A Confutation OF CERTAIN ARTICLES delivered unto the Family of Love, with the exposition of Theophilus, a supposed Elder in the said Family upon the same Articles.  
By William Wilkinson Master of Arts and student of divinity.  
Hereunto are prefixed  
By the right reverend Father in God I Y. Bishop of Rochester, certain notes collected out of their Gospel, and answered by the Fam.  
By the Author, a description of the time, places, Authors, and manner of spreading the same: of their lives, and wresting of Scriptures: with Notes in the end how to know an Heretic.  Prou. 30.12. There is a generation that are pure in their own conceit, and yet are not washed from their filthiness. 
AT LONDON Printed by john day dwelling over Aldersgate. An. 1579.  
Cum Privilegio Regiae Maiestatis.   

PErusing over this little treatise of M. Wilkinsons', I could not but allow his diligence and painful travel in this heretical, and schismatical world, and I would heartily wish of God, that our Church of England might be well weeded from to to gross errors, for it is high tyme.  
Richard Ely.   

¶ To the right Reverend Father in Christ, and his very good Lord, Richard by the providence of God Bishop of Ely: W.W. wisheth all joy and peace, both in body and soul, with happiness in the Lord everlasting.  
WIse Solomon the son of holy David a prudent king; and a peaceable Prince, Reverend father in Christ: very fitly in his sweet songs resembled the Church of God unto a Vine, 
Cantic. 2.15. Ezech. 13.4. Esay. 5.1.  and the enemies thereof unto ravenous and greedy Foxes. For that the Vine being a spreading plant diligently trimmed and painfully attended unto, stretcheth abroad his sappy branches and broad leaves, for a succour and harbour in a storm and is a comfortable & gladsome fruit to him that eateth it or tasteth the liquor of the same. 
jonas. 4.7.  Which Vine the Foxes sometimes spoil and endamage by robbing the fruit, sometime by bruising the young and tender branches thereof, before they be able by their growth: to secure themselves, from so many sorts of assaults most dangerous. And not less aptly our Saviour Christ, the Son of God in his holy and divine Sermons likeneth it unto a field, 
Math. 13.24.25.  wherein good seed is sown by the painful husbandman, & corrupt seed scattered by the hand of the enemies. Of both which similitudes albeit many & excellent notes may be gathered, yet the whole scope of them both in my judgement is this: to show that shootings up and increase of God's Church being but from a feeble and weak beginning, is continually by Satan and his mischievous ministers not a little disquieted, that thereby the gladsome fruit, and looked for increase thereof is much let and hindered.  
What the remedy and redress thereof is, I leave to your Lordship to consider, whom (with the rest of your godly and learned brethren and Reverend Fathers,) Gods divine providence hath placed over us (as in a high watchtower) to foresee and descry the subtle assaults of so sly and cruel enemies. 
Act. 20.28. Heb. 13.17.   
And I heartily wish that it might not justly be affirmed, (or being justly affirmed I would that the loss of the souls of many poor Christians did not avouch the truth of the assertion) that even from the time, wherein the first scourge (wherewith the Lord afflicted his Church in the bloody days of Queen Mary) began: neither in, and from that time alone, but even long sithence also, to the great hurt of Christ's church, & hindrance of his chosen, 
Math. 24.24. Math. 13.25. Math. 7.15.  many false Christ's arose, and while the watchmen slept, many lying seers, and seducing Prophets, under lambs skins, craftily crept into the sheepfold, privily whispering perverse things, to seduce and beguile the simple. And though the word of God (his name be praised) have a clear & free passage amongst us, and the bloody bandoges of the Romish Synagogue be tied up, that by them the sheep of Christ, are in less danger to be worried: yet is not the increase of that heavenvly seed so great, (with grief be that hard, which is spoken with sorrow) as many as do ween & most men do wish for.  
For the roaring Lion daily runneth about, 
1. Pet. 5.8.  & his ministers are not idle: zeal in hearing and charity in practising waxeth cold: but specially the continual labour of God's husbandmen beginneth to faint, thorns & briars grow up in the lords field, 
2. Cor. 11.14. The cause of heresy is want of preaching. Math. 22.29. Rom. 10.14. Esay. 29.9. jerem. 23.2. Zach. 11.17. jerem. 50.6. Esay. 56.10. Math. 15.14.  & the devil transforming himself into an Angel of light deceiveth many. The reason is (as I take it) that those which aught to be breakers of God's bread to satisfy & relieve the hungry souls of his Saints cannot break that, which they have not: neither are able many of them being unarmed to withstand the enemy: or those which are able, either can and will not, because they are sleepy: or being both able & willing having a watchful eye upon the lords inheritance, they dare not adventure being divers ways discouraged with the sundry & manifold fetches of Heretics: especially not being acquainted with the danger (of that poison which daily floweth from our Lovely Family) to be sure of their own safety keep them selves out of gunshot.  
Of the Heresy itself in one word to utter the truth of that, which almost by the experience and practise of three whole years I have proved to be true, it is the most pestiferous, & deadly Heresy of all others, because there is not almost any one particular erroneous & Schismatical fantasy, 
HN. his heresy mingled of all heresies.  whereof the Family of Love hath not borrowed one branch or other thereof, to piece unto themselves this their broken Religion.  
The increase of this Family is great, & that daily, because the withstanders are not many: the defenders are wily as Serpents & would fayne in life seem innocent and unblamable: In profession of the one they boast very much: of the other they walking very closely do justify themselves, because few have to find fault with them, yet have they their loathsome spots and ugly deformities, as in this book to the diligent reader plainly may appear.  
Their books are many disorderly and confusedly written both for matter, and manner of things delivered in them, their phrases are such as the Scripture speaketh of clouds with out water, 
2. Pet. 2.1.2. jude. 12.  and lightening without rain, their blossoms are as dust and their fruit as rottenness.  
The proof hereof I refer to the sequel of the Treatise which ensueth, the which I desire your Lordship the rather to accept, because that within this Isle of Ely, and other where, within your lordship's Diocese, divers do suspect that to be true, which common fame reporteth, that daily those swarms increase, which in the end (I fear me) will wonderfully disquiet, (as it hath already begun in divers places) and molest the Church of God. The Lord vouchsafe when his pleasure is somewhat to cut them shorter: and grant to those unto whom the care of his Church and oversight of his flock belongeth, vigilant and watchful eyes, careful hearts, willing minds, and strong and able bodies to find out, and to root out being found, whatsoever doth disquiet the building up of Zion, that we may keep the spirit of unity in the bond of peace, and be but one fold under the shepherd jesus Christ our Lord, who bless your Lordship with the fullness of all spiritual blessings, to the honour of his name and profit of his Church. Amen.  
Cambridge September. 30. Anno. 1579. Your lordship's most humbly bounden. William Wilkinson.   

¶ To the godly and Christian Reader Peace from God the Father, and our Lord jesus Christ.  
THat which ancient writers and learned men report to be the singular commendation and especial praise of a good Historiographer (gentle Reader,) to conceal nothing of the truth for fear, or to utter any untruth for for evil will, neither yet to flatter or claw for favour: that same me thinks is necessarily to be required of all those which take in hand to testify of any matter whatsoever. For else how should we possibly look for truth of those men whose minds are wedded to affections, whose hands and pens are let out for lucre, and tongues let lose to testify an untruth, who are wholly blinded with disdain, and being egged on with evil will, have set themselves to sale, committing whatsoever is unhonest with unsatiable greadines. Concerning myself, in simplicity of heart I testify, and solemnly protest before the whole world, calling God to witness (whom I know to be a sharp revenger and severe judge against those which abuse his blessed name to any untruth) against mine own soul, if in this treatise I have uttered aught for envy or malice of those people, against whose opinions my whole style and writing is especially directed. I have truly quoted, rightly alleged, and faithfully as I am able reported, whatsoever I have either heard by word, or read by writing concerning the error of those men who term themselves to be of the Family of Love. Which I have the rather done being thereto required by that duty that I own unto the Church of Christ, which is the fellowship of the faithful and society of the Saints of God▪ as also being by a Christian Magistrate thereunto commanded I could not choose (I say) but I needs must testify the truth of that which both I have heard and seen: which also I am ready at any time to avouch before any person being called thereunto either privately or openly. Wherein also I have not said so much as I might truly, and could justly, having refrained for their sakes especially, which are my very friends being somewhat overtaken with the lime of that sect, and are bewitched with the blindness of those unsavoury opinions.  
Concerning my further knowledge in that Heresy, I refer thee (good reader) unto that which ensueth, most humbly beseeching thee to bless and further me with thy most fervent prayers, as I heartily desire the promotion and furtherance of God's true Religion, the increase of a true faith in the fear of God, the quietness of our English Church, and the utter ruin and abolishing of all Papistry, Atheism, and Heretical sects, and Schisms whatsoever.  
Cambridge Septemb. 30.  
Reading certain books of H.N. and conferring with certain of that Lovely Fam. I was by them requested to set down unto them in writing for my further instruction those doubts which (either by means of the unusualnesse of their Method in writing, the novelty of their far fetched phrases, there wrong and wrested Allegories, there Divinity not heard of, or their rough ●ottyng style) I did not understand, I delivered unto them in the month of August. 1578. those Articles which follow hereafter in this book, and desiring earnestly to be fully satisfied in that behalf, I received the answer delivered to the common carrier in London, which being intercepted by my worshipful friend, came not into my hands until the third of April last past Anno. 1579. The answer which I shall set down if first I shall give you to understand what I can testify concerning them and their Fathers of their monstrous Heretical opinions.   

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

1. Article. HN. saith we have no Church. 2.  
2. Article. HN. saith we have no truth. 5.  
3. Article. HN. saith we have no Baptism. 11.  
4. Article. HN. saith we have no forgiveness of sins. 12.  
5. Article. HN. saith we have no Ministry. 13.  
6. Article. Of being united and Godded with God. 15.  
7. Article. What HN. saith of himself and his extraordinary calling. Wherein is declared against the Family that first he was D. George, his Scholar, secondly he is one of the heretics whereof Christ and his Apostles did foretell, thirdly HN. agreeth with the old heretics in sundry their heresies and opinions. 20.  
8. Article. What is necessarily required in HN. his Disciple. 34.  
9 Article. Of HN. his Revelations. 44.  
10. Artic. Of shrift used in HN. his Family. 49.  
11. Artic. HN. misliketh the Preaching of the word, and what he termeth it. 51.  
12. Artic. HN. his judgement of Preachers not admitted by his Family. 56.  
13. Artic. HN. saith it is lawful for one of his Family to dissemble. 61.  
14. Artic. HN. maketh God the Author of sin and the sinner guilts. 63.  
22. Articles of the Libertines. 66.  
Theophilus. Proofs confuted. whereby he proveth HN. his doctrine is the truth. 67.   
¶ With a brief token how to know an Anabaptist, gathered out of Zuinglius, Bullinger, and Caluin, which declare the opinions and behaviour of Heretics from time to tyme.   

❧ A very brief and true description of the first springing up of the Heresy termed, The Family of Love, which containeth the places where, and the parties by whom the said Heresy was broached.  
WHo● as long time the singular mercy and levity of the Lord (in the happy days of good king Edward the vj. a Prince of blessed remembrance) was by the carnal profession of many and loo●e life of the greatest part abused: in the end by God's ●●st scourge over England it came to pass (which always ensueth the contempt of so precious pearls) that Amos long before Prophesied of the Epicures of Israel: 
Amos. 8.11.12.  there followed a grievous famine not only of bread for the comforting and sustaining of the outward man, but also the food of the soul, whereby our life to Godward is prolonged was taken away. 
Math. 4.4. Prou. 29.18.  And it was a very dangerous thing to confess Christ openly not only for fear of Excommunication, but for danger of the loss of life also. And so far had the Prince of darkness confirmed his kingdom of ignorance in this worthy Iseland, that the worshippers (which worshipped in spirit and truth) durst not openly assemble themselves for fear of the Tyramnous' hatred of the Scribes and pharisees & the rest of the oiled brood of the Popish Synagogue. They were compelled secretly to meet in private houses, so fearful a thing was it for flesh & blood to abide the extreme fury of the Romish Baalamites which waxed so heat, and such daily danger hung over their heads that professed the sincerity of the Gospel, So scorching was the flame of those most bloody times that those men whom the world was not worthy of, some of them were tried by bonds and Imprisomnentes, some of them by most bitter torments of Fire and Faggot, such imminent and present peril abode those who professed themselves to be favourers of Christ's truth. Which great distress and calamity drove divers of the Children of God to wander from place to place, not having where they durst at any time rest long together. In the which time of their continual tossing, sometimes they had ease and comfort by their fervent Prayers, and by the participation of the blessed word & Sacraments, they got some space to breathe them against that fiery trial, which hourly they looked for. Neither had this affliction (albeit it was mighty) been so grievous if Satan there had stayed his rage, but his private hatred long concealed, broke forth into open enmity: who being an old Dragon and subtle Serpent daily raised up some, which privily spoke perverse things, entangling the simple sort, and drawing such weaklings after them as they daily met withal to be their Disciples.  
The ancient and famous Town of Colchester was in the troublesome time of Queen Mary's persecution a sweet and and comfortable mother of the bodies, and a tender nurse of the souls of God's children: which town was the rather at that time frequented, because it aforded many godly and zealous Martyrs, which continually with their blood watered those seeds, which by the preaching of the word had been sown most plentifully in the hearts of Christians in the days of good King Edward. This town for the earnest profession of the Gospel become like unto a City upon an hill, and as a candle upon a candlestick gave great light to all those who for the comfort of their conscience came to confer there from divers places of the Realm, and repairing to common Inns had by night their Christian exercises, which in other places could not be gotten. For proof whereof I refer the Reader unto that which is truly reported by M. Fox in his book of Acts and Monuments: 
First Edition, pag. 606. A.  that at the kings head in Colchester and at other Inns in the said Town, the afflicted Christians had set places appointed for themselves to meet at, where (lest Satan should be thought to be idle or his venomous or deadly hatred against Christ's poor afflicted members should seem to be less than his open professed enmity) he stirred up divers Schismatical spirits, which even in that great trouble of the Church sought to be teachers of that whereof they had no understanding, and thereby turned the knowledge of God's testimonies (which in many of them though it was small yet somewhat) to vain and contentious ●anglyng, whereby the dear Saints of God were not a little disquieted: at such time especially as some of them being condemned to death looked to taste of the same cup, which had been in full measure powered out unto their brethren. For not only in the private assemblies of the godly did these spider catchers swarm together to pervert the right ways of the Lord: but also in divers prisons in London they kept a continual haunt, where they scattered their devilish cockle of abominable Heresy among such as were committed for the love of the Gospel. For the testimony of the truth hereof vouchsafe good reader to read the book of M. Fox before alleged, where he reporteth the letter of a wicked Promoter named Thom. Tie the Popish Priest of Muchebently, 
Pag. 1605.  and Steven Nourish a false judas and betrayer of God's Saints in the time of their trouble, where he useth these words. There is (saith this popish priest, 
* This Kempe is now living and is preacher in the Isle of wight, and is by this popish priest slandered, the said Kemp being a very Godly man, read M. Fox his last book. pag. 1976. Where he rehearseth Kemp's story at large.  one john Kempe, and Henry Heart who is the principal of all those that are called Frewil men (for so they are termed of the Predestinators) & the said Harte hath drawn out xiii. Articles to be observed among his company, and as far as I do believe there comes none in their brotherhood except he be sworn. The other john Kempe is a great travailer abroad in Kent & what his doctrine is I am not able to say. 
M. Fox reporteth his most godly & Christian doctrine. Pag. 1976. a. Pag. 1530.  Hitherto M. Fox. 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 faithful servant of God john Careless in his examination by Doctor Martin verifieth that to be true, which in the former place those two were burdened withal by Steven Nourish.  

H. Harte a perverse heretic.  Of this Henry Harte saith john Careless, it had been good for him if he had never been borne: for many a simple foul hath he shamefully seduced, beguiled and deceived with his soul Pelagian opinion both in the days of king Edward and since his departure.  
This Heart writ a Confutation of certain Articles of Christian Religion writ by john Careless, and sent unto William Times prisoner in the Kings Bench. The companions also of the same Henry was one M. Gibson who sought to pervert & turn from the truth xii. godly Christians which were Martyred. 
M. Fox. pag. 1531.  Of this ungracious company also was one True of Kent, who albeit before for the truths sake he lost his cares (for persuading the people from going to Mass,) yet afterward happening into the company of Pelagians he become deadly enemy to good john Careless, as appeareth by Careless his examination, which he with his own hand penned before he died in prison as in this book of Martyrs is to be seen at large, Now if any man will demand, what is this to the Family against whom ye purposely mind to deal. I answer that from this present year, in the which this happened the doctrine of HN. began to peep out, and although it have a more lovely name then the Heresies of the Libertines, anabaptists and Pellagians had: yet it is to him that is disposed to see very certain by that comparison which in this book followeth of all the sects, that the ground of all these Heresies were brought into England by Christopher victuals and his complices out of Delft in Dutchland, where it had been happy for our English Church if with the first Brokers thereof they had been buried and forgotten. Their doctrine was then.  
1. The godly have in themselves free will to do good.  
2. They could not away with Predestination.  
Neither can this Lovely Family abide the most blessed and comfortable doctrine of Predestination: as is apparently to be seen in their first Epistle to M. Rogers, where they utter this devilish & blasphemous speech: Your brethren in Christ (for their good faiths cause they have in your licentious doctrine of Predestination and free election) fill all the prisons almost in England.  
But to add somewhat which is able by the mouth of a living witness to be justified, who in Q. Mary's time was present at the broaching of this doctrine by victuals the joygner his testimony of this Family and their doctrine subscribed with his own hand is this.  
About the third year of Q. Mary's reign. 
Predestination blasphemed by the Fam.  An. 1555. at Michaelmas or not much after, I Henry Crinell of Willingham in the County of Cambridge came to the town of Colchester where I happened into a common Inn. The cause of my repair thither at that time was: that I was desirous to provide, that my conscience should not be entangled with the Popish pitch: And being then there, I met with divers of mine acquaintance as also with strangers, who came thither to confer concerning the safety of their conscience, where William Raven of S. jews who came thither at that time with me & was my bedfellow having likewise fled being in danger for Religion.  
There we found at our coming thither one Christopher victuals a joiner, who so far as I could at that time learn held many strange opinions, and also taught divers points of doctrine scarce sound and to me before unheard of. The which joiner (as he then privily dissembled so since he hath been noted openly for his running wit and curious fantasies) being as it seemed weary of his occupation, left his craft of joigning and took unto him a new trade of life: so that of a simple scholar he become a great and learned Schoolmaster of the doctrine of a man, who lived as he said beyond the seas an holy life and an upright conversation. This man he praised very much, and reported many wonderful things of his Angelic behaviour, whom afterwards I understood to be one Henry Nicholas a Mercer of Delft in Holland.  
The especial points of Heretical doctrine that the said joiner did then and there teach, were these.  

victuals doctrine in Queen Mary's time at Colchester. 

1. Infants not to be baptized.  
2. King Edward's book not Gods service.  
3. Christ not God.  
4. The godly sin not.  
5. The Pope no Antichrist.    1. Children aught not to be baptized, until they come to years of discretion.  
2. He found fault with the Litany in the book of Common prayer set forth in King Edward's time, affirming that it was not the right service of God.  
1. Because it was said, God the Son redeemer of the world: for (saith he) Christ is not God.  
2. Because it was said, Have mercy upon us miserable sinners, for the godly sin not (saith he) and therefore, need they not to use that prayer.  
He affirmed also that the Pope was not Antichrist, but he which doth not that which Gods law commandeth, neither fulfilleth the requiring thereof he is Antichrist, & so are there many Antichristes.  
Furthermore at the same time one john Barry servant to M. Laurence of Barnehall in Essex came to the same Inn, to reason with the joiner about the Divinity of Christ, 
victuals denied that Christ is God.  whom victuals denied to be God. After they had entered conference john Barry alleged out of the 2. chap. 5. verse of S. Paul to the Phillipians. Let the same mind be in you which was in Christ jesus, who being in the form of God thought it no robbery to be equal with God etc.  
Yea quoth victuals the same mind must be in you which was in Christ, the same mind must be in you which was in Christ, & that there he stopped him: which words so often he repeated, that thereby he put Barry to silence & blanked him so that he had not a word to say: to the great offence of divers, but especially of ij. women Gospelers, which came with Barry to hear him and victuals confer about that matter. And to say the truth, victuals babbling did so astonish divers there present and myself also, that I was fully minded to go to Oxford to ask counsel of Bishop Ridley & M. Latimer concerning that matter, had I not met with some man, to satisfy my conscience in the mean season.  
The truth of the report of this conference I refer unto the remembrance of the said john Barry himself if he be alive as to others also, who were present at that conflict. The which joiner since that time wandering up and down the Country (to visit his Disciples) came to the Town of Willingham where I devil, and sent form to come and speak with him at an Alehouse, but I sent him word that I would not come at him nor have to do with him. This is very true and so I testify with mine own hand.  
By me Henry Orinell of Willingham.  
Thus seest thou (gentle Reader) so much as yet hath come to my hands concerning this matter simply set down: to the which if the Family shall reply, 
Objection of the Family. Answer.  First that this belongeth nothing unto them: I answer: This chief doth concern victuals their Elder and chief Patriarch, who is a great Doctor of their Lovely sect, and such Doctor such doctrine, such tree such fruit. etc. Secondly if they shall reply that this doctrine was taught by victuals long since, and since by him recanted openly, 
victuals some times an Arrian God grant he now be sound in that point.  and upon hearty repentance, which then he showed he hath been received into the Church, and needeth not now to be feared for teaching of any such doctrine: I answer (albeit the Family deny that ever he recanted, yet seeing many witnesses alive can avouch it to be true) if he since have been sorry from his heart, and upon his repentance be restored into the Church, God make him to be a member, not a molester of the Church, lest in the end his repentance prove not to be as the sorrow of Simon Magus: 
Acts. 8.24. Math. 26.75.  but as Simon Peter'S who earnestly and with tears bewailed the denial of his Master: to whom sith he standeth or falleth, I will not judge him: the Lord make him both to be and to continued of the number of his children. Amen.   

¶ Notes upon the book entitled evangelium regni, gathered by the Reverend father in Christ I Y. Bishop of Rochester, with the answer of the Family unto the said Notes.  

AS the Latin (a) is mean, so is the style or (b) manner of writing dark and obscure in many places: 
generally HN. his evangely is to be misliked for.  and although the Author had not set to his name, yet it should seem to be of some Friars doing or some other that favoured the Church of Rome.  

Answer of the Family of love.  
FOr (a) the first part where ye take exception at the meanness of the Latin (which yet perhaps ye would hardly match, 
Odious comparison of the Fam.  much less better it all things considered) methinks ye might out of reasonableness consider, that the meanness of the Latin in any work, is not any hindrance to a right and good matter: for the more common the Latin is, the easier it is to be understanded of the simple Clerks, and therefore that is not worthy of note to take exception at, for the single and lowly minded respect more the intent of a matter, than the flourished style or speech. etc.  

Fam. maketh God's word hard to be understood, so do the Papists contrary to the scripture. Prou. 8.8.9. Psalm. 19.7.8. All without the Fam. fleshly and worldly minded.  (b) Secondly whereas ye find fault at the obscurity and darkness of the Author's writing, I might answer that it might seem so much the more to be the same, that it giveth forth itself for (videl a work proceeding from the spirit of the Lord) and therefore hard to be understood of all minds of the flesh, and out of the industrious prudency of the manly reason or knowledge. (For then should they right well understand it, for the world can understand her own) whose wisdom maketh all men (in their manly wisdom) mere fools, compassing the wise in their wisdom, and proving their thoughts to be but vain will, therefore as S. Paul and likewise the Prophet affirmeth destroy the wisdom of the wise and reject the understanding of the prudent. 
Untruth for the Prophet Esay, and the rest are very eloquent  For it hath been evermore an order with the holy on's of God, in the bringing forth of the holy things, to express it more out of the authority of the spirit, and with power (I mean out of the efficacy of the Lord had by their essential operation in their inwardness) them with the enticing words of manly wisdom, that our faith might not stand or rest grounded in the wisdom of man, but in the power of God: by which means the natural man perceiveth not any thing of the spirit of God. Yea the things of God and his wisdom, are mere foolishness unto him. And therefore he shallbe found happier that becometh deceived with such a godly deceit, 
All without the Fam. directed with dreams of man's fantasy.  then shall those which are borne in hand to be in a right way and a good case being yet in the mean time directed with the dreams of man's fantasy in stead of clear truth. etc.    

Rochester.  
THe greatest part of this book is nothing but a brief discourse either a rehearsal of the story of the Bible, as appeareth from the .5. chapter, to the .27. & .28. chapters. And his collection is none other, but such as any meanly learned may gather by diligent reading of the Scriptures.  

The Family of love.  
HOw well soever the greatest part of the book be judged by you to be nothing, but a bore brief discourse or rehearsal of the histories of the Bible: which any meanly learned (as you say) might do the like yet seemeth it to me to be of greater force neither have I ever in my time heard or by reading perceived that the greatest learned among the prudent wiseness (which rest grounded more on the literal knowledge of the Christian verify then on the being of the same) 
No book of any writer like HN. his evangely.  have achieved the like or brought the match thereof to light (all things considered.) For it is not only an evident declaration of the singular good will and operations of God towards his creatures in respecting and tendering their salvation, 
HN. his evangely in Exposition of dark figures in the Bible.  darkly figured forth in the Bible: but also and express manifestation of the approaching of time, wherein the purpose of the Lord drawn a long and begun as the time state and age of the world would permit the same touching the disposing of the wicked world with her ministers and adherentes, & the erecting of the righteous world to flourish there over in vigour for evermore becometh as he there testifieth. Full accomplished through the same service of God, or ministrations of his love expressed or mentioned in the same book according to the promises. To the which ministration God hath chosen the Author as he there allegeth to be a right minister, and prepared him thereto, in the form and sort mentioned in the head of his book, 
Not learned man in these days like HN.  unto which like function and holy anointing no conceited Scripture learned or Doctor of the letter, that I can any way mark or perceive hath in these days attained or reached. And whether that be a pretending of the Ghost or not, that will well appear and be seen in his time by the sequel thereof (to weet) in the perseverance and forth going of the same among and with all such as shall endure to see the trial thereof. etc.    

Rochester.  
THe Author doth much pretend the holy Ghost, and entitleth his book, An Epistle written from the holy Ghost, which is to be suspect of high Revelations, dangerous to deceive the simple.  

Family of love.  
THis is answered in the Section before.    

Rochester.  
Entreating of Antichrist in the 28. chapter, he teacheth no certain doctrine, who he is, or where to be found, that we may know him & beware of his doctrine, but it seemeth altogether doubtful, in so much that the Note in the margin saith, O that this Antichrist were known. Whereas if the Author would have dealt plainly and according to the scriptures, he might easily have showed that Rome is the seat of Antichrist. And that the succession of Popes, and that body and kingdom is the very Antichrist mentioned and described in the .2. Thessaly. 2. Apocal. 13.17. etc.  

