

[Page] The Fa. vvhere­in they svvarue from the Scrip­ture.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 ye matter more cleare, that hereafter it be not doubted of.

1. Exhort. cap. 11 sent. 7. b. 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.

Ibid. cap. 11. sent. 20. d. 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. Esay. 29. falsefi­ed Ierem. 23. 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.

Ibid. cap. 13. sent. 12. c. fol. 31 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 all therewith they become tēp­ted or assaulted in their hartes.

The like place is in his Documentall sentēces. cap. 4. sent. 3. fol. 9. b. & cap. 13. sent. 18. fol. 28. g. & cap. 15. sent. 6. fol. 33. g. and cap. 16. sent. 4. fol. 36. b. the young Famlers must make manifest themselues, and their whole harts dealing and in­clination to the Elders in the Familye of Loue.

[Page 50]That there is a confession in the Family of HN. more streight then euer was in the tyme of Popery is mani­fest, for that the one (namely the Fami.) requireth the very thoughtes, and naturall inclinations, which no man is able to expresse, for that he knoweth them not. Psal, 19.12. but the other (Videl. Papistrye) demaun­deth but a confession of the outward act committed, which in respect of the other is more easely to be performed, though in respect of the written worde both are false, and vtterly absurd, as by HN. his owne wordes hath ben suf­ficient playnely declared: now by what groundes & en­gines he would build vp this his heape of confusion, that remaineth briefly to be considered.

His profes which he vseth are all drawne either from the scripture Canonical, or Apocripha. For the last,Profes Apocri­pha. in ye iudgement of all learned men it enforceth not any neces­sitye of doctrine,2. Mach. 12.44. & 14. cap. ve. 41. either by precept or example therein cō ­teined, as may by exceptiōs takē at diuers places thereof be substantially confirmed. Yet least our Familye should boast they cannot be aunswered to the first place.Eccle. 4.26. d. shame not to confesse thy sinnes, &c. that is, if any man that is a brother walke inordinately, and be thereof admonished according as Christ our Sauiour commaundeth, or if he be an open enemie & haue dew admonitiō,Ephe. 5. with such an one we ought not to be cōuersaūt, neither to haue fellow­ship with the vnfruiteful workes of darknes, but rather we must reproue him,Iohn. 9.34. Math. 14.4. and he that being so reproued is ashamed and amendeth not is a wicked man, as in the Gospell is to be séene by the example of the pharisies and Herod.

The second place Eccle. 17.18. 2. place aunswe­red. Eccle. 17.18. b. b. proueth nothing to the purpose. For it sheweth that God seeth all our sins, it speakes not a word of confession vnto any man, the which place he borrowed of Peter Lombard, Lib. 4. distinct. 17. a. but erred in this that neither he himselfe nor the Papistes whence he had it, doth apply it to the purpose.

The third place which he citeth out of the Apocripha [Page] Scripture hath these wordes.4. Esdr. 16.57.58. g. When your sinnes are brought forth before men: ye shall be confounded and your own sinnes shal stand as your accusers in that day. HN. when he findeth these wordes sins shall be brought forth before mē, thinketh there is no remedie but néeds it must be vnderstode of Auriculer confessiō in his Loue­ly Fami. Vers. 58. The which sence the very next wordes vers. 58. improue, shewing the former reueiling of sinnes before men to be ment of the opening of sin at the day of iudge­ment, How will you hide your sinnes before God and his Angels. which thing is also to be noted in the same sence. Apoc. 21. b. 12. Math. 25. v. 31. The which places albeit he draweth them by the puddles wherein the Pa­pistes haue defiled them, yet he vsing them in his bookes very oft ouerséeth himselfe in that there is no such thing to proue by them for the which he doth alledge them.

HN. his Cano­nicall proofes. Prou. 28.13. b.The profes out of the Canonicall Scripture are in number 4. the first out of the Prouerbes which sayth: He that hideth his sinnes shall not prosper, is to be expoun­ded by the place of S. Iohn.1. Iohn. 1.8.9. Prou. 20.9. Eccl. 7.20. 2. Chron. 6.36. 1. Kyng. 8.46. If we say we haue no sinne, we deceiue our selues. & by many other places of Scrip­ture that no man is voyd of sinne, wherein HN. sheweth that he is wonderfull bewitched alleadging that for him which is directly agaynst his doctrine of perfection wher­of the Fam. boast so often.

2. Epist. to M. Rogers. pag. 86.The second place out of S. Iames. 5. chap. 16. v. b. Confesse your sinnes one to another. Where the illu­minated Elder in the Loue, must likewise confesse his sinnes to the single minded ons, and to those which stand welwilling vnto his instructions as well as the simple disciple must confesse to the Elder in the Familie. But the Elder sinneth not, therefore the young mynded ones ought not to confesse vnto thē,HN. borroweth of Poperie. for that such confession is mutuall and from either to other, but this place is like­wise taken from the Romish Cleargie. For they long before HN. was borne,M. Sentences. 4. booke Dist. 16. a abused it vnto Auriculer shriftes and Lenton confession. Wherein also they argue not [Page 51] amongest themseles. For D. Scotus sayth:Ibid. Distinct. 17 Scotus quaest. 1. (vpon the same place from whence HN. hath filched this text.) Nec mihi videtur hoc praeceptū dedisse Iacobus, nec a Chri­sto acceptū promulgasse. In my iudgemēt Iames gaue not this commaundement, neither had he from Christ any such authoritye: and the M. of the sentences, albeit he had alledged it before vnto ye same purpose, yet in the cō ­clusion he putteth a great doubt thereof. And Gratian sayth:De Poenitendis. 1. quamuis ple­nitudo. M. Hardyng. fol. 71. a. speaking of the obseruing or not obseruing of this confession. Whether of these two opinions it were better to follow, it is left to the discretion of the reader, for either side is fauoured by wise and godly men. Also M. Harding a great proctour of such popish palterye affirmeth that the ex­presse terme of secret confession is seldome mentioned in the auntient Fathers. Thus we see wherein HN. and the Papistes agrée in the alledgyng of these two places as for the other two places. Esay. 29. b. and Ieremy. 23. HN. falsefieth the Scripture. c. they are vtterly falsefied, for they haue not any one word which HN. quoteth them for.

But straunge doctrine will haue straunge doctours, and children not legitimate when they come to claime inheritance as they bring forged euidēce, so must néedes their seales be counterfeit.

Lastly to shew whence this doctrine of Confession of sinnes enseweth, as it is very easy, so néede we not in this part to vse any long or tedious circūstaunce. The Appol­logie of the English Church refuseth it for Catholicke. Cap. 2. diuis. 2. M. Harding fighteth for it with tooth and naile, to the which if the diligent reader will haue re­course for his further instruction he shall finde this question handled at large,Bysh. of Salis­bury defenc. of the Apollog. pag. 167. 168. 174. 175. 180. 181. 187. 188. and learnedly debated.

ARTICLE. 11. HN. Gospell a litterall seruice.

Lam. com. s. 7. 1. Exhor. cap. 16 sent. 17. & sent. 3.4. THey mislyke of the ministrye of the worde and terme it a ceremoniall seruice inuented by man, a false Gods seruice a seruice, of the letter.

Theophilus.

THat is vntrue, read the lamentable complaynt, sent. 6. 7. and the rest also, and consider better thereof, least you vtterly shame your selfe.

William Wilkinson.

