comme to short in their reconing c. I may not deny but that there is conteined in the scriptures geuen by inspiration of God being rightly vnderstanded followed and obeyed necessary and sufficient doctrine of saluation but for want of these thrée principall pointes many haue small profite truely I could also with all my hart wishe that man with man committed not filthines nor depended one vpon an other but to stay them onely on the Lordes truth and not on flesh and bloud so were then all controuersies at an end It were well also to proue all thinges but not as semeth me by the crooked rule of mans owne iudgement or fleshly minde and concerning nor by his imagination without the light of Gods truth or spirite of righteousnes and loue taken on in constructing and wresling of the right sence and minde of the scriptures which being seperated from the light of lyfe as he in the same worke alleadgeth is a closed booke or a darke word without light and the seruice administred thereout as a dead bodye without a soule or as a dead wife deceased from her husband which could bring fourth no children of lyfe For what can the naturall man iudge that is altogether ignoraunt of the thinges of God or yet open the holy thinges without the key of Dauid or behould the Paradice of God when as men can not frely enter the Seraphin with his fiery sword not being taken away or yet iudge of an other which hath ouercome and attained to haue a new name written in the white stone that lyeth himselfe yet in the meane time altogether be wrapped and buried vnder the bondage and subiectioÌ„ of the earthly being and vngodlynes c. Consider therefore euery thing in his right degrée if you be endewed with ghoastly vnderstanding and possessed with the right spirite of iudgemeÌ„t and then out of your spiritualnes iudge all thinges according to the ballance of equitye and trying squaire or measure line of righteousnes in the lyfe and truth Trie also the spirits by the same rule and be not vnbeleuing towardes the right spirit but follow and embrace that which is good For if you can shew vs any passinger God of Israel or any better lawe rites and ordinaunce then is his lawes rites and ordinaunces or anye perfecter life then the loue whereon Christe with his holy ones haue heretofore testified Whereto also the Author presently as a concordable witnes with the same doth only point and direct vs or that there be any better thing then the eternall lyfe and the loue it selfe So let not theÌ„ that same most best be withheld from vs whilest that we onely enforce vs thereunto that we might serue eueÌ„ so the onely liuing God in vniformenes of hart and vnpartialitye of minde together with an vpright righteousnes and holynes Take this briefe freindly well meaning aunswere to your exceptions in good part and way it not as a matter done to defend the worke by the way of contending but rather as one out of goodwill doe but geue you occasion thereby to weigh more distinctly and reasonably of that which commeth so lyuely freindly to your hands out of grace to your profit and welfare Therefore saue labour for making any further reply hereunto least you doe but lose your trauaile herein for Christ with his holy ones will not now in this same day of the Loue lyke as doe the princes of the earth whose kingdome is of this world set vp and maintayne his kingdome with contention and discorde but with peaceablenes louing kindnes and long suffering But if one listed to sée wrestlers bestirre them in their play then for to graunt them leuill ground he might not well denay And yf one should trauers the right of his case then must the Iudge sit vnparciall in iudgement place so shall then all matters in equalitye out fall but otherwise be peruerted and oppresse right we shall Vale ê™ F. L. ⧠Errours and absurde asseuerations out of HN. his Euangelie gathered by William Wilkinson HN Sayth the day of Loue by him preached is the appearyng of our Lord Iesus Christ in the Resurrection Esay 26. c. 1. Cor. 15. f. of the dead wherein the law and the Prophetes and all that is written of Christ becommeth fulfilled Luke 24. e. HN. sayth he is the Aungell of the Lord or messenger before him for to prepare his way Math. 3. a. Math. 11. b. and to publish an euerlastyng Euangelie Math. 24. Apoc 14. a vnto all generations languages and peoples accordyng to the promises All the testimonies of HN. set foorth in the Glasse of righteousnesse are the Gospell HN. sayth the Familie is the rest of God prepared froÌ„ the begynnyng for the people of God and for all repentaunt persons and is appeared in the last tyme accordyng to the promises HN. permitteth to euery nation what Religion they will so they hold with his heresie of the Loue. HN. receiued this message of his Euangelie from the mouth of God him selfe HN. maketh the day of the publishyng his Euangelie to be the last commyng of Christ in iudgement with thousaÌ„ds of Saints For proofe he citeth Esay 3. b. Math. 24. d. and 25. d. Iude. 1. b. HN. buildeth vpon