¶ In the Chapter 31. 32. the Author HN. bewrayeth himself to be a Papist.  
1. FIrst, he calleth the Church of Rome, 
HN. a Papist.  the communion of all Christians, whereas it is but a particular Church fallen away from the universal Church of Christ.  
2. Although he seemeth to confess that the Church of Rome hath not that perfection of Religion, which it had in times past (which the Papists do and must grant) yet he seemeth to allow and speak reverently of all Popish orders as they be now.  
The Pope he calleth the chief anointed, 
Chap. 31.  the chief Bishop, or high Priest, who hath his being in the most holy sanctuary of true and perfect holiness, most holy Father.  
Next unto him he placeth the Cardinals whom he calleth most holy and famous, and he saith that they are next the most ancientest and holy Father the Pope in most holy Religion and understanding.  
Next unto Cardinals he reckoneth Bishops whom he calleth chief Priests.  
After Bishops, he nameth Curates, Deacons. etc.  
After those he maketh mention of Monks, whom he commendeth as men addicted to holiness, and separated from the world, and all carnal desires.  
But most plainly the Author showeth himself a friend to the Church of Rome, saying: 
Chap. 31. sent. 4  that many through contention and discord did cast of the Church of Rome, and did blaspheme her with her ministries, and of their own brains pretending the Scriptures, have brought in other ministries and Religion: they spoke much of the word of God. Who doubteth that this is the voice and judgement of Papists against Protestants and true Christians.  

Family of love.  
WHere as you furthermore complain of the insufficiency of the expressing of Antichrist (as to say who he is and where to be found) because the Author applieth him not to the Pope and his succession in the Church of Rome, it seemeth if the matter were well looked unto, that men should find that Antichrist even in the very self same place from whence you gather your exception flatly detected: (although he is not so employed to mens contentations) for if men could see what Christ according to the spirit is, 
Christ what he is according to the Family.  as he is a living power of God, were whereas his whole scope & drift of writing stretcheth) they should then right well perceive thereout that the man of sin and child or brood of the Devil and condemnation (being a right adversary or an express contrary being unto Christ, 
Antichrist nothing but sin according to the Fam.  the righteousness of God the father) and reigning in all states of men generally. Being fleshly Popes or other, from the time of the declining of the man from the true faith in Christ the light of life to the addicting of himself to the lie or darkness or ever such time as they become converted to their God and are regenerated in the spirit of their mind, is the greatest Antichrist which also from the very beginning as likewise in the very corporal appearance, of Christ in the flesh (like as S. john also expresseth) impugn it and persecute it in the truth of God (and that in the inwardness of the man to the establishing of all unrighteousness in him, and not only a certain disordered or abused Papistry (yea or ever the Papistry was thought of) which no Pope also (or such outward fleshly creature) could or can ever work or bring to pass. And therefore deceive not yourself in the point, to judge the Author to be a maintainer of any fleshly or creature like Pope with his adherentes in their abusion of Ceremonial services & Ceremonies: but he driveth his matter only (as in his work being well noted you may see) to this point (to wit) that after the entrance of the darkness once chanced (the manly generations being fallen away from the faith towards God, which was established by Christ in his Apostles and Disciples) the old Fathers grew out of a zealousnes of the mind towards God and his righteousness, to institute certain Ceremonies and services (so near as they could out of their insight and comprehending, that they by their diligent study and searching of the Scriptures had attained unto concerning God's truth hit the same) that resembled or were conformablest to the holy and divine Scriptures to a commemoration of the things wrought and brought to pass before with Christ and his holiness in the very true being to the sustaining and staying up of the ignorant people in the time of darkness from falling into any greater absurdities, enormities and errors, that might have happened unto them and which also did happen unto many such as maliciously and obstinately, not rightly seeing but rather in meaning to set up some better, degressed and winded of themselves there from and maliciously blasphemed and continued the same, tell that the light of God's truth might spring forth again or be erected in the service of the love, according to the promises and goeth not about to establish the same in, and of their ceremonial (much less abused) service and Ceremonies (where about men presently so greatly strive and vary) now in this present time of the light of love) which he affirmeth to be the day of the clear & righteous judgement of God: wherein god will restore all things to their right (to wit) bring or set the lie in his lying being to be condemned in the hellish cave, and the truth likewise in his right form or degree, to wit to prevail flourish and bear sway over the unrighteousness for ever more.) Whereby that the will of God might even so be accomplished in earth as in heaven. Wherefore me thinks that should be very small discerning in such as can not distinct the shadows figures or image of a thing from the body itself, or the very true being either substance of the same. And that he speaketh of men's ignorance in that place, and touching their slender knowledge & understanding in God's word that layeth he forth flatly to the effectual word and not the imagelike or written word wherein the right Christians are not injuried but the conceited Christians detected. 
Two kinds of God's word after HN. his Family.      

Rochester.  
THe rest of the book from the 34. Chapter unto the end is of the calling of the Gentiles, and of the grace of God offered to the world in the last age of the world, which seemeth to be the best part of that book.  

Family of love.  
IT is well that ye like some part of the book, and if ye could therewithal note that there were a defection from the truth, and that there were also by that means no difference to be had, betwixt a ceremonial either letter doctor Christian, and an uncircumcised Heathen so had ye then somewhat for your part.    

Rochester.  
THus have you a taste of this book gathered as the time would serve, whereby it appeareth to be no such precious price of work as of some it is supposed to be. Such fair shows and glorious titles may soon deceive the simple to have such books in more admiration than the holy Scriptures. 
Luke. 16.28.  But we have Moses and the Prophets let us hear them and judge all others by them.  

Family of love.  
I do not so collect by the author's writing that he would prefer his writing above the scriptures given 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 uniform testimony, either by record of the same their writings what the Lord will now accomplish in these last days, 
A notable untruth for HN. not where in his books doth wish men to read the Scriptures.  wishing every one in the same book to search the Scriptures, whether that they also mention and record not the very same: affirming also therewith that God is not ne cannot be a God of contentation but of peace & unity. And that God moreover, hath stirred him up to be a serviceable instrument, or as his elect minister to bring down (according to his promises written in the Scriptures) all controversies grown among men about their misunderstanding of the scriptures to bring the same to an end. And doth also in the same book, uncover sundry secret things which they that have seeing eyes may by ententive reading of the same together with the lords assistance well perceive and understand: that no self-wise, or envious scripture learned could or can ever attain unto it again. 
Horrible blasphemy HN. his book of evangely made equal with the word of God.  What injury were it (seeing that it proceedeth by the same spirit) to value it equal with those same sacred scriptures, that were tofore written by the holy one of God.  
Also ye may remember that the fleshly jews had also for their answer to Christ envying against him being the truth itself, the same testimony that ye allege, to weet, that they had Moses and the Prophets: etc., But who were in the mean time greater persecutors of him then they.    

Rochester.  
WE are sure that the holy Scriptures were wrighten by the (spirit of Love, and truth,) the holy ghost: And contain all true and necessary and sufficient doctrine for our salvation, 
Ephe. 5.21. 1. john. 4.1.  let us not hold upon men: prove all things, hold that which is good, believe not every spirit but prove the spirits.  

Family of love.  
I Grant that right discerning is good, and cometh from the Lord, and through him from them, whom he and not themselves placeth, and by them that are set in the right place of judgement by the Lord himself, and not by those that sit on their own stool: for it is to be doubted that so many as take upon them that office of judgement, or meddling with gods matters or ever Christ be come unto them, or have a living shape in them, that they all will come to short in their reckoning. etc.  
I may not deny but that there is contained in the scriptures given by inspiration of God (being rightly understanded, followed, and obeyed,) necessary and sufficient doctrine of salvation: but for want of these three principal points, many have small profit truly. I could also with all my heart wish that man with man committed not filthiness, 
No man may judge of doctrine but the Family.  nor depended one upon an other: but to stay them only on the lords truth, and not on flesh and blood, so were then all controversies at an end.  
It were well also to prove all things: but not as seemeth me by the crooked rule of man's own judgement, or fleshly mind and concerning, nor by his imagination (without the light of God's truth, or spirit of righteousness and love:) taken on in constructing, and wresling of the right sense and mind of the scriptures which being separated from the light of life, as he in the same work allegeth is a closed book, or a dark word without light, and the service administered thereout as a dead body without a soul, or as a dead wife deceased from her husband, which could bring forth no children of life. For what can the natural man judge, that is altogether ignorant of the things of God, or yet open the holy things without the key of David, or behold the Paradise of God, when as men can not freely enter the Seraphin with his fiery sword not being taken away: or yet judge of an other which hath overcome, and attained to have a new name, written in the white stone: that lieth himself, yet in the mean time altogether be wrapped and buried under the bondage and subjection of the earthly being, and ungodliness. etc.  
Consider therefore every thing in his right degree (if you be endued with ghoastly understanding, and possessed with the right spirit of judgement,) and then out of your spiritualness judge all things according to the balance of equity, and trying squaire or measure line of righteousness in the life and truth. Try also the spirits by the same rule, and be not unbelieving towards the right spirit, but follow and embrace that which is good. For if you can show us any passenger God of Israel, or any better law, rites, and ordinance: then is his laws, rites, and ordinances, or any perfecter life than the love: whereon Christ with his holy ones have heretofore testified, (Whereto also the Author presently as a concordable witness with the same doth only point and direct us) or that there be any better thing than the eternal life and the love itself. So let not them that same most best, be withheld from us (whilst that we only enforce us thereunto) that we might serve even so the only living God in uniformenes of heart, and unpartialitye of mind together with an upright righteousness, and holiness.  
Take this brief friendly & well meaning answer to your exceptions in good part, and way it not as a matter done to defend the work by the way of contending: but rather as one out of goodwill do but give you occasion thereby to weigh more distinctly, and reasonably of that which cometh so lively, & friendly to your hands, out of grace, to your profit and welfare. Therefore save labour for making any further reply hereunto, lest you do but loose your travail herein, for Christ with his holy ones will not now in this same day of the Love (like as do the princes of the earth whose kingdom is of this world) set up and maintain his kingdom with contention, and discord, but with peaceableness, loving kindness and long suffering. 
Lovely Poetry of the Family.  But if one listed to see wrestlers bestir them in their play: then for to grant them level ground, he might not well denay. And if one should travers the right of his case: then must the judge sit unpartial in judgement place, so shall then all matters in equality out fall: but otherwise be perverted and oppress right we shall.    
Vale qd F. L.   

❧ Errors and absurd asseverations out of HN. his evangely, gathered by William Wilkinson.  

Preface sent. 2. Resurrection is appeared unto HN.  HN. Saith the day of Love (by him preached) is the appearing of our Lord jesus Christ in the Resurrection. Esay. 26. c. 1. Cor. 15. f. of the dead, wherein the law and the Prophets, 
Law and Prophets & all fulfilled in HN. his Love day. Preface. sent. 3. HN. taketh on him john Baptistes office.  and all that is written of Christ becometh fulfilled. Luke. 24. e.  
HN. saith he is the Angel of the Lord, or messenger before him for to prepare his way. Math. 3. a. Math. 11. b. and to publish an everlasting evangely. Math. 24. Apoc. 14. a unto all generations, languages and people's according to the promises.  

Sent. 4. HN. his writings the Gospel. Sent. 6.  All the testimonies of HN. set forth in the Glass of righteousness, are the Gospel.  
HN. saith the Family is the rest of God prepared from the beginning, for the people of God, and for all repentant persons: and is appeared in the last time according to the promises.  

Cap. 1. sent. 4. Liberty of Religion.  HN. permitteth to every nation, what Religion they will, so they hold with his heresy of the love.  
HN. received this message of his evangely, 
Chap. 2. sent. 1.  from the mouth of God himself.  
HN. maketh the day of the publishing his evangely, 
Fol. 4.  to be the last coming of Christ in judgement with thousands of Saints. For proof he citeth Esay. 3. b. Math. 24. d. and 25. d. jude. 1. b.  
HN. buildeth upon miracles without Scriptures. 
Cap. 2. sent. 1. Cap. 2. sent. 11.   
HN. saith he will declare the secret mysteries of God, and make relation of things hidden before the world.  
HN. saith the former kingdom, 
Cap. 4. sent. 1.  wherein man was set (that is Adam before his fall) is brought again in the lowliness of the upright being.  
HN. saith of the Preachers, 
Cap. 4. sent. 4. HN. raileth on the Ministers & Preachers of God's word.  that they vaunt and give forth themselves for Christians, and as illuminated men, that are Masters of the Scripture, being crafty, subtle, perverse of heart, dark in their understanding, of a perverse nature.  
HN. saith that no man how wise and understanding soever he be in the knowledge of the Scripture, 
Sent. 5. Only HN. his Family wise.  can by any means understand or comprehend the wisdom of God, but they only that be of his Family.  
Therefore hope we (saith HN.) with much joy over the dead which die in the Lord, or are dead in him, 
Sent. 15.  
Resurrection cometh to pass in HN. his new day.  (to weet) that they in their Resurrection from death shall livyngly come unto, or meet with us. For all the dead of the Lord, or the members of Christ shall now live and arise with their bodies, and we shall assemble with them, and they with us.  
This day of the Love is the last coming of Christ. 
Heresy sent. 18. Cap. 5. sent. 1.   
Abel was slain through the wicked nature of sin, through the hands of his brother Cain.  
HN. depraveth the whole History of Abraham, 
Cap. 8. sent. 4.5.6.8. etc.  from Gene. 16. unto the 27. Chapter by turning it into an Allegory.  
The greatest must serve the less, 
Cap. 9 sent. 7.  that is saith HN. the great righteousness of the law, with the great knowledge or prudence of the flesh, or of the earthly being, which is borne out of the letter, shall serve the little minded simplicity of Christ.  

Cap. 13. sent. 3. Cap. 13. sent. 4.  HN. perverteth the fourth Commandment.  
HN. saith the Ceremonial law is needful to be observed.  

Cap. 19 sent. 5. Sent. 11.  HN. termeth our Baptism an handful of water.  
Who soever is not baptized according to the form or manner of john: that is with the water of repentance confessing their sin, he is no Christian.  

Cap. 23. sent. 2.  No man saith HN. can Minister the upright service or Ceremonies of Christ truly, but the regenerate.  

Cap. 23. sent. 2. Cap. 25. sent. 6.  HN. denieth the outward admission of Ministers.  
The Family shallbe in all perfection everlastingly upon earth, to the end, that Gods will might be done in earth as it is in heaven.  

Cap. 25. sent. 6. Cap. 25. sent. 6.  HN. beasteth perfection in this life and in many places.  
HN. saith that this testimony and publishing of the joyful message (videl his Gospel) is the kingdom of perfection, and that all the services, and prophecies, which are gone out from God do lead hereunto, and rest and cease herein.  

Ibid. Not dissembling is lawful by HN.  HN. his saith Family must not conceal or dissemble their Religion, but they must hold it out before every one, whom the Lord stirreth up in their ways.  

Sent. 10.  In HN. his Family is the true, most holy of the everlasting being of God, from whence the upright service of the Family is ministered: 
All prophecies do lead and end in HN. his Fam.  whereunto all services and prophecies, which are gone out from God, and his truth, do lead, as to the right and very true perfection: that God might ever be declared upon earth.  

Cap. 28. sent. 4. HN. raileth upon preachers.  HN. saith of all preachers without his Fam. that they are unilluminated, unregenerated, unrenewed, ungodded unsent, good thinking, which out of their literal knowledge come into the sheepfold of the believers, besides the Church of Christ. Which Christ calleth thieves, wolves, murderers, false hearts, and Scripture learned.  

Cap. 30. sen. 5.6.  HN. alloweth confession of sins in his Family and forgiveness of the same, 
HN. liketh of purgatory.  and cleansing which he calleth Purgatory.  
HN. saith that the romish Church hath obediently grounded itself on the services and ceremonies, 
Cap. 31. sent. 1. HN. favoureth popery. Popish discipline good by HN.  which are the prefiguration of true Christianity, and her services, and with diligence and fervency observed the same to a good discipline, or ordinance of the congregations.  
HN. saith that the anointing with oil, 
Cap. 31. sen. 4. 7. Orders a Sacrament by HN.  which the Papists use, is a Sacrament of the holy Church of Christ: and signifieth unto us the anointing of Priests, and Elders, with the holy Ghost.  
HN. alloweth of the Pope, 
Sent. 5.7. The truth spread in all lands by the Pope saith HN. Sent. 8. 10. 14. 17. 18. 19  (because saith he) through his service of the holy word, the true clearness of Christ was spread abroad in all lands.  
HN. of the Popish Hierarchy namely Cardinals, Bishops, Parish priests, signifying the levitical priests Deacons or helpers of the Parish Priests, Sextons, or keepers of holy things.  
Monks which signify such as devil alone, and are through the love of righteousness sanctified, 
Sent. 23.  and therefore separated from the world, and all that is fleshly: for to live even so as sanctified one of God.  
All the aforesaid (saith HN.) hath been used in times passed in his true being, when the light of life had his clearness, but now is become darkened.  
HN. condenmeth as many out of their knowledge, 
Cap. 32. sent. 4.  which they take out of the Scriptures: brought in certain services, and ceremonies in any other wise and order, than the Church of Rome appointed: as unorderly rejecting and blaspheming the Catholic Church of Rome, and renting the consent, and nurturable sustentation of the same.  
It is mere lies and untruth which the Scripture learned, 
Cap. 33. sent. 11.  through the knowledge which they get out of the Scripture institute, preach and teach.  
HN. saith God raised him up (which lay altogether dead without breath and life) 
Cap. 34. sent. 1. blasphemy.  from the death anointed him with his godly being, named himself with him, and Godded him with himself.  

Cap. 35. sent. 1.  All the Scripture speaking of Christ, of his seed, of his coming in his glory, is in this day of the Love fulfilled.  

Cap. 35. sent. 3. 4 5. 6. 7.  HN. saith 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 Love fulfilled.  

Sent. 8. Resurrection passed already saith HN.  Moreover the raising up, and Resurrection from the dead, cometh to pass also, in this same day through the appearing of the coming of Christ, in his majesty, acaccording to his saying, john. 6. e. I will raise him up again 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 service of Love is the perfection itself.  
All (saith HN.) shall perish without the Family of love.   

¶ Heretical affirmations, and ungodly expositions of Scriptures by HN. out of the documentall sentences.  
EVen thus have the services of the testimonies of the holy spirit of Love their ministrations among the perfect ones: 
Scripture vildly abused by Allegories.  and do remove the middle wall: which is betwixt the perfect and unperfect ones. To make even so of twain that it be one namely God, and the man in one true being of jesus Christ. cap. 1. sent. 4.  
Nothing can come from the true perfection, 
Nothing cometh from HN. his perfect ones but perfection.  but all humble and meek virtues and righteousness which flow out of perfection. cap. 1. sent. 7.  
He allegeth that there is a perfection in his life, 
Perfection.  to prove 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 love, quoted as a proof. john. 13, 14.16. he leadeth them into all truth. Cap. 2. sent. 1.  
¶ Christ is taken on  1 With an imagination of knowledge. Cap. 2. sent. 1. Videl. 2. Good thinking of the heart.  3 Or out of the text of the letter.  
No man can teach the word of doctrine of Christ but such as have been disciples obedient of the Love. cap. 2. senten. 1.  
Vnilluminated Scripture learned and unsent preachers. cap. 2. sent. 2.  
The word that is ministered speakable or in letters out of the Love, and out of the true life, 
Christ after the flesh what?  is also Christ after the flesh. cap. 2. sent. 4.  
For even so among the believers of the word, the word become flesh, and dwelled among them, and jesus was in such sort borne of the virgin Mary out of the seed of David after the flesh that is of pure doctrine, 
Christ rook no flesh the virgin, but doctrine. etc.  out of the seed of the Love, and whosoever feedeth of the overflown word, and his life belevingly in his soul, he eateth truly the flesh of Christ, and drinketh his blood: and is raised up by Christ in the last day to eternal life, and becometh even so in his new birth, Consubstanciated with Christ after the spirit. cap. 2. sent. 5.  
As also for that the servantship of the Law should be no Gal. 3 &. c. heir with the believer. cap. 3. sent. 10.  
That same was the complaint of Abraham, which he or ever he had a son, or an heir complained before the Lord, that he had obtained no. Gen. 15. a. seed out of the belief. And supposed even so that his servant (that is his servantship out of the law) should be his heir, but the son which shall be borne out of the spirit, that is out of the faith of Abraham. cap. 3. sent. 11.  

HN. his perfect ones not subject to God's word always.  As long as the young ones are childish, and not yet grown up unto the Elderdome of the perfect being, they are yet under the ordinance of the Lord or his word: not that they should always remain as subject thereunder, but until the appointed time, until the manly old age in the godly understanding of the holy word: (that is) tell sin in them be subdued, saith HN. cap. 3. sent. 12.  

Shrift.  Let every one confess his sins wherein he falleth before his Elder in the holy understanding, and make manifest before him all his dealing, and conversation. cap. 4. sent. 3.  

Scripture untruly Expounded. 1. Cor. 15. cap. verses. 50.53.54 Resurrection denied.  Verily the mortal whereof S. Paul witnesseth is not any creature of earthly flesh & blood, but it is the living word or being of God: which in the beginning was mortal in the manhood, and is in us for our sins cause become mortal. 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 else but that the letter according to the requiring of Christ, pointeth, and leadeth us to the death of sin, and withdraweth even so our minds, and thoughts, from all that which is ungodly. cap. 11. sent. 6.  
A man which loveth the upright righteousness cannot apply hinselfe uprightly thereunto, 
The Family will have all the whole man or nothing at all. Admission into the Family.  before he have wholly given over himself to the gracious word, and service of Love, for to be obedient unto the word: and even so to be admitted thereto by his elder in the holy understanding, 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, 
Admission to the Family with an oath. Herodes oath in the Family. Why few Fambles return from HN. his doctrine.  that he will cleave only to the word, and his requiring, and show faithful obedience out of his whole heart and mind, and not separate himself therefrom for ever. cap. 13. sent. 4.  
But if they (our old sins which he calleth our Paramours which in times past we loved. sen. 7.) take or lay hold on us with force, and violence, and that then although we cry there cometh not any power or help unto us, for to withstand their force and violence: and that they even so ravish us against our will: 
Guiltless of particular sins. Antecedent.  so are we guiltless of the transgression, for we have cried for to be released from the tyranny of the evil, and there is no help come unto us, Ergo, if we sin, we are guiltless. 
HN. his argument that we may sin.  Of the which guiltless transgressing, the law likewise witnesseth, where it saith: Deut. 11.27.  
A woman which is violently taken in the field, 
Scriptures wrested.  whereas there is not any help, and so ravished (and although she have cried aloud and gotten no help) she shall be guiltless of the transgressing. cap. 13. sent. 8.  
If it chance that any man through weakness do sin, yet let him not cover his sins: 
Shrift.  but let him confess them before his Elder, in the holy understanding, and repent him, so shall then the Lord be gracious unto him and forgive his sins. Cap. 13. senten. 8. and Cap. 11. senten. 6.  
This is the day which God Acts. 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 than Popish. Conference denied.  hath appointed for to judge in the same the compass of the earth with righteousness, through his word, in whom he hath concluded his judgement. Cap. 15. sent. 4.  
They of the Family must manifest themselves and their whole heart, dealing, and inclination, to the Elders in the Family of Love. Cap. 16. sent. 4.  
Have not much prate or disputation with strangers, nor with them that fall away from the service of the Love, nor with the unwilling ones & resisters. Cap. 16. sent. 18.  
O ye adjoined one, and incorporated one to the word ye shall not hold you, Math. 18. and c. 1. Cor. 5. b. 2. Thessal. 3. b.  

HN. his holy bread daily eaten at Tables. Scripture wrested.  Common with strangers and decliners from the service of Love, for to eat daily with them at your Table the holy bread john. 6. d. Acts. 2. f. But break and eat the same among each other. Cap. 18. sent. 10.  
Bear in no wise any enmity to any one, but show always your brotherly love, which ye have amongst each other. Cap. 16. sent. 11.  

Sins forgiven in the Family only.  Come now all and turn you to this mercy seat of the Love of the holy spirit of jesus Christ, and obtain the forgiveness of your sins. Cap. 19 sent. 2. 3.   

ARTICLES Which I exhibited unto a friend of mine, to be conveyed unto the Family of love, that I might be certified of the doubts in them contained. Which for my further instruction one Theophilus sent me with a letter, and an Exhortation annexed unto the said Articles, with his exposition, in manner following.  
THEOPHILUS  
TO the collector of these after expressed Articles (that out of his malicious mind perverted the sense, and true mind of the Author, and framed sundry of them into errors,) and to the rest of his Assistants in these and such uncharitable dealings, wheresoever they be, greeting.  
W. WILKINSONS' TITLE.  
ERrors out of the books of HN. faithfully, and truly (if saith THEOPHILUS such preachers as be uncircumsided both in tongue and ears be to be believed in these days) gathered, and quoted as in his book by Chapter, and Section they are to be found.  
THEOPHILUS.  
YOU might rather in truth have affirmed, unfaithfully, 
Gay Rhetoric of the Family.  lyingly, slanderously, and maliciously, or uncharitably.  
W. WILKINSONS' CONFUTATION.  
Mark (I pray thee gentle Reader) what a cholorick, and taunting spirit these Familers be of, and yet they needs will be called the Family of love: as though all that cometh from them, were nothing but love, and the very pefection of itself, 
Docum. sentences 1. Chap. sect. 3.7.  (For so they affirm of themselves. Now if these be their sweet and amiable words, and lovely phrases, what cutting terms shall we then look for, when they shall see us that we withstand their enterprise, and control their doctrine: especially seeing that I did neither by word, nor writing, ever give them any occasion. But if this be their love, and perfection, then truly I confess that I mean not to walk with them. I envy not their happiness, neither care I amongst them to be reckoned unperfect. In deed these speeches be such as the anabaptists used against the preachers of the Gospel, 
Bullenger against the anabaptists.  which withstood their heresy, they railed on them calling them Lutherans. Fol. 254. False and carnal Gospelers 255. erroneous and unskilful preachers 256. succeders of the pharisees. ibid. Hypocrites, blind guides, fools, serpents, generations of vipers, hirelings, 2576. fellows of thieves whom David maketh mention of Psal. 50. These were the flowers of anabaptists Rhetoric: but SAINT Paul teacheth us another kind of Eloquence, which becometh the children of God. 
1. Cor. 16.14. Gal. 5.22. 1. Cor. 13.4. 1. john. 3.18.  Let all things (saith he) be done in love, and the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith: Love suffereth long, it is bountiful, it envieth not, it doth not boast, it is in deed and truth, not in tongue and word only. Now whether this family have been taught in the school of the holy ghost, or in the school of the anabaptists, I leave it to the indifferent reader to be considered. But if any man shall muse to see such envious speeches to flow from so lovely a family, I answer: Not marvel at all, for such a fountain, such water: men gather not grapes of thorns, nor figs of thistles. And true it is that our Saviour saith, 
Math. 7.16. Luk. 6.44. Math. 12.34.  out of the abundance of the heart the mouth speaketh.  