WHether there be any truth taught without the Fa­milye of HN. and of the calling of him, that hath or shall teach any thing which the Fami. shall not lyke of, I haue somewhat before touched, the which that it yet may be more manifest both for the thing taught and the person that is the teacher, in this and the next Arti­cle is to be 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) [Page 52] ye if I looked againe I should finde it otherwise in the sec­tion 6.7. The words yt 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 ye Aunci­entest (that is the Bishops, and reuerend Fathers, Ceremonie ser­uice. 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. False God ser­uice. 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. HN. 1. exhort. cap. 16. sent. 3. For certaine take in hand & vse out of the imagination of the knowledge whereon they set their hartes at peace, Col. 2. b. 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, HN. maketh the Gospell cause of discention. 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 [Page] 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.1. Exhort. cap. 1. sent. 39. 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, HN. preferreth his own bookes before the Scriptures. before the word of God, in referryng them thereunto for to espy the spottes of sinne, cleane contrary to ye word of God, which teacheth vs that the knowledge of sinne commeth by the law.Rom. 7.7. 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 [Page 53] 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 ye truth therof,2. Cor. 13.5. 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, if all their glory in their perfection (wherof they rather boast in worde, then in déede are partakers of) if all the figge leaues, which they haue so fondly sewed together be able to garde them that they quake and quiuer not, when the Lord out of the mouth of his Ministers begynneth to me­nace [Page] them. If they tremble at the preachyng of the word of God, why then do they make accompt of it, but as a vocall word, & outward sounde? Why acknowledge they not that the workyng thereof is mighty, that it pearceth like a two edged sword and entreth into the deuidyng of the soule and the spirite. 4. Heb. 12. If they haue no féelyng of ye word,1. Corin. 4.3.4. when it is preached vnto thē, then is the Gospell therfore hid vnto them, because the God of this world hath blinded the eyes of their myndes, that the brightnes of the sonne of God should shine vnto them: but in this world in some measure the darknes of the world to come is begon in them, wherein is wéepyng and gnashyng of téeth: beyng farther gone in this lyfe in their impietie then Foelix the prophane Deputie of Iudaea, which when he heard S. Paule preach of righteousnesse, Act. 24.26. and tempe­raunce, and the iudgementes of the world to come, hee trembled and was affrayde. Which tremblyng and qua­kyng of him which was an vnchristianed Heathen man, shall condemne the lose hearyng of Gods word in them, whiche count them selues Christians, and yet performe nothyng worthy of the seruauntes of Christ.

Wel let vs learne hereafter to heare Gods word with a more hungry and thirsty soule, to liue and dye thereaf­ter: and as many as rue vpon the state of the poore se­duced soules, made droncken with the dregges of this so fond a Familie, let them desire God that as many amōg them as are appointed to be of Gods flocke may leaue to wander in the wearynes of their owne soules, and lay­ing the law of God to their hartes, may by the candle of his truth sée from whence they are fallen, and so at the last returne backe agayne to the Archshepheard and By­shop of their soules. Amen.

HN.

1. Exhort. cap. 16. sent. 14.THey say the freedome which commeth by the preachyng of the Gospell, there is not a more wickeder, falser, nor an [Page 54] absurder, seducynger, arroganter, horribler, agaynst God and his vpright seruice, nor yet damagefuller nor destructiona­bler to the children of men then this. &c.

Which freedome also he termeth,Ibid. sent. 13. a spirituall pride (Apoc. 17. a. 18. a. 21.HN. quoteth scripture in vaine. b. there is no such places that hath any such word as he doth alledge them for) a presumption, a great blasphemyng of God.

Theophilus.

NOt so. But that which is taken on presumptuously out of the learnednes of the letter, or out of the imagination of the knowledge, by the vnrenewed man for a word or cōmaun­dement of God, to a breedyng of dissention, and captiua­tyng of mens hartes, vnto mens good thinking or imagination, is the worst or falsest fredome, as true it is. &c. and blaze your selfe therein.

William Wilkinson.

HN. As in the former part of this Article, very vn­graciously hath reproched the Gospell, by ter­myng it a ceremonie seruice inuented by man, and a ser­uice of the letter: So in the second part of the same Arti­cle he and his lewde Scholler Theophilus lay diuers accu­sations agaynst the same, prouyng that it is not the true light which we preach, neither the Gospell of the Lord: first, because it bringeth forth a most false, absurde, sedu­cyng and arrogant fredome, horrible agaynst God, and his vpright seruice bringing daunger and destruction vn­to the children of men. Vnto the which Theophilus addeth a reason of his maister HN. his Assertion that therfore it is false. &c. because that we beyng vnrenewed or vnrege­nerate, out of the learnednes of the letter, and imagina­tion of our owne knowledge take it vpon vs, because it bréedeth dissention and captiuatyng of mens hartes vnto mens good thinking therfore also is it the falsest fredome or libertie, and I must blase my selfe therein, videl. to be [Page] a false Libertine or Fréeman. These be the chiefest notes of the second part of this 11. Article.

The Gospell engendreth a false freedome sayth HN.The first crime wherewith HN. chargeth the mini­stry of the Gospel is, that it engendreth a false freedome or libertie. The which his accusation albeit it is slaūderous and Godles,HN. rayleth without proofe. yet had it bene more glorious in the sight of men if in the approuing therof, as he otherwhiles doth, so in the confirmation also he had pretended some cloke of Scripture, that thereby also his meanyng might ye playn­lier haue bene vnderstode. But seyng that neither in 14. or 15. sentences he citeth no proofe for any such matters, let vs examine his wordes, to sée if his bare word be suffi­ciēt with proofe to be our warrant that his saying is true.

The string that he harpeth on is the same, that all he­retiques and schismatiques haue ben busie withall, ther­by to draw (by a plausible doctrine) many Disciples after them, videl. libertie, fréedome. &c. And least HN. should séeme as grosse as his brethren the impure Anabaptistes in protestyng to the world an open and carnall libertie,Bulling. 2. book 2. & 3. chap. by a cunnyng conueighaūce he couereth the same, shew­yng vs in two dishes one meat, and onely telleth vs that they be twayne because he sauceth and setteth them forth after a diuers fashion.

1. Exhort. cap. 15. sent. 26. HN. his libertie vvhat it is.The liberty which he broacheth, he defineth after this sort, when through the ministration of the gracious word vn­der the obedience of the loue, man forgoeth or vnbindeth all taken on knowledge, with the purging of hart, spirite, & mynd is purged or purified from all wicked nature (Rom. 6. c. 8. a.) whiche hath reigned ouer hym, that there dwell nothyng in man but the true Godhead with his Louely beyng of the vp­right loue: Sent. 28. HN. this he termeth a definition the which he dark­neth with many varying & diffuse termes, but how like a deffinition it is beyng a hotch potch without forme or matter, to him that knoweth what a deffinition is may easely be disc [...]ed.

HN. definition. of libertie dis­cussed.The partes whereof HN. his definition principally doth consist are in number 2. In the first he requireth an [Page 55] vnbyndyng and forgoyng or as in an other place more fitly he termeth it an vnlearnyng of all knowledge. The which clause of this definition is flatly a Papisticall dotage which teacheth Ignoraunce is the mother of deuotion alrea­dy cōfuted in this booke 8. Article. The second part of his definition videl. a purging of the spirite from all wicked na­ture, Bulling. 1. book 21. cap. leafe. 26. b. is also playne Anabaptisticall which dreameth that it is possible in this life to come to that perfection that mē should not sinne: whiche also our Familie mightly do maintaine by their open letters to M. Rogers in the qua­rell they moue against his display.Epist. of E. R. The last clause which doth after a sorte expounde, this purging of the spirite. &c. conteineth this palpable absurditie that the true Godhead doth dwell in vs. Which was the hereticall fantasie of the Manichies, wherof I haue spoken somewhat before: of ye which his definition sith already euery part is confuted, it shal in this place spare me a further labour. In the de­finition (as he termeth it) there are cōtained diuers out-roades & extrauagant varying of phrases, altogether re­pugnyng vnto Arte, which willeth that euery deffinition be as brief and playne as possible may be, yet is HN. his definition so compacted together as if the one part of it stode at Collen and the other at Amsterdam: but herein rather pitie we his folly, then enuy his learning and dex­teritie in formyng a fit definition.

But seyng we haue founde fault with HN. his defi­nition, of the vpright fredome, The difinitiō of Christian liber­tie by the Scrip­tures. let vs sée if there may a more playne and pithy definition be drawne then erst he hath set downe. Christian libertie is the forgiuenesse of sinnes. Psal. 32.1. a Rom. 4.8. Purchased by the death of Christ, Rom. 4.25. d. Ephes. 1.7. b. Preached vnto vs by the Gospell. Ioh. 8.32.2. Tim. 1.10. c. sealed by the vse of the word. Actes. 13.26. d. Rom. 1.16. b. and Sacramentes. Rom. 4.11. 1. Cor. 11.26. The which definition I reale to amplifie, or to prosecute the partes therof, be­cause the testimonies of the holy Scriptures shalbe my sufficient warrant in that behalf.