miracles without Scriptures HN. sayth he will declare the secret misteries of God and make relation of thynges hidden before the world HN. sayth the former kyngdome wherein man was set that is Adam before his fall is brought agayne in the lowlynes of the vpright beyng HN. sayth of the Preachers that they vaunt and geue foorth themselues for Christians and as illuminated men that are Maisters of the Scripture beyng craftie subtill peruerse of hart darcke in their vnderstandyng of a peruerse nature HN. sayth that no man how wise and vnderstandyng soeuer he be in the knowledge of the Scripture can by any meanes vnderstand or comprehend the wisedome of God but they onely that be of his Familie Therefore hope we sayth HN. with much ioy ouer the dead whiche dye in the Lord or are dead in him to wéete that they in their Resurrection from death shall liuyngly come vnto or méete with vs For all the dead of the Lord or the members of Christ shall now liue and arise with their bodyes and we shall assemble with them and they with vs. This day of the Loue is the last commyng of Christ Abell was slayne through the wicked nature of sinne through the handes of his brother Cain HN. depraueth the whole Historie of Abraham from Gene. 16. vnto the 27. Chapter by turnyng it into an Allegorie The greatest must serue the lesse that is sayth HN. the great righteousnesse of the law with the great knowledge or prudence of the fleshe or of the earthly beyng which is borne out of the letter shall serue the litle mynded simplicitie of Christ HN. peruerteth the fourth Commaundement HN. sayth
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 vnderstāding 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 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 Cantic 2.15 Ezech. 13.4 Esay 5.1 Ionas 4.7 Math. 13.24.25 Act. 20.28 Heb. 13.17 Math. 24.24 Math. 13.25 Math. 7.15 1. Pet. 5.8 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 HN. his heresie mingled of all heresies 2. Pet. 2.1.2 Iude. 12. Amos. 8.11.12 Math. 4.4 Prou. 29.18 First Edition pag. 606. A. Pag. 1605. * 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 M. Fox reporteth his most godly Christian doctrine Pag. 1976. a. Pag. 1530. H. Harte a peruerse heretique M. Fox pag. 1531. Predestination blasphemed by the Fam. 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 Vitels denyed that Christ is God. Obiectiō of the Familie Aunswere Vitels some tymes an Arriā God graunt he now be sounde in that point Actes 8.24 Math. 26.75 Generaly HN. his Euangelye is to be mislyked for Odious comparison of the Fam. 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 Vntruth for the Prophet Esay and the rest are very eloquent All without the Fam. directed with dreames of mans fantasie No booke of any wrighter like HN. his Euangelye HN. his Euangelie in Exposition of darke figures in the Bible No learned mā in these dayes like HN. HN. a Papist Chap. 31. Chap. 31. sent 4 Christ what he is according to the Familie Antichrist nothing but sinne according to the Fam. Two kyndes of Gods worde after HN. his Familie Luke 16.28 A notable vntruth for HN. no where in his bookes doth wish mē to read the Scriptures Horrible blasphemie HN. his booke of Euangelie made equall with the word of God. Ephe. 5.21 1. Iohn 4.1 No man may iudge of doctrine but the Familye Louely Poetrie of the Familie Preface sent 2. Resurrection is appeared vnto HN. Law and Prophets all fulfilled in HN. his Loue day Preface sent 3. HN. taketh on him Iohn Baptistes office Sent. 4. HN. his writinges the Gospell Sent. 6. Cap. 1. sent 4. Libertie of Religion Chap. 2. sent 1. Fol. 4. Cap. 2. sent 1. Cap. 2. sent 11. Cap. 4. sent 1. Cap. 4. sent 4. HN. rayleth on the Ministers Preachers of Gods word Sent. 5. Onely HN. his Familie wise Sent. 15. Resurrectiō cōmeth to passe in HN. his new day Heresie sent 18. Cap. 5. sent 1. Cap. 8. sent 4.5.6.8 c. Cap. 9. sent 7. Cap. 13. sent 3. Cap. 13. sent 4. Cap. 19. sent 5. Sent. 11. Cap. 23. sent 2. Cap. 23. sent 2. Cap. 25. sent 6. Cap. 25. sent 6. Cap. 25. sent 6. Ibid. No dissembling is lawfull by HN. Sent. 10. All prophecies doe lead and end in HN. his Fam. Cap. 28. sent 4. HN. raileth vpon preachers Cap. 30. sen 5.6 HN. liketh of purgatorye Cap. 31. sent 1. HN. Fauoreth poperie Popish discipline good by HN. Cap. 31. sen 4. 7. Orders a Sacrament by HN. Sent. 5.7 The truth spred in all landes by the Pope sayth HN. Sent. 8. 10. 14. 17. 18. 19. Sent. 23. Cap. 32. sent 4. Cap. 33. sent 11. Cap. 34. sent 1. Blasphemye Cap. 35. sent 1. Cap. 35. sent 3. 4 5. 6. 