ARTICLE. 1. No Church.  
THe house of Love saith 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 Love and the house of God: the family of Love, and the family of God: and then proceed.  
William Wilkinson.  
Dark words & double speeches, have been always the starting holes of heretics, plain meaning men walk openly at noon, lewd and evil disposed persons vage, and wander abroad at midnight. 
john. 3.20.  For he that evil doth, hateth the light, neither cometh to the light lest his deeds should be reproved. ye speak in a riddle, neither doth your reason follow. Because it is framed A petitione principij. You take that to be granted which is in controversy (or rather clean false.) For what propriety of speech 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 Love in the brief rehearsal the title.  which are named the Family of Love, are the Church of God. But if you will in plain words affirm, that you only which are of that family, and no man else which is not of that society, is of the Church: First I answer, 
Bulling. 1. book chap. 8. leaf. 18. a  that the anabaptists did likewise of their conventicles affirm that they were the true Church: Next I say: that when I shall understand your meaning better, I will tell you more. In the mean time I would you knew, 
Cyp. de simple. August. ad Crescon. 2. book 7. chapter.  that you are not of the Church, but ye have made a Schism from the Church. Christ's coat without seam ye have rend in pieces. Truly saith a learned father: whosoever doth cut a sunder the unity, and disturb the peace of the Church, 
Schismatics. who.  whereby the fellowship of the faithful is torn into divers parts, he is a schismatic. Such were Chorah, 
Num. 16.1.  Dathan, and Abiram against Moses: such were they which disquieted the church of Corinth by holding some of Paul: 
2. Cor. 1.12.  some of Peter: some of Apollo's, some of Christ. 
Acts. 20.28.29 30. verses.  Such are they whom S. Paul bade the Elders of Ephesus take heed of, for they should be grievous wolves not sparing the flock, who speaking perverse things, should draw disciples after them. Of such S. Paul saith: 
Rom. 16.17.18.  I beseech you brethren mark those, which cause dissension amongst you, contrary to the doctrine which you have received, and avoid them. etc. As for you of that Family, 
Fam. bred and brought up among the Papists. Deut. 27.18.  neither were ye of us, nor went from us. So ye have choked the word in many weak brethren, laying stumbling blocks in the ways of the simple. You have led the blind out of their way, therefore are ye by God's mouth accursed. And albeit that offences must needs come, 
Math. 18.7.  yet woe be to him by whom they come, it were better a millestone were hanged about his neck, then to offend one of the little ones. There must be heresies in the Church to try the faithful, 
1. Cor. 11.19. Revel. 3.11.  and happy is he that holdeth fast lest another take his crown. When ye can show me by the scripture, that your Family is the house of God, 
1. Tim. 3.15.  the pillar of the truth, I shall confess myself to be in an error. Christ hath given us warning to take heed that no man deceive us, 
Math. 24.5.24.  for many shall come in his name, saying, I am Christ, and shall deceive many: and there shall arise false Christ's, and false Prophets etc. but he hath told us before that we should not believe them, nor go after them. Believe not every spirit (saith S. john, 
1. john. 4.1. ) many false Prophets are gone out into the world. Thus are we warned in the mouth of the son of God, & if the sword come and take us away, 
Ezech. 33.4.  our blood shall be upon our own 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 Lord whereon his house is builded, to the which he that subjecteth not himself, is a false heart, and standeth minded against God, and his Church.  
Theophilus' exposition.  
THat is spoken of the love itself, and not of the Family: (For how is an house to be builded on an house?) which thing also may not be denied, for so much as God is love, and the other must consequently or necessarily follow.  
William Wilkinson.  
FIrst to the text of HN. and to Theophilus his exposition. The family saith HN. is the hill of the Lord whereon his house is builded, for proof he quoteth. Esa. 2.2. a. Mich. 4.1. a. 
Scripture abused.  It shall come to pass in the last day, the mountain of the lords house shall be prepared in the top of the mountains. etc. The sense of the which places of the prophets is, 
Last day.  that in the last day uz. in the first coming of the son of God, the Church shall by him be restored to her glorious beauty, the which places in HN. his new gospel 3. chap. 3. sent. are applied to HN. himself, and to the time of his appearance in these words. Now shall the law be taught out of Zion: 
evang. 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 understood of Christ, and the building again of the Church by him. The other place of the psal. declared that David being appointed by God to be king over Israel, should deliver the Ark out of the hands of the Philistines: wherein he foreshowed 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 unto himself, grossly erreth in applying the scripture, & gracelesly blasphemeth the son of God. First making Christ less careful of his Church, than he is in deed: Secondly he is openly impious in this, that whereas Christ saith, All is finished: 
Marc. 15.28. john. 20.30.  (meaning all types and figures,) HN. maketh all unperfect, affirming that in him and his appearance all becometh fulfilled. 
evang. preface. sent. 2.  His words be these: The day of Love Psal. 118. ver. 24. c. is the appearing and coming. Mat. 24. c. Luk. 17. c. Acts. 24. of our Lord jesus 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 becometh fulfilled. 
Luke. 24. c.   

Scriptures quoted in vain.  All which places by him quoted are very plainly meant of the resurrection, that is, the second resurrection from death, & the second coming of Christ to judgement: whereby HN seemeth to imply the resurrection of the body, and the second coming of Christ to judgement to be passed already, which is heresy: or else quoting those places for his first coming he allegeth them amiss, which is ignorance.  
HN.  
TO the which he that subjecteth not himself is a false heart.  
William Wilkinson.  

Cyp. de simple. praelat.  IT is very true, he that submitteth not himself to the Church of God is a false heart. etc. For he shall never have God for his Father, which hath not the Church for his mother. 
August. ad petrum. dia. cap. 34 6▪ epist. 1. book.  The Church is Noah's Ark out of the which he that is must needs be drowned. Christianus non est, qui in Christi ecclesia non est saith Cyprian. He is not a Christian which is not of the Church of Christ. 
Cyp. ibid. throughout.  They be Antichristes which go out of the Church, and deal against the Church. The which Church of Christ if your Family be, Show me out of the scriptures these marks whereby the Church aught to be known: this if you can truly do, I confess that you have the Church: if ye cannot, beware lest the further ye wander from the shepfold, the further ye go astray from Christ, and increase you own damnation. Therefore look well to your standing. 
jud. 6. verse.  The doctrine is very true, yet the place quoted by HN Folly, 16. sent. 38. out of S. Jude to prove it is very impertinent having no such proof in it as he allegeth it for. For how hangeth this reason together. God hath reserved unto the Angels (which kept not their first estate, but left their own habitation) everlasting chains under darkness unto the judgement of the great day, which S. Peter calleth their damnation. 
2. Pet. 2.4.  Therefore he that turneth away from the commonalty of Love (which as you term is the Church of God) bringeth even so over himself the judgement of his condemnation. But it were heartily to be wished that his fault in abusing Scripture were the least (which in the eyes of God is damnable) so should not his cankered and poisoned Heresies, besides his own guilt, draw with them likewise the souls of those that stumble upon 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 love itself, and not of the family.  
W. Wilkinson.  
THen belike you would have me take your meaning to be this. The love (the 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 perplexity of speech is this, the ye can not utter your mind so, the I may understand ye? If you mean the God is only the foundation of his Church. I grant: yet hath not your Paraphrasis upon HN. his words as yet forced thus much. Ergo, God is the foundation of your Love Family. You take in hand to explicate HN. his meaning, but the old Proverb will still belike be true: An evil expositor marreth the text. For herein you do but raise dust with your shuffling: & tell us there is a mark if we could see it, when ye have dimmed it with a dark exposition so, that it can not be seen. For in my simple judgement you leave the words very doubtful. For whereas you make a circumloqution and say, it may not be denied, for as much as God is love and the other must consequently or necessarily follow. I understand HN. very well, when he saith God is love, it is very true, and therefore I take it that in divers places he useth this diffuse term the love, for the Lord our God as a word that is equivalent of signification. But whereas you say the other must consequently or necessarily follow, I understand not yet what you mean, for it is as though ye bade me look steadfastly and yet shut mine eyes: For what is the other which you add. Is the sense this? the Family of Love (by you pretended) is God's Church: & that God is the ground of that your Family? give me leave to use your own words, neither is the consequent good: nor doth it follow of necessity for which you induce it. For to let pass your learned and weighty Parenthesis (for how is an house to be builded on an house?) with a sad interrogatory ministered in the same, what a necessary consequent is this? God is the hill of the Lord: or this, God is the foundation of his Church Ergo, your pretended Family is the Church of God. How this consequent doth halt in his following, he that knoweth what a consequent meaneth can easily consider. But it seemeth that you are no great gatherer of necessary consequentes: albeit ye jumbling stumbled on these words: To follow consequently or necessarily unwares. But if hereafter upon a further deliberation by you had you shall enforce your consequent more necessarily: I shall hit on your meaning the better & so shape you a fit answer. 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 Family and commonalty of the same house (vid. of the love) is God's chosen people of Israel, and he himself with them is. jerem. 24. a. & 31. d. Ezech. 27. c. Apoc. 21. a. their God, and will likewise bide their God, from generation to generation, everlastingly. And if they chance to transgress in any thing, God will then. 1. Chron. 3. chasten teach and inform them: but he will no more withdraw his grace and mercy from them. Psal. 89. c.d. For God hath chosen none other house, nor jerem. 7. b. Temple, 
1. Exhort. cap. 20. sent. 7. fol. 49  but 1. Cor. 3. b. c. & 2. Cor. 6. b. c. the godly children, or commonalty of love. For the F. of L. is the mercy seat of the love (that is of the Lord,) the school of grace: Exhor. Cap. 12.44. Heb. 5. a. 
Dictata. cap. 19 sent. 3. evang. praefac. sent. 6. & cap. 23 sent. 7. evang. cap. 3. sent. 3. fol. 4. HN. wresteth. 3. Article of the lords Prayer. evang. cap. 24. sent. 9  The rest prepared from the beginning, for the people of God and all repentant persons. It is the Zion and jerusalem from whence the law was prophesied Esay. 2. Mich. 4. to come. The Family of Love is the true tabernacle of God, which shall in all perfection be everlastingly upon earth. For so it hath pleased God to the end that his will and judgement of his righteousness may be done upon earth, as it is in heaven Math. 6. Luke. 11. All prophecies & ministrations, which are gone from God do tend or lead (to the Family of Love) as to an everlasting, very true, perfect, good & most holy service of the love (that is the Lord) which shall remain in the same clearness in his ministry everlastingly to the end that the same most holy Prophet good from henceforth might perpetually be declared upon earth.  
W. Wilkinson.  
THese have I (good Reader) put down as a taste, that thou mightest be somewhat acquainted with their horrible blasphemies: and thereby thou knowing them, mightest more carefully eschew and avoid them.   

ARTICLE. 2. HN. No truth.  
HN. saith that he can not perceive nor found the true belief in jesus Christ amongst any people upon earth, that walk without the commonalty of love, and live unto themselves: and that same is appeared and manifested unto the holy ones of God in the commonalty. 1. john. 1.3. a. of the love, through the appearing. Mat. 25.3. d. Act. 1.11. d. of the coming of jesus Christ, out of the most high heaven. So can not likewise the same most holy belief become rightly witnessed or confessed by any other people, nation, or communialities, but only by the 1. Cor. 12. a. b. Ephes. 4. b. communialitie of the holy ones in the love, or by such as walk and live. 1. Pet. 1. b. 1. john. 3. b. &. 4. b. obediently under the gracious word and his service of love.  
W. Wilkinson.  
HN. saith, he can not perceive or find the true belief. etc. to this I answer, that it is Gods just, though secret, judgement, that when men ask amiss they do not obtain, 
jam. 4.3.  when they knock at the wrong door, they are not let in, and being on sleep when the bridegroom cometh and want light in their lamps, they enter not in, 
Math. 25.11.12.  with him into the Marriage. That HN. hath not found nor perceived the truth, the reason is he will not learn. Pro. 8.8.9. he stoppeth his ears charm the charmer never so wisely. 
Prou. 8.8.9.  Psal. 58.4.5. The Lord will guide them that be meek in his way. 
Psal. 58.4.5.  Psal. 25.9. but knowledge entereth not into a froward soul, and a fool that seeketh wisdom findeth her not: for the Lord withstandeth the proud & giveth grace unto the humble. 1. Pet. 5.5. The Israelites sought God as a people desirous to know his ways, but because the fear of him was learned by mens precepts Esay, 29.13. & they were self conceited wise Esay. 5.21. Therefore did they hear and not understand, see and not perceive, their heart was fat, their ears were heavy and their eyes were shut. Esay. 6.9.10. Where note (courteous Reader) that this holy Prophet (for so will the joiner needs have us for to take him) HN. and our Papists use the self same weapon, and by the same knife seek to cut the throat of god's Church, which they handle after this sort. 
Popish challenge 9 Artic, 8. demaun. D. Fulkes book. Stapleton. controver 1 lib. 4. cap. 9 pag. 121.  Your Church ye Protestates was not always visible neither did it always appear unto the world. Therefore it is not the true Church. What a faint Consequent and weak reason this is (especially with our Papists, which can not abide an Argument drawn from the Negative) by this which followeth being the like may easily be proved. I see no sun (saith the blind man) neither hear I any sweetness of song or pleasant Music, saith the deaf man. Therefore there is no sun saith the one, nor song quoth the other. HN. the son of perdition, and the Romish brood of old Hypocrites can not see the truth, or will not: therefore there is no truth at all. The communialitie of the holy ones in the love (for so unless ye term them they will be angry out of measure) creep in corners as owls do at noon, even as did the anabaptists in the first spring time of their heresy: 
Simlers epist. fol. 1.  therefore there is now no Family of Love, neither were there any anabaptists any where in times past: this Argument as it is evident in the one, so will it not be denied by the other. Albeit in deed it be a feeble kind of disputing & far swerving from all rule of reason. For the seeing or not seeing of mortal man doth not approve or disprove the truth of the immortal God. Pharaoh king of Egypt saw Moses and Aaron, 
Exodus.  and confessed the miracles by them wrought to be true miracles: yet saw he not a reason to persuade him to let Israel go. john Baptist did as it were point out Christ with his finger, saying: 
john. 1.36. Marc. 7.37.  Behold the lamb of God. The jews confessed that Christ had done all things well. 
Math. 9.4.  The pharisees saw their thoughts disclosed yet reasoned they thus: The Scribes and pharisees and rulers believe not on him: but only the rude and accursed multitude. Therefore is he not the Messiah. 
john. 7.48.  And if I should use the like form of Argument as this is: trow ye the Family would think the consequent necessary? Before the days of Queen Mary, or An. 1555. at the furthest, this Lovely Family was never seen nor heard of, only the hatchers of this Family, the Libertines, the Arrians, the anabaptists, the Free will men, 
Fathers of the Fam. of Love, Apoc. 9.3.  and Catharistes were than extant: but as yet this brood of Locusts had not broken out of the bottomless pit neither had it the name of Love, which it now hath. Therefore the Family of Love neither is the Church of God, neither is the holy truth of God in that their conventicle: but unto them and their Patriarch HN. I leave such kind of reasoning, most humbly beseeching God to give them eyes to see, & tongues to confess the truth to God's glory and the safeguard of their souls in the appearance of his Christ.  
After HN. had told his Disciples, where he could not find the truth, now he telleth them where he found it. uz.  
HN.  
THe same is appeared and manifested unto the holy ones of God in the commonalty of love.  
W. Wilkinson.  
SO that then belike, unless it be granted him that he found it there, all his labour is lost. Secondly it was not found out there before he found it, and to that purpose it is which in his new evangely he saith. 
Cap. 2. sent. 11 leaf. 7.  He will declare the secret mysteries of God, and make relation of things hidden from the world until his new day. 
Cap. 1. sent. 1. fol. 3.  etc. And he is anointed with the holy Ghost: Godded with God in the spirit of his love: made heir with Christ in the heavenly goods of the riches of God: elected to be a minister of the gracious word, which is now in the last time raised up by God according to the promise. jerem. 33. Which is meant of Christ, wherein HN. blasphemeth. What if for all these, his great boasting cracks, his swelling words of vanity turn to smoke out of the furnace, and dust before the wind? what then? if for all his outfacing of the simplicity of the Gospel, and shouldering out the son of God, the Lord lay open his folly to the world and his shame unto the sons of men? And if he found no truth, or if it be truth, yet not of his finding. Was there no truth before he told it? Was there no Gospel before his heap of confusion and huge lump of shapeless and unshamefast heresies? If there was (as most undoubtedly there was) a light before darkness, and an Ark of God before Dagon the Philistian Idol, why boasted he then thus presumptuously, that the truth was of his finding only? Neither is it yet agreed among his new pervertes, concerning the age of this new found heresy. For some of his Sectaries being demanded where his Church was from the Apostles time, until the appearance of HN. this new found Prophet of theirs, he answered not only obscurely to the question, but also fondly to the purpose, and unfitly to satisfy a wavering conscience. 
Truth from Christ and the Apostles time until HN. where the Fam. affirm it was.  It was in the land of the living among the holy ones. But thus doth the Lord suffer their eyes to dazzle, who are quick sighted to seek out Fantasies to feed the it itching ears of them whom no doctrine can content.  
HN. allegeth. 1. john. 1. a for proof: The words be these. 
1. john. 1. a.  That which we have seen and heard declare we unto you that ye may also have fellowship with us, and that our fellowship may be with the Father, and with his son jesus Christ. Where S. john teacheth he is a true witness, because he saw and heard: secondly he was a profitable minister, because he kept it not to himself but declared it unto others. Thirdly the profit that doth ensue to the Children of God by S. john's declaration: that ye may have fellowship with us. Lastly to make his message more amiable in the sight of men, and men to embrace the same more greedily, he addeth: that our fellowship may be with God the Father, & with his Son jesus Christ, and to entice them more effectually to take hold of Christ, he showeth that Christ cometh not bore or naked, but clothed and accompanied with all his mercies, to the increasing of his children and comfort of the godly. This word fellowship giveth us to understand, that among the godly there aught to be a mutual feeling of infirmities, with a supplying of all comfort both in things spiritual and temporal. This doctrine containeth the true Exposition of the Article of our belief. 
Communion of Saints expounded.  I believe the communion of Saintes. So that HN. might even aswell have found his Communialty, (nay with much more ease and less labour) in the belief as in S. john the Apostle.  
But let us see the application of this place of S. john. The faithful have fellowship with the Apostles and God the Father, in or with Christ jesus: Therefore this fellowship is in the family of your love only, and there is no society 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 goods, of which the anabaptists did dream, neither that filthy and graceless Communialitie of the Female kind of wives, virgins etc. which the Nicholaitanes did dote of: 
Apoc. 2.6.  But this it was that made HN. so far to overshoot himself, that wheresoever he found this word Communialitie or fellowship, strait way he imagined that it might prove unto us the Family of his new invention. For neither did the words Acts. 2.44. Act. 4.32. And all that believed were in one place, and had all things common (meaning that quoad ad usum to help and relieve the necessity of such as could not labour, there aught to be a mutual contribution among the faithful of the irtemporall blessings, as there is in all Churches rightly governed) prove quoad possessionem according to private right no man aught to enjoy any lands or other possession to the maintenance of his calling and nourishing of his family, though in holy Scripture it be set down for an unfaillible: truth that Philip the Deacon had a house: so had Matthew and Peter, and joseph of Aramathia, Lydia a purple seller and Cornelius the captain had private abidings and great wealth: so had Philemon a faithful Preacher and companion of Paul the Apostle both house and servants, yet no Community.  
HN.  

How HN. found the truth.  thirdly he telleth them how he found the truth: Through the appearing of jesus Christ out of the high heaven.  
W. Wilkinson.  
TO prove that Christ appeared unto him he citeth. Math. 25. d. wherein is contained how Christ shall come in his second coming, to separate the sheep from the goats etc. Act. 1.11. b. the men in white garments said he shall come again, so as ye have seen him go into heaven. Thus than if Christ did appear in his body (to HN.) and in his second coming, or if he appeared not otherwise, than did he not appear to HN. at all: and doth the mighty Rabbi of the Familiely: which is very like to be true: 
Math. 22.23. 2. Tim. 2. v. 17.18.  or else with the Sadducees he denieth the resurrection, or with Himeneus and Philetus he affirmeth that the resurrection is passed already.  
HN.  
THe same most holy belief cannot become uprightly witnessed, nor confessed by any other people. etc.  
William Wilkinson.  
THis is the last part of HN his assertion, 
Where HN. found the truth.  wherein he showeth where only the truth and true belief is to be looked for: that is in the Family of Love, of his coigning and not else where. The mortar whereby he laboureth to build, is untempered, the stones are very precious but neither fit nor coucheable in that place wherein he saith they shall be laid. The place by him alleged 1. Cor. 12. a. b. prove that although there be diversity of gifts in God's Church, yet is it thereby builded up. For there is but one spirit whereby, and one Lord to whom the Church is builded. And this he amplifieth by divers examples and similitudes of the body of man. etc. And Ephe. 4. b. he showeth that there is but one Church, one Faith, one Baptism, and yet are there divers functions instituted of God for the building up of the Church as Apostles, Evangelists, Pastors and teachers, yet do all these divers gifts tend this one, and the same end .1. to the gathering together of the Saints .2. to the edification of the Church .3. to the unity of faith. And to touch S. Paul his meaning and scope: Therefore Christians aught to live charitably together in love. Doth this than prove, that if men should agree, they had the truth, and none but they that do agree? doth unity of minds prove a truth in doctrine? 
Unity not always proveth the truth.  S. Peter and the rest of the Apostles in their fervent prayer affirm that 1. Pontius Pilate .2. the gentiles .3. the jews agreed to put Christ to death. Act. 1.27.28. Was here truth because they had unity? Even so though I grant all to be true that S. Paul affirmeth (as no doubt it is very true) yet hath not HN fitly alleged these places. 1. Cor. 12. b. Ephe. 4. b. to prove that the truth is no where taught but in his Family.  
HN.  

11. Epist. cap. 5. sent. 4. and .1. epist. cap. 1. sent. 5.  WIthout the Family, is nothing but good thinking, tedious travail, labour, and misery.  
Theophilus.  
SO than this is very true (saving that you have put truth, for true belief) the rest of the words are spoken or referred to the rest which God hath reserved to his choose in that house, and to the service of that house. Look better on the text.  
William Wilkinson.  
Whensoever any man shall be without or departed from the Church, he shall neither find rest in body, nor peace in conscience: as they do very well know, who have departed and fallen away from the known truth, or which at any time suffer their consciences to waver & halt betwixt God, and Baal, truth, and error, light, and darkness. God for Christ his sake keep us from falling away from the truth, or standing in mammering thereof, knowing that Neuters, and Hypocrites, with Lukewarm brethren shall be spewed out of God's mouth, which HN and his Family must take heed and hearken to, which giveth any man liberty (so he be of their Family) to embrace, 
HN. giveth liberty of Religion.  and like of what religion he list, in his new evangely. cap. 1. sent. 4.  
Now if there be nothing but travail, misery, etc. Why wish ye peace and health unto them, which are dogs, and not of the household of Faith, permitting them what religion they william. But hereby ye thought to stretch your Family, from sea to sea, and from one end of the world to another. So that here you show what kindred & acquaintance your Heresy hath with the anabaptists, 
Bullinger against the Anabap. 2. book. 4. Chap.  who affirm that for their quietness sake they may confirm themselves to any Religion of the people amongst whom they devil. How near you and these men jump, I leave to the discrete Reader to discern. M. Bullinger his censure on them is this. Of this judgement was that beast David George (saith he) and this sect is the most pestilent of all others. Thus much saith M. Bullinger who was acquainted with them as he himself testifieth. I did put truth for true belief, thinking them to be all one, 
Bullinger 1. book. 4. chap. leaf. 9 b. line. 17.  neither as yet have ye showed any difference betwixt them. I have looked on HN. his text sufficiently, God give you grace to look better on the Testament: and to come back to the truth whence ye have slidden, and keep me in that which I do and have professed.  
HN.  
THe true light hath not been declared by any of them all, 
HN. 11. Epist. cap. 5. sent. 4. 1. Exhort. cap. 16. sent. 9 leaf. 42.  that have taken on, set forth and taught before the same, and without the same Family of Love. Heb. 9 b. &. 10.  
Theophilus.  
YOu should do well to allege the text as it is, and not your own imagination, which is that there is, hath been or can be any more than one true light (uz. Christ) or the love which presently is appeared to his chosen in the house of love or of God. For before and without the Church and his service there can be no truth taught.  
W. Wilkinson.  
THat our blind soothsayer told us, there is not any truth to be found, without his fond Family, although it hath by me been handled, in that part of this Article, which immediately goeth before, yet this learned Elder of this Lovely Family barketh and brawleth still against us, and will not suffer plain and manifest truth to stop his mouth. And although the place by me alleged out of HN. be verbatim and word for word as I alleged it, yet will he not be satisfied, but as it were facing me out with a card of x. he seeketh to overrun me with his eloquence, & saith to blank me withal, that I have mistaken and falsified the author. But because he taketh me up for an Imaginer of the text, vouchsafe gentle and courteous Reader to way mine Imagination, as he pleaseth to term 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 service under the obedience of the love given unto us, for to be declared forth) hath not Heb. 9 b. 10. a. been declared by any of them all, that have taken on, set forth, and taught any thing before this same or without this same our service of the love. Are not these my very words saving that for brevities sake I pretermitted your long and unnecessary Parenthesis? Have I not dealt truly with your houshold-father in that I truly and faithfully as from his own mouth did report his words? Am I not unjustly charged and falsely blamed for my Imagination in the text of so worthy an Author? But seeing it is not expedient that I be mine own judge of mine innocency, I refer me to the sentence of the indifferent Reader, whom also I desire to be advertised, that he hath heard me take an Elder halting in his word, 
Theophilus uttereth an untruth wittingly. 1. chap. 7. senten.  when as the faith of their Family (HN. I mean) in the book by him entitled. Dictata per HN. or documentable sentences saith, nothing can come from the true perfection, but all humility and meek virtues and righteousness floweth from all perfection. Now if to slander and misreport be a work of righteousness and worthy of their perfection, let them glory therein, I had rather in that sort be unperfect. As for me and those that desire not hand over head to receive all that comes from every man, it is sufficient and shallbe that if they lavish out any untruth, that I be pardoned for not sealing unto it, before I way it in God's balance, lest it prove light, and try it at the touchstone lest it be counterfeit.  
The places of Scripture by HN. quoted are very impertinent and absurdly alleged, having not any three words that sound toward such a sense as he would father on them.  
Theophilus.  
THere hath not been, is, ne can be any more than one light which is presently appeared unto his chosen in the house of love, or as HN. saith, our house of love.  
W. Wilkinson.  
WHy then have ye left the Church, into the which ye were baptized? why did ye promise' ye would manfully fight under Christ's banner, and continued his faithful soldier and servant to your lives end, 
HN. and his scholars traitors of Christ's Church.  and now like a runagate Apostata & a cowardly soldier or rather a traitorous judas ye betray his Saints to Satan, & break truce with the son of God, into whose obedience ye were sworn? Why do ye like children past grace insolently taunt and check your mother, and impudently tread under your feet the lords pearls as most filthy swine? why come you not to the light that your works may be seen how they are wrought in God? what mean you to frame and imagine to yourself a new Church? For whereas so often you affirm, that you have no church but ours, no assemblies but ours, why doth HN. term it our Family or service? doth not this word, our Family, note a particular sect or faction in the possession of a few. You say very truly there can not be any truth without the Church. 
Ephes. 4.4.  If this be true then your doctrine is false, for there is but one Lord, one faith, one redeemer, one spirit of sanctification, one Abraham the father of the faithful, one Isaac, one jacob, one body whereof we all are members. The Church hath but one head and one body. As for deriding and scoffing Ishmael, he shall be cast out with the bondmaid his mother: profane Esau shall have no part in the lords inheritance, neither your Schismatical Family unless ye repent heartily for that which is past. They jews cried the Temple of the Lord, & yet were they a stiff-necked peopel: you cry the school of grace the mercy seat, the Family of the Lord, and yet all is but hypocrisy. For the jews had an external tabernacle instituted of God. Therefore they might boast better than you. You have coined and invented a Schism, & yet very confidently you affirm, your conventicle is the Church without the which is no truth to be looked for.  
An Addition of HN. unto the 2. Article.  

evang. cap. 4. sent. 5.  NO man (saith HN.) how wise soever he be in the knowledge of the Scriptures, can by any mean understand or comprehend the wisdom of God, 
Sent. 7. 1. Exhort. chap. 16. sent. 16.  but only they that be of the Family: who soever is without the Family is inveigled with wiles, subtlety, and falsechode. For no man rightly according to truth of the Scriptures, nor according to the spiritual understanding of the godly wisdom, can deal in, or use the true God's service, nor the services of the holy word, but only the Illuminate Elders in the godly wisdom which walk in the house of love.  

evang. chap. 23. sent. 6.  The wise men of the world and the Scripture learned have not known the verity of the heavenly truth, nor yet obtained or gotten the clearness with Christ.  
It is mere lies and untruth, 
evang. cap. 33. sent. 11.12.13.  what the Scripture learned through the knowledge they got out of the Scriptures, institute or teach. etc.  
They preach in deed the letter and Imagination of their knowledge, but not the word of the living God. 
1. Exhort. cap. 16.17.18 Cap. 16. sent. 5.  Therefore saith he they are men whose knowledge doth imagine much in them.   