[Page] Second crime layd to the Gospell.The second crime that HN. burtheneth our Ministry withall is that those that preach are vnregenerate, vn­renewed: which, that it hindreth not the truth of doctrine in that it is taught by a wicked person, is apparaunt by the testimonie of our Sauiour, who biddeth the Disci­ples and the people obey the doctrine of the Scribes and pharisies,Math. 23.3. which sit in Moses chaire, but do not after their lyfe: which he would not haue done if the Pharisies euill lyfe had made voyde the truth of their doctrine. But this is touched more in the 5. Article, where it is impugned by HN. that a man lewde in lyfe can not speake the truth in doctrine.

The thyrd crime of preachyng out of the learnednes of the letter we shall haue a fitter place to touch it after­ward in the next Article.

The fourth crime which HN, obiecteth is coalewortes more then tenne times sodden, and yet being refused by vs, eftsone is in the next seruice set downe. For how often doth he in his wofull exhortation still heate vpon this a ceremonie seruice that maintayneth dissention: 1. Exhor. cap. 15. sent. 8. &. 10. and a­gayne which stretcheth no further, but to the breding of schisme, partialitye, and sedition among the people, quoting Math. 24. a. 5. ve. and b. 24. v. Where Christ sayth: Many false Christes shall arise and deceiue many. HN. expoundeth it of those which professe religion without his loathsom and schismaticall Familye, and in the same place he quo­teth 1. Cor. 3. a. 3. Iam. 3. b. which conteineth a discrip­tion of the intemperancie of the tongue being abused, he vilanously doth aply it to those preachers which reuerēt­ly handle the pure word of God without his hereticall se­cresie, and frentique conuenticle, and in the same 15. Chap. of HN: The simple and vnlighted people, Sent. 12. (Ierem. 23. c. d. Ezech. 13. b. ver. 8.9.10. &c.) become therewith sedu­ced and beguiled. Math. 24. c. 2. Tim. 3.4. 2. Pet. 2. a. Iude. 1. b. still HN. applieth those places to the preachers of Gods worde which are ment of him and such lyke bed­lem heretiques, as he is as also captiued with many [Page 56] diuises and sectes: the which knowledge of the worde that the same preachers haue, HN. termeth in the same blasphemous and schismaticall chap. Ʋariaunce renting or diuision bringing forth discordable disputations about vn­profitable argumentes. Rom. 1. d. Galla. 5. c. 1. Tim. 6. Sent. 10. a. Titus. 3. a. Iam. 3. b. then the which what can be vttered with more malice, or set abroach with more cancred ha­tred: and yet will HN. néedes be counted the Father of the Familye that in it hath nothing but loue and méeke mindednes.

The which accusation of his as it is most pestilent and full fraught with an hart wholy resolued to raile and backbite vnder the cloake of calmenes, so is it a thing that continually hath ben obiected agaynst the Church to infring the trueth thereof after this sort. There are in such and such particuler Churches disagreementes in some pointes of doctrine & varietye of iudgemētes. ergo, there is no truth in those Churches. This I say is an ould Argument fra­med first by heretiques, vsed by the Papistes as an Iron flayle, and now againe furbushed and being new fethered is shotte againe cleane besides the white, and the butt al­so.Staphilus 3. treatise from pag. 78. &c. to 115. Defence of the Apol. 3. Chap. 1. diuisi. pag. 378 379. 380. & Re­plie. 15. Artic. 12 diuision. pag. 536. 537. For the auncient Fathers hauing it often obiected to them, & frier Hosias, and the graceles runnagate Sta­philus, and M. Harding himselfe hath often turned this stone which so is fastened by the Father of blessed remem­braunce the Byshop of Salisburye, that if all the Famblers of Loue and heretiques in the world shall set their shoul­ders vnto it therewith to ouerwhelme the truth, they neuer shall be able so much as once to stir it, and yet if they should, they must take héede that in the rembling therof they crush not all their bones in sunder: to their vtter confusion. But that this gappe may finally be stop­ped that hereafter HN. neuer with his fellow hereticks breake in to disturbe the peace of Sion let it be remem­bred that is written. Gen. 13.7. b. & 27.11. Luke. 22.24. c. Actes. 15.39. f. 1. Cor. 1.11. b. Gal. 2.11. c. that alwayes in the Church of God there hath ben iarres aswell in [Page] maners as also in religion.

And thus much brieflye for this second part of HN. his doctrine of the dignitye of the word, and the opini­on of the truth thereof. As for Theophilus who frend­ly geueth me counsell to blaze my selfe in the former de­finition of a Libertine, I doe him to know, that such li­bertye as is to be claymed by mercye and imputation of the death of Christ, that libertie from sinne I loke for and none other, and this is that which (in my poore iudg­ment) all the children of God doe loke for. Rom. 8.20.21. both in this lyfe, as also in the lyfe to come.

As for his Rhetoricall terme of blazing and Blazon­rie, I wish him to spare it tell he come in place where he may haue occasion to vse it: for vnto me if he be that par­ty whome some that wishe well to the Familye report to me that he is, he should not haue needed to haue sha­dowed him selfe by a terme of heraultrie, but if I were disposed to blase his coate, perhaps if I should say that he were like to be that E. R. which ouershot himselfe in his Epistle to I. R. I might so dissipher his personage that the vizard of Theophilus should not be sufficient to saue him that he be not knowne by blushing: but it is good for him to kéepe him to that which he is called and rather to learne the principles of the Catechisme and the first groundes of Gods feare, then to busie bimselfe in that which he hath no skill of, to the hurt of the Church, the offence of the weake, and endamaging of his owne soule in the day of the Lord. And thus much of the 11. Article hetherto.

HN. his 12. As­sertion. 11. Epist. of HN cap. 5. sent. 13. 34. 1. Exhort. 15. sent. 7. 1. Epist. cap. 2. sent. 8. 5. 1. Exhort. cap. 15. sent. 8.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 [Page 57] scripture learned, bould, presumptuous, selfewise,Euang. cap. 4. sent. 4.5.6. Pub. of the Peace cap. 1. sent. 2. & sent. 6. 20. 24. 27. 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,1. Exhort. cap. 15. sent. 17. fol. 38. D. 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,1. Exhort. cap. 16 sent. 17. Scripture pro­phanely quo­ted. 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 [Page] 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.

1. Exhort. cap. 16 sent. 18.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.

Iam. 3. ver. 11.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, Docum sent. cap. 1. sent. 7. 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,HN. his perfec­tion, and the fruites. 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 [Page 58] 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, Bulleng. fol. 260. Anabaptistes fulfilling of the lavv and the fruites thereof. 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, Papistes good wordes and vvorkes, and a patterne of thē. Actes. 9 5. 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 ye hed in the members, and to persue the father in the childrē, it shall be hard for them to kick agaynst the prick. Math. 13.25. Esdr. 4.38. 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,Math. 24.35. Psal. 119.89. 1. Pet 1.25. heauen and earth shall passe, but the word of God endureth for euer.

The méeke manner of HN. his reprehending ye prea­chers [Page] 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.