7. Sent. 8. Resurrectiō passed already saith HN. Cap. 36. sent 13 Cap. 37. sent 1. and .14 and. cap. 38. sent 1.3 Cap. 4. sent 7. Scripture vildly abused by Allegories Nothyng commeth from HN. his perfect ones but perfection Perfection Christ after the flesh what Christ rooke no flesh the virgin but doctrine c. HN. his perfect ones not subiect to Gods worde alwayes Shrift Scripture vntruly Expounded 1. Cor. 15. cap. verses 50.53.54 Resurrectiō denied The Family wil haue all the whole man or nothyng at all Admission into the Familie Admissiō to the Familie with an othe Herodes oth in the Familie Why few Fambles returne frō HN. his doctrine Giltles of particular sinnes Antecedent HN. his argument that we may sinne Scriptures wrested Shrift 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 HN. his holy bread dayly eaten at Tables Scripture wrested Sinnes forgiuen in the Familie onely Gay Rhetoricke of the Familie Docum sentences 1. Chap. sect 3.7 Bullenger agaynst the Anabaptistes 1. Cor. 16.14 Gal. 5.22 1. Cor. 13.4 1. Iohn 3.18 Math. 7.16 Luk. 6.44 Math. 12.34 Iohn 3.20 Fam. of Loue in the briefe rehearsall the title Bulling 1. boke chap. 8. leaf 18. a Cyp. de simpl August ad Crescon 2. boke 7. chapter Schismatiques who Num. 16.1 2. Cor. 1.12 Actes 20.28.29 30. verses Rom. 16.17.18 Fam. bred and brought vp among the Papistes Deut. 27.18 Math. 18.7 1. Cor. 11.19 Reuel 3.11 1. Tim. 3.15 Math. 24.5.24 1. Iohn 4.1 Ezech. 33.4 1. epist. cap. 2. sent 2.6 1. Exhor cap. 7. sent 38. leaf 16. Scripture abused Last day Euang. cap. 3. sent 3. Psal. 118.24 Ephes 4.4 Marc. 15.28 Iohn 20.30 Euang. praeface sent 2. Luke 24. c. Scriptures quoted in vaine Cyp. de simpl praelat August ad petrum dia. cap. 34 6 ▪ epist. 1. boke Cyp. ibid. throughout Iud. 6. vers 2. Pet. 2.4 1. Exhor cap. 12. sent 42. fol. 27. 1. Exhort cap. 20. sent 7. fol. 49 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. Iam. 4.3 Math.
waxed so heate and such dayly dauÌ„ger honge ouer their heades that professed the sinceritie of the Gospel So scorchyng was the flame of those most bloudy tymes that those men whoÌ„ 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 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 auÌ„cient 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 that at the kynges head in Colchester and at other Innes in the sayd Towne the afflicted Christians had set places appointed for theÌ„ 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 â—anglyng whereby the deare Saintes of God were not a litle disquieted at such tyme especially as some of them beyng coÌ„demned 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 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 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 one Iohn Kempe and Henry Harte who is the principall of all those that are called Frewil meÌ„ for so they are termed of the Predestinators the 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 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 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 froÌ„ the truth xij godly ChristiaÌ„s which were Martyred Of this vngracious coÌ„pany 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 coÌ„pany 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 agaynst whom ye purposely mynde to deale I aunswere that from this preseÌ„t 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 coÌ„parison which in this booke followeth of all the sectes that the grouÌ„d 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 caÌ„ 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
as vnto all mē declare their misbehauiour straight with the presence of the spirite cloke of zeale they haue laboured to shroude this so great impietie For hereupō it ensued that the Romanistes so cloyed the church with their fond festiuals leud Legendes and so stuffed into the seruice of God such store of idle reuelations and vnnecessary visions that by the reading of them openly in the congregation the holy and canonicall wrightinges of the holy ghost were wholy abandoned and cleane cast out of the dores And this was that which the Anabaptistes and other heretiques haue practised which when they had no witnes or warrant from the written word and approued truth of God they forged straunge euidence and that which with blasphemie they inuented they vttered with vntruth For being demaūded the ground of their misdemeanour they aunswered The spirite thus commaundeth me and thus the Father hath sayd so that when they wanted the worde they boasted of the spirite and affirmed that they had their doctrine from heauen reuealed vnto them This might by the inducing of many examples be proued to be true and the historyes of them who haue noted their behauiour are many and manifest Onely the testimonies of those learned men which were acquainted with their dealinges shall vnto the indifferent reader be sufficient for proofe of that which we haue in hand Vnto the which assertions of the Papistes and Anabaptistes with the Libertines lykewise if Henrye Nicholas should be added which in plainer wordes vttereth more pestilent impietye their messe shall be the fuller and the conuenticle of them more conuenient vpon the which the iudgements of God should fall in greater measure seing they all haue bene partakers fellow laborers in forging so great a heape of confusion to set vp the same agaynst the truth of God. To proue that HN. is guiltye of the inditement wherewith