ARTICLE. 3. of HN. Not Baptism.  
WIthout the Family of Love (saith HN) there is no true Christian Baptism. 
1. Exhort. cap. 7. sent. 10.11.32. fol. 12. and cap. 12. sent. 44. fol. 27.   
This same is the school of grace, to an everlasting remission of sins over all such as cleave there under.  
There is no true Christianity but the Commonalty of the holy ones in the love of Christ jesus. jon. 17. c. Ephe. 4. a. h. 
&. cap. 16. sent. 20. fol. 43.   
All other that have not the Christian doctrine of the service of the love foregoing their Baptism, It is not meet and convenient, that men should count such unbelievers, and unbaptised one for Christians: neither yet also for men, at whose hands one should any way suppose or trust to find any word of joh. 1. a. 3. a. gods truth or yet any works Mar. 1. a. righteousness or God's service, 
evang. cap. 23. sent. 7. &. cap. 4. sent. 57  that God regardeth or accepteth. They are without Christ's body.  
Theophilus.  
COnsider better of the text. Rather under the obedience of the father and his love, under the obedience of Christ, and his belief, and the obedience of the holy ghost, and his renewing of the life, and mind etc. to be baptized in the name of the father, the son, and the holy ghost. etc.  
William Wilkinson.  
WHat account HN. maketh of our Church, and the truth therein taught, is already declared. Now followeth it to be understood, what his opinion is of our Sacraments. And first to speak of baptism (For of the holy Sacrament of the supper of our Lord he hath written very little) what he attributeth to our Church therein is plain, that unless we have our foregoing in the doctrine of the love, we are not to be counted of him, and his Fam, to be baptized ones. To the which I will answer briefly, if first he shall satisfy me in this demand: Whether when there was no Family of Love, there were no upright baptism in England? If he say there was a lawful baptism, than is there an upright baptism without the foregoing of his lovely doctrine, and without his Family a true Christian baptism. If he say there was none, than do I answer, that these Famelers in England are not rightly baptized, & speak the truth, & work righteousness, or an acceptable work in the sight of God. To the which, if the Family shall further answer, though then they were not, yet since they have been rightly baptized. This it may be, victuals the joiner will answer to approve his heretical behaviour at Cholchester: ad to this I am to reply, that if the Fam. acknowledge a rebaptisation, then are they hypocrites all the sort of them. For they in their last confession (being a rehearsal of their doctrine, belief, and religion,) affirm, 
Confess. leaf. 7. a. Ibid. 6. leaf. u  that they do deal simply, and plainly. etc., We have (say they,) nor use any other Ceremonies, laws, statutes, nor Sacraments: of Baptism, and supper of the Lord, than such as are ministered in the Church of England. But I say that the Church of England useth not rebaptisation. Therefore if they be rebaptized, they be double faced dissemblers. Furthermore if they shall affirm that they use not other Sacraments etc. than is used in the Church of England, that is: in their Fam. in the Church of England, because it was said in the first Article, that we have no Church without their Family: I answer: They pretend in their confession, they deal faithfully with all men: If this be their faith, what I pray you is their falsehood. Furthermore I let pass to repeat, much less to confute, that fond opinion of those vain heads, which thought the parties baptized of heretics, aught to be rebaptized again. Of this opinion the Fam. of Love seemeth to like very well, for because they affirm before, that without this Fam. there is no Christian baptism.  
And thus much for this Article is sufficient. As for you friend Theophilus, ye huddle up so, that no man can understand you: when you shall learn to speak out of the mouth, and leave to fumble with your. etc. I will tell you my mind more art large.  
An addition of the 3. Article of HN.  
HN. Reproveth our doctrine with this term, 
HN. evang. cap. 19 sent. 5.6.  and handful of water, an Elementish water. Whosoever is not baptised according to the form and manner of john, who baptised the people confessing their sins, flowing with the water of repentance into their hearts, he is not rightly baptised, neither may he boast else that he is a Christian. 
Sent. 11.    

ARTICLE. 4. HN. No forgiveness of sins.  
WIthout he Family faith HN. there is no forgiveness of sins: 
1. Exhor. cap. 7. sent. 40. & cap. 12. sent. 44. evang. chap. 41.7.  for this is the true Christianity the Family of Love, wherein God himself 2. Cor. 6. b. Apoc. 21. a. dwelleth, liveth, and walketh.  
Theophilus.  
FOr so it is agreeable with the Scripture.  
William Wilkinson.  
THe truth of this exposition, I must gladly grant, and willingly confess. uz. No pardon of sins without the Church of Christ. For truly it is said. No man must sever or put in sunder, that which God hath linked together, and so in our creed the Communion of Saintes, and forgiveness of sins are joined together. 
Ephes. 5.25.26.27.  And S. Paul saith, that Christ gave himself for the Churches, to satisfy it, and cleanse it, by the washing of the water through the word, that he might make it a glorious Church spotless and without wrinkle. etc. And I know very well that we are naked in ourselves and poor, but in Christ, and his Church 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 saith the spirit of god by Esay the Prophet, 
Esay. 45.14.  God is in the Church: and the 21. of the Apocal. 3. a. is fitly alleged, and the truest hitherto that HN. hath cied. As for his place out of the Corinth, 
2. Cor. 6. b.  there is no such thing, nor any step of such a sense as he seemeth to allege it for. All the Article if it should be given, yet shall you not thereby prove that without your particular conventicles, 
Math. 16.19. &. 18.18. john. 20.23.  and Schismatical assembles, is no remission of sins. For the promise of the keys, and the remission is given to the Church which is Christ's spouse, not to an harlot, and shameless strumpet. jerusalem above is free, and is the mother of us all: but your Agar is in bondage, and is cast forth with her children. The Lord give you grace to consider in what case you are. There is no favour of God to them that forsake his truth, and cleave unto error. Most of your illuminates have been professors, though now most deriders of the gospel, and scoffers of Religion, making a profession of religion, but inwardly having denied the power thereof. The further you walk in darkness, the greater is your danger.  
An addition to the 4. Article.  
THe same doctrine is in divers other places affirmed that there is no pardon. etc. 1. Exhort. cap. 11. sent. 10. & cap. 15. sent. 29. etc. cap. 18. sent. 7. evang. cap. 41. sent. 7.   

ARTICLE. 5. HN. No Ministry.  
WE must have respect unto the service ministered in the Family by the Elders thereof. 
1. Exhort. cap. 12. sent. 40.41.42.43.44. &. cap. 16. sent. 16.  For God hath chosen unto himself the Family of love, and this service of the holy and gracious word: for their ministration is the safe making ministration.  
Neither is there any minister of the word rightly called but by their Family. 
Lam. comp. sent. 31.   
Theophilus.  
BEcause their exercise is obedience and love according to the requiring of his word.  
William Wilkinson.  
TRue it is that God's ministry is an holy and sacred thing, in thought not to be violated, in word and deed greatly to be had in reverence. 
evang. cap. 52.7 Math. 4.14.  For they which are Gods messengers do bring the glad tidings of deliverance from sin and Satan unto the people of God. 
Ezech. 33.7. 1. Pet 5.8. Luk. 22.31.  They are Gods watchmen and do warn us of the coming of the enemy, which like a roaring Lion goeth about seeking how he may devour us. 
Malach. 2.7.  And because their mouths should keep knowledge, of them must we ask for the understanding of the word, and inquire after the will of our God: yet doth not all this prove, that that ministration which is by you, of that faithless Family forged, is the true and holy ministration. For sometime (as now in your Family) it cometh to pass, that false Prophets will say, thus saith the Lord, and yet the Lord hath not spoken. They will presume to preach without a vision, and prophesy without a burden: run when God biddeth them not go, & take the testimonies of the holy ones in their mouths, when yet the Lord sendeth them not. Heretics will with a face of the Church seek to outface both the children of God and the truth also.  
Thus than not every one that pretendeth is called in deed, for some come not in at the door, but climb in at the windows, and as many as come before Christ, and set down a contrary requiring (as ye do) he is a Wolf & seeketh but to ravine. Not every one that crieth Christ, Regeneration, 
Bulleng. 1. book. 8. chap. leaf. 12. verse.  the spirit, a perfect, and true incorporating into the upright, being a consubstantiation and couniting with God, is a true teacher and faithful Christian. Nor every that taketh upon him to expound knoweth the meaning of the word. For many of you, when as ye would be Doctors of the word, had need to be instructed in the very principles of faith, and first ground of Religion. So the true Ministers have both a public and external calling by man: as also a private and internal calling by God, which who so hath not he is an heretical intruder and no prophetical Minister of God, nor Preacher of the most holy one. The which internal and external calling to the lords harvest to be a true labourer, if any man shall pollute with his lewd life, and light conversation, he is at the lords hand to be beaten with stripes without number. Yet if any man shall say well and do evil (which God forefend) with man it may discredit him that doth speak well and yet do amiss: with God evil deeds do not disannul the truth of doctrine, as good deeds prove not evil doctrine to be true. A ring of gold in a swine's snout ceaseth not to be a ring of gold though a swine wear it: pearls are pearls before dogs or swine. The broad seal of England, is highly to be honoured, for the Majesty of the Prince therein appeareth: though some time the party that may carry it may be a lewd person and a Godless Atheiste. The word and Sacraments ministered by wicked men cease not by their administration to have their force. For the wickedness of man can not overthrow the institution of God. Where, I in good conscience testify, that I speak not to defend corrupt life in any man, but to uphold the truth, of good liquor in an unsavoury vessel, and gods good word, and sacraments in a minister of an evil life, and conversation. For that judas, and james in their ministry gave 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 Family useth to whisper against evil men (though Gods Ministers) is anabaptistical. 
Bullen. 2. book. 7. chap. leaf. 97.  Your Ministers live not as they teach. Therefore their doctrine is not true. In Scripture I know this reason is often used: Your life is not according to the law & your profession: 
Esay. 58.  Therefore you are hypocrites and dissemble with me saith God. The former fond argument I never hard of any man that is sound for judgement, and sincere for godliness.  
The same reason is by your Family, and by your good minded brethren the Papists alleged against the truth, now preached after this sort. We work better than you, therefore our religion is truer they yours. The first exposition (if you know what proposition meaneth) I deny, and also the argument. Moore than we they mark I grant (so had they need that will have heaven by desert, or else will-nave none of it) but better they do not. Quod non est ex fide peccatum est. What is not of faith etc. The Pharisie gave more alms, tithes etc. than the Publican, yet was the Publican more just by much than the Pharisie. Not to work, 
Luke. 18.11.  but to work well in God's sight is commendable. Non tam quid, quam quomodo operamur, inquiret dominus. Not so much what as with what faith we work, that will God demand.  
Thus have I obiter and by the way touched your Families Papistical, & anabaptistical argument, 
Bullen. 2. book. 8. chap. leaf 18. evang. cap. 13. sent. 4.  whereof the one will be saved by the fulfilling of the law, the other will have marks concur with faith in the matter of justification, clean contrary to S. Augustine who saith, Opera sequuntur justificatum, non praecedunt iustificandum. The works we do follow as fruits and go not before as the efficient cause of our justification. And thus much of the worthiness of the Ministry, and ministers thereof, Whom I counsel you to reverence in better sort, both in word, and writing, than ye have done. 
The dignity of the Ministry. Math. 10.40.  For you know what Christ saith: he that despiseth you, despiseth me etc. and read further Exod. 16.8.1. Sam. 8.7. Num. 16. chap. throughout.  
I have in this place (gentle and indifferent reader,) to desire thee diligently, to mark the sly and crafty dealing of this peevish Family. For in my Articles which I exhibited unto them for my further satisfaction, I added this clause of the outward calling of the minister, which then I did suspect they denied, and since by their faithless demeanour of concealing that clause, 
Fam. conceal that maketh against them.  I am certainly persuaded to be true, where also it shall not be amiss if besides their fond behaviour (in overhipping that which they needs must confess to be truly reported of them by me) to consider also how guilefully they protest that. No man is able justly to blame, accuse, detect, 
Confess. pag. 4. confuted by Theoph.  or burden them as transgressors of the law beint against any the queens majesties proceedings in causes Ecclesiastical etc. And yet in this place by me quoted out of the lamentable complaint, sent. 34. They deny without their Family their is no lawful calling of Ministers. 
Lam. Compl. sent. 34. of HN.  Their words be these. For to be a teacher or minister of the holy word is not every man's office but his only, which is thereunto, even like as was Aaron, called and elected of God, whose rod or staff greeneth, blossometh, and beareth fruit, as likewise his which is a true disciple of the word, and lover of the truth, hath received the learning and administration of his holy word, with integrity of singleness of heart of the Elders in the house of Love, obediently, and even so is grown up under thobedience of the love in the holy understandings, till unto the Elderdome of the man Christ, and taught to the kingdom of God. And the same is by them in plain words affirmed, but more skoffingly, and contemptuously in the same book. sent. 34. But of that place more hereafter in the addition to the Article.  
They with their cavil, as it is common unto them with their brethren the Papists, and anabaptists, (who always, not being able to criminate, and blame the doctrine taught, fly strait ways to the person of the preacher) demanded, A Sir what authority have you to minister, and who laid hands on your, who called you? etc. 
Zuinglius against the Catabap. fol. 188. john. 1.22.25.  as also their forefathers the old pharisees, which demanded of S. jehn the Baptist the same question, with that learned man M. Musculus. I answer, 
Musculus Common places title of Ministers. pag. 182.  Qui legitimé vocati non sunt, quaestionem de vocatione movent. They which are not called lawfully, first move a controversy about a lawful calling: which objection M. Bullenger in his book against the anabaptists doth answer learnedly and at large. Bullenger against the anabaptists 3. book. 4. chap. 90. leaf.  
An addition to the 5. Article of an outward calling.  
Such an one as in even so with his understanding, 
Lam. Compl. sent. 33.34.  and thoughts, become incorporate in all obedience of the word to the truth of God, and life of Christ, and even 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. etc. 
Docum. sent. 3. cap. sent. 1.  No man can teach the word of Christ, and his doctrine, but such as first have been obedient disciples of love.  
No man aught to busy himself about the word, 
1 Exhort. cap. 16 sent. 16.  but the Elders in the Family. etc.  
No man knoweth Christ nor the father nor yet also the services or Ceremonies of Christ, 
evang. cap. 23. sent. 2.  but even only those which are even so through Christ, as we have rehearsed, renewed or regenerated in their spirit and mind: neither doth it also behove or belong unto any other to set forth any services of Ceremonies of Christ nor to preach or declare the evangely: but such are those which are sent of Christ himself, for otherwise it is all false. The Disciples of Christ could not understand the clearness of Christ before the fifty day, that the holy Ghost was poured upon them: much less then verily can now the Scripture learned, which have not kept the passover from death into life, and from flesh into spirit with Christ, nor yet attained through the power of the holy Ghost to the clearness of Christ, understand out of the knowledge of the Scripture, the clearness of the word of Christ; nor yet set forth or teach according to the truth his ceremonies or services, nor also preach or declare the evangely of Christ.   

ARTICLE. 6. of HN. of uniting into God.  

1. Exhor. 13. chap. 18.  ANd the Elders of the Family (saith HN.) are illuminated from God they are Godded with God they are incorporate into God, 
Cap. 16. sent. 16.  with whom God also in one being, is Hominified, or become man.  
Theophilus.  
WHat error is this if it were rightly seen unto? whilst the vine branch is to be vined in the vine john. 15. & he that is joined unto the Lord is one spirit 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 upon Math. 26.  TRue it is that a certain godly and learned man affirmeth, writing upon the fall of S. Peter, When God leaveth us to ourselves their is not hope to stay from running headlong into sin, right so it fareth in God's judgement with this coal Prophet HN. and his dreaming Disciple Theophilus. For the master on still falling from fantasy to fantasy, and from one error into an other and the scholar bringeth in stones and mortar to build up the confused heap of all impiety.  
In the former clause was showed that they utterly condemn and mislike all Ordination, and Election of Ministers with their Family: now if followeth to be handled what privilege and prerogative his Elders purchase unto themselves, by the admission they have into that blind society.  
HN. affirmeth very soberly as it seemeth that the Elders of his brood are illuminated and Godded with God or incorporated into God. etc. his scholar Theophilus laboureth to strengthen his Assertion with the testimony of Scripture to that end by him wrested and wrongly alleged: wherein seeing he can not slip the collar with me as erst he did in leaving the former sentence, now to outcountanaunce the truth with the impudency of his forehead, he asketh. What an error is this if it were rightly seen unto? what error do you ask? truly an horrible & palpable error it is, flat against the truth of the sacred scripture, strangely savering of those dregs, which you have deeply drunk both at the hand of the anabaptistical Synagogue, and also of the Romish harlot & sea of Antichrist. But whereas you added a Caveat which is: If it be rightly seen unto? I answer: he that putteth on the Crystal spectacles of God's word, and taketh in his hand the Lantern of holy writ to look diligently to your steps, shall strait trace out a thief and a rebel against the Lord  
But first to proceed orderly let me answer your authorities, and then in a word or two, will I set down the horribleness of that opinion.  
You say: The vine branch is vined into the vine. I find no such words in the place by you quoted out of S. john, neither doth the Greek or Latin translation afford any such terms of vining into a vine as ye seem to import. 
Scriptures falsified.  There is to abide or remain in the vine vers. 2. and 6. and in the 7. vers. he expoundeth what is abiding meaneth uz. If you abide in me and my words in you. etc. but he it granted that ye quoted it (for perhaps you you followed the translation of HN. his Dutch Bible) if it I say be granted that you have not wrong in the error, by writing out of a false meaning of S. john his words, Know ye not, nor have ye ever heard, that Parables in the Scripture are rather to be considered in the end, whereto the doctrine they contain is applied then in every part of the Allegory? is each circumstance to be sifted and stood in? The cunning Archer respecteth more to hit the mark, than the curious wathching of the cloven air, which parteth in sunder at the end of his arrow, or the falling of his feathers: even so the spirit of God doth rather respect the end of the similitude and the doctrine contained there under with the especial application thereof, them the weighing of every word or each singular circumstance therein comprehended. 
Luke. 16.  The estate of the godly and the wicked after this life is most lively painted out by the Parable of the rich man and poor Lazarus by S. Luke chap. 16. of the which Parable if I should stand in every particular circumstance thereof, I should very much entangle myself with vain and idle questions, and disturb the unity of the Church, whereof the one were hurtful to myself, the other intolerable to others. By the similitude of the lost groat the Lord showeth the great and unspeakable joy, 
Luke. 15.8.  which he conceiveth at the conversion of a sinner: now he that besides this needs will descant out for Allegorical or Anagogical sense, as what the bosom signified wherewith the woman swept, what the the candle, what the neighbours called in, etc. He that is curious thus vainly to hunt after every syllable, shall, as others have done before, stir many coals & yet find small light, raise much dust and yet see the meaning and mark of the Scripture not any whit the sooner. The word of God is Lex vitae ad bene agendum not ansa rixandi ad contendendum. A rule to lead our life, thereby to attain everlasting happiness, not an occasion to contend or quarrel to endless and needles jangling. Which I note the rather because that in your love house it is accounted and high matter, to be able to fetch a far and an unheard seen out of the words of Scripture: yea and higher than to be humbly obedient to that, which is revealed in the Scriptures. And to speak with proof to avoid cavil, the strange stretching of the place of Christ's driving the devils out of the man possessed into the heard of swine, 
Math. 8.32.  videlic. the sins and sinful being of the earthly, 
Fam. of loves Exposition.  and as yet ungodded man, is driven unto the souls of the sinful wordling, who fall thereout into everlasting damnation. This their vain and Godless exposition is very much rued of the godly, and loathed of them who tremble in heart to hear the name and word of God thus impiously profaned and horribly abused.  
Now to come to the sense of S. john his meaning, which is this: By nature we are dry and naked, so is the vine branch not abiding in the stock. Christ is the author and fountain of all goodness and grace, 
john. 1.6.  wherewith plentifully floweth and unmeasurably aboundeth for his dear spouses' sake the Church, and those that he his children, which none do any longer enjoy, then while they stand in deed, and live to that which in tongue they do profess. So is it betwixt the branches and the tree. He that is not of this mystical body in this life, shall never triumph with him in the life eternal: so doth no branch flourish in summer, which abideth not in the vine in sharp stormer of winter. If we suffer with Christ, 
1. Pet. 13.  we shall reign with him. etc. Of the comparison between the vine and the Church Read. Psal. 80.9.6. Esa. 3.13. cap. 5.7. b. and jerem. 2.21. d. and 12.10. Ose. 10.1. a.  
Where also it is worthy the noting to consider, that Christ is not said to be a natural vine, but is by some quality of the vine resembled unto us: So are not we naturally Godded with God in his substance, but in quaitie with the image, whereunto man was first created Gen. 1.26.27. Ephes. 4.24. and Luke. 1. a. Here then we may easily understand, that this your reason doth not follow necessarily: because your Parables and similitudes according to the old Proverb, prove not a thing to be, but manifestly and clearly argue a thing taught and proved by an evident and undeniable example.  
S. Paul to the Ephesians handling our conjunction 
Ephes. 5.32.  with Christ saith. I tell you of a great secret or mystery: which mystery if it were fleshly, than to the carnal & outward man, it were very easy to be understanded, but being spiritual it is of more difficulty? For the carnal and earthly man can not so easily perceive the things which are of God.  
Now followeth your second place out of the 1. Cor. which proveth that the Children of God are with him, joined and united together in one spirit.  
Somewhat concerning our uniting, which hath been touched before. To absolve all the doubt which ariseth in this place, this question is here to be demanded. What is it to be made one spirit with Christ? If you shall answer that to be our spirit etc. is to have our spirit confounded with Christ's spirit in the same substance, than do I reply: that this your answer is a dark and unreasonable Paradox. For only bodily and corporal substances are confounded, and mingled, so that incorporal and immaterial essences cannot be coupled in the same third matter, as far as yet my reason can conprehend. A spirit saith our Saviour Christ hath not flesh and bones: 
Luk. 24.49.  that is: there is a spirit no earthly or corruptible matter, or corporal substance. Therefore our joining and knitting unto Christ, is not in matter, or substance, or being: but in spirit, and faith. Thus see you than that your imagination is but the shadow of a slumber, whereof you doted all this while, that you deemed our earthly and terren nature, to be embodied, and incorporated with him in perfect being, that is in his heavenly and divine nature: and so we being men to become Gods to him, and he being God doth become man to us. This your fantasy is more apparent in HN. his dictata or documentable sentences: 
Cap. 6. sent. 3.  but all your fantasies are but as mists before the son, and the sleeps of a sick man, whose dreams hand together.  

To be united in spirit what it is.  To be united and conjoined in spirit with God is nothing else, but to draw nearer unto the image of our first creation: wherein first we were created unto holiness of life etc. to be heavenly affected, 
Ephes. 4.24.  to savour spiritual and ghostly things that belong unto the soul. Briefly (I say M. Peter Mart. whose great judgement I know how much the learned esteem) we are one spirit with god, 
Mart. 1. Corin. 6 17.  when we are joined unto him by the operation of his spirit, and the inward working of the holy Ghost: Yet doth not this uniting of us with God avail us so far that we thereby should be equal with him, only jesus Christ the son of God according to the divine nature is so united with God, that he is one in spirit with his father, and wholly equal with him, wherein we of right and worthily are far unequal, & inferior unto him.  
And thus much out of him concerning the meaning of this place of S. Paul, whom ye wrist to approve your error, and yet in the judgement of the best interpreters, your blind exposition and forced mind of that place is clean overthrown and confuted: for we are saith he far inferior unto God and our uniting unto him is, that in the preaching of the word, and ministration of sacraments, he stoopeth and lispeth with us that we may understand him.  
Now concerning that last place by you alleged out of S. Peter. which is this, we are made partakers of the heavenly nature, therefore say you, your Elders are illuminated from God & Godded with God. etc. Truly, if ye had read any learned writer upon this place, or if ye had but weighed with yourself the purpose of S. Peter in that place, comparing the place, you cited with that which goeth before, and that which even in the next words follow after, I trust ye would have been better advised before ye had wrested the place so violently, to the purpose that ye have applied it. For in the very words following doth he expound his own meaning in this sort. To be made partaker of the divine nature, is nothing else but to flee the corruption which is in the world through lust, 
Rom. 6.6.7.8.  which S. Paul calleth oftentimes in his Epistles to be dead to sin, 
Rom. 6.6.7.8. Rom. 7.6. &. 8.5 etc. Levit. 11.44.45.  and not to be in the flesh, and again let not sin reign in your mortal bodies that ye should obey the lust of it: but even as the Lord is holy 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 devil within us. 
See bishop jewels reply where he expoundeth this place of S. Peter pag. 434. lin. 24.   
But let me demand this one question of you, to the which if ye will directly answer, ye shall see all this controversy betwixt us about this place of S. Peter soon discussed, tell me but this? What is the nature of God which we are partakers of? is it not his everlasting truth, his righteousness, his wisdom? etc. Is it not peace of soul, joy of conscience, and all goodness which cannot be imagined? is not he them which is made partaker of these good graces of God, both in body and soul, rightly said to be made partaker of the heavenly nature? yes verily. Then may ye very plainly see, and easily discern, that by these words, the nature of God, We are not said to be partakers of his substance or essence, but of the divine and heavenly qualities which are in God. Of this place read Caluins institutions 3. book. 
Chap. 11. sect. 10 Chap. 25. sect. 10. Acts. 17.27.28  I know in deed the heathen Poet Aratus, out of whom S. Paul doth allege a verse in the Acts of the Apostles, feigneth that we spring out of the generation of GOD. But what have we to stand to his fond fantasy and idle dream. True it is, the Manicheis held the same error, that we were sprung of the same offspring and seed of God, and after we have run the race of our life, we shall return to our fist original. And I know that in the former times of our fore fathers, there were some frantic men which imagined that God's nature is so powered into us, that it wholly causeth our nature, & being to loose the force thereof. Right so dreameth your Fam. and as they quoted for proof, 
1. Cor. 15.28.  God must be all in all. Therefore are we wholly resolved and turned into the nature of God. To the self same purpose have ye as fond as they alleged in this place, this text out of Saint Peter: but right so may it be affirmed of you which is said of them, such a dotage as this never once entered into the minds of the Apostles. Foolish therefore and ungodly are they (whosoever they be) which out of this place imagine that the essential nature or being of God is poured into us, our own being there utterly vanishing away. And thus much for the meaning of these words of S. Peter We are made partakers of the heavenly nature. And for a further exposition hereof, read the Bishop of Salisburyes' reply against harding. pag. 331. 5. Article. 7. division.  
Now to satisfy your questions which ye ask of me: 
Godding into God what error and whose.  What error is this if it were rightly seen unto? I answer Look you rightly unto it and ye shall see it is the error of Manes, of servetus a Spanish Arrian burnt at Geneva, the error of Osiander concerning the essential and substantial justice, more largely expounded by HN. in his evangely. 1. chapter and first sentence. From the which heresy good Lord deliver us. The which opinions because I fear they will more hurt the simple people by repeating, then do you good in confuting: of purpose I let them pass reserving you for a more fuller and perfect instruction to M. Caluins' institutions by whom the heresies aforesaid so are clearly confuted, 
Cal. Institut. 3. book. 11. chap. sect. 5.6.7.8. etc.  that no godly Christian can or will desire a more absolute resolution.  
Not meaning any further to busy myself with the confuting of the opinions of our Romish Catholics, who in this point agreed with you, affirming that our conjunction with Christ, is carnally, and bodily.  
HN.  
CHrist himself is their light saith HN. which becometh administered unto them. 
1. Exhort. cap. 14. sent. 1.   
Theophilus.  
IT is true unless ye will deny the scripture.  
William Wilkinson.  
You should first have proved it by the Scriptures, & afterwards have affirmed it to be true: bore affirmations bear no weight. HN. his proof he quoteth john 1.9. a. (The light is the true light, which lighteth every man that cometh into the world.) is a roving proof.  
The meaning of the which place is this, that all men are equally endued with the light of natural reason to see God in his Creatures, and thereby to acknowledge him to be their creator. 
1. Rom. 20. c.  Which because they have light otherwheres, and Christ hath light of and from himself, therefore Christ is God.  
But this place proveth not that only the Children of God are lightened with the light of God's spirit, which assertion albeit it be true, yet is this place by HN. quoted without discretion: for it speaketh of a light general to all that are borne, not proper to the regenerate: of this light Read. Esay. 9.1.2. Mat. 4.15.16. joh. 9 a. 5. joh. 12. e. 35. HN. his other places john. 8. b. 12. I am the light of the world. And Ephes. 5. c. 14. Awake thou that sleepest and stand up from death and Christ shall give the light. The first proveth that without Christ is nothing but darkness and condemnation, and out of the body of Christ, which is his Church, is no health nor comfort of body or soul, which when ye can show me by the Scriptures truly alleged that ye are, I will acknowledge myself to be in an error: until ye can so do, say: not every one that saith the Lord. etc. Heretics in crying the Church have always sought to bring in a schism, to disturb and disquiet the state of the Church.  
HN.  