1. Exhort. cap. 16 sent. 16. fol. 34. 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 This perticuler standeth for any generall propositiō though HN. expoundyng the .1. Cor. 15. vers. 53. sayth that it is not ment of a­ny creature of earthly fleshe and bloud. Docum. sent. cap. 6. sent. 3. fol. 13. b. line. 15. 1. Exho. cap. 16. sent. 17. pag. 2. lin. 5 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, Bullin. 3. booke and also flat Do­natisticall [Page 59] by Fulgentius obiected vnto S. Augustine, 3. chap. D. August. con­tra Fulgentium Donatist. Iob. 14.4. My Church is spotles, therfore the true Church, sayth the Dona­tist, to the which S. Augustin aūswered. 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 ye 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 a­mōgest them. And a litle after in ye same place followeth. We must depart from the company of the wicked with our myndes, not our fleshe: with our workes, Ephes. 5. 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.August. agaynst the letters of Parmenianus. 2. booke. 8. chap. 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 proclamatiō of Gods truth is alwayes the same to them, that heare it, what soeuer he be that vtter it, nei­ther is the excellency of ye thyng adnihilated by ye wicked­nes of the person. For it were an incredible thyng that ye abuse of any thyng should make ye thyng it selfe to cease to be,Exod. 3.10. Ierem. 1.10. Esay. 6.9. Amos. 7.15. Math. 18.18. 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, [Page] whom the Lord in that behalfe hath most graciously pro­uided for.Exod. 20.12. Galath. 4.19. 1. Sam. 8.7. 2. King. 1.11. & 2.23. 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 ye 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,Cant. 1.4. 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,Math. 3.12. Math. 13.48. because it lyeth hidden in the chaffe, that net must not be neglected for the fish that is vnprofitable,2. Tim. 2.20. 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.1. Corin. 2.2. Galath. 1.2. Ephe. 11. Apoc. 2. The Church there spotted in euery chapter. 1. Corin. Gal. 3.1. Apoc. 2.6. Apoc. 14.15. 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 [Page 60] an obiectiō that may be made by vs concernyng the thing that is preached,HN. Iam. comp. in the title of the boke. 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,Ierem. 5.13. 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.Vers. 15.16.17. As then Ieremy was slaun­dered by thē 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 accusatiō, 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 ye Gospell with this his most opprobrious reproch.HN. a doctour of the letter. For he doth but re­new [Page] the old slaunders, whiche haue by heretiques bene hat [...]hed long heretofore.Hosius de ver­bo Dei expresso. Illiricus in nor­ma concilij. 3. booke of the Hierarch. 3. cap. leafe. 103. and controuer. de Eccle. 3. Kemnitius exā. of the Trident counsell. pag. 32 Staphilus Apol. fol. 65. b. Bulling. 1. book chap. 3. and 2. booke cap. 4.5. 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 letter, not profitable say the Anabaptistes, for we are all taught from God. The Messalians sayd it was not necessary neither yet the Sacra­mentes: and so sayd the Familie of Loue: for in diuers pla­ces ye shall sée them make small accompt of Sermons, so that some of them, will sit in the streetes in the tyme that the word of God is preached. Yet all these agréeyng amōg them selues, are at iarre with the holy Ghost, who in the whole course of the Scripture,Luke. 5.1. Luke. 10.39. g. and 15. 1. Math. 7.24. d. &. 13.20. c. Mar. 6.20. c. Rom. 10.14.17. c. 1. Tim. 3.15. d. Col. 1.6. a. doth singularly com­mende the hearyng of the word, but especially S. Paule to the Romaines, whiche maketh it the mother of Fayth, whiche fayth is the hand, whereby all the promises of God are apprehended and taken hold of: and without the whiche it is vnpossible to please God. Hebrues. 11. chapter. 6. verse.

Much more might be sayd agaynst this horrible here­sie, but because euen the repeatyng of it doth strike a horrour and quakyng into the children of God, to thinke how wicked a thyng it is for a mortall man to mislyke that, which the Lord hath ordained as a meanes wherby he will haue the sparkles of his grace continually to to be kyndled in vs, the onely remembraunce shall rest herein, consideryng that the more myer is stirred, the sauour is the noysomer, and hurtefull to those that are standers by.

ARTICLE. 13. of HN. Of dissemblyng and concealyng Religion.

HN. Sayth it is lawfull for one of his Familie to dissemble and conceale his Religion, contrary to his owne doctrine. Euang. cap. 3. sent. 8. &. cap. 25. sent. 6. &. 1. Exhort. cap. 6. senten. 8. where he biddeth them confesse it before all men: amongest the adulterous, and sinfull generation. sent. 1.

Theophilus.

THe adulterous and sinfull generation of the igno­raunt world, if they repent and turne, may finde mercy, but to the enemyes or enuious of the loue of Christ and to the obstinate which turne thē away there from. There is no mercy promised, looke the text.

W. Wilkinson.

THeophilus beyng demaunded of Onions,Theophilus aū ­swereth not to the poynt. aunswe­reth of Garlike, for the question beyng, whether a man may hide his Religion, beyng demaūded of it, either openly by the Magistrat, or priuatly by his Christiā bro­ther, he aunswereth that there is no mercy without the Familie, which is nothyng to the purpose. Therefore it were to be wished that his wisedome would be ruled by his owne counsell videl. looke better o [...] the text. 2. sent.

Theophilus.

HE biddeth them confesse their beliefe among the sinfull generations and false hartes of the Scrip­ture learned. &c. and not to reueile the secretes of God Math. 7. chap. 6. vers. to the bloud thirstie ones, and ad­uersaries to all truth, whiche lye in wayte to deuoure thē: more then a true man is bound to confesse his trea­sures to a theefe or a murtherer.

[Page]William Wilkinson.

FIrst, I will aunswere vnto HN. his Article, and se­condly to Theophilus Exposition.

Concernyng the certaintie of this Article, our Fam­blers will in no wise admit the same, albeit Theophilus in this place acknowledge it to be true. So that diuers that are sayd to be welwillers that way haue (being openly cal­led to accompt before a Magistrate) set downe their hādes in a certaine schedule, the copy wherof I haue, wherein they affirme it altogether vnlawfull to speake one thyng with the mouth, and thinke the contrary with the hart. So that herein they and their Prophet HN. are at vari­aunce, for he as is before declared to auoyde trouble wil­leth them to conceale their fayth, as also Theophilus pro­ueth by his théeuish similitude.

This I know to to be true by the report of a worship­full freind in Cambridge that whereas one Allen a wea­uer being committed for the opinions of the Fami. and HN. he contrary to his promise made departed and fled away, and being afterwardes mette by a iustice of peace which knew him by sight, asked him his name, and he sayd his name wrs Allen, the iustice demaunded if he had about him no bookes of HN. he aunswered, no, the Iustice alighting from his horse searched him, and found diuers bokes about him. Now let the Famlers, and Al­len himselfe co [...]fesse whether that herein he did dissem­ble or not,Famblers dis­semble. and whether by HN. his doctrine that art of his was lawful. I could by many liuing witneses proue this to be true, and shew wherein diuers of them haue dissembled, but I cease. And least the Familye should affirme that they are slaundered in this Article, HN. his owne wordes shall speake for himselfe after this sorte.

11. Epist. cap. 6. sent. 3. gag. 24. lin. 3. Shew not your selues in any wise bare before the enemies: let them not see you: be now by them, whilest that the wicked world beareth rule, euen as though ye were dead and were not, and had no speach in your mouth. Psal, 38. b. vers. 13. and [Page 62] walke euē so as inuisiblie and vnknowen before all such as are without the Familie of Loue, and make manifest themselues as enemies there agaynst: as also before them that turne thē away therefrom. And in his documentall sentence HN. exhorteth his Fami. to the same thing, in the same wordes.Docum. sent. cap. 16. sent. 18. fol. 40. a. Thus haue not much prate or disputation with the straungers, or with them that fall away from the seruice of Loue, nor with the vnwilling ones and resisters.

The which places being throughly waied, no man can be ignorant that HN. geueth leaue to his Familie to dis­semble,To dissemble vvhat it is. if to dissemble be as Salust doth define it Aliud in linqua aliud in pectore clausum habere: that is to haue one thing in the tongue, and another in the thought. But the profe of the truth of this Article, I leaue to the commen practise of the Fami, and to the knowledge of those men that haue had to deale with them concerning their Loue­ly doctrine: albeit I must and will confesse, that I haue mette with a few which haue delt more playnely here­in then they are commenly wonte to doe: wherein I doe geue them some better lyking in that they deale truely.

Now if any man be desirous, to vnderstand further of this heresie, let him reade the excellent learned man, M. Lambert Daneus in his comentaries vpon S. Augustine, Eusebius histo­rie. lib. 4. cap. 7. cap. 70. de heresibus ad Quod vult Deum, where the same is lear­nedly handled and art large, who reporteth among all the opinions of the Priscilianistes this was not the least that they held, a man must not open t [...] secresie of their sect as appeareth by this verse.