I burthen him vz. That he is a coyner of reuelations my allegations are two first his owne wordes vz. That the Lord reueiled it vnto him out of Sion and declared it out of the heauenly Ierusalem Secondly the places of Scripture by him misaleaged to quote and cōfirme this his dotage wherein he will not onely be offensiue to men but to the Lord also very wickedly iniurious As for his wordes the which are prefixed before this Article therin he claimeth vnto himselfe a more notable prerogatiue thē any mā liuing durst euer thinke or once imagine of For whereas it hath ben an onely especiall thing which properly appertained vnto such as haue ben singularly beloued of the Lord vnto whom God hath shewed himselfe in more notable measure as vnto Abraham Moses Iosua Gedeon Esay Ezechiel and the rest of the heauenly prophets and holy Apostles of Christ whome the Lord had before adioyned to more excellent functions and put them aside for some notable and extraordinarye ministration vnto those the Lord hath more clearely discouered himselfe and reuealed his countenaunce and in a greater measure opened and set abroad the brightnes of his glory yet vnto none so far at any time as HN. boasteth of hath hapned vnto him that he should be codeified with God in the spirite of his loue made heire with Christ in the heauenly treasures of the riches of God. The which great and wonderfull claime as it farre surpasseth all that euer any of the Prophets durst chalenge vnto themselues so doth HN. herein very impudētly boast and blasphemously arrogate more vnto himselfe then euer belonged vnto any mortall man the son of God excepted The which his vaine challenge as it is taken on by him with an harlots forehead so hath he no specialtye to shew that can warantiz him therein but onely the vngodly behauiour of the aūtient heretiques which by their furious fantasies and vaine imaginations haue made a diuorce betwixt the spirite and the written word of God which alwayes are enlinked together so that the one of them is neuer seperate from the other In the which poynt as he hath dealt very vnlearnedly and vnskilfully before men so hath he behaued himselfe very vnthākfull towardes the word of God which before might haue ben vnto him a sufficient caueat for that it termeth such reuelations and Prophesies as his are but lying visions whereof none haue so much bragged as the false Apostles But if here HN. his disciples shall reply that their Eldest Father doth confirme that reuelatiōs are sent frō God to him by the written word of the Canonicall scripture then I aunswere that herein resteth the triall that HN. is a lying seer and a seducing Prophet which may more easely appeare if the places which he alledgeth for the profe of his fained reuelations import no such thing as he doth father vppon them As for the first place which is To the which Elders and Fathers God hath reueiled his word in the day of Loue There is not any one place quoted for confirmation of it neither with Gods people will a mans bare worde be of sufficient warrant to countenaunce and confirme any thing Scripture it is that is the true rule and euen ballaunce wherein Gods marchandise must be peised This selfe same thing A godly and learned Father hath soundly proued when he sayth Let it not be sayd this say I and this thou sayst but this the holy Ghost sayth And agayne Taceant voces humanae loquantur diuinae ede mihi vel vnam scripturam pro parte Donati Let mens wordes be silent let Gods voyce be heard shew me but one text of scripture which defendeth Donatus assertion Right so say I set aside the persons of the speakers let vs sift and examine that which is spoken shew me but one text of scripture truely cited for the profe of HN. his doctrine As for this profe affirmations without ground and miracles without the worde as HN. doth commonly vse thē so is his vse not commendable The second place testifieth that God hath reuealed his true being vnto HN. out of Sion and Ierusalem Esa. 2. a. Mich. 2. a. 2. Pet. 1. b. Wherein he depraueth the sence of the holy Prophets in wresting that into an allegorye of the Celestiall Ierusalem which is ment of the Terestriall and earthly but this his fond exposition is more playne in an other place in these wordes HN. doth declare the same misterie of the riches of God agayne vpō the earth and minister the selfe same liuing word which is the very true light haue out of the heauenly Ierusalem to a testimonye of the truth receiued from Gods owne mouth c. And in an other place he sayth that this opening of Gods misteries is come vnto him out of the hyest heauen So that here it is very plainely to be sene that he abuseth the scripture and peruerteth the sence therof by turning the truth of a déede done in a place materiall into a heauenly and spirituall vision whereas the sence of the