1. Exhor. ca 15. sent. 4.  ANd even so out of this high Majesty of God doth this true light show forth his service through the illuminated or Godded man, 
Act. 23.4.5.6. 2. Corin. 4.2. 2. Pet. 1. v. 1. joh. 1.2.  with whom the most highest through the self same light, and his service is also manned: witnessing and declaring how that the true light consisteth, not in the knowledge of this or that, but in an upright and true being of God, and his eternal life. john. 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 certain to be gathered by any apparent circumstance, wherefore, or to what end, all these authorities are wrong in by HN. for if he mean that no man aught to minister without a calling (as it seemeth he would fain mean if he could utter it) the proposition I confess is true: and I ask him what outward calling he had, and by whom he was called, or who admitted him unto that Prophetical function which so often he boasteth of? 
evang. cap. 1. sent. 1.  yet are these places by him very unskilfully cited and unaptly to the purpose, the which he doth allege them, so that herein I blame his evil choice for he might better for proof have quoted john. 1.25. Num. 17.9. 2. Sam. 6.7. Heb. 4.5.  
But if he brought them for his illuminated or Godded man, as it is like that he did, because unto that place he made his directory. g. I accuse him that he quoteth scripture with an evil conscience. For that in none of those places by him cited there is any word of illumination Godding, or manning. The places of the Acts he dealeth like a thief that dare not make a plain stepe lest he should be taken, for he treadeth but overly & dare not set down either Verse or Letter to direct the Reader: but using only his old ragged and running manner of quotations very impertinently & to no purpose, doth he abuse the Reader. As also in the places of S. Peter and S. Paul he hath by his direction set us to seek that which we shall never find. Lastly the place out of S. john. 17. c is idle and empty having no one syllable tending to any such end as he alleged it for.  
As for HN. it is very like that he thought the world would allow his words without proof: and as his Disciples use to do hand over head, he would take whatsoever cometh from him without examination, which his opinion is grounded of the old doctrine of the Papists, that doctrine of teachers aught not to be further shifted or judged by the hearer, of the which point we shall have occasion to speak more Article. 8. pag. 89.   

THE 7. ARTJCLE Containing HN. his blasphemy what he boasteth of himself, and his miraculous and extraordinary calling.  

11. Epist. cap. 2. senr. 1. &. 5. cap. sent. 10. evang. cap. 1. sent. 1.  HN. Saith that he is moved with the good nature of God: and that he is raised up from the dead to judge the earth with righteousness.  
Theophilus.  
HEre are his words wrested, and wrongly alleged, his meaning subverted, and misconstrued, Read evang. 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 Heretical of all the rest, so in the Exposition and salving thereof Theophilus doth so fret and vary his old eloquence, as unless I were acquainted with his melancholy, and hot complexion, I should hardly bear such coals as he heapeth upon me.  
The hounds wherewith he pursueth me are two, the first is wresting, the second is wrongful alleging, subverting, and misconstruing his meaning: to the which unless I withstand with plain dealing, & naked truth, it seemeth that I shall find small favour at his hands.  
And first whereas he burdeneth me with wrongful alleging, HN. himself shall explain his own meaning, who will say against himself much more than I in the former clause did accuse him of, or for these words of his, He is endued with the good nature of God: 
11. Epist. 2. cap. sent. 1.  the words be as plain as can be in the place by me alleged, which is also more clearly by him advouched in his woeful evangely where he hath these words. 
HN. blasphemy evang. 1. chap. 1. sent. 1. Raised from the dead. 2. Anointed, & 3 Godded with God. 4. Heir with Christ. 5. Lightened with the true being of God in the spirit. 6. Stirred up in the last time. etc.  HN. out of grace according to the providence of God and of his promises john. 6. raised up by the highest God from the dead, anointed with the holy Ghost in the Elderdome of the holy understanding of Christ. john. 14. Codeified or Godded together with God in the spirit of his Love, made heir with Christ in the heavenly treasures of the riches of God, Illuminated with the heavenvly truth, the very true light of the perfect being in the spirit, Apo. 21. Elected to be a minister of the gracious word stirred up now at this last time according to the promise jeremy. 33. Thus you see he hath word by word uttered that which you maliciously affirm that I have wrongfully alleged: what blasphemy these words contain no man can be ignorant but he that will not see, concerning his words I purposely abstain to confute, 
M. Knewstub. Conf. pag. 1.  for that they are learnedly by a godly man confuted already.  
Concerning his meaning, I shall hereafter set down proof that arrogantly and lucifer-likely he taketh upon him that which is proper to Christ only: where likewise I will touch the places by you cited, and prove that HN. pointeth not out Christ as ye affirm: 
HN. 1. Epist. 3. chap. 6. sent.  After the day of Love seeing the same is last or newest day, wherein the universal Acts. 17. d. compass of the earth shallbe come judged with righteousness: There shall no (Apoc. 10. a.) day of grace appear any more upon the earth but a severe. (Heb. 10. c.) or sharp judgement over all ungodly. We acknowledge that there is none other light, nor life more that is true, nor hath been neither in heaven, 
11. Epist. cap. 5. sent. 4.  nor upon earth, but this same light which is now in this last time, through the love of God the father revealed & come unto us, & that same whereon Moses, Deut. 18.6. and all the Prophets of God have witnessed. Esay. 60. a. john. 5. c. and which the holy Apostles of Christ. 
Scripture profanely abused.  Acts. 2.3.4, 7.10.13. etc. and the Evangelists have published. These be HN. his own words, out of the which (because they were to tedious to repeat) I made out of them this Collection.  
HN. saith he is endued with the good nature of God, and that he is raised up from the dead to judge the earth with righteousness: 
11. Epist. cap. 2. sent. 1.  also the day of Love by him preached is the last day and there shall be no day of grace hereafter. Neither was there any truth before him, 
1. Epist. cap. 3. sent. 6. 11. Epist. cap. 5. sent. 9  or besides him, or shallbe after him. To the form of words he hath framed a wrangle, the matter he granteth belike to be true.  
Thirdly I affirm that HN. saith he was prophesied of by Moses, and all the Prophets, and Apostles, and the Evangelists: to prove this he allegeth Deut. 18.6. Esay. 60. a. john. 5. c. To the which Theophilus replieth thus.  
Theophilus.  
Read the place again, & you shall find he saith that the light or life is it which is prophesied of and not himself, and leave your lying for very shame.  
William Wilkinson.  
TO the which his reproachful reply and childish cavil I think I shall answer fully, and satisfy sufficiently: 
HN. Challengeth that is proper to Christ.  If first I be able to justify (which gods assistance I hope I shall) that HN. presumptuously taketh on him, that which is prophesied on, and proper unto Christ:  
Secondly I will (comparing him with Davie George, and their heresies mutually with other) prove that it is very like to be true, which they deny, and Maist. Rogers doth charge him with HN. to be Davie George's scholar and that in impiety he goeth far beyond him. 
HN. David George his scholar. HN. foretold by the prophets etc. to be an Heretic.   
Thirdly by comparing him, and his opinions with God's word, I will show that he is not the perfect Prophet, but the most pestilent Archheretique that ever was: and that he was so prophesied of by the Prophets, Apostles, and Evangelists. In the which place to display all his wrestinges of the scriptures, I neither am able they being infinite, nor willing because I desire to be brief: only I will by a few give a taste, what the rest are which I have not touched.  
HN.  
HN. Allegeth▪ Esay 60. a. to prove the light showed by him, was fore spoken of by Esay. 
11. Epi. 5. chap. 4. sent.   
W. Wilkinson.  
IT is manifestly meant of Christ his first coming.  
HN.  
HN. Saith that all the scriptures heavenly testimonies, 
1. Epist. 1. chap. 1. sent.  and spiritual voices of the eternal truth, which are gone forth from the holy spirit of Love, (that is of God) are brought to light through him.  
William Wilkinson.  
THis is blasphemous against the Prophecy of Christ, and against the Scriptures. Math. 17.5. Marc. 9.28. john. 1.18. Col. 23.  
HN.  
HN. Saith yet once more he hath appointed a day in the which he will judge the earth with righteousness. 
1. Epist. 1. chap. 2. sent.  Act. 17. g. and this in the next sentence. 3. he doth apply to his appearance in these words, 
Docum. sent. cap. 15. sent. 4. HN. publish. of peace. 1. cap. 16. sent.  this day, and now is the day fulfilled in the Love, and this once more saith he is meant of himself: for proof he quoteth Act. 17. g. 31. verse.  
W. Wilkinson.  
THis is particularly meant of Christ's first coming in the flesh, prophesied even in the self same words. 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 God's Church which is redyfied by him.  
William Wilkinson.  
THis is manifestly meant of Christ.  
HN.  

evang. 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 evangely by him published.  
William Wilkinson.  
WHich is understood of the preaching of the gospel by Christ and his Apostles.  
HN.  

evang. cap. 1. sent. 1.  HN. Saith he is an elected Minister of the gracious word, stirred up in the last time, according to the promises. jerem. 33. read the whole chap.  
W. Wilkinson.  
IT is meant of Christ.  
HN.  
HN. Saith the testimony of his evangely is not alone the evang. of the kingdom promised to be published in all the world, & to all people, 
preface ad evang. sent. 4.  but also all the testimonies which HN. hath set forth in the glass of righteousness.  
William Wilkinson.  
BLasphemous against the gospel, and a thing accursed. Galla. 1. chap. 8. ver.  
He taketh that unto him which belongeth unto john Baptist. Mallachi. Math. 11.10. 
preface ad evang. sent. 3.   
HN.  
HN. Saith the mystery of the kingdom of God, 
evang. cap. 2. sent. 1.  his righteous judgements. Math. 25. d. Acts 16.17. d. jude. 1. and the coming of Christ now in the last time in the resurrection. Ezech. 37, 6. john. 5. c. Rom. 8.6. Phil. 3. b. 11. ver. of the dead is declared unto him, as an elected vessel, from the mouth of God himself.  
God hath be gone a new miraculous work now in this day of Love, whereof we witness, 
evang. cap. 2. sent. 4. Quoted in vain. evang. cap. 2. sent. 11.  with us his elected one wherein the scripture is fulfilled. Esay. 43, 6. c.a. Esay. 57, b.  
HN. Saith he will declare the secret mysteries of God, and make relation of things hidden before the beginning of the world. Math. 13.11. b. john. 6.  
The day of Love. 
Praefa. ad evang. sent. 2. Scripture abused.  Psal. 118. c. is the appearance and coming. Math. 24. c. 30. ver. Luk. 17.20. ver. Acts. 2. a. of Christ jesus our Lord in the resurrection. Esay. 26. c. 1. Cor. 15. f. of the dead wherein the law, the Prophets, and all that is written of Christ becometh fulfilled. Luk. 24. e. 
False Quoted. evang. cap. 1. sent. 9   
The day of Love preached by HN. is the day of the last coming of Christ in judgement with many thousands of Saintes. Esay. 3. b. Math. 4.24. d. 37. & 25. d. 31. jude. 1. b. Which places manifestly prove (being meant of the second coming of Christ) that the resurrection of his coming is perfected & passed already. 
evang. cap. 25. sent. 5.  HN. Saith that this testimony (that is his Evang) and publishing of the joyful message, is the same coming, and all services and prophecies which are gone out from God do lead hereunto, and cease herein.  

evang. cap. 35. sent. 1.  HN. Saith, Behold ye dearly beloved, presently even from the self same day becometh the scripture in all fulfilled of that which it mentioneth of Christ of his seed, and of his glory and lordliness. Therefore all scriptures was until now unperfect and not fulfilled, contrary to that which john saith. 19.28.  

evang. cap. 35. sent. 3. 4. 5. 6. 7. After the end of the chapter.  HN. Saith 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 Love presently fulfilled all the which places are particularly meant of Christ, and applied blasphemously by HN. to him for to prove the day of his coming.  
The Family compare and make equal HN. his writings with the holy scriptures, because say they, they are written with the same spirit.  
William Wilkinson.  

Answer to the exceptions taken at the evang. pag.  THus with as great brevity as I could, I have set down a few of his blasphemies, for that his vain and blind, idle, and impertinent alleging of Scriptures is infinite and without number: 
HN. seldom allegeth Scripture aright.  for almost he never citeth any scripture aright: for the children of God it shall not be unprofitable to consider, that to leave the Lords high way and the clear sun shine of his truth, is to entangle ourselves with vain, and endless Questions, which engender strife of words more than godly edifying, of the which S. Paul giveth Timothy a strait 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 Family had diligently taken heed unto, they had not so mightily been deceived with such strong illusions. For this is the light unto the which we must take heed, as unto a candle shining in a dark place, so shall we not fail of the reward after life, nor in this life make shipwreck of our own salvation.  
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 impiety inferior unto the other.  
THe Family of Love in their first Epistle to M. Rogers. 
D. George and Fami. compared.  pag. 72. lin. 7. etc. very vehemently stomach (as their manner is) because M. Rogers enlinketh HN. with john a laid, 
Pag. 3.  and the Archheretique David George to have been confederates in spreading the heresy of the anabaptists at Munster. Anno 1533. And lest that M. Rogers should scape untarred with their opprobrious Eloquence they very lovingly (as well becometh their Family) brand him with his mark, 
Pag. 72.  An egregious untruth uttered by this new shameless writer. Furthermore they affirm that many learned writers testify the matter uz. of David etc., to be Anabaptisme, and yet say they this man will have it the Family of Love: and here they triumph having taken M. R. tardy as though the Family of Love, and the anabaptists, 
anabaptists & the Fam. very near of kin.  were such great strangers, that at no time they had been acquainted, nor ever yet talked, or met together. To remove the which doubt if any shall happen to stand in doubt, which I think he will not that knoweth thoroughly what both the opinions mean, by laying of the schismatical opinions of these two heretics together, the Fam. shall not need to be so strange with their kin, nor be so nice because their faction is more famous than the other of their Elder brethren, I mean the anabaptists. 
1. Comparison of D. George and the Fami. 2. book. 14. chap, fol. 68   
The first opinion of David George as M. Rogers allegeth and M. Bullinger in his book against the anabaptists avoucheth to be true was this: The doctrine taught by Moses, Christ, the Prophets, & Apostles, is unto salvation, but his heresy is perfect (as he saith) to salvation.  

D. George and HN. their heresies all one.  The reasons which do induce me to think the heresy of David George, and HN. is in effect all one, are because they jump both in this. They prefer their own doctrine before the doctrine of Moses, Christ, the Apostles & Prophets, and secondly affirm it is abler to save those that hear theirs then the other. Now to prove they prefer their doctrine before Moses. etc. This shallbe plain and an undeniable reason.  
The doctrine which in the Church of England (the Lords most holy name be praised for it) is by Public authority commanded, by all that preach the same approved, and by the Fam. of Love, confessed to be the doctrine of Moses. etc.  
But they say that this is not sufficient unto salvation.  
Therefore are they anabaptists, and David George's Scholars.  
For proof of the first proposition, that the doctrine by public authority commanded is the doctrine of Moses. etc. they will not deny it, for so much as they have in their Confession of their faith published An. 1575. openly protested that they are not justly to be blamed, 
Confess. pag. 4.  accused, detected, or burdened as transgressors of the law against any of the Queen her majesties proceeding in causes Ecclesiastical. etc. But all men know, that it is an Ecclesiastical cause, concerning the truth of doctrine Publicly preached, therefore they are likewise obedient to her therein. If they shall here seek to start by affirming that they mean outward policy of the Church that is a thing of less weight than the doctrine of the word of God openly professed: for that the truth of the word is always one, and immutable, it is the same unto all nations and people of the world: But the external policy in governing the Church is mutable, neither always one, but changed diversly in divers places, according to the state of the places, times, and people. Therefore they shall answer here nakedly: if they say that they agree unto the policy of government, not unto the doctrine of the Churches of England they shall show very plainly, and that they 1. deal doublely notwithstanding they pretend in their foresaid Confession, that they deal with all men uprightly, 
Pag. 13.  faithfully, and charitably.  
Further more when as in their confession mentioning Religion they affirm that they obey our sovereign Lady the Queen, and the Magistrates our foregoers spiritual, 
Conf. pag. 12.  and temporal. etc.  
Which by the word of God they should not, 
Acts. 4.9. &. 5.28.  neither aught to do unless the doctrine by the Prince commanded were from God: therefore secondly I conclude that they confess the doctrine by us professed publicly to be the doctrine of Moses, Christ, and the Apostles, and Prophets and this is the proof of my first proposition.  
But concerning the second proposition, uz. that the doctrine of Moses is unsufficient, is apparent. For no man in the choice of two things, whereof he must needs choose the one, will choose that, which is insufficient therefore is the particular Fam. (which they feign unto themselves) thought by them more sufficient than the Public doctrine & assembly of our Church & Christian congregation. Now lest they should shifted, in saying that our Church & theirs is all one, as some times they do to dazzle and deceive the simple: I answer that in the third Epistle that is Extant of theirs to M. Rogers they affirm that of such an household as we have challenged to ourselves they are strangers. 
Fam. not of our Church, by their own confession. Pag. 94.  Therefore say I they think their Fam. to be more sufficient for to attain salvation in, than the open visible Church of Christ is England, which doth impugn their Family. 
1. Epist. to M. Rog. fol. 73. pag. 2.  And to this purpose very naturally they Exhort such as be wise among us to look over the Scriptures again. For if their Fam. of Love have found the true or old way correspondent with all the doctrine of the Apostles of jesus Christ, and therefore s needful that without it there shall no man find mercy with God, or else through Christ become saved. 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 books prove this matter are. 1. Exhort. cap. 12. sent. 42. &. 20. sent. 7. Dictata cap. 9 sent. 3. Eubella Turrian. cap. 3. sent, 3. &. cap. 23. sent. 7. &. cap. 24. sent. 25. in all the which they affirm as David George doth in his heresy that only their Family is sufficient unto salvation, whereby is clearly avouched, that their Fam. of Love are guilty in the first degree.  

2. Comparison of D. George and his Fam.  David George his second heresy was that he affirmed himself Christ and Messiah the beloved son of God.  
HN. dare not expressly and definitively so affirm lest all men should hold him for a false Prophet, yet as it were a slope and covertly affirmeth it in taking unto him the prophecy of Christ etc. as is declared before pag. 52. 53. so that yet in the second degree. D.G. and HN. agree very filthy in their heresies each with other.  

3. Comp. of D. Georg and his Fam.  David George his third heresy was this: that he would restore the house of Israel and the tribe of Levy, he will raise the tabernacle of God by the spirit of Christ.  
That HN. is the minister by whom the Church is restored through the spirit of the Love or of God, in many and sundry places cited already, is more than manifest: & if (though they being 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 alleged them often to make the volume arise the greater. Let it therefore (besides the places quoted already in the pag) be sufficient for me, by one testimony out of his evang. to prove this in him to be true wherewith I charge him.  

evang. cap. 3. sent. 21.  
2. King. 7. 1. Cron. 18. Esa. 2. jere. 30.31. Mich. 4. Luc. 17. john. 4.  Now in the same day shall the City of the Lord be builded upon her brief place or ancient room of the temple of the Lord or tabernacle of his dwelling shall stand even as the same aught to stand. 
Scripture vildly quoted by HN.  Namely inwardly in us in the being of the holy Ghost, and therefore when HN. is disposed to boast of the restoring of the hill of the Lord and of the repairing of the Church, then strait he useth to quote. Esay. 2. chap. 2. verse. d. and Micheas. 4. chap. 1. vers. d. and then immediately before or after strait he putteth this shall come to pass in this day of the Love or now or in this same most newest day of the Love. etc. 
1. Epist. cap. 1. sent. 1.4. cap. 2. sent. 2.6.  upon the which places as those most often, wherein the redyfiing of the Church by Christ is prophesied and foretold of by the Prophets, he that marketh this observation, well shall see him stumble very often. What may be gathered thereby is not hard to conjecture, uz. that he dreamt, and so would needs persuade his Disciples the instauration of the Church should be perfected by him. evang. 2. chapter 1. sect. 2. leaf. And in the third Chap. section the first and 9 are notable places to verify the truth of this verdict, which for brevity I pretermit, only noting them not further meaning to encumber the Reader with them: and thus much to prove that HN. agreeth with D. George in his iij. heresy.  
David George his fourth heresy: 
4. Compa. of D. George and the Fami.  That who soever speaketh against his doctrine shall never be forgiven in this world nor in the world to come.  
In this doth HN. fitly with David George agree, & accord in one, as in my Additions may appear at large to the 3. and 4. Articles: and Theophilus himself will not deny it. For he expoundeth HN. his meaning thus in the 13. Article in these words. To the enemies or envious of the love of Christ, and to the obstinate; which turn them away there from, there is no mercy promised. If this be not all one both in words and sense with David George: I can not tell what it should be to agree with him, at every turn, both in words and sense.  
And because by the way of comparison I have in the former Articles declared that HN. and David George do fully consent, and agree, in the principal matters wherewith we charge them: let it be lawful for me (good Reader) to set one foot further in this comparison that I may show more evidently how in as weighty a point as hitherto I have laid against them, that in the accord of their heresy they so conspire, either with other, that it clearly, and to HN. his perpetual shame it may be affirmed which M. Rogers reporteth, that David George laid the egg of this heresy, and HN. hatched the chickens. As for HN. though it seemeth his wit is pestilent enough to pervert the truth: yet by David George his masters whetting him forward, having of himself a cankered mind against the truth, and a swelling heart: he become x. fold more the son of perdition, in being wholly bend to seduce the simple that thereby he might not so much be holy as he pretended, as increase his private wealth, which by his fisking to and fro was not a little impaired.  
For to affirm that in word, which the deed itself avoucheth to be true, sufficiently apparent it is that David George first put down the principles of this sect: which when he had so done, and with writhing and wresting had brought his heresy into tune, HN. was now by him further to be instructed how with a malicious mind and perilous wit, he might run descant at will, and quaver at pleasure upon this strange doctrine, and new tuned opinions.  
The first strain whereon this further heretical accord was to be stretched, was this that after D. George perceived that openly in the face of the world to profess his opinions was not without spot, & godly Magistrates had diligently provided that the Church of God should no longer receive any detriment, strait way than did he forge this new found fond principle, as a sovereign salve, to cure that mischievous malady and imminent peril which abode those that were defiled with that horrible infection. And seeing the danger was not small to be outrageous in so great a matter: he thought it sufficient that his sectary bore a good heart, & stood single in myndedly unto his doctrine, to keep their consciences to themselves, and for their further quietness sake to conform themselves to any people whatsoever, amongst whom they lived & with whom they had to deal. This as it was a principal point, so was it also a pestiferous poison wherewith the devil hath deceived many a simple soul, and thrown many a stumbling block in the way of the wavering and weak hearted Christian.  
That this was David George his opinion, and that hereafter I be not said to slander him, 
Lib. 2. pag. 32.  let M. Bullenger be heard who testifieth thus of him: Of this opinion was this beast D. George, which sect also is the most pestilent of all others.  
To the which I further add: Of this opinion is that wretched man HN. and by this bait hath he choked more Christians then by any other whatsoever.  
For hereby in the time of Papistry he had his faultors also whom by the Suthwarke joiner he licenced to be present at Idolaters service, and to keep their consciences secret unto themselves, having taught them before, it was an indifferent thing to hold any thing, so they kept the doctrine of the Love by him taught unto them. And this is manifest in his evangely, especially in that O yes which he maketh before his blasphemous proclamation, to the whole world, in these words following.  
To the lovers of the truth here and there, wheresoever or in what part of the world they devil, or have their abode of what sort or nation and religion as Christians in their Mahomet or Turks in theirs, Heathen in theirs etc. To whom after HN. hath given particular titles, immediately he in the same section addeth. And yet furthermore every head properly for himself having then so divers and many manners of grounds, beliefs, religions, ceremonies, offices and administrations, as they will wherein they love God's truth and their righteousness.  
Then the which words what may be said more Satan like, or what even belched out of the bottomless pit more blasphemous, if all the fiends of hell would conspire together to afford a graceless and godless speech, whereby the hearts of them that stagger in the way of the truth: if not wholly they might be drawn away to superstition (for as for the word Religion I fear me I have attributed it to their schism to often, albeit the Family of Love in their Confession would feign be counted religious) yet might they enjoy the heresy of HN. 
Pag. 11.  with their opinions, and favour whatsoever liketh them best.  
So that certain it is, whereas this his evangely, and the other of his books were nailed upon every post, in the common shops of stationer's in dutch land commonly sold (until by the restraint of the magistrate they were bridled and called in) they drew some Catholics also to his faction, for whose cause, and with whom to creep into favour, to have a shealter ready for any storm so notable he commendeth the popish Hierarchy, which order of popish policy (to let pass that famous infamous book, the Declaration of the Mass I mean,) after step by step he had extolled it above the clouds, from the highest to the lowest he falleth down after this sort. 
evang. cap. 31. sent. 1.2. etc.  Section 4. he commendeth the Pope and expoundeth Papa to signify an old Father in the holy understanding: to whom he coupeleth his College of Cardinals. sent. 8. thirdly, Primates scent. 9 Bishops. sent. 10. Priests. sent. 14. who say their service in the formest part of the Church, that is in the chancel. Parsons, Curates, Proctors, sent. 16, Deacons, sent. 17. Sextons, or keepers of holy things that the same muy be occupied in due season, and times convenient. sent. 18. Monks, which for the love of righteousness (as HN. saith, are consecrated and sequestered from the world (from whom well it were if the world were separated also) and from all that is worldly and fleshly. set. 19 and lastly the comen people. sent. 21. To the which for a conclusion he addeth. 
Sent. 23.  Behold all this hath been even so in times passed in his very true being, when as yet the light of life had the clearness, 
HN. prophesieth of the restoring of Popery.  and the belief her service, in the holiness of God, the renewed or Goddead men upon the earth, all which shall now in the same day, likewise of the Love through the coming of Christ, in the light of life, and his holy spirit, be reduced or restored to his upright form, in the very true being according to the Christian like ordinances, 
Popish Hieracye shall flourish saith HN.  and flourish in vigour or become forcible according to the promises.  
The which as I quake to wright so (to mark the ripeness of sin that HN. is come unto) must it needs enforce the godly Christian, and tender child of God to melt at the horrible outrage therein contained. To the which if the good-willing in England which are named the Family of Love shall reply and allege, (for I hope they are not so far gone to defend this so great blasphmie, against the kingdom of the son of God and his glorious gospel) that they will not defend neither like in all things of his opinions to this I answer as M. Bullenger doth unto the like objection. 
Bulleng in his preface.  Sometime they are of this judgement, sometimes of that, neither do they all agreed among themselves in the certainty of their error, for as truth only is like itself error must needs jar and disagree.  
But herein it had been somewhat more tolerable for our Fam. if they had not set down this in wrighting that herein they might show themselves to be perfect scholars of a perverse master. But he that never keepeth touch with his servants hath here betrayed them by their own words to the world ere they were ware. For in their first Epistle which they make as an answer to M. Roger's book. fol. 71. pag. u lin. 30. they utter these words.  
You forget (say they to M. Rogers) many protestants in Rome, Spain, Italy, 
Note how mamnerly they speak of the Pope.  and many other places under the Bishop of Rome's inquisition which hold it good policy to defend themselves & their consciences from such tyranny: Will not you allow to others which you gladly challenge to yourself? etc.  
Whereby it is clearly proved and manifestly affirmed, that HN. and his scholars termed the Fam. of Love in England, draw all in one line, and hold the same opinions with David George that he doth: whom because they affirm by the testimony of learned writers to be an Anabaptist needs must it necessary by the same consequence be urged, that they are anabaptists by their own confession, and labour to bring Anabaptistrie into the church, from the which and other heresies, sects, and schisms, the Lord deliver both us and all his chosen dispersed wheresoever. Amen.  
It remaineth that with the like brevity or greater (if so large a matter may be contained in a lesser room,) as I before promised, so I compare HN. with those evident notes & manifest tokens of an heretic set down by the spirit of God in holy Scriptures. For by that judge both he and I must be tried to be true meaning men in this life before the militant Church, and receive our doom thereafter before the triumphant Church in the world to come.  