Iura perinra secretum prodere noli:

Swere and forswere hid thinges doe not declare.

Of this heretique did that monster of mankinde and wild heretick Dauid George learne this opinion, of whome somewhat is sayd before, and of him it is very like to be true that HN. learned it, as he did diuers other pointes of this his louely doctrine, and from HN. his fil­thy pit drew Vitels that poysoned water, wherewith he infected diuers honest and godly men in the trouble­some [Page] tyme of Q. Marye by perswading them that they might kéepe their consciences to themselues,Familie may be presēt at Masse. and be pre­sēt at the masse, and other idolatours seruice, agaynst the which vngodly opinion, that excellent Christiā and bles­sed Martyr of God M. Bradford writ being in prison,M. Bradfordes treatise agaynst goyng to Masse. 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:Iob. 13.7. Dan. 3. Math. 10.33. Mar. 8.38. Luke. 9.26. &. 12.8. 1. Cor. 10.21. Ephes. 5.11. 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 t [...]ein he hath both ieoperded the horse, and lost the sadd [...]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, cā 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, 1. Cor. 15.51. we shall not all sleepe, but we shal all be chaūged. Here he knitteth together [Page 63] the Article of our beliefe & a secret thing makyng thē but one which Theophilus maketh two. And speaking in an other place of the vnion betwixt Christ and his Church, whē 1. halfe especiall partes of the belief consist, straight he addeth This is a great secret: Ephes. 5.32. Still coupling thē 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, Caluin agaynst the Libertines. that they may the better maintaine the opinion that their hangbies haue of thē. This also is the iudgement of Staphilus in his Appol­logie, Fol. 76. &. 77. 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 writtē in S. Math. cap. 7. v. 6. Bulling. 6. book cap. 8. fol. 227. a. &. cap. 9. fol. 229 Geue not that which is holy vnto dogges, Dogs in Scrip­ture vvho. 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 e [...]mies which of set purpose persecute a knowne & manifest truth, which as yet Theophilus hath not proued ye doctrine of his Fa­milie to be:Svvine vvho. 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 [Page] 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, ye 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 thē 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.

Cap. 13. sent. 8. 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 womā, and she cry she shalbe 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 [Page 64] 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 aūsweryng to this Article Theophilus vseth this order. In his first clause he maketh a by speach to the collectour of the Article, in the secōd he setteth downe ye 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. Docum. senten­ces cap. 13. sent. 18. fol. 26. a.) take or lay hold on vs with force and violence [Page] 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, HN. maketh an Allegory of the Grammaticall senten. of the Scripture. Deut. 22. d. 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 shalbe 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 yt 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:Math. 7.7. Aske, and it shalbe giuen you: seeke, and ye shall finde: knocke, and it shal­be opened vnto you &c. and S. Iames sayth,Iam. 5.16. 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:Iam. 4.3. neither did Christ obtaine at his fathers hād that the cup of his death might passe from him, Math. 26. cap. vers. 39.42. 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 [Page 65] 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?Ierem. 18. 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 repē ­taunce, 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 wilbe 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 [Page] 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.2. Sam. 24.10. 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,Math. 9.4.5. 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?

Gen. 4. v. 6.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 [Page 66] false doctrine, are not rent out of the mouthes of hereti­ques,Nehem. 6.14. & 13. ver. 29.30. and those that defile the Lordes Priesthode are not plagued, is God not iust? yes, Theophilus God will recō ­pence the slownes of his punishment with the waight therof, our God shall come, and not stay for euer,Psal. 50.3. Apoc. 21.27. & 22.15. 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,Theophilus aū ­swere to the former Articles. 1. Vntruth for they are not forged. 2. Vntruth for I would not faine father them. 3. Theoph. com­mon eloquence. Theophilus description of a Li­bertine fitly a­greeth to him selfe. 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, [Page] seeking all ease in the flesh, by lying and slaundering of his worde and his chosen flock,Many wordes to no purpose. 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,That is of sinne for the Fam. say that sinnes one­ly is Antechrist. 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,4. Theoph. con­fesseth he houl­deth some of the Libertines opiniōs yet dare he not say which 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,5. Vntruth for the loue of god is not in HN. his Fam. 6. Vntruth all that Gods word requireth is not fulfilled in HN. his Fam. 7. Theop. 1. reason where­by he proueth his Fam. the true Church. 8. Theop. 2. reason Scripture must iudge 9. Vntruth god nor his righte­ousnes are not in HN. his Fa. milye. 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,10. Theop. 3. reason. Gamaliels coū ­sell abused by the Familye. 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.

[Page 68]W. Wilkinson.

THis whole speach of Theophilus may for orders sake be reduced into these two partes: the first con­teineth his aunswere to the 22. Articles of the Liber­tines, where after his manner he is very eloquent in heaping vp phrases to what end he wotteth best: if it be to describe a Libertine he did very vnwisely in that for breuityes sake he referred vs not to the 1. Epistle of the Fami. written to M. Rogers. pag. 73. b. lin. 15. where very artificially he defineth a Libertine in few wordes after this sort.A Libertine briefly defined by the Fam. He that knoweth not the doctrine of HN. is a fre one, or Libertine, thus if he had done in few wordes, thē should his wit and his wordes haue ben equal, wher­as now running the furthest way about, it may be veri­fied of him that was sayd in the lyke case of a person not far vnlyke Theophilus, satis loquentiae, sapiētiae parum, Salust of Cate­line. many wordes but small wisedome. And thus much wt the notes in the margēt vnto ye first part of his diuisiō.

Theophi. first reason to approue that the doctrine of HN. is a true doctrine is taken from the effect thus,Theop. first rea­son aunswered. The effect is good. Therefore the efficient, HN. Fault not the cause put for the cause. in the which argumēt drawne from that profe it is failed when that is put for the effect which is not the effect, as thus, The knowledge of the scripture is cause of heresie. Ergo, it is not good that scripture should be knowne. Agayne, Gene. 19. Gene. 38. The reading the histo­ries of Lots incest, and drunkennes, of Lia, and Rachell, the wiues of Iacob, of Iudas and Thamar, &c. be euell examples and yet to be read in the olde Testament. Ergo, to read in the ould Testament is vnlawfull for hurting of honestye.

This Argument is false from the effect for it putteth the reading of the Scripture to be ye cause of whoredome,HN. his doc­trine not cause of godly lyfe. whereas that is not such a cause, as Staphilus dreameth of, so that herein then ye sée the fault of this Argument,Staphilus Apo­logie. fol. 76. a. lin. 22. wherein it ceasseth to be so strong as HN. would haue it. Theophilus reasoneth thus, the effect of the doctrine of the Familie is good, therfore the doctrine it selfe. To this I [Page] aunswere that Theophilus supposeth that whereas diuers liue honestly in the Familie, that is brought to passe by HN. his doctrine, that is to be denyed, for whereas they now liue and honest vpright and Christian life, this they learned of the preachyng of the Gospell,The preachyng of the vvorde, cause of godly lyfe. before euer they were infected with HN. his heresie, so that thereby they rather bewtifie it then are bewtified by it. And for proofe hereof it is manifestly apparaunt that the younger noui­ces mē be in HN. his hereticall doctrine,The nouices in the Fam. more honest in lyfe, then the illumi­nate Elders. the honester they are in life and conuersation, but when they leaue once their singlemyndednes and grow vp to the manly oldnes in the Loue, and come as they thinke nearer to the perfection of the vpright beyng, then the wicked spirite beginneth to Lord ouer them, and sinne to haue a liuyng and dayly shape in them. So that ye déeper they wade in this mighty streame of ye louely ministration & the nearer they come to ye hiest pitch of being altogether Godded with the nature of their new foūd Idoll, which in stede of the true God they haue set vp vnto them, the greater rule and sway doth the wic­ked nature of sinne beare in them.