I promise him lykewise that hereafter I will not further medle with him or his for I like not to spend good leasure wherof I haue not such plenty that in speaking in the ayre I both may mispend my tyme and abuse the reader with emptines The last and least reason whereby Theoph. would proue that no man ought to deale agaynst the Fam. is taken from the counsell of Gamaliell in the Actes of the Apostles This reason is as it were by common consent receiued and alledged by all those that are any thing at all sene in the Fam. euer in their mouthes if it be of God it will stand c. The which reason the Anabaptistes vsed very often and is by a learned expositor termed a reason not fit for any man of wisedome First concerning Gamaliels wordes that they are not alwayes to be taken for a law it is manifest neither are they a right rule or conteine a generall doctrine how at all tymes false teachers are to be delt withall neither were the holy Apostles false teachers as Theophilus comparison doth afford but he onely vpon that present occasion because of that imminent perill that hangeth ouer the heads of the Appostles at that instant vttered that speach as a worldly wise and politique man to stay the fury of the priestes and set frée the Apostles in so great a daunger Wherefore he that shall stretch Gamaliels wordes further then he ment them and of one priuate politique action by and by publish a principle in Diuinitye and thereupon ground a generall doctrine without an especiall precept to the warrant thereof shall of the lyke examples in the scriptures gather many and marueilous inconueniences Concerning the doctrine of the first table if this example were generall by this gapp many heretickes would stirre coles in the Church and in the second tables many theues harlots and godles persons would swarue to the vtter ouerthrow of the common weale The first will not haue any man compelled to religigion therefore much lesse to be put death for the same The second is a plausible doctrine to fill the world full of theues and harlots to the confirmation whereof no honest man will once breath to the confutation euery man both by the law of nature and much more by the written word of God is bound to agrée with all possible resistaunce if he meane to kéepe a good consciēce towards God or maintayne the dutye of Charitye towardes his neighbour But because the oportunitye and the instance of this place doth séeme to enforce a word or two concerning this question by sound and straunge reasons out of holy Scripturres I will approue that a Christian magistrate both may and ought to punnish by death and otherwise those that are heretiques agaynst the fayth and blasphemers against religion 1 The Manachies Donatistes and ould Heretiques were of the opinion that all heretiques ought fréely and without punnishment professe what they listed and not be compelled to fayth but they might embrace what religion best they lyked without controulement whome S. Augustine in many places confuted shewing that a magistrate might lawfully compell heretiques to the fayth and sharpely punnish false teachers for broaching of their opinions And therefore speaking to the heretiques he sayth very well Recte faciunt imperatores Catholici qui eos cogūt ad vnitatem the Catholique Emperours doe very well when they compel heretiques to come to vnitye The first reason is taken from S. Paule who reasoneth Reason 1 from the end of the institution of the magistrate That he beareth not the sword for nought for he is the minister of God to take vengeaunce on him that doth euill Séeing then heretiques and false teachers doe euill in blaspheming the holy name of Christ after the which we are named in making a schisme amongest the people in disturbing the commē quietnes of the land wherein they liue and the state of priuate men also therefore it is not to be doubted but they may and ought to be punnished of him not onely in their wealth and goodes but in their bodyes with the losse of lyfe also Secondly God by manifest precept and commaundement Reason 2 hath prescribed how heretiques ought to be dealt withall for when they stirre vp tumultes amōg the people and drawe them from the doctrine deliuered out of the word of God which teacheth that we should haue but one God one fayth one Baptisme c. And séeing I say there be perticuler preceptes of this matter and God in his word hath commaunded that they should be slayne It can not neither is it to be thought that God hath commaunded that he hath not allowed of heretiques Therfore lawfullye may by the commaundement of God be put to death by the ciuill Magistrate Reason 3 Thirdly the Lord hath not left this vnto vs by precept onely or as a thing indifferent in the pleasure of the magistrate to chuse whether he will punnish them by death or no but he hath also hedged in this his law by example that whosoeuer shall transgresse in this behalfe shall be guiltye of a heinous transgression The man that gathered stickes on the Saboth day was slayne Godly kinges by their example haue approued the same by their continuall practise Asa put downe his owne mother from her estate because she made an Idole in a groue and he destroyed her