Tokens of an heretic out of Scripture. 1. Token.  

Cantic. 2.5.  THe holy ghost in the Scriptures doth liken those heretics, which disturb the peace of the Church unto Foxes, which privily, and by night, are wont to spoil and ravin. 
Math. 13.25.  And in like manner our Saviour Christ doth describe not only the father of heretics, but his children also by the name of a envious man which soweth tears whilst men sleep. S. Paul termeth then false teachers, 
Gal. 2.4. 2. Pet. 2.1. Jude vers. 4.  crafty creepers in: S. Peter saith false teachers shall privily bring in damnable heresies. S. Jude saith certain men have crept in which turn the grace of God into wantonness: upon all the which places it may very easily be gathered, that whosoever intendeth to broach any new and strange doctrine, (as false coiners use to do) he counterfeiteth in secret. That this hath been the practice of heretics from time to time needeth no long proof: only it is to be considered who it was, that renewed Arius heresy in Constantine the emperors days: 
Ruffinus Hist. Ecclesia. cap. 11.  was it not a priest which privily bore Constantia the emperors sister in hand, that the Counsel of Nice had done Arius wrong, who thought not of Christ's divinity as the Counsel supposed and the rumour was spread abroad of him etc.  
And have not the Family of Love this long time borne their scholars in hand and others whom they seek to seduce: nay do they not now at this instant persuade the simple, that henry Nicolas and Christofer victuals are no such men as they are bruited amongst the people.  
The like is reported by josias Simlerus in his Epistle prefixed before M. Bullengers' book against the anabaptists. 
Fol. 1.  Of the anabaptists themselves whom he saith fly open conference, and creeping from house, and seduce the simple.  
M. Huldrich Zuinglius, 
Fol. 11. &. 93.  in the same words doth utter the same sense of the Catabaptistes of his time, which saith he, privily spread abroad their books in the hands of their own sectaries. Whereas when Christ taught any thing, he came first into the Synagogue, 
Luke. 4.16. Math. 26.55. john. 18.20. Acts. 3.11.5.20.  privily saith our Saviour I have said nothing.  
The Apostles in semblable manner when they preached any thing, they came to the temple: and when the high priests called them and commanded them to silence, committed them to prison: the Angel of the Lord said unto them, go your way, and stand in the temple, and speak unto the people. etc.  
Furthermore S. Paul coming unto Antiochia on the Sabbath day, he went into the Synagogue, 
Act. 13.14.  and being at Athens when he saw the whole City given to idolatry, 
Acts. 27.17.  openly in the market place he disputed with the Epicures, and Stoic Philosophers, 
17  and such as he met, and Standing in the midst of the Mars street he openly inveighed against the superstition of that worthy City, and university, 
22  even to the faces of the greatest Clerks and wisest men (or natural light I mean) in all the world beside. Neither was S. Paul afraid of all their learning, and countenance, but boldly he preached unto them the unknown God, and the resurrection from the dead, unto whom how unlike our Families are in zeal of profession, I leave to the whole world that knoweth them to judge, and their own consciences to testify.  
For whether in the teaching of their doctrine, and in the defending of the same they are likest to the ancient anabaptists, and to the old heretics, and unto S. Paul the Apostle this one colour whereby we see a schismatic described, can sufficiently testify. For if the doctrine secretly taught by those, who are termed the Famlye of Love, be such a truth and grounded upon such invincible profess as they in every corner use to brag of: why follow they not that course which the son of God by his example shaped forth unto them, that is even in the presence of the civil and spiritual Magistrate, in the chiefest City of the Realm, and that in the concourse and greatest assemblies of the people? why do they not before them that openly blame them, and in sermons publicly confute them, protesting the truth of HN. his books openly at Paul's cross? Nay being at Paul's Cross for their fantastical opinions, why do they deny them and renounce them with detestation openly?  
But herein did the anabaptists deal more orderly than 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 Magistrate, thereby to testify their schism to be truth, but our Fam. are so far from procuring an open that dare not abide a private conference, if they be thereunto urged by any man privately, without witness, whereby they indeed betray their sect to be but a schism, and show how far unlike they are herein unto the old Prophets and Apostles of the primative Church.   

2. Token of an heretic out of Scripture.  
THe second note of an heretic, saith S. Paul, is this, that those, which sow the corrupt seed of such erroneous doctrine, 
An heretic out of Scripture.  (as schismatics most commonly do,) they become vain janglers, desirous to teach, & yet understand not what they speak, nor whereof they affirm. Whereby it is given to understand, that they who in S. Paul his time began to sow such seed were but simple men, and in knowledge very base, in that they took in hand to dispute they wots not what, and maintain that which they had no skill of. Such in times past were heretics, and such as thought it a glorious and glittering thing in the sight of the world to set abroad strange opinions, that they only might carry away the prick and prize, not having so much as the empty cask & smallest smack of learning. And so always hath it fallen out that those parties which first taught heresies were lest able to defend them, tell by little and little they gathered strength: Sometime vain heads being not altogether unlearned took part with them: and unhapely laboured to perfect that which was ungraciously begun.  
The chief of the anabaptists in Germany were men silly, for their wits, rather to be pitied for their folly, them envied for their knowledge. Which being weary of their several crafts and occupations sought by a more easy trade to get their living. And being of mean and illiberal sciences, sought in the profession and interpretation of the word to shoulder and out face the Preachers thereof with reproachful taunts and scoffs untolerable: such was Cnipper Dolling, and john a Leid being a Boatcher. HN. was a Mercer in Amsterdam, and those who are yet alive both in Emdene and London & else where who have kept him company and knew him very well, affirm that his knowledge was but small, neither was he expert in any tongue save his own Dutch tongue only, neither was he ever trained up in any liberal Art, or had commendation for his learning.  
victuals was a joiner, and if his learning was so singular as his friends affirm, it is like that he came by it rather by Revelation than by the ordinary means of study.  
There is a T. in Cambridgeshyre, who was Vitelles' companion, who was a flat Arrian, as by his own hand I am able to avouch, and before men of worship Anno. 1574. March. 24. in Cambridge denied Christ to be God equal with his father. 2. He said that children are not by nature sinful neither aught to be baptized tell years of discretion. 3. The Regenerate sin not. 4. S. Paul his Epistles be not to be more accounted of, than the letters of private men.  
This man being then a flat Arrian, since once recanted his error, and secondly is fallen into the same opinion. His name is W. H. of B. perhaps unto the Family he is not unknown, for that victuals had sometimes lodged in his house, and he useth to confer with them concerning their opinions: this man would seem in the company of simple men to be very learned, and they that have talked with him affirm, that he hath many words but small wisdom, being of a wealth occupation but small in wit, and might be better occupied to learn the first principles of God's fear and himself be instructed before he teach that, which he hath no skill of.  
And so is it with the chief Elders of our Lovely Fraternity, some of them be Weavers, some Basketmakers, some musicans, some Botlemakers, and such other like which by traveling from place to place, do get their living. They which amongst them bear the greatest countenance, are such as, having by their smooth behaviour, and gloasing talk deceived some justices of Peace, and other worshipful of country, where they dwell, have gotten Licences to trade for Corn up & down the country, and using such a roaming kind of Traffic keep not commonly any one certain abiding place, but running fisking from place to place, stay not for the most part any where long together, save where they hit upon some simple husbandman, whose wealth is greater than his wit, and his wit greater than a care to keep himself up right in God his truth and sincere Religion. His house if it be far from company, 
Zuing. contra Catabap. fol. 39  and stand out of the common walk of the people with whom he dwelleth is a fit nest wherein all the birds of that feather use to meet together. Thus did the anabaptists in their time, and I wish heartily in the love I bear to some of the Fam. that our Familiars of Love were far unlike them. And thus much for the manner how, and the persons by whom their doctrine is set abroad in the hands of the simple.   

¶ 3. Token to know an Heretic.  
THirdly concerning the doctrine, 
Vers. 19  which is by all heretics generally taught in corners, 
2. Pet. 2.2.  S. Jude saith it maketh sects. 
Rom. 16.17.  S. Peter saith it speaketh evil of the way of truth. S. Paul giveth them these titles: Men that cause division and offences, which serve not the Lords jesus but their own bellies, who with fair speech and flattering words deceive the simple.  
Now whether HN. have made a sect, and be author of admission or not the subscription of those letters, which come from his Scholars with these words, Your loving Friends the Fam. of Love, can sufficiently testify.  
That HN. speaketh evil of the way of truth is manifest, for these be his words. 
2. Exhort. cap. 15. sent. 17. fol. 38. d.  Whose false being (uz. of the Preachers which through the false light have taken on an imagination of knowledge) is the Devil, the Antichrist, the kingdom of the Majesty of the Devil himself. etc. and in the same place the 10. sent. he saith they are but a nest of Devils, and of all wicked spirits. 
1. Exhort. cap. 16. sent. 19  The hearers of the Preachers he calleth the Synagogue of Satan, or School of the Devil. What God HN. and his confederates serve, I will not judge, but what speech they use towards the simple people in their day communication with them, whether they be flattering and sweet words, they can at large testify, who at any time have used their company: may easily affirm with what sugared words they feed the itching ears of those, whom they labour to draw into their opinions.  

2. Pet. 2.7.  Furthermore S. Peter he termeth the doctrine of heretics. Welles without water, clouds carried about with the tempest, speaking swelling words of vanity.  

Verse. 12.13. etc.  S. Jude saith they are corrupt trees without fruit, twice dead and pulled up by the roots, raging waves foaming out their own shame, wandering stars. etc.  
The which excellent Metaphors here used by the holy Ghost, lively and to the full describe unto us the properties of Schismatical teachers, and their heretical doctrine. For the nature of the cloud is, when the earth is parched with heat, & the fruit thereof for want of moisture beginneth to windell, and whither away with gladsome wet and silver drops, to cherish and relieve the tender plants, which by the hardness of the earth doth hurt their sappy juice, for want of water: even so should the Preachers of God's word, and Ministers of the Gospel, with wholesome doctrine and godly exhortations water the consciences and suppling the hearts of their hearers, which are wounded with the feeling of their sins, and inwardly in some measure touched with a conceived grief, because they have displeased God, which is their loving Father and merciful redeemer. And this is that which S. Paul calleth the Preachers of the word waterers and planters. 1. Cor. 3. chap. 6. verse.  
Now in so much as Schismatical and fantastical teachers make in word great boast, and to the world wards will needs carry a countenance of planters and waterers: Yet when the afflicted soul and tormented heart shall come to such wells to draw, thinking with their liquor to be relieved, when they look for most succour, their comfort is the lest, and all the hope they have of moisture is turned into emptiness: for the lest storm that is will soon scatter such clouds, and the smallest heat will so resolve them, that when our hope is the greatest, our help is very small. So that in false teachers it is assuredly true, which the holy Prophet long sithence complained of the halting Israelites their goodness is like a morning cloud and as the dew that goeth early away.  
Now whether HN. his writings have in them aught but swelling words of man's vanity, 
Hosea. 6.4.  and being fruitless trees, and stars that wander without a certain motion, it is a little further of us to be considered.  
For, to examine the matter contained in HN. his books it is very small and silly: for let the diligent Reader pair and set aside his wrested and violent Allegories, his unusual and insignificant phrases, of being United into the perfect being of the love in the spirit, 
HN. his scripture quoting.  incorporating into God, consubstantiating with Christ. etc., and such like words of course, he shall find small substance and little stuff in matter that may be gathered by the order of reading by pen or memory, and sometime he shallbe so plunged in the words, and wander for matter, that he shall very hardly or not at all make sense of that he readeth. That this is true, they know which are occupied in the perusing of them.  
As for his vain and idle quotation they are innumerable which as Mutes upon a stage called forth to fill up a room and make a show, departed not uttering any word at all. His citing of Scriptures sometimes for the phrase, wherein his greatest vain is, and wherein oftentimes he is vainly occupied, sometimes for one word only he clappeth out many places, without any further matter, sometimes neither for word, nor yet for matter. Yea sometimes he allegeth a place for a proof, which clean overturneth the Assertion why he induceth it for. As for example. 1. Exhortation. 6. chap. sent. 41. leaf 17. line. 16. to prove the resurrection he allegeth 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 u vers. 4. etc. the resurrection is clearly prophesied and by him rightly and to the purpose alleged. But Esay. 26. c. vers. 14. The dead shall not live, neither shall the dead arise. etc. Is alleged to the same purpose, where the words seem to be clean contrary, (where note also what HN. thinketh of the Resurrection) being meant, that the Lord will so scourge the wicked that even in this life, they shall feel in some measure the torment and worm of the conscience, that they shall have in the world to come, when as the godly shall have all joy that can possible be thought, and more in deed then mortal man can imagine, the quietness of conscience that passeth all understanding: but this is meant of this life, and not to be understanded of the resurrection or the life to come. For that, in all that Chapter the meaning & scope of the Prophet is not to handle any such matter.  
And thus much for the manner how, the persons whereby, and the doctrine that is taught by them, whom the scripture termeth an heretic, 
2. Pet. 2.  which in my judgement doth as fitly agree to HN. and is by S. Peter as fully foretold as if he had lived in HN. his time, and been privy unto all his dealings. Now in one word concerning HN. his style, and the manner of the delivery of his opinions in his books.  

HN. his style is heretical.  His method is, take it among ye: The thread of his speech is sometimes knotty, and sometimes great, and sometime small as unskilful spinners use to afford, his grace and gifts in penning thereof is even such as Martion is reported to have used in penning of his heretical writings, 
Caluin against the Libertines, leaf. 131. &. 129.  Whose whole talk of the spirit was in such a strange kind of style, that those which hard or read them at the first did wonder at them. And this being a part of that wherein our Family do as it were wonderful love, and make of themselves, so that in their speech which they daily use in talk with any man, if ever they may be gotten to confer of the knowledge of the Scriptures, of the law, of sin, inner man and regeneration, of the humbling of the soul, which are the largest Common Places of their study, strait way by the unusualnes of their speeches, and strange terms ye may easily understand what way they are inclined. So that when I myself have spoken publicly the great pains which I have taken in perusing their books, have so acquainted myself with HN. his phrases, that I using them at unwares have by divers, which knew me not, been suspected to be privy unto their doctrine.  
But concerning the general notes of an heretic this shall suffice with the particular application thereof unto HN. it remaineth that I confer his opinions with the particular fantasies of divers heretics with whom we shall find him so to agree, that it may easily appear they have had all but one and the same Schoolmaster, who hath instructed them in the same principles, to overthrow and disquiet the Church of God.   

HN. his opinions compared with Heretics opinions.  
THe Origianists, Nepotians, and Priscilianists, did altogether pervert the certainty of the written word of God, by turning it into allegories: so doth HN. Docum. sent. or Dictatis. cap. 3. sent. 11. 12. evang. cap. 8. sent. 3. 4. 5. 6. 1. Epist. 3. cap. 22. sent. and almost in every side of every leaf in all his writings.  
2. The montanists, Praeputians, Donatists, Luthusiastes, Monks, and Anabaptists: boast of revelations: so doth HN. evang. 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 old: so did the anabaptists prefer Thomas Muncer their Arch-heretic before Luther, and Zuinglius, Bulleng. fol. 9 b. victuals in his reply to M. Rogers display, termeth HN. a Prophet in these words. You despise HN. because he saith he is a Prophet sent of God, but the time may come that you shall find his prophesy true. and in the same reply he saith: whereas ye say that HN. doth call himself Rectorer of all things. I answer that there is no such word written by him, and yet hath the Lord accomplished according to his promises through the spirit of Christ in him all what he hath spoken through the mouth of his servants the Prophets. And again ye say we affirm HN. to be the true Prophet of God, sent to blow the last trump of doctrine, which shall be blown upon the earth: mark what his works testify of him, and so is he: whether it be believed or not.  
4. Noetus said he was Moses, HN. saith he is Malachias and john Baptist. preface evang. sent. 3.  
5. The Heracleonites made a double confession of God whereof either part was equal: one was with the heart only, and the other with the mouth to avoid persecution. So doth HN. Dictatis 16. chapter 18. sent. and 11. Epist. cap. 6. sent. 3. So saith Theoph. that the mysteries aught not to be revealed to the withstanders. etc. contrary to the scripture. 1. Pet. 3.15. Heb. 10.23. Phil. 2.11.  
6. The Messalians taught it was lawful to deny God and the faith of Christ. Theophilus saith the belief aught to be declared to all men: But not the secrets no more than we aught to confess to a thief what treasure we have about us: the anabaptists thought it was free unto them either to confess, 
Bulleng. 2. book 4. chap.  or deny their faith in persecution, the same opinion held the Priscianistes, and the Andiani contrary to the Scriptures, Math. 10.33. Luke 9 26. and 12.8. contrary to HN. his own 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 necessity: so said the false Apostles. Act. 15.1. so saith HN. evang. 13. chap. 4. sent. contrary to S. john. cap. 19.30. and the whole Epist. to the Galatians.  
8 The Nazarenes had more Gospels than 4. the Papists had S. Thomas and other gospels: HN. hath made a gospel of his own, contrary to SAINT, Paul. Gal. 6.8.  
9 The Basilidians thought that the mysteries of Faith aught to be revealed to few, so thought the Papists, so thinketh the Fam.  
10. Hymineus and Menander thought that sanctification and regeneration of the spirit was the resurrection of the flesh: confounding 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 saith the 15. chap. to the Corinthians. verses 50.53.54. are not meant of the earthly body in these words. Verily the mortal, whereof S. Paul witnesseth, is not any creature of earthly flesh and blood, but it is the living word or being of God which in the beginning was mortal in the manhood, and is in us for our sins cause, become mortal.  
11. The Aerians, 
Docum. sentences. cap. 3. sent. 12.  and Iouinians refused to come to sermons so do the Familiars of Love which be illuminated. For saith HN. As long as the yongons are childish and not yet grown up into the Elderdome of the perfect being they are yet under the ordinance of the Lord of his word: not that they should always remain as subject there under, but until the appointed time, until the manly old age in the godly understanding of the holy word, that is tell sin in them be subdued.  
12. 
Fol. 71. b.  The Pelagians and Coelestinians denied the doctrine of Predestination wholly, the Papists deny it in part, the Family in the first Epistle to M. Rogers blaspheme the doctrine calling 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. novatians & Donatists say that the Church aught to be spotless, the Papists say that the Church can not do amiss or err, so do the Fam. affirm that the Commandments are able to be kept, and that there is a perfection in the godly and regenerate in this life. 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. evang. 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 victuals 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, denied that Paradise was a certain material place: HN. depraveth the History by wrestiing it into an Allegory. 1. Epist. cap. 3. sent. 17.18.19.22. And the Fam. by the picture of a heart of a man utterly deface the written word, affirming also Adam did not eat a material fruit.  
15. The Family of Love affirm that men that live wickedly can not teach the truth. 1. Epist. to M. Rogers. fol. 73. a. so affirm the anabaptists.  
16. The novatians etc. Arrians, Donatists affirmed that those which were baptized by others than their fellow heretics, were not truly baptized, and therefore they aught to be rebaptized. HN. saith that without the Family of Love by him found there is no true Christian Baptism .3. Artic. pag. 33. of this book.  
17. The Pellagians affirmed that infants aught not to be baptized, so did the anabaptists affirm, tell they come to years of discretion. So saith HN. evang. cap. 19 sent. 11.  
And thus much in few words (by the way of Comparison, first to declare that Henry Nicholas, is a Blasphemer. Secondly, A false Prophet foretold of by Christ the Prophets and Apostles. Thirdly, that in 17. points he agreeth with all the old Heretics in their particular heresies, shallbe sufficient.    

ARTICLE. 8. HN. Videl. What is to be required in his Disciples.  
THe Disciples of the Family must give over themselves to be obedient. jam. 1. b. Disciples of the gracious word and the service of the Elder of the Love, and renounce all their self wisdom. 1. Cor. 30. own knowledge, and be persuaded that before their new. joh. 3. c. birth that they know nothing. etc.  
Theophilus.  
VIdel. of the godly causes, or have no experimented but a literal knowledge thereof.  
William Wilkinson.  
THis whole 8. Article being framed of divers several propositions, with sundry interpretations of Theophilus unto many parts of it, may for order's sake be reduced into these three especial points.  
The first is what HN. requireth at the hands of all them that desire to be incorporate into his Fam. & what it is, which he would have them think concerning themselves, videl. They which desire to be Disciples, etc. must give over themselves, and renounce their own knowledge, and be persuaded they know nothing, but they must stand single mindedly to hear right sentences of their Elder. etc.  
Secondly what opinion they must have of their Elder in their Fam. that is, They must not mistrust the Elder in the Family, nor suspect any manner of evil or unwisdom by him, nor persuade themselves that the instructions taught by the Father of the Fam. of Love, or Oldest Elder are to (1. Cor. 1. b.) slight or childish or to unwise, for them to follow after, or to obey.  
Thirdly what devotion they must have to the doctrine being heard of the Elder, and how they must be affectioned thereunto, that is, Yet must not their Disciples carry the resolution and instruction (of their Elders) as in manner of acknowledge in their memory and understanding. The other clause containing revelations & confession of sins to the Elder in the Family being things of great importance, I shall handle them several in particular Articles hereafter.  

¶ The first part of the 8. Article, videl. No learning, or knowledge.  
THe Disciples of the Family must give over. etc. and be persuaded that they know nothing, etc. neither can they judge rightly, etc. First Theoph. expoundeth thus: It is very true for so shall they escape the deceit of the enemy, and not remain in error nor yet be deceived.  
Even as a certain profane rhetorician, which being desired to instruct on that was well minded toward his Art of pleading, when he asked to great a stipend was answered by him that desired to be his Scholar, that he was somewhat already entered into the principles of that faculty, whereby his masters pains should be the less: The Orator replied that therefore he aught to have a double salary: because first he must teach him to forget and unlearn that which he had already been practised in, and then afterwards he must inform him a fresh after an other Method: right so dealeth HN. in this article with them, which by him desire to be instructed into his Lovely Family, uz. he affirmeth that none in his School can profit sufficiently, unless before he enter therein, he utterly go backwards and unlearn that which he hath learned before he come of him to be instructed.  
Wherein the Devil that old Serpent, and subtle Schoolmaster very wily doth seek to insinuate unto us, that unto the knowledge of that error, the which at his hand he would have us to receive, there is no further understanding expedient, then wholly to submit ourselves to embrace the doctrine, which he seeketh to set forth unto us: so that whatsoever knowledge any man hath in any point of learning (unto HN. his further instruction in his sect) it is nothing worth at all, but utterly it must be rejected: and concerning any skill it doth not greatly matter whether the novice, which cometh to be further instruct, be expert in any kind of knowledge, utterly or ignorant. It is very true that he which measureth the mercies of God carnally, and according to his sensual understanding, doth err with the Capernaites, and he which examineth the high and heavenly secrets of the most wise God, according to the crooked rule of man's reason, and in the balance of flesh and blood the incomprehensible wait of so great mysteries: 
Heb. 11.6.  can never aright understand the things which are good. For every man hath no faith: without the which seeing God can not be pleased, how is it to be hoped, that without the brightness of that candle any man can see to do aught that God shall love and like of.  
Now if hereupon the Family will gather as perhaps they will, and some anabaptists have done heretofore, that seeing faith cometh by hearing, and hearing by the word of God alone: and therefore all other helps of learning are unnecessary: 
To beget faith only God's word is necessary.  I answer that unto the begetting and obtaining of faith the ordinary means and conduit whereby this gift of God is conveyed unto us, is the blessed written word of God sufficient and only necessary, but to increase and conserve faith, the Lord hath left in his Church many excellent help and means as prophesying (that is, 
1. Thes. 5.20.  interpretation and expounding of Scripture) which must not be neglected or contemned: furthermore the gift of tongues. etc. Whereby as by precious stones and costly pearls the pure gold of God's word to the beholders and lookers on is beautified, and adorned, so that albeit HN. himself were never instructed in the knowledge of any of the seven liberal Sciences as Grammar, Rhetoric, Logic, etc., neither trained up in the knowledge of the tongues: he must not contemn that in others, which he himself doth want, nor set down his own ignorance as an example and pattern for others to imitate. Neither is it reasonable that because some men be blind, therefore other men, which have their eyes should violently deprive themselves of that benefit, which God in his great mercy hath bestowed upon them.  
But it shall not need I hope to make any long proof that there are necessary in God's Church, divers particular blessings, and gifts, which serve to the building up of the same (for that no man herein will wrangle if he have any skill at all and knowledge is most hunted and hated by those, who are lest acquainted therewith) yet in a word or two to prevent the cavils of the barbarous and unskilful adversary, it shall not be amiss, if with a few testimonies we stoup up that gape, at the which those beasts do enter in, to tread under foot, and utterly lay waste all the seemly ornaments of liberal Arts, and good literature, whereby both the Church of God is excellently guarded against Hereitques, and their Schismatical factions, but the common wealth also very much maintained and defended against the invasion of those mischievous Machiavellistes, which think that the obedience of subjects doth especially consist in the ignorance of all humane Sciences, and commendable learning.  