The leauyng of Gods vvord is the cause of all sinne.And why so? truly because that in their childish yong­nes of the loue the worde of the Lord, is of some credite with them. So that thereby they are bridled from sin­nyng, but when they shall leaue that candle and light vp­on false lightes as the perfect do, when they come toward this perfectnesse then their lyues are euery day more vn­godly then other.

Cap. 3. sent. 12.That this is true in HN. his Dictatis, or Documentall sentences is manifest where he sayth. As long as the bele­uers of the word are yet young or childish in the procreation of the seede of the promise, Christ borne in the Fam. vpon the young ones. that becōmeth borne in them out of the belief of the world. And are not yet growē vp to the El­derdome of the perfect beyng Ephes. 4. b. of the word (which is the appointed tyme of the father ouer all beleuers of the world) so stand they yet (although they beleue) vnder the or­dinaūce of the Lord or his word, not therfore that they should alwayes remaine as subiect there vnder. But vnto the appoin­ted [Page 69] tyme, to wit, The Disciples of the Fam. not alvvayes subiect to Gods vvord sayth HN. till vnto the manly old age in the godly vn­derstandyng of the holy word, as there is sayd, that is, till that the Sinnes be subdued. &c. The which wordes of HN. as they haue bene the roote of all Anabaptistrie and Liber­tinisme, (For that these sectaries haue boasted they could not sinne in their perfection, and therfore néeded neither the word nor the Sacramentes) so doe they playnly con­firme th [...] whereunto I haue alledged them videl. So long men liue vpright as the doctrine of HN. is not knowen vnto them, and that HN. his Elders are more corrupt in lyfe then the simplest in the Familie.

Secondly it is offended in this Argument,Religiō not proued frō the se­cōd table to the first. because it is drawne from the second table of the Cōmaundements vnto ye first, that he liueth honestly before men therfore he is good in Religiō before God. Whereas the reason should be cleane otherwise frō the first table vnto the second, & this is an vsuall maner in Scripture, wherby the holy Ghost laboureth to discry an hypocrite.Esay. 58.2. In Esay the holy Ghost reasoneth thus, Ye seeke me dayly and will know my wayes euē as a nation that did righteously and had not forsaken the statutes of their God: they aske of me ordi­naunces of iustice, they will draw neare vnto their God, saying: wherefore haue we fasted, and thou seest it not? we haue punished our selues and thou regardest it not? Thus they reason as the Familie do, we fast &c. Ergo, we are Religious and godly men: but God turneth the Ar­gument cleane otherwise thus. Ye are oppressours. vers. 34. ye are vnmercyfull to the poore, vers. 7. ye are op­pressours. vers. 3.4. ye are vnmercyfull to the poore, vers. 7. ye are extortioners and ingraters. vers. 6. Ther­fore are not honest men in Religion neither feare God aright. The selfe same reason is vsed by S. Iames to re­proue the dispersed Iewes which boasted of their vpright Religiō, they are proued to be hipocrites and dissemblers before God from the same table as before.

You refrayne your toungues but deceiue your owne hartes, therfore your Religion is in vayne. Iam. 1.26.

[Page]And agayne. Ye visite not the fatherles and widowes in aduersitie. Therfore your Religiō is not pure and vn­defiled before God.

And thus still we sée that the Familie reasoneth not a­right for that they frame their Argument amisse: as also doth Theophilus in this place. But this is not Theophilus reasō in this place alone, but in ye Brief rehearsall ye same is likewise vsed as an inuincible Argument to proue the professed Religion by the Familie is the truth, where he likewise argueth thus.

Fam. proue by lyfe before men their religion before God. The voyce of the countrey where we dwell approueth we are honest before mē: 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:Fam. put them for iudges of re­ligion vvhich haue no skill in religion. 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.Mark. 7. verse. 4. For that in Scripture the Pharisies liued very vprightly before men, vsing ma­ny glorious ceremonies as washyng of cuppes and beds,Math. 23. v. 23. &c. and yet Christ called them hypocrites, and sayd often woe be vnto them.

Math. 7.15. Many false Prophetes shall come in sheepes clothing [Page 7] sayth Christ and they are rauenyng Wolues within.

Staphilus a Papist handleth this Argument at large in his Apollogie, Fol. 37. a. 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.Papistes liues most contrary to their ovvne lavves. Fol. 38. a. For they lead their liues clene contrary and repugnant to their owne Canons and Constit [...]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.Math. 12. And our Sauiour sayth, that his workes therfore ought to be be­leued,Iohn. 10. Staph. fol. 35. b, August. de vni­tate Ecclesiae. 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,Origen. in 16. cap. of Ezech. 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 cōcerning this matter, if the Famblers will obiect: that euery man doth defend and maintayne that he lyketh best, and that [Page] 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 accusatiō in some part be true, that ma­ny which professe thēselues to be Gospellers, & can talke gloriously of religion and regeneration, have [...]e list to lyue thereafter: abusing the pretence of the Gospell as a stalking horse to leuell at others by,A true Prote­stant who. 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,Staphilus fol. 37 38. Byshop of Sa­lis b. in the Ap­polog. pag. 409. 410. 411. 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.

Theoph. second reason aunsvve­red.Vnto Theop. secōd 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. De vnitate Ec­clesiae. Whether they hould the truth or no, let them shew me none o­therwise [Page 71] but by the canonical books of holy scripture.

And good reason it is that euery mā be heard by him to whome h [...] d [...]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 [...]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: I promise him lykewise that hereafter I will not further medle with him or his: for I like not to spend good leasure (wherof I haue not such plenty) that in speaking in the ayre, I both may mispend my tyme, and abuse the reader with emptines.

The last and least reason whereby Theoph. would proue that no man ought to deale agaynst the Fam. is taken from the counsell of Gamaliell in the Actes of the Apostles. Theoph. thyrd reason aunsvve­red. Actes. 5.38.39. This reason is as it were by common consent receiued and alledged by all those that are any thing at all sene in the Fam. euer in their mouthes if it be of God it will stand &c.Fam. cōmon rea­son vvhy they ought not to be spoken agaynst, Caluinꝰ in Act. The which reason the Anabaptistes vsed very often, and is (by a learned expositor termed) a rea­son [Page] not fit for any man of wisedome.

First concerning Gamaliels wordes that they are not alwayes to be taken for a law, it is manifest neither are they a right rule or conteine a generall doctrine, how at all tymes false teachers are to be delt withall (neither were the holy Apostles false teachers,Theop. falsly supposeth the Apostles to be false teachers. as Theophilus comparison doth afford) but he onely vpon that present occasion because of that imminent perill that hangeth ouer the heads of the Appostles at that instant, vttered that speach as a worldly wise and politique man, to stay the fury of the priestes, and set frée the Apostles in so great a daunger.Exāples vvith­out precepts proue not. Wherefore he that shall stretch Gama­liels wordes further then he ment them, and of one pri­uate politique action, by and by publish a principle in Diuinitye, and thereupon ground a generall doctrine without an especiall precept to the warrant thereof shall of the lyke examples in the scriptures gather many and marueilous inconueniences.

Concerning the doctrine of the first table if this exam­ple were generall, by this gapp many heretickes would stirre coles in the Church, and in the second tables ma­ny theues, harlots, and godles persons would swarue to the vtter ouerthrow of the common weale.

Inconueniences of Theoph. doc­trine.The first will not haue any man compelled to religi­gion, & therefore much lesse to be put death for the same.

The second is a plausible doctrine to fill the world full of theues, and harlots, to the confirmation whereof no honest man will once breath, to the confutation euery man both by the law of nature, and much more by the written word of God, is bound to agrée with all possible resistaunce if he meane to kéepe a good consciēce towards God, or maintayne the dutye of Charitye towardes his neighbour,

But because the oportunitye and the instance of this place doth séeme to enforce a word or two concerning this question by sound and straunge reasons out of holy Scripturres I will approue that a Christian magistrate [Page 72] both may and ought to punnish by death and otherwise,Heretickes both may and ought to be put to death by the ci­uill magistrate. 1. those that are heretiques agaynst the fayth, and blasphe­mers against religion.