Idols and burnt them by the brooke Kidron Iosias put downe the Chemerims he defiled Tophet he brake downe the Images and put downe the alters sacrificing the priestes of the hye places vpon them Iehoiada destroyed Baals temple brake his altar and his Images and slew Mattan the priest of Baal before the altars Elias put to death all Baals prophets and would not let one of them escape Iehue put all Baals priestes to death Neither was this onely in the tyme of the law of Moses but after Christes assention when there was not a Christian Magistrate S. Paule made Elimas blinde S. Peter slew Ananias and Saphira because they lyed agaynst the holy ghost Lastly in the tyme of Christian Emperours namely Constantine Gratiā Valentinian Theodosius Archadius Honorius Valentinus and Martianus And many others which by waight of lawes did forbid all wicked sectes and factions contrarye to the word of god And therefore did they commaunde to all their Liuetenants Proconsuls and Presidents in all their Empires that Idolatrye should be forbiddē the temples of Idols should be shut that they should not be permitted to sacrifice in them that all the heretiques as the Manichies the Donatistes the Arians Apollinaristes and Euchians with their doctrine should not be suffered their Churches should be spared and their conuenticles forbidden That their heretical bookes should be openly burned that those which fostered them or receiued them to house should be greeuously punished and the heretiques themselues should be depriued of honours goods
yea bodies and liues also that by some meanes or other their wicked and schismaticall fantasies might be ouerthrowne All the which they would not haue done vnlesse by the worde of God it had ben assuredly lawfull or if the counsaile of Gamaliell had bene as a generall lawe to all estates tymes and persons that followed The which examples of Christian Emperours and godly kinges and gouernours both in the law and the kinges of Iudah in and since the state of the Primatiue Church I besech God to whome the care of his Church doth belong to put into the hartes of all Christian Magistrates to practise that they may in déede shew themselues nurses of the Church to the maintenaunce of Religion and the assuraunce of their owne thrones and estates and to the quietnesse of their subiectes that heresie may be suppressed sinne punished and that God in all may be gloryfied in and through his Christ our onely mediatour and redéemer Amen ⧠Certaine profitable notes to know an Heretique especially an Anabaptist With the Opinions and behauiour of them out of 〈◊〉 Authors ¶ Out of M. Bullingers booke agaynst the Anabaptistes ANabaptistes fly open conference and créepe from house to house craftely and priuily seducyng the simple and ignoraunt 2. Nicholas Storcke in Saxonie the chiefe ringleader of the Anabaptistes boasted of Reueilations 3. He boasted of a new world wherin iustice dwelleth Anabaptisme commeth alwayes by contentious and troublesome persons where the Gospell had bene preached before Thomas Muncer taught in word and writyng First that the Preachers of his tyme were not sent of God neither that they taught the word of God but the dead letter of the Scripture further that the scripture and outward word was not the true word of God but a testimonie of the true word and that the word is inward and heauenly and coÌ„meth immediatly from the mouth of God and that it ought to be taught inwardly by the spirite and not by Scriptures or Sermons He denyed Baptisme of Infantes He sayd that Christ did not fully satisfie for vs. He sayd God reueiled his will by dreames which he highly commended as inspirations from the holy Ghost His owne sect be termed the elect of God all that were not of his sect he sayd they were wicked woorthy to be slayne He sayd that goodes ought to be common Yea he sayd that Gedeons sword was geuen hym to abolish all Lordshyps agaynst all tyrauntes to restore the former libertie erect the new kyngdome of Christ vpon the earth Muncer was put to death for his heresie and repented before his death At Tygurie some contentious men though not vnlearned tooke part with the Anabaptistes The Anabaptistes would not communicate with the wicked They sayd that the Baptisme of infantes was inuented by Pope Nicholas and therfore it was naught Anabaptistes were hartned by those which desired the ouerthrow of the Gospell and the restoryng of Popery Anabaptistes were sage men they sighed often they laughed not they were vehement in reprehensions The simple were deceiued much by this Argument Let meÌ„ say of the Anabaptistes what they will I sée their sobriety I heare theÌ„ say nothing but this that we must not sweare at all but we must lyue holy and iust c. The Anabaptistes complained that all thynges were done agaynst them by force that the truth was oppressed that simple and godly men which sought nothing but that which was conteined in the word of God neither could they be hard or haue frée libertie to vtter out their myndes The