Gen. 11.7.8.  The Confusion of tongues, as first it was a punishment for sin, so afterward the singular mercy of the Lord made it an unspeakable benefit, & blessing, the use whereof served to confirmation: 
Acts. 2.11.  first of the faith of the Apostles, Secondly to the increase and enlarging of the flock of Christ. wherein albeit divers of the Apostles and sundry of the ancient fathers did notably excel: yet the sacred scriptures as a most plentiful storehouse is abundantly fraughted with most clear and evident examples, it shall be sufficient to fetch profess, from thence, thereby to defend such heavenly blessings against such rude Barbarism as the Family of Love and other their complices do labour to bring in.  

Acts. 9.15. Rom. 1.1.5.  The blessed Apostle S. Paul being chosen an especial vessel to bear the lords name before Gentiles, used none instrument more effectual (to make them both one fold under one Shepherd) than the gift of tongues. And though he excelled in the working of Miracles, and in many other gifts which he doth singularly 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 heartily, that very plentifully was endued with the gift of tongues. Wherein how he excelled, read Acts the 12. verse of the 14. Chapter.  
He disputed at Athens with the Epicures and Stoic Philosophers, 
Acts. 17.18.  defending against them the doctrine of the resurrection. He disputed in the Synagogue with the jews, and in the market place daily with whom soever he met, 
Vers. 22.  he stood in the midst of the Mars street and reproved the superstitious worship of the Athenians, which whole Action of his had not be so profitable to those amongst whom he spoke unless he had used the tongue of that country, that is the Greek tongue. How excellently he understood the Latin tongue it is manifest in that he mentioneth there were some which did salute the Philippians: 
Phil. 4.22.  those who were of Caesar's house show that Paul converted some even in the emperors courts, which he could not so conveniently have done unless he could have privately have instructed them in their native speech. But the Epistles of S. Paul to Seneca, & of Seneca to S. Paul do argue the mutual conference they had at Rome under Nero in the Latin tongue. 
Act. 21.40.  Furthermore it is apparent that the Appollogie, which he made for himself before the chief captain was in the Hebrew tongue. which gift of tongues he doth worthily commend 1. Cor. 12.7. b. 28. d. where he showeth likewise the use of them, which he never would have done, if the knowledge of the tongues had been a thing of so small account.  
But in the dispraising of these and such like blessings, the old proverb, which the Romanistes reproach those graces of God withal, in the mouth of HN. is likewise (showing what spirit he is of) verified to be true, that is, the knowledge of the Hebrew, and Greek maketh many an heretic. But what do I bring in many examples, or seek for any further proof? doth not HN. his translating of Hebrew names (out of that translation which the Papists call S. Jerome's bible) brought forth so often in the evangely of HN. prove that the knowledge of the tongues is an excellent means to understand the scripture? if it be so, how then doth HN. so unskilfullye counsel those which be his scholars to renounce their knowledge. etc.  
But if the Family shall object that I am not sufficiently acquainted with their meaning, neither HN. his sense: for that he will have them that desire to be made partakers of his doctrine to humble themselves, and to abject and captivate their own understanding, and that the understanding of spiritual things is to be inquired of persons that be spiritual, so that only the taking on knowledge which is learned out of the scientialnes of the letter, and the imagination which proceedeth out of the selfemindednes of the outward man, and unrenewed creature is blamed by HN. and that he doth not contemn, nor dehort them, from the knowledge of God's word, nor the study of tongues. etc.  
I answer, albeit it were true that he saith, yet seeing under the mist and darkness of words, and terms he doth seek to rob and spoil us of the precious jewel of holy scripture, and the knowledge of the will whereby our Saviour Christ dying and departing from us hath left bequeathed unto us the Legacy of eternal life: yet shall he not scape after that sort, neither shall he so start away: for the practice of his Familers shall clearly descry his meaning, and what that is indeed which he in word seemeth to insinuat unto us. The behaviour I say of divers of them that are said to be of that Fam, shall most assuredly affirm my assertion to be true. For divers of them have privily whispered abroad in the ears of the simple, as also with some men of wealth, who themselves have told it me, and are ready to testify the thing itself to be true, that they of the Family have dissuaded and dehorted some: not to put their sons to school or university, for that simple writing and reading (say they,) is sufficient for a Christian, without any further knowledge of the Latin or Greek tongues, or any other faculty of learning whatsoever: So that by this means they seek to discredit learning, to deface the learned, and to strengthen ignorance to be the high way unto true devotion, and to advance the glory of God, which is flat Popery: so that thereby they labour to put out the eyes of this land (the universities I mean) the utility whereof as it is unspeakable for that from them come the most skilful stearesmen to govern, both the state ecclesiastical, and civil in this land: so also is the antiquity of such kind of discipline and good nurture of youth most ancient, 
1. Sam. 19.18, 2. King. 2.4.5. & 6.1.2. Acts. 6.9. Acts. 19.9.  and in sundry places of Scripture commended, and confirmed by the word of God, and so having trodden underfote this most precious orchards of the Lord, they might not only run uncontrolled, but also bring the comen wealth unto that estate that the anabaptists brought the free Cities of Germany unto, in the time of their seditious tumult, and unfaithful rebellion.  
But for a plainer and evidenter proof I desire thee gentle reader, (But thee especially which art haplessly gracious with that graceless company,) to mark diligently, & thou shalt see it to be true, the very few of the Fami. (or none at all) be furtherers of learning, or favourers of learned men, much less do they train up their children in the knowledge of the liberal sciences, either in the comen schools of this realm, or in the universities, to the robbing both of God's Church & the common wealth of many a toward wit, being also utterly unthankful to the flourishing state and peaceable government of this noble realm, wherein they might use all means possible to further and promote the glory of Ged, and also discharge some part of the debt wherein they are bound to the country wherein they were bred and brought up.  
Furthermore it is to be understood, that if this first stain of the 8. Article, concerning the renouncing of knowledge by the disciples of the Family, be thus to be expounded, that no man aught to seek neither can attain unto any knowledge but only those which be spiritually minded and regenerated, standing wholly subject unto their Family of Love, which is taught by the books of HN. then doth the Family accuse all the churches in England (the particular congregations of the faithful I mean, yea & the general and visible Church in England to be unrenued in spirit and unregenerate, for that the visible and general Church of England neither hath nor now doth allow the sect and schism of the Fami) of unregeneration. For that they affirm they know nothing before they new birth quoting for proof john. 3. a. Except ye be borne again of water and the holy ghost, ye cannot enter into the kingdom of God. 
The Fam. what they think of the doctrine taught in England.  Thus covertly they affirm that there is no truth taught in the Church of England which is the second Article wherewith I charge HN. in this book. pag. 23. he avoucheth here to be true, and that we have nothing but a literal, not having yet attained unto the experimental knowledge whereof he dreameth. So that first they acknowledge no truth without their Fami. secondly he that is not regenerate can not speak the truth. etc.:  
Herein then was HN. much overseen that whilst he would feign have his sect to be some singular thing, he put no difference at all betwixt the knowledge of the learned, and the blindness of the ignorant, but either of them alike which came to be made free 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 whatsoever, albeit they had studied sore and sweat not a little for it before they could obtain it. So that betwixt the well practised and expert man in the holy word, and those which be simple and plain men, which never hard if there were any such thing as men use to call learning, there is no great difference but all is one, wherein a man of mean wit may easily perceive, that at the fist entering into HN. his school, HN. maketh all his scholars to be a like and equal towardness, placing them all in one form to learn one lesson, wherein it had been well if for his credit sake he had used a further forecast and more sober discretion.  
The reason and Argument whereby HN. would fain persuade us that we should know and understand more than we do, if we would suspect our knowledge and confess it to be less, (and that being wholly naked of our own skill, which we have learned out of the word of God, we might be warmly clad with his exceeding learning and so stand single myndedly obedient unto his documentable Sentences) it is the same syllogism and seducing fallations wherewith the Devil being a subtle Sophister beguiled and blinded our grandmother Eve in Paradise. 
Gen. 3.5.   
That is, if he would forego that measure of knowledge, which God had bestowed upon her, and if she would be endued with a more excellent knowledge of good and evil she might easily attain thereunto by eating the forbidden fruit, and breaking the express commandment, which she confessed she had received from the mouth of God.  
This then is the judgement of HN. that we should abjure & recant all such knowledge of the word of God as we have already learned out of the word, & take unto us such glozing Expositions, as he would teach us. So that we should be always learning, but never attaining unto the truth: contrary to the doctrine of S. Peter, 
2. Pet. 1.19.  which saith That we have a most sure word of the Prophets, to the which if ye shall take heed ye shall do well. And S. Paul saith, we must not be as children wavering and carried about with every wind of doctrine, 
Ephe. 4.14. jude. 12.  nor as clouds carried about of winds, nor as unstable minded men, which are unconstant in all their ways, 
jam. 1.  but we should be grounded and rooted in the truth, holding the mystery of faith in a pure conscience, 
1. Tim. 1.19.  knowing that if the Heathen writer only endued with the light, which God gave him naturally without the knowledge of his word, could say, Cognita judicio constant, incognita casu.  
That is, that which we know to be true it is undoubtedly to be embraced, but things unknown prove true but upon adventure: therefore aught we not to forego the one to find the other: for if we wa●e indifferent, whether we kept the word of God or not, the testimony of the Heathen shall convince us and our own Newtralisme, and Lukwarmenes shall in the wing of God's son utterly condemn us.  
But if the Family shall hereunto further reply that their meaning is not to deprive their Disciples of all knowledge, as I would seem to burden them. I answer their words shall decipher & explain their meaning, and the Scriptures quoted by HN. shall verefy my saying to be truth: where he saith.  
They must be obedient Disciples. jam. 1. b. (which place is utterly falsified, for there is no such word) of the gracious word and his service of Love, and that they Heb. 12.1. a. (cast away every thing that presseth down) 1. Pet. 2.1. a. Turning them away according to the requiring of the gracious word and his service from all their self wisdom and knowledge that riseth up or becometh imagined in them. 1. Cor. 3.18. d. All these places doth HN. allege to prove that they aught to renounce all their own knowledge, the which how unskilfully and unshamefully he doth abuse may plainly appear by the same words used by S. Paul, 
Ephe. 4.22.  Cast ye of concerning your conversation in times past the old man, which is corrupt through deceivable lusts. 
Colos. 3.8.  And again, Put ye away even all these things wrath, anger, maliciousness, etc. So that the meaning of these places is that we aught to be at war and hatred with sin, etc. and as for renouncing of knowledge in the word of God, there is no one word that tendeth unto any such meaning or renouncing of knowledge, as HN. would seem to import. But more plainly doth he inveigh against a particular knowledge of Christians in God's word. 1. Exhort. where he saith: 
1. Exhor. cap. 13. sent. 6. leaf. 29. b  Verily to know the difference of all things. 1. Cor. 8. a. is no right knowledge of the godly wisdom, but the love with her virtuous nature and being, is the upright wisdom of the godly knowledge. And most plainly. ibid. 
1. Exhor. cap. 15. sent. 4. sent. 36. a.  The true light consisteth not in the knowing of this or that, but in an upright and true being of God and his eternal life. john. 17. c.  
By the which two places out of HN. it is apparently evident, that he withdraweth his Novices from the searching out of particularities in doctrine, only he willeth them to stand subjectively obedient to the Love, and her requiring, being wholly resolved in the general knowledge thereof, 
1. Sam. 2.3. a. Dan. 1.17. c.  and standing simply counited thereunto. Whereas the spirit of God in the Scriptures doth not only commend a general, but also command a particular knowledge of the mysteries of salvation. 
john. 11.22. c. 1. Cor. 5.1. a. 1. john. 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 God's favour towards us is necessary. Secondly, that in matters of faith and Religion a knowledge in particulars is necessary the Scripture is plentiful, neither do I mean in many words to confute HN. his opinion therein: so that in one word to testify a truth whosoever doubteth of God's love towards him (as the Papists would have us) shall in this life never be certain of his own safety in the day of judgement, 
Math. 16.26.  which every man aught to be most careful of. Secondly whosoever hath an intricate and doubtful faith of his Religion, which he hath reposed in any man (but in God and his word alone) he must needs often have as many faiths as there are Fathers in the Church concerning many particular points of doctrine, as also he shall stagger and reel in the worship of his God, seeing that man is mutable not having any certain hold of himself in any thing: yea the greater in countenance, the deeper in knowledge, the more zealous and earnest men show themselves to be, when once they begin to totter and serve a to side, unless the Lord underset them, their fall is more great and grievous.  
Furthermore that this knowledge in particularities is that which the Family can not abide, I by mine own experience which I have had by conference with divers of them, am able to testify: for demanding of them how a man might fully and in deed become instructed in the love, they have answered me, that all the knowledge which I have, must be of me utterly forsaken: & ask of them a reason of that speech, they have alleged unto me for proof hereof knowledge puffeth up but love edifieth. 
1. Cor. 8.1.2. a.  etc. And Pro. 26.12. b. & Mar. 10.15. c. whereby I am assuredly persuaded (mine experience having proved it true,) that the first part of this Article of renouncing of knowledge in the Disciples of the Family is assuredly true.   

¶ The second part of the 8. Article, videl. Mistrust not HN. unwisdom.  
HN. As in the first strain he would not be content unless his Disciples were witless, In renouncing of their former knowledge, so in the second that he would have them not to suspect any unwisdom by him, or think his instructions to be to childish, or unwise for them to follow. etc. He would deprive them of their common senses, and the wit which God hath bestowed upon them by the benefit of nature. For what unspeakable childishness and extreme madness is this, that in buyng of spiritual things at the hands of the Lord his factors, he would have us more void of skill then the common chapmen of the world, which when they come to choose or cheapen, bring their eyes with them to judge, if that which they are about to bargain for shallbe for their turn or no. And even as true meaning and faithful dealing men are not displeased with those, which intending to buy bring their wares to the light, and pry, and poor on them, and open them to see if they be such as unto them by a price pitched they are delivered out for: when as false men and dissemblers desiring for true to utter wares that are braid and counterfeit, whisper in men's ears and lead them aside into the furthest part of their shop, and sometimes into their warehouses where partly with a true and false light, partly for want of light they beguile and deceive them: so HN. in this place like a crafty merchant subtly seeketh to lead his Scholars into the dark, where he offereth them doctrine and wholesome instructions which he telleth them is for them and shall fitly serve their use, when in deed there is nothing less than he in word pretendeth.  
And whereas by his experimental knowledge HN. can very well testify, that he hath often tried that those men which cell by whole sale have a quicker dispatch, and sooner riddance than those which stand pelting out until the end of the market: the same policy useth HN in uttering his spiritual traffic, not bearing any which may checkmate him in his doctrine like a frank merchant he by wholesale delivereth out his divinity, and taketh it greatly in the snuff, that his stuff which he delivereth should be brought to light and be examined. Whereas he showeth very clearly what his opinion is of those which he would have to be his scholars, that they would strait way take for gold whatsoever glistereth.  
But to stand unto HN. his judgement, shall we think that if HN. were in the open Mart of Emden or Amsterdame that he would be such a want wit as to take all kind of coin that were brought him & never examine it? would he never bring his silver to the touch, nor his gold to the balance? so fareth it with God's children in buying the precious pearls of God's truth and heavenly doctrine, they must touch all with the proportion of faith, 
Rom. 12.6.  and as in the meat wherewith our body is nourished the danger of poison is carefully to be avoided and taken heed of, neither can we be to wary that the health of our bodies be endamaged: so is the infection of doctrine by the contagiousness whereof our soul is in hazard, it is most diligently to be considered of, for that as the one doth endanger but the body, 
revelat. 22.15.  the other doth pitch down headlong both body and soul into everlasting torments.  

Stapleton. controver 2. 5. book cap. 2. 3. 4. 5. pag. 161. 162.  The principle which HN. doth publish in this place is mere Papistical, as witnesseth M. Stapleton in his book of Controversies: the wares he offereth to sale he hath bought at Rome of the purple strumpet, as ye by mark may soon discern, which will bring it to light, and offer it to the trial: if they demand unto what light or trial: I answer unto that candle which S. Peter saith, shineth in a dark place, and we shall do well if we will look unto. Let us then in a word or two consider of HN. his doctrine by the Analogy of faith, and light of holy scripture, and strait way espy the difference betwixt HN. his words, and the word of God.  
HN. saith. He must not be suspected or mistrusted whatsoever he teach: 
Math. 7.15.  Our Saviour Christ giveth us warning to take heed of false Prophets: HN. saith if the Elder say it, it must be believed.  

Math. 2.4.5. a.  Herod demanding of the Scribes, where Christ should be borne was answered, at Bethlem in the land of juda, for thus it is written Miche. 5.2. so there unto the truth of their answer, they joined a proof out of the scripture: yet will HN. have us believe his resolution and that without proof, wherein he dealeth more unequally with us than Herod was dealt withal by the Scribes and Pharisie.  
Furthermore HN. saith that right sentences must be heard of the Elder in the Family. 
john. 5.39.  Christ saith it must be learned out of the Scripture.  
HN. draweth his disciples from the examination of his doctrine, for saith he they must not suspect it to be to sleight, childish, or unwise for them to follow. The noble Berrheans when they heard S. Paul preach, searched the scriptures daily, 
Act. 17.11. 1. Cor. 11.13. 1. Thes. 5.21. d.  whether those things were so.  
S. Paul biddeth us judge what he saith, and prove all things, and S. john saith: Try the spirits whether they are of God adding also a reason for many false prophets are gone out into the world, 
1. joh. 4.1.  and yet saith HN. his doctrine must not be examined.  
The spirit of the Prophets saith S. Paul are subject to the Prophets, 
1. Cor. 14.32.  and in another place speaking to the whole Church, and every particular member thereof, he saith, that the Discerning of spirits is the gift of God. 
1. Cor. 12.10. Psal. 119. ver. 98 99.100.104.  The kingly Prophet David saith that he was made wiser than his enemies, by the law of God, and that he had more understanding than his teachers because he meditated in God's law, he understood more than the aged because he kept God's precepts. For by his word he got understanding, which word alone it is whereby the simple on's are lightened & instructed: 
Psal. 19.6.  yet would HN. have us leave the broad and beaten highway, refusing all such means as holy David was a bettered by, and dig unto us cisterns out of his inventions, where he first accused Gods revealed word and ordinary means and fly to his strong method, whereby he saith his scholars may attain perfect wisdom.  
But the same persuasion wherewith HN. seeketh to blind his sectaries, if they would profit under the instruction of the Elder, not to suspect his doctrine which he termeth right sentences, 
Gen. 3.5. john. 10.27.  but they should stand single mindedly to receive the doctrine of the Ouldest Father in the Family, is that wherewith Eve was beguiled in Paradise. But as many as are Christ's sheep, hear his voice, and they follow him only neither know they the voice of strangers.  
Lastly whereas HN. would not have the truth of his doctrine come in contruersie or be doubted of, he secretly would steal away with this Papistical assertion that he can not err: 
victuals in his reply to M. Roger's his display.  And so likewise victuals affirmeth of HN. saying, I know not how he or any other should err which are ruled by the spirit of God. Which is all one with the judgement of the Papists concerning the Pope, in determining of matters of religion. So that they will not only drive us to poisoned pastures, but in eating whatsoever they shall set before us: we shall by them be compelled to be accessary unto our own destruction. And thus desiring the Reader to mark how just the Papists and HN. do jump in this point. 
HN. agreeth with the Papists.  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 gross and an absurd Paradox, so is the fondness thereof more evident, 
1. HN. his doctrine contrary to God's word. 2. To himself. 3. To natural reason and common sense.  in that it setteth itself not only flatly contrary to the written word of God, but also it is manifestly repugnant to HN. his own doctrine, delivered in his books, and lastly to the very practice of human Arts and the light of nature itself, in the judgement of all the which witnesses it is most fond and foolish.  

1. Exhort. cap. 13 fol. 30. b. line. 25  The words themselves are manifest and not able to be denied uz. And not for to carry the resolution and instruction ●s in manner of a knowledge, in their memory or understanding, in the helping and salving whereof the Expositor Theophilus is far over the shoes, that being not able to shifted the error, or to get out of so manifest a slip, he returneth the fault upon me by a Rhetorical Anticipation, and thinketh wholly to stop my mouth bidding me look on the text and leave my perverting, whereas if I should look upon it never so often, I should not neither if I should use his eyes find any words then already I have set down. For that which he himself addeth for an Exposition, 
Theop. Exposition.  how I pray you doth it expound, uz. Yea verily but not to carry the resolution as in manner of a knowledge in their memory: look the text and leave your perverting. But thus falleth it out with those whose heads labour with a Schismatical fantasy, even as a woman is pained in her travail tell she be delivered.  
But to come to HN. his words The Disciples must not carry the instruction. etc. Thinks that these three several and distinct phrases have this meaning: To carry in manner of a knowledge in Latin, cognition complecti, that is, to know, to carry an instruction in memory: in memoria habere, to Romember or have in remembrance. And to carry in understanding: intelligentia compraehendere, to understand, from the which proprieties of speech if either HN. or Theophilus shall seek to slip, they shall strait declare how well they are overseen in the tongues and common speech. So that if upon all these we shall gather this sentence. The Family must not know, remember, nor understand the doctrine or instruction which the Elder in the Family delivereth forth unto them, which Elder saith Theophilus is Christ himself and his holy word. How blasphemously and Papistically HN. and Theophilus, do play the heretics is manifest. For what man is so blind that he will not see or so graceless that he will not confess that The word of God must be known remembered and understood of the simple, 
jerem. 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. Acts. 11.16. & 20.31. Rom. 15.15. 2. Pet. 1.15. & 3.2. jude. 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 aught to know. Secondly understand. Thirdly remember these places quoted for proof out of the Scripture shallbe sufficient.  
Furthermore HN. is contrary to his own doctrine, which he himself teacheth, in his own books whereas for his usual Emblem, he taketh. 1. Exhort. cap. 12. sent. 10. b. this sentence or posy for his common badge whereby his books are known from others of his fellow Elders Take it to heart. Which is according to the best translations. Let thine heart hold fast my words. Where it is meant that his words aught wholly and thoroughly to be known, understood and remembered, contrary to his former doctrine in the place first alleged.  
But to let pass these two former parts of contrariety: betwixt HN. and the written word of God: secondly betwixt himself and his own writings: if we diligently, way and consider we shall assuredly find, that this third clause concerning natural reason and common experience it is as wholly against HN. and impugneth his doctrine as truth is against falsehood, and light darkness. And herein to use the same example, which the Scripture doth in like matter. The wiseman doth very excellently commend the diligence of divers men in their sundry occupations and several handlabours. 
Ecclesi. cap. 38. v. 27. 28. 29. 30.  As the Graver in his Imagery, the Smith at his anvil, the Potter at his clay, all these (saith the wiseman) use wisdom in their work, which they could not do, unless their common practice had taught them experience, and use making them perfect, they should by remembrance renew the same from time to time, which they before had learned.  
And to use yet more familiar example, think you that it is like, that when victuals Master instructed him in his Art of joignerie, was it not convenient for him, to instruct his Apprentice victuals often in those things, whereby he might get his living in time to come? and was it not victuals part to carry his masters Art, and his instructions in his memory and understanding? else if he had not remembered his masters precepts, how should he hau● compacted that great knowledge, neither have got the singular commendation, for to be so skilful a joiner as his Family doth report of him that he is, albeit for greater matters sake he hath left that his trade & now professeth himself a teacher, in that his Lovely Family? What Schoolmaster unto his Scholars would so often take pains to inculcate, and repeat the self same principles, with great labour unto the one, and unpleasauntnes unto the other, if he thought it not expedient that it should be of him remembered? And blessed Esay saith Precept must be upon precept, 
Esa. 30. v. 10.  and line upon line, here a little and there a little, to the end that by often iterating the same thing, it might the better be remembered.  
But seeking to convince HN. by the inevitable and most certain rule of reason, why do I allege Scripture, seeing that the excellent Philosophers Themistocles, Simonides, Carneades, Sceptius, Metrodorus, are singularly praised in profane writers, for the worthy remembrance which they had in Philosophy and other Sciences: 
Psal. 19.11.  and shall we think that seeing by the keeping of God's commandments there is great reward aught we not to remember those things for the remembrance whereof, we shall receive a reward? or how shall we keep them if we do not remember them?  
True it is that is wisely remembered by a Heathen Orator. Memoria non modo Philosophiam, 
Cicero. 2. Acad.  sed omnem vitae usum, omnesque Artes una maxim continet. Remembrance doth not only contain Philosophy, but also the whole practice of man's life, yea, she alone comprehendeth all other Arts and Sciences whatsoever.  
But what should I oppose the judgement of the wise against him that is witless, and the Scriptures divine testimonies against a profane and godless Atheiste? 
HN. swerveth to popery.  Whose scope justly jumpeth with the Romanistes in this, to forbid a particular knowledge in matters of salvation, and to teach that if men believe as the Church believeth they can not do amiss. In the confutation whereof seeing that by these threefold testimonies I have thoroughly convinced HN. his Assertion for this 8. Article, and all the parts thereof let this be sufficient.    