1 The Manachies, Donatistes, and ould Heretiques were of the opinion, that all heretiques ought fréely and without punnishment, professe what they listed, and not be compelled to fayth, but they might embrace what religion best they lyked without controulement, whome S. Augustine in many places confuted shewing, that a magistrate might lawfully compell heretiques to the fayth and sharpely punnish false teachers for broaching of their opinions.

And therefore speaking to the heretiques he sayth ve­ry well,August de pa­storibus. cap. 16 Recte faciunt imperatores Catholici qui eos cogūt ad vnitatem, the Catholique Emperours doe very well when they compel heretiques to come to vnitye.

The first reason is taken from S. Paule,Rom. 13.4. a. who reaso­neth Reason. 1 from the end of the institution of the magistrate. That he beareth not the sword for nought, for he is the mi­nister of God to take vengeaunce on him that doth euill. Sée­ing then heretiques and false teachers doe euill, in blas­pheming the holy name of Christ, after the which we are named, in making a schisme amongest the people, in disturbing the commē quietnes of the land wherein they liue, and the state of priuate men also, therefore it is not to be doubted but they may, and ought to be punnished of him not onely in their wealth and goodes, but in their bodyes with the losse of lyfe also.

Secondly, God by manifest precept and commaunde­ment,Reason. 2 hath prescribed how heretiques ought to be dealt withall: for when they stirre vp tumultes amōg the peo­ple, and drawe them from the doctrine deliuered out of the word of God, which teacheth that we should haue but one God, one fayth, one Baptisme. &c. And séeing I say there be perticuler preceptes of this matter,Leuit. 24.14.16. Numb. 15 30.30. and God in his word hath commaunded that they should be slayne: It can not neither is it to be thought, that God hath com­maunded [Page] that he hath not allowed of heretiques:Deut. 13. &. 17.13.14.15. &. 18.20.22. Ther­fore lawfullye may by the commaundement of God be put to death by the ciuill Magistrate.

Reason. 3 Thirdly the Lord hath not left this vnto vs, by pre­cept onely, or as a thing indifferent in the pleasure of the magistrate, to chuse whether he will punnish them by death, or no: but he hath also hedged in this his law by example that whosoeuer shall transgresse in this behalfe shall be guiltye of a heinous transgression.

Numb. 15.35.The man that gathered stickes on the Saboth day was slayne. Godly kinges by their example haue appro­ued the same by their continuall practise.3. Kinges. 14.13. 2. Chron. 15.13. Asa put downe his owne mother from her estate, because she made an Idole in a groue, and he destroyed her Idols and burnt them by the brooke Kidron.

4. Kyng. 23.5. Iosias put downe the Chemerims, he defiled Tophet, he brake downe the Images, and put downe the alters, sacrificing the priestes of the hye places vpon them.

2. Chro. 23.17. Iehoiada destroyed Baals temple, brake his altar and his Images, and slew Mattan the priest of Baal before the altars.

1. Kyng. 18.40. Elias put to death all Baals prophets and would not let one of them escape.

2. Kyng. 10.25. Iehue put all Baals priestes to death.

Neither was this onely in the tyme of the law of Mo­ses but after Christes assention when there was not a Christian Magistrate.Act. 13.11. Actes. 5.5.10. S. Paule made Elimas blinde, S. Peter slew Ananias, and Saphira because they lyed agaynst the holy ghost.

Lastly in the tyme of Christian Emperours, namely, Constantine, Gratiā, Valentinian, Theodosius, Archa­dius, Honorius, Valentinus, and Martianus. And many others which by waight of lawes did forbid all wicked sectes, and factions, contrarye to the word of God. And therefore did they commaunde, to all their Liuetenants, Proconsuls, and Presidents in all their Empires, that Idolatrye should be forbiddē, the temples of Idols should [Page 73] be shut, that they should not be permitted to sacrifice in them, that all the heretiques as the Manichies, the Do­natistes. the Arians, Apollinaristes, and Euchians, with their doctrine should not be suffered, their Churches should be spared, and their conuenticles forbidden. That their heretical bookes should be openly burned, that those which fostered them, or receiued them to house, should be greeuously punished, and the heretiques themselues, should be depriued of honours, goods, 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.

Simlerus epist. fol. 1. ANabaptistes fly open conference and créepe from house to house craftely and priuily, seducyng the simple and ignoraunt.

2. 2. Nicholas Storcke in Saxonie the chiefe ringleader of the Anabaptistes boasted of Reueilations.

3. 3. He boasted of a new world, wherin iustice dwelleth.

Bulleng. fol. 1. 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 cōmeth immediatly from the mouth of God, and that it ought to be taught inwardly by the spirite and not by Scriptures or Sermons.

Fol. 2.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 [Page 74] 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,Fol. 3. and repented before his death.

At Tygurie some contentious men though not vnlear­ned tooke part with the Anabaptistes. Fol. 9.

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.Fol. 10.

Anabaptistes were hartned by those which desired the ouerthrow of the Gospell and the restoryng of Popery. Fol. 11.

Anabaptistes were sage men, they sighed often, they laughed not, they were vehement in reprehensions.

The simple were deceiued much by this Argument, Let mē say of the Anabaptistes what they will I sée their sobriety, I heare thē 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,Fol. 17. b. 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.Fol. 18.

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 yt ye Ministers were not lawfully called to the Ministry, nor ordinarily, because they had not those [Page] qualities that S. Paule requireth 1. Tim. 3. e.

They allow of Reuelations.

They say that the Sermons of Preach [...] 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 Testamēt 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.

Fol. 9.The last punishmēt of Christians is Excōmunicatiō.

No mā 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 frō the Lordes supper.

Cap. 9. Of diuers sectes and sortes of Anabaptistes. ¶Of Anabaptistes termed Apostoliques whose errours were,Fol. 20.

1. They approued onely the bare letter of ye Scripture.

2. They vsed no weapō, 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.

[Page 75]2.Fol. 23. 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 opē assēblies.

6. They condemne bargainyng and the vse of weapons.

Cap. 11. ¶Of Sinles Anabaptistes.Fol. 26.

These Anahaptistes sayd, they could sinne. For proofe they cited.

He that is of God sinneth not.1. Iohn. 3.6. &. cap. 3.8.

He that sinneth is of the Deuill.

Christes Church is without spot or wrinckle.Ephes. 5.27.

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.

[Page]They saw by Reuelation that the day of Iudgement was at hand.

Cap. 2. Of free brethren o [...] gro [...] and impure Anabaptistes.

Fol. 37.1. They had (as they thē selues affirmed) fleshly know­ledge either of other.

2. They sayd Christ made them frée from all lawes.

3. They might haue no landes, nor pay tithes or obedi­ence or subiection to any man.

4. They had communitie of all thinges.

Cap. 4. Of Libertine Anabaptistes.

Fol. 42.1. They graūted that othes Magistracie, and Baptisme might indifferently be vsed or not be vsed.

2. They passed not for Scripture, for say they we are all taught of God.

3. They sayd Sacramentes were néedeles, for the fayth full hauyng the thyng signified vz. the holy Ghost née­ded not the outward signe of water.

4. They sayd it was frée for them in persecution, either to confesse or dissemble their Religion.

5. They sayd it is sufficiēt for them, to kéepe their harts cleane although they do cleane cōtrary in their déedes.

6. No man say they ought to put him selfe in daūger for his fayth, for God is not pleasured by any mās death, neither wil he haue any man leaue his wife & childrē.

7. For their quietnes sake (they say) they may cōforme them selues to the Religion of any people, among whom they lyue.

And of this iudgemēt (said M. Bulling.) was ye beast Da­uid George, Fol. 43. a. and this is the most pestilent sect of all others.

Cap. 6. Of the sect of the Hutties.

They thought they were the Israelites bodely.

They had terrible dreames and visions.

[Page 76]They saw in their dreames, that domes day was at hand, & therfore spent their goodes rioteously.

In continuaunce of tyme when all was wasted, they professed w [...]full pouertie.

Cap. 7. Of the sect of the Augustines, of Augustine a Bohemian.

THey sayd that heauen is, was, and shalbe shut vntill the day of Iudgement.

They thought that neither the good were in heauen, nor the wicked in hell, vntill the day of Iudgement, but they were put in seuerall places, which places are vnto vs vnknowne.