Anabaptistes outwardly did lead a godly lyfe they spake earnestly agaynst couetousnes pride othes filthy talke vncomely behauiour chearyng and dronkennes they spake much of killyng the old man c. Briefly great and manifold was their hypocrisie They sayd they onely were the true Church wherein Christians delighted that their Sectaries might kéepe company with no Christian Churches of the Gospellers for that their Churche were no more the Churches of Christ then the Papistes Churches They sayd that the Ministers were not lawfully called to the Ministry nor ordinarily because they had not those qualities that S. Paule requireth 1. Tim. 3. e. They allow of Reuelations They say that the Sermons of Preachâ—â—â— are of smal accompt because in them is taught that Christ onely satisfied for our sinnes and that men were iustified before God by fayth and not by workes They affirmed the law might be kept and therefore they blamed the Preachers for saying the contrary They held Communitie of all thynges They affirmed that the old TestameÌ„t ought not to be mingled with the new because the old was abrogated They sayd that the soules slept vntill the day of Iudgement No Christian might be a Magistrat Magistrates must not medle with Religion The last punishmeÌ„t of Christians is ExcoÌ„municatioÌ„ No maÌ„ ought to be compelled to fayth or put to death for his Religion Warre say they is vnlawfull for Christians Their speaches must be yea and no without any oth None say they ought to be put froÌ„ the Lordes supper Cap. 9. Of diuers sectes and sortes of Anabaptistes ¶ Of Anabaptistes termed Apostoliques whose errours were 1. They approued onely the bare letter of the Scripture 2. They vsed no weapoÌ„ staffe wallet shoes money c. 3. They preached on house toppes 4. They washed one an others féete 5. They forsooke wiues and children 6. They held communitie Cap. 10. ¶ Of Anabaptistes Spirituall 1. They had nothyng like the world to proue it they abused Rom. 11. 2. They had rules both for the matter and fourme of apparell And affirmed it was vnlawfull to weare silke 3. They had rules of eatyng drinkyng and sléepyng 4. They might neuer laugh 5. They sighed often might not come in opeÌ„ asseÌ„blies 6. They condemne bargainyng and the vse of weapons Cap. 11. ¶ Of Sinles Anabaptistes These Anahaptistes sayd they could sinne For proofe they cited He that is of God sinneth not He that sinneth is of the Deuill Christes Church is without spot or wrinckle And therfore did they intermit the 5. petition Forgiue vs our trespasses They sayd there was no originall sinne neither were infantes by nature sinfull The hatchers of this heresie were Nouatus Catharis Auxentius Pelagius it is learnedly and at large confuted by S. Augustin Tom. 7. Agaynst Coelestius of mans perfect righteousnes in the last end of the booke Cap. 12. ¶ Of Anabaptistes that vsed to hold their peaces and pray 1. They sayd there ought to be no more any preachyng because the doore was shut Apoc. 1. 2. The world was not worthy to heare the Gospell 3. Beyng asked ought of their Religion they held their peace 2. Booke 1. Chap. Of Anabaptistes Enthusiastae They were often in a trayne and boasted much of the spirite and Reuelations Their common by word was The father sayd it They saw by Reuelation that the
day of Iudgement was at hand Cap. 2. Of free brethren oâ— groâ—â—â— and impure Anabaptistes 1. They had as they theÌ„ selues affirmed fleshly knowledge either of other 2. They sayd Christ made them frée from all lawes 3. They might haue no landes nor pay tithes or obedience or subiection to any man. 4. They had communitie of all thinges Cap. 4. Of Libertine Anabaptistes 1. They grauÌ„ted that othes Magistracie and Baptisme might indifferently be vsed or not be vsed 2. They passed not for Scripture for say they we are all taught of God. 3. They sayd Sacramentes were néedeles for the fayth full hauyng the thyng signified vz. the holy Ghost néeded not the outward signe of water 4. They sayd it was frée for them in persecution either to confesse or dissemble their Religion 5. They sayd it is sufficieÌ„t for them to kéepe their harts cleane although they do cleane coÌ„trary in their déedes 6. No man say they ought to put him selfe in dauÌ„ger for his fayth for God is not pleasured by any maÌ„s death neither wil he haue any man leaue his wife childreÌ„ 7. For their quietnes sake they say they may coÌ„forme them selues to the Religion of any people among whom they lyue And of this iudgemeÌ„t said M. Bulling was the beast Dauid George and this is the most pestilent sect of all others Cap. 6. Of the sect of the Hutties They thought they were the Israelites bodely They had terrible dreames and visions They saw in their dreames that domes day was at hand therfore spent their goodes rioteously In continuaunce of tyme when all was wasted they professed wâ—â—full pouertie Cap. 7. Of the sect of the Augustines of Augustine a Bohemian THey sayd that heauen is was and shal be shut vntill the day of Iudgement They