Cap. 8. Of the Anabaptistes of Munster.

1. THey inueyed agaynst all excellencie, wealth, and honour.

2. They despised and spake agaynst the Magistrate.

3. They despised the world and worldly thynges.

4. Their talke was wholy of ye mortifying of ye old mā.

Cap. 13. Melchior Hoffmā an Archheretique and an Anabaptist and his sectaries affirmed,

1. THat the Baptisme of infantes was of the deuill.

2. That Christ tooke not flesh of the virgin Mary.

3. That our saluation is of our selues.

4. That there is no hope of pardon for those, which fall away after they haue receiued the grace of God.

Cap. 14. Of the heresie of Dauid George.

1. DAuid George affirmed that all the doctrine giuē vs from godly Moses, Christ and the Prophets and Apostles is vnperfect & vnprofitable to saluation, but sayd that his heresie is perfectly profitable vnto lyfe euerlastyng.

[Page] 2. Dauid George sayth he is Christ, and the Messias, the beloued sonne of God, borne not of the flesh but of the spirite.

3. Dauid George sayd he will restore the house or Israell and the tribe of Leuie.

4. Dauid George sayth, it is he that must forgeue sinnes.

4. Libertines.

1. THey sayd God made the sinne of Cain and Iudas.

2. They denyed the Resurrection and sayd it was spirituall.

3. They sayd the deuils & all ye wicked should be saued.

4. They sayd the old Testament is abrogate.

3. Booke. 1. Chap.

THe Anabaptistes withdraw themselues from their Churches and Ministers. cap. 2. your Ministers line not well say the Anabaptistes: therefore your Church is not the true Church.

The Anabaptistes in ioyning to the Churches where the Gospell hath with much labour bene preached there they stirre vp tumultes. They say the Ministers are not rightly called.

Chap. 6. Anabaptistes reasons why they refuse to come to Church.

1 THe Ministers refuse and depart from Christes doctrine.

2 No man ought to be compelled to fayth.

3 Ye resist euill, and Moyses sword should not defend doctrine but Christes.

4 Your Ministers liue not as they teach, Ergo, their doctrine is vntrue.

4. Booke 3. Chapter.

THe Anabaptistes say we may fulfill the law.

They affirme they are not heard as they ought to be. [Page 77] vz. openly, and as the law requireth, and Nichodemus Reason. 1 counsaileth, and yet not one of thē dare once professe their doctrine openly.

They quoted much scripture.

Wée ought not say they be compelled to Religion.Reason. 2

It is not lawfull to defēd Religion by the ciuill sword Reason. 3 For Christ sayd resist not euill.

The preachers rayled on them, and delt vncharitably Reason. 4 with them, yet were they the most scoffers of all others.

No man say they ought to be put to death for Religiō,Reason. 5, but be excommunicated onely: for excommunication is the last punishment of the holy Ghost.

They rayled on the Lordes supper, and sayd it was Reason. 6 no sacrament, they sayd they might not companye with any but of their owne sect, & other they sayd are wicked.

They affirmed none ought to be baptized, but they Reason. 7 which are of age which can professe their fayth, and yet for profe hereof they quote no scripture.

Yf any of the Gospellers lyue godly they call him an Anabaptist.

The reprochfull tauntes of the Anabaptistes, Luthe­rans. Fol. 254. False and carnall Gospellers. 255. er­rors and vnskilfulnes of preachers. 256. Succeders of the Pharesies. 256. Hipocrites, blind guides, Fooles, blind serpents, Generations of vipers. 257. fellowes of theues whome Dauid maketh mention of. Psal. 50.

They say we hate thē because they would lyue with­out sinne.Fol. 260.

They say we may kéepe the law, to the profe whereof they abuse much scripture.

The preachers (say the Anabaptistes) would haue vs professe openly because they would haue the Magistrate persecute vs.

FINIS ex Bullingero. Out of Caluin agaynst the Anabaptistes.

THey say that they ought not to receiue ye Lordes Sup­per, where there is no true excommunication.Fol. 38.

[Page] Fol. 35.They say they may not participate in the sacraments with any man whome they know to be wicked.

Fol. 53. Catharistes, Donatistes, and Anabaptistes séeke a Church without spot.

Fol. 58.The Anabaptistes say no man that is minister may haue a certayne charge, alledging for profe the Apostles example.

Out of Caluin agaynst the Libertines.

THe sect of the Libertines is that sect which S. Peter and S. Iude foretould.

Fol. 129.The whole speach of the Libertines is in such straūge kinde of stile, that those which heare them at the first doe wonder at them, and so dealt Marcion in the hatching of his heresie.

Fol. 131. Fol. 133.The Libertines denied the resurrection.

The Libertines, were deuided into orders of men.

The first sort were called blessed ones, which whē they vsed their office in purging their religion, they were ter­med Puritanes.

Secondly there were ij. kindes of their disciples, the first they vnto whome they did reueale their misteries of their sect, and them they termed Elected ones.

Others whome they a far of by little and litle made acquainted with their heresie, they termed Hearers.

Fol. 164.In the 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 [Page 78] 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,135. 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.139. 155.

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,156. 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.157. 165.

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,Fol. 215. 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.Fol. 217.

[Page] Fol. 218.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▪

219Yf they sée any mā stroock with a feare of Gods iudge­ment: oh hast thou yet say they a tast of the Apple?

237They 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.

238Secondly they affirme that the abuses and corruptiōs wherewith the world is infected, is no harme.

240Thirdly 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.

2971. 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.

Fol. 5.THe Catabaptistes cry God, the truth, ye word, the light, the spirit, holynes. &c. not onely mighty but if hypocri­sie were not, worthy, and excellent were their speaches.

7In what vice soeuer they are takē, be it adulterie, mā ­slaughter, 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.

9Those that take part with the Gospell, they rayle worse on them then on the Papistes.

11They spread abroad their bookes in ye hāds of their dis­ciples, [Page 79] boasting euery where yt they could so cōfute Zuin­glius yt they would make him haue neuer a word to say.

Their Captaines beyng franticke and brainesick men complained to the Ministers,12 that they could not lyue a­mong the wicked, and therfore would they separate thē selues 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.14

They say they will proue their doctrine,16 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,33 but they which fulfilled the law and wrought righteousnes.

They boasted much of the spirite,35 62 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.63

They held fréewill.75

They reiect the authoritie of the old Testament.76

They bragge of ye certainety of knowledge in doctrine without the word and say We are thus certified from God. 77

They say there is no Sacrament of the Lordes Sup­per, without their congregation.81

Those which are not of their sect are abhominable be­fore God,89 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.

[Page] 92.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.

100.They boast perfection.

They haue aunsweres reueiled vnto them.

107.All that are not of their owne sect, they say that they are infidels.

182.They say that the dead sléepe, both in soule and body till the day of Iudgement.

187.They affirme that both the deuil and the wicked shal­be saued.

190.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 ye 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, and also of diuers Rea­sons of the Familie, beyng mere hereticall beyng set down in this end of the booke might hereafter (when they shall here any of the Familie, slide into any of these affirmati­ons) know whence such speaches haue bene learned and auoyde them: gentle reader the Lord geue thée vnderstā ­ding in all thinges, and lighten all thy wayes by the can­dle of his word, that the day star arising in thy hart thou maiest grow to a further knowledge of the Lord, with a feruent desire to doe his will, and to liue to learne, and [Page 100] learne to lyue, to tread the steppes of Gods sonne, and to dye his seruaunt: He this graunt vnto thée, who hath geuen himselfe for thée, to whome be eternall prayse, power, and glorye. Amen.

Tim. 4. chap. 6. vers. 87.

YF thou put thy bretheren in remembraunce of these thinges, thou shalt be a good Minister of Christ, which hast bene nourished vp in the wordes of fayth, and of good doctrine, which thou hast continuallye followed. But cast away profane and ould wiues Fables and exercise thy selfe vnto godlines. So be it.

FINIS.

AT LONDON Printed by Iohn Daye, dwelling ouer Aldersgate Anno. 1579.

Cum priuilegio Regiae Maiestatis.

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