thought that neither the good were in heauen nor the wicked in hell vntill the day of Iudgement but they were put in seuerall places which places are vnto vs vnknowne Cap. 8. Of the Anabaptistes of Munster 1. THey inueyed agaynst all excellencie wealth and honour 2. They despised and spake agaynst the Magistrate 3. They despised the world and worldly thynges 4. Their talke was wholy of the mortifying of the old maÌ„ Cap. 13. Melchior HoffmaÌ„ an Archheretique and an Anabaptist and his sectaries affirmed 1. THat the Baptisme of infantes was of the deuill 2. That Christ tooke not flesh of the virgin Mary 3. That our saluation is of our selues 4. That there is no hope of pardon for those which fall away after they haue receiued the grace of God. Cap. 14. Of the heresie of Dauid George 1. DAuid George affirmed that all the doctrine giueÌ„ vs from godly Moses Christ and the Prophets and Apostles is vnperfect vnprofitable to saluation but sayd that his heresie is perfectly profitable vnto lyfe euerlastyng 2. Dauid George sayth he is Christ and the Messias the beloued sonne of God borne not of the flesh but of the spirite 3. Dauid George sayd he will restore the house or Israell and the tribe of Leuie 4. Dauid George sayth it is he that must forgeue sinnes 4. Libertines 1. THey sayd God made the sinne of Cain and Iudas 2. They denyed the Resurrection and sayd it was spirituall 3. They sayd the deuils all the wicked should be saued 4. They sayd the old Testament is abrogate 3. Booke 1. Chap. THe Anabaptistes withdraw themselues from their Churches and Ministers cap. 2. your Ministers line not well say the Anabaptistes therefore your Church is not the true Church The Anabaptistes in ioyning to the Churches where the Gospell hath with much labour bene preached there they stirre vp tumultes They say the Ministers are not rightly called Chap. 6. Anabaptistes reasons why they refuse to come to Church 1 THe Ministers refuse and depart from Christes doctrine 2 No man ought to be compelled to fayth 3 Ye resist euill and Moyses sword should not defend doctrine but Christes 4 Your Ministers liue not as they teach Ergo their doctrine is vntrue 4. Booke 3. Chapter THe Anabaptistes say we may fulfill the law They affirme they are not heard as they ought to be vz. openly and as the law requireth and Nichodemus Reason 1 counsaileth and yet not one of theÌ„ dare once professe their doctrine openly They quoted much scripture Wée ought not say they be compelled to Religion Reason 2 It is not lawfull to defeÌ„d Religion by the ciuill sword Reason 3 For Christ sayd resist not euill The preachers rayled on them and delt vncharitably Reason 4 with them yet were they the most scoffers of all others No man say they ought to be put to death for ReligioÌ„ Reason 5 but be excommunicated onely for excommunication is the last punishment of the holy Ghost They rayled on the Lordes supper and sayd it was Reason 6 no sacrament they sayd they might not companye with any but of their owne sect other they sayd are wicked They affirmed none ought to be baptized but they Reason 7 which are of age which can professe their fayth and yet for profe hereof they quote no scripture Yf any of the Gospellers lyue godly they call him an Anabaptist The reprochfull tauntes of the Anabaptistes Lutherans Fol. 254. False and carnall Gospellers 255. errors and vnskilfulnes of preachers 256. Succeders of the Pharesies 256. Hipocrites blind guides Fooles blind serpents Generations of vipers 257. fellowes of theues whome Dauid maketh mention of Psal. 50. They say we hate theÌ„ because they would lyue without sinne They say we may kéepe the law to the profe whereof they abuse much scripture The preachers say the Anabaptistes would haue vs professe openly because they would haue the Magistrate persecute vs. FINIS ex Bullingero Out of Caluin agaynst the Anabaptistes THey say that they ought not to receiue the Lordes Supper where there is no true excommunication They say they may not participate in the sacraments with any man whome they know to be wicked Catharistes Donatistes and Anabaptistes séeke a Church without spot The Anabaptistes say no man that is minister may haue a certayne charge alledging for profe the Apostles example Out of Caluin agaynst the Libertines THe sect of the Libertines is that sect which S. Peter and S. Iude foretould The whole speach of the Libertines is in such strauÌ„ge kinde of stile that those which heare them at the first doe wonder at them and so dealt Marcion in the hatching of his heresie The Libertines denied the resurrection The Libertines were deuided into orders of men The first sort were called blessed ones which wheÌ„ they vsed their office in purging their religion they were termed Puritanes Secondly there were ij kindes of their disciples the first they vnto whome they did reueale their misteries of their sect and them they termed Elected ones Others whome they a far of by little and litle made acquainted with their heresie they termed Hearers In the