ARTICLE. 9 HN. Of Revelations.  
FOr unto the Elders and Father's God hath revealed his word in this day of Love. &. 
HN. 9 Error. 1. Exhor. cap. 6. sent. 21. f. & cap. 14. sent. 54. h. evang. cap. 2. sent. 1.  Publishing of the peace. cap. 1. sent. 12. 6.  
The Lord hath revealed the true being unto me out of Zion and jerusalem. Esay. 2. a. Mich. 4. a. 2. Pet. 1. b.  
HN. saith the mystery of the kingdom of God. Math. 25. d. Acts. 16.17. d. jude. 1. b. his righteous judgements, and the coming of Christ now in the last time in the resurrection of the dead. Ezech. 37. b. john. 5. e. Rom. 8. b. Phil. 3. 
HN. speaketh with god mouth to mouth. &. sent. 8. Sent. 11.  b. is declared unto him as unto an elect vessel: house or dwelling of God from the mouth of God himself.  
HN. saith he will declare the secret mysteries of God: and make relation of things that are hidden from the beginning of the world.  
William Wilkinson.  
Unto many it may seem strange, and scarce credible unto some, that there should live a people upon the earth, which not holding themselves content with the written word of God, would add unto it some trick of their own devising: which although they agreed as evil as a new piece of cloth unto an old garment, yet fain would they their toys were pewefellowes with the sacred truth of God, not only to match, but some times to give a checkmate unto the same.  
Yet unto him that equally considereth all things with an unpartial eye, it is easily to be seen, that it was not only the practice of the Popish Prelacy, so to outface the simplicity of the Scripture, partly with the bringing their blind and unsavoury traditions, partly with the burdened of the church, with the intolerable yoke of their unwritten verities: but the dealing of the anabaptists and Libertines, and all other like Heretics hath agreed in this accord, that when the touchstone would not serve, and a naked truth would not so much hide as unto all men declare their misbehaviour, strait with the presence of the spirit & cloak of zeal they have laboured to shroud this so great impiety.  
For hereupon it ensued that the Romanistes so cloyed the church with their fond festivals, lewd Legends, and so stuffed into the service of God such store of idle revelations, and unnecessary visions, that by the reading of them openly in the congregation, the holy and canonical writings of the holy ghost were wholly abandoned and clean cast out of the doors. And this was that which the anabaptists, and other heretics have practised, which when they had no witness or warrant from the written word and approved truth of God, they forged strange evidence, and that which with blasphemy they invented, they uttered with untruth. For being demanded the ground of their misdemeanour, they answered: The spirit thus commandeth me, 
Bullinger. 2. book. 1. cap. leaf. 35. 36.  and thus the Father hath said: so that when they wanted the word they boasted of the spirit, and affirmed that they had their doctrine from heaven revealed unto them. This might by the inducing of many examples be proved to be true, and the histories of them who have noted their behaviour are many and manifest. Only the testimonies of those learned men, 
Bullinger. 1. book. 1. chap. &. 2. book. 1. chap. Zuing. pag. 35. 77. 89. 100  which were acquainted with their dealings shall unto the indifferent reader be sufficient, for proof of that which we have in hand.  
Unto the which assertions of the Papists and anabaptists, with the Libertines likewise, if henry Nicholas should be added which in plainer words uttereth more pestilent impiety, their mess shall be the fuller, and the conventicle of them more convenient upon the which the judgements of God should fall in greater measure: seeing they all have been partakers, fellow labourers in forging so great a heap of confusion, to set up the same against the truth of God.  
To prove that HN. is guilty of the indictment wherewith I burden him. uz. That he is a coiner of revelations, my allegations are two: first his own words uz. That the Lord revealed it unto him out of Zion, and declared it out of the heavenly jerusalem. Secondly the places of Scripture by him misaleaged to quote and confirm this his dotage, wherein he will not only be offensive to men, but to the Lord also very wickedly injurious.  
As for his words the which are prefixed before this Article therein he claimeth unto himself a more notable prerogative than any man living durst ever think or once imagine of. For whereas it hath been an only especial thing which properly appertained unto such as have been singularly beloved of the Lord, & unto whom God hath showed himself in more notable measure, 
Gen. 28. Exod. 3.12.3. Ios. 5.13.  as unto Abraham, Moses, josua, Gedeon, Esay, Ezechiel, and the rest of the heavenly prophets, 
judg. 6.37. Esay. 1.1.2.10. Ezech. 1.1.3. Math. 17.5. a.  and holy Apostles of Christ whom the Lord had before adjoined to more excellent functions, and put them aside for some notable and extraordinary ministration, unto those the Lord hath more clearly discovered himself and revealed his countenance, and in a greater measure opened and set abroad the brightness of his glory, yet unto none so far at any time, as HN. boasteth of hath happened unto him that he should be codeified with God in the spirit of his love, 
evang. cap. 1. sent. 1.  made heir with Christ in the heavenly treasures of the riches of God. The which great and wonderful claim as it far surpasseth all that ever any of the Prophets durst challenge unto themselves, so doth HN. herein very impudently boast, and blasphemously arrogate more unto himself then ever belonged unto any mortal man, the son of God excepted. The which his vain challenge as it is taken on by him with an harlot's forehead, so hath he no specialty to show that can warantiz him therein, but only the ungodly behaviour of the ancient heretics, which by their furious fantasies and vain imaginations have made a divorce betwixt the spirit and the written word of God, 
Esay. 59 v. 21 d. Ose. 12. v. 10. john. 16.13. Act. 10.6. 1. Thes. 5.19.20.  which always are enlinked together: so that the one of them is never separate from the other. In the which point as he hath dealt very unlearnedly, and unskilfully before men, so hath he behaved himself very unthankful towards the word of God: which before might have been unto him a sufficient caveat, for that it termeth such revelations and Prophecies as his are, 
1. Sam. 28.15. 1. King. 13.18. 2. Cor. 12.1.  but lying visions whereof none have so much bragged as the false Apostles.  
But if here HN. his disciples shall reply, that their Elder Father doth confirm that revelations are sent from God to him by the written word of the Canonical scripture: then I answer that herein resteth the trial that HN. is a lying seer, and a seducing Prophet, which may more easily appear, if the places which he allegeth for the proof of his feigned revelations import no such thing as he doth father upon them.  
As for the first place which is, 
Exhort cap. 16. sent. 21.  To the which Elders and Father's God hath revealed his word in the day of Love: There is not any one place quoted for confirmation of it, neither with God's people will a man's bore word be of sufficient warrant to countenance and confirm any thing. Scripture it is that is the true rule, and even balance, wherein God's merchandise must be poised. This self same thing A godly and learned Father hath sound proved when he saith: Let it not be said, 
August. de pastoribus. cap. 8.  this say I and this thou sayst: but this the holy Ghost saith. And again Taceant voces humanae loquantur divinae, ede mihi vel unam scripturam pro part Donati. Let men's words be silent, let God's voice be heard, show me but one text of scripture which defendeth Donatus assertion. Right so say I, set aside the persons of the speakers, let us sift and examine that which is spoken, show me but one text of scripture (truly cited) for the proof of HN. his doctrine. As for this proof, affirmations without ground, 
evang. cap. 1. sent. 4.  and miracles without the word, as HN. doth commonly use them so is his use not commendable.  
The second place testifieth that God hath revealed his true being unto HN. out of Zion and jerusalem. Esa. 2. 
Exhor. cap. 14. sent. 54. HN.  a. Mich. 2. a. 2. Pet. 1. b. Wherein he depraveth the sense of the holy Prophets in wresting that into an allegory of the Celestial jerusalem: which is meant of the Terrestrial and earthly but this his fond exposition is more plain in an other place in these words.  
HN. doth declare the same mystery of the riches of God again upon the earth, 
evang. cap. 2. sent. 1. fol. 6.  and minister the self same living word which is the very true light have out of the heavenly jerusalem, to a testimony of the truth received from Gods own mouth. etc. And in an other place he saith that this opening of God's mysteries is come unto him, out of the highest heaven. So that here it is very plainly to be seen that he abuseth the scripture, and perverteth the sense thereof by turning the truth of a deed done in a place material, into a heavenly and spiritual vision, whereas the sense of the place is, that first the Gospel should first begin to be preached at jerusalem, 
jerem 31. vers. 31. Psal. 110.1. a. Luke. 24.47. Math. 15.24. c. Ephes. 2.17. c.  the which being long foretold, was by the Apostles of Christ most plentifully fulfilled, as we all at this day are witnesses.  
Secondly HN. & his heir victuals, being great posts in his new found Family, herein do not agree, for victuals expoundeth Zion to be the Family of Love. HN. calleth Zion heaven, so that here it may be affirmed of the one of them, which some time the Papists affirm of their schoolmen: hic magister noster non tenetur. Herein our masters saying is not avouchable for to be true. Furthermore whereas HN. quoteth this place Allegorically, it seemeth that his Revelation came by the way of an Allegory also, & he would have his Scholars fed with empty Revelations, so that thereby the hunger they have should be satisfied as the virgin Mary mentioneth. 1. Luke. vers. 53.  

Scripture falsified by HN.  Finally the third place which cited out of S. Peter the 2. Epistle. 1. chap. is wholly falsified, for that there is no one word in all that place, which maketh mention of any Revelation, or of the declaring of the word of God to any person.  
The third place which I alleged to prove, that HN. boasteth of Revelations is taken out of the evangely cap. 2. sent. 1. and it containeth these two especial parts. The first is of things revealed which are four in number: 
Things revealed.  the first is God hath revealed unto HN. his kingdom, the second his righteous judgements, the third the coming of Christ in the last time, fourth the Resurrection of the dead.  

Math. 25. vers. 31. d.  For proof of the first he allegeth Math. 25. d. where is showed in what manner Christ shall come and reward every man according to his works, in the last day of the general judgement. Now if this hath been revealed unto HN. then belike that of Christ's coming was then revealed when Christ came, but Christ's last coming in his glorious kingdom (whereof S. Matthew maketh mention. 25. vers. 31.) is not yet come: for if he were come our mortal should put on immortality, and our corruptible be without corruption. etc. Cor. 15. vers. 52.53. But as yet we have not made this change, neither is death swallowed up in victory, which shall then come to pass saith S. Paul vers. 54. Therefore HN. hath vainly affirmed that he hath seen Christ revealed in his kingdom, unless it be possible that the resurrection be already past: which if HN. doth confess then shall I tell him further. But if it be not passed (as by S. Paul's words Then shall that come to pass which is written. etc. it is surely witnessed that it is not,) then HN. hath a quick eye sight, which can see things so long before they are able to be seen.  
The second place by him cited is taken out of the Acts the 16. chapter, 
Act. 16.17. d.  where there is nothing that tendeth that way. The 17. chap. d. vers. 31. there is, that all the world shallbe judged by Christ, because he was raised up 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 applieth it to himself, that he is raised from the dead to judge the world. etc. This often times he wresteth in divers of his books to this end. First in his Exposition upon the Belief 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 evang. cap. 3. senten. 5. & cap. 28. sent. 3. & cap. 34. senten. 1, & cap. 35. senten. 14.  
The which Assertion being grossly wicked in that it robbeth Christ of his honour, having somewhat touched it before, I spare to speak further, referring the Reader both for the sense of the place and the confutation of HN. his error grounded thereon, 
Fol. 2. b. Fol. 61. b.  unto M. Knewstubs Confutation. Where the same is fully satisfied.  
As for the place alleged out of S. Jude, it goeth most commonly in all HN. his books, which I have seen, with the 17. of the Acts and Math. 25. so that place is altogether very unskilfully cited and only is brought in like a mute upon a scaffold, which departeth dumb. When I shall perceive the application thereof, I shall answer more at large.  
Now for the second point of the first part. vz the righteous judgements of God are declared unto HN, he avoucheth no proof to verify it, and albeit God reveiles his judgements that is both his word to instruct, as also his judgements against the wicked, 
Psal. 119.164.  that is his sword to devour, if HN. were one that were meek the Lord would guide him in judgement Psal. 25.9. But because his speeches testify that he feareth not God, therefore the lords secrets are not revealed unto him. vers. 14. e.  
The third point, of HN. his Revelation, vid. the coming of Christ in the last time, is all one agreeing with the first. His last and fourth note videl. that the Resurrection is revealed unto him is not so evident as he thought to have made it. For the places by him alleged out of Ezechiell. 37.9.10. vers. b. prove that the Israelites should certainly return out of Captivity, and this was confirmed unto them, by the visible sign of the raising of dead bones, that God was able to do the one, as the other. Howbeit yet I see not how hereupon HN. would conclude his Revelation concerning the Resurrection, for that this place hath not any such meaning. The place of john. 5. c. vers. 28.29. truly proveth the Resurrection, yet it mentioneth not one word of Revelation. Rom. 8. b. 11. vers. proveth that as God was able to raise up Christ being dead, according to his manhood, so is God able to raise us up that be his Children, both in soul and body to his eternal kingdom. The Philipians. 3. b. 11. verse. S. Paul showeth to attain unto the Resurrection of the dead was his great desire: where these words the Resurrection of the dead, are not taken (as HN. would seem to allege by his knitting them with them which went before, containing the same matter) for the Resurrection of the body before everlasting life itself, and the participation thereof after the Resurrection with the chosen Saints of God. 1. Thes. 4.17. d. and 1. Cor. 5. vers. 4. a. So that HN. very unskilfully hath alleged this place for the Resurrection which albeit it were by him rightly quoted, yet see I not how thereupon his proposition concerning the resurrection of the dead is revealed unto HN. should be rightly concluded.  
The second part containeth the person unto whom this Reveilation was declared, 
Unto whom revealed. Vz. unto HN.  where HN. because of evil neighbours is forced with shame enough to blaze his own commendations, videl. that he was an elect vessel. 
Rom. 1.1.  it is read of S. Paul that he termeth himself to be put a part to preach the Gospel of God. This was affirmed of him, first because his calling was miraculous and extraordinary, as also because the son of God in the Acts giveth him the same title, he is saith he, 
Acts. 9 v. 15.  unto me a chosen vessel. etc. now when HN. can justify his calling to have been such as S. Paul's was, than he shall prove some what, in the mean time our skill is not so mean as whensoever he useth to allege Scripture for the phrase that by and by it must materially be understood as he will have us take it, or else all is marred. In the same sort he abuseth a place taken out of S. Paul to the Corinth's Cap. 3. vers. 
1. Cor. 3.15. evan. cap. 1. sent. 1.  But these his vain paintings of his margin, shall hereafter make his cause more odious unto them, which will diligently labour to take him halting in the alleging of the Scriptures: for to what purpose is it for an Archer to do as HN. doth to set up his marks and never coming at them, to range up and down the fields at rovers. But of this somewhat before being spoken, shall herein stay my labour concerning that matter.  
Unto the which also HN. addeth where he heard these his Revelations, videli. From the mouth of God himself. 
3. From whence it was revealed.  Wherein he doth open unto the world his shameless and vain boasting, believe him he that will. 
Exod. 20.19.  And if it be truth that the Israelites were so terrified with the voice of God, and that Christ's voice drove S. Paul to the ground, 
Act. 9.4.5. & 22.1.2.26.14.  with the wonderful majesty thereof and the brightness of his countenance? Which voice also did smite the soldiers to ground: 
john. 18.6.  The force and the working whereof, and how mighty the operation thereof is, 
Psal. 29.  holy David declareth at large by many effects in the 29. Psalm through out. Now than if this be true that God in his law hath thus thundered, thereby to keep us in obedience to be wholly subject unto him, how can HN. avouch it to be true, that he affirmeth he hath heard these his Revelations, From the mouth of God himself. We know very well (as many I mean as are the beloved of the Lord) that Reveilations have been of old, 
Heb. 1.1.  but they are not needful. God in times passed in divers manners spoke in the old time by the Prophets, unto our Fathers, but in these last days he hath spoken unto us by his some. Miracles served the Church in her swaddling clotheses, but now faith is sealed by the death of Christ: and to cry for further miracles were to crucify the son of God a fresh, and to make a mock of the Saviour of the world. Hath the earthly father an inward care to leave his son his will sealed with his own seal, and subscribed with his own hand, to avoid contention, and to cease strife: and shall not jesus Christ the son, of the most wise God, which son to testify his love towards us, often calleth himself the son of man, shall not the love of his manhood and the unspeakable wisdom of his Godhead provide for the safe and quiet government of his own house, which so dearly with his heart blood he hath purged and made clean? Thus than we see that HN. his brags be but babbles, and trifles that he boasteth he will declare the secret Mysteries of God, and make relation of things hidden from the beginning of the world. Satan albeit he hath taken upon him the shape of an Angel of light, 
Gal. 1.8.  yet if he in the likeness of the most glorious Angel in heaven will teach us, or shall preach unto us any other Gospel, than we have received, be he ten thousand times accursed. But this doctrine, as it always hath been peculiar unto the Papists, Libertines, and especially the anabaptists, for that they are mighty in such kind of proofs: as for the true Church, it neither useth, nor alloweth any such doctrine of Revelations, as HN. in this place dreameth of: only it is sufficiently instructed in the truth of God's word, without any further search after fond and curious visions, 
Deut. 13.1.2. a. & 30.12. Esay. 8.19. Acts. 10.5. Luke. 16.30. Gallat. 1.8. Apoc. 2.25. Rom. 1.16. 2. Tim. 3.17. d. jam. 1.21.  which are expressly forbidden by the written word of God, and holy Scripture, which only is the power of God unto salvation to save the souls of God's people: But of Revelations, and extraordinary declarations of God's word hitherto, for the 9 Article.   

ARTICLE. 10. of HN. Of Shrift.  
ANd unto their Elders (privately) must they confess all their sins, and make their life naked, 
1. Exhort. cap. 13. sent. 12.  and bore before them.  
Theophilus.  
FOr how should they otherwise receive counsel, to avoid the same? and thereto it is spoken, as read forth the text, and leave your private addition. (as privately.)  
William Wilkinson.  
THe most convenient method to deal with this, as with all the rest of HN. his erroneous, 
Brief rehearsal of the Family, pag. 2. lin. 3. 1. Guilty by their own writings.  and absurd Paradoxes in my judgement is, first, because the Famblers use to cavil, that they are falsely and unjustly burdened; neither can that be proved by them wherewith they are charged, by their own writings to convince them, to be guilty of that which is laid against them.  
Secondly to examine their grounds & proofs, 
2. Proof of grounds quoted by the Fam.  whereby they labour to avouch their heresy to be the truth.  
Thirdly to show what partners and fellows they have of other heretics, 
3. Fellows to the Fam. in their heresy. who?  which have either held the same heresy or having held it, have maintained it by the same profess, that they do.  

The Fa. wherein they serve from the Scripture.  Lastly to show wherein they in their opinions do disagree from the holy scriptures, & the judgement of some writers concerning the same, which order he that well considereth the former Articles, shall see hath by me been observed heretofore.  
For the first point that HN. and the Family hold an erroneous confession of sins, and a kind of shrift more than Popish, shall not need any long probation out of their writings. For that the Elder Theophilus, confesseth the same boulstering up his asseveration with this interrogatory. For how should they otherwise receive counsel to avoid the Fami. etc.  
Yet will I add a place or twain out of HN. to make the matter more clear, that hereafter it be not doubted of.  

1. Exhort. cap. 11 sent. 7. b.  Let all your counsels, enterprises, purposes, will, & deeds, (whether they be then secret, or manifest) appear at all times naked, and bore before your Elders. Eccle. 4. etc.  

Ibid. cap. 11. sent. 20. d.  But if ye chance to offend in committing any misdeeds yet bind not in any case your heart thereon: (Eccle. 5. a.) neither yet fear you to be ashamed (Eccl. 4. 
Esay. 29. falsefied jerem. 23.  c.) to confess the same before God. (Pro. 28. b. Esay. 29. b. jerem. 23. c. & Esdras. 16. g.) and the priests your Elders, but let it appear apparently before them. etc. 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. jam. 5. b.) make manifest their whole heart, with all their counsels, minds, wills, and thoughts, together with all their doings, dealings, and exercises, naked and bore before the Elder in the Family of Love: are not cover (Esay. 29. b. 4. Esdr. 16. g.) or hide any thing (be it what it is) before him. Also whereunto their inclination, kind, and nature draweth them and all therewith they become tempted or assaulted in their hearts.  
The like place is in his Documentall sentences. 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 themselves, and their whole hearts dealing and inclination to the Elders in the Family of love.  
That there is a confession in the Family of HN. more straight than ever was in the time of Popery is manifest, for that the one (namely the Fami.) requireth the very thoughts, and natural inclinations, which no man is able to express, for that he knoweth them not. Psal, 19.12. but the other (Videl. papistry) demandeth but a confession of the outward act committed, which in respect of the other is more easily to be performed, though in respect of the written word both are false, and utterly absurd, as by HN. his own words hath been sufficient plainly declared: now by what grounds & engines he would build up this his heap of confusion, that remaineth briefly to be considered.  
His profess which he useth are all drawn either from the scripture Canonical, or apocrypha. For the last, 
Profess apocrypha.  in the judgement of all learned men it enforceth not any necessity of doctrine, 
2. Mach. 12.44. & 14. cap. ve. 41.  either by precept or example therein contained, as may by exceptions taken at divers places thereof be substantially confirmed. Yet lest our Family should boast they cannot be answered to the first place. 
Eccle. 4.26. d.  shame not to confess thy sins, etc. that is, if any man that is a brother walk inordinately, and be thereof admonished according as Christ our Saviour commandeth, or if he be an open enemy & have due admonition, 
Ephe. 5.  with such an one we aught not to be conversant, neither to have fellowship with the unfruitful works of darkness, but rather we must reprove him, 
john. 9.34. Math. 14.4.  and he that being so reproved is ashamed and amendeth not is a wicked man, as in the Gospel is to be seen by the example of the pharisees and Herod.  
The second place Eccle. 17.18. 
2. place answered. Eccle. 17.18. b.  b. proveth nothing to the purpose. For it showeth that God seeth all our sins, it speaks not a word of confession unto any man, the which place he borrowed of Peter Lombard, 
Lib. 4. distinct. 17. a.  but erred in this that neither he himself nor the Papists whence he had it, doth apply it to the purpose.  
The third place which he citeth out of the apocrypha Scripture hath these words. 
4. Esdr. 16.57.58. g.  When your sins are brought forth before men: ye shall be confounded and your own sins shall stand as your accusers in that day. HN. when he findeth these words sins shall be brought forth before men, thinketh there is no remedy but needs it must be understood of Auricular confession in his Lovely Fami. 
Vers. 58.  The which sense the very next words vers. 58. improve, showing the former revealing of sins before men to be meant of the opening of sin at the day of judgement, How will you hide your sins before God and his Angels. which thing is also to be noted in the same sense. Apoc. 21. b. 12. Math. 25. v. 31. The which places albeit he draweth them by the puddles wherein the Papists have defiled them, yet he using them in his books very often overséeth himself in that there is no such thing to prove by them for the which he doth allege them.  

HN. his Canonical proofs. Prou. 28.13. b.  The profess out of the Canonical Scripture are in number 4. the first out of the proverbs which saith: He that hideth his sins shall not prospero, is to be expounded by the place of S. john. 
1. john. 1.8.9. Prou. 20.9. Eccl. 7.20. 2. Chron. 6.36. 1. King. 8.46.  If we say we have no sin, we deceive ourselves. & by many other places of Scripture that no man is void of sin, wherein HN. showeth that he is wonderful bewitched alleging that for him which is directly against his doctrine of perfection whereof the Fam. boast so often.  

2. Epist. to M. Rogers. pag. 86.  The second place out of S. james. 5. chap. 16. v. b. Confess your sins one to another. Where the illuminated Elder in the Love, must likewise confess his sins to the single minded on's, and to those which stand well-willing unto his instructions as well as the simple disciple must confess to the Elder in the Family. But the Elder sinneth not, therefore the young minded ones aught not to confess unto them, 
HN. borroweth of Popery.  for that such confession is mutual and from either to other, but this place is likewise taken from the Romish Clergy. For they long before HN. was borne, 
M. Sentences. 4. book Dist. 16. a  abused it unto Auricular shriftes and Lenton confession. Wherein also they argue not amongst themseles. For D. Scotus saith: 
Ibid. Distinct. 17 Scotus quaest. 1.  (upon the same place from whence HN. hath filched this text.) Nec mihi videtur hoc praeceptum dedisse jacobus, nec a Christo acceptum promulgasse. In my judgement james gave not this commandment, neither had he from Christ any such authority: and the M. of the sentences, albeit he had alleged it before unto the same purpose, yet in the conclusion he putteth a great doubt thereof. And Gratian saith: 
De Poenitendis. 1. quamuis plenitudo. M. Harding. fol. 71. a.  speaking of the observing or not observing 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 favoured by wise and godly men. Also M. Harding a great proctor of such popish palterye affirmeth that the express term of secret confession is seldom mentioned in the ancient Fathers. Thus we see wherein HN. and the Papists agree in the alleging of these two places as for the other two places. Esay. 29. b. and jeremy. 23. 
HN. falsefieth the Scripture.  c. they are utterly falsified, for they have not any one word which HN. quoteth them for.  
But strange doctrine will have strange doctors, and children not legitimate when they come to claim inheritance as they bring forged evidence, so must needs their seals be sergeant.  
Lastly to show whence this doctrine of Confession of sins ensueth, as it is very easy, so need we not in this part to use any long or tedious circumstance. The Appollogie of the English Church refuseth it for Catholic. 
Cap. 2. diuis. 2.  M. Harding fighteth for it with tooth and nail, to the which if the diligent reader will have recourse for his further instruction he shall find this question handled at large, 
bish. of Salisbury defence. of the Apollog. pag. 167. 168. 174. 175. 180. 181. 187. 188.  and learnedly debated.   

ARTICLE. 11. HN. Gospel a literal service.  

Lam. come. s. 7. 1. Exhor. cap. 16 sent. 17. & sent. 3.4.  THey mislike of the ministry of the word and term it a ceremonial service invented by man, a false God's service a service, of the letter.  
Theophilus.  
THat is untrue, read the lamentable complaint, sent. 6. 7. and the rest also, and consider better thereof, lest you utterly shame yourself.  
William Wilkinson.  
whether there be any truth taught without the Family of HN. and of the calling of him, that hath or shall teach any thing which the Fami. shall not like of, I have 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 up, may by unseemly and uncivil speech, think it to have been very rude, in that at the first stop he breatheth out into this homely phrase, that is untrue, and ye utterly shame yourself, yet being somewhat acquainted, and having as his phrase is an experimental knowledge of his modesty, I took him better than he meaneth, not measuring him by his own elwand. For I wots well it always will be truth that the old Orator saith to his friend Qui semel vericundiae fines transiliverit etc. He that once hath ranged without the lists of honesty, he without all ho must needs be impudent.  
To prove that I have understood amiss, and falsified HN. his meaning in my places which I have set down: Theophilus referreth me to the Lamentable complaint. to the same sect which I quoted before, thinking (belike) the if I looked again I should find it otherwise in the section 6.7. The words that I misliked in that place are these.  
Even as partly that same is well known and become manifest unto us of certain, namely of those which are the ancientest in the scripturlearnednes or principallest in the ceremony service, which have made up themselves against the truth of God's testimonies, and his promises against the holy spirit of Christ, and against the Love, etc. This place whom HN. in plain words avoucheth that the Ancientest (that is the Bishops, and reverend Fathers, 
Ceremony service.  and preachers of the word) in the Scripture learnedness the principallest in the Ceremonye service etc. is that wherewith I charged him.  
The same is more evidently also to be seen. 1. 
False God service.  Exhor. cap. 15. sentence. 8. and 10. c. which is a slanderous and a blasphemous section, which because it is tedious I refrain to set down verbatim after HN. his copy.  
And Chapt. 16. sent. 3. 
HN. 1. exhort. cap. 16. sent. 3.  For certain take in hand & use out of the imagination of the knowledge whereon they set their hearts at peace, 
Col. 2. b.  false God services which they notwithstanding institute or bring in for true God services, Religions, Laws, and Commandments of God: and plant the same knowledge into the people as though they aught of right to be obedient thereunto.  
And sent. 14. Dare any man teach or set forth any thing through the imagination of the knowledge (whether he then have taken on the same out of the learnedness of the Scriptures, or out of his good thinking wisdom as a word or Commandment of the Lord? or yet to institute any services out of the letter of the Scripture according to his good thinking, 
HN. maketh the gospel cause of dissension.  and so to pluck or make subject the hearts of men, to dissension thereunder? etc. sent. 15. 16.  
By all the which places it is manifest, what opinion he hath of the preaching of God's word, that it is but an institute knowledge invented by man's wit, to the breeding of discord & dissension, than the which I say not what Papist, what Atheist, or Machevile in the world could writ or invent any thing more ungodly.  
Besides this I am able to avouch by mine own experience that some, with whom I have conferred, which have affirmed, that the Scripture is to hard for a simple man, and therefore the books of HN. do make a more easy passage, and give a readier way to the understanding thereof. In somuch as when that the Elders have persuaded any man to become their sectary, they have for a time taken all the books of holy Scriptures from him, and all other books altogether and give him the books of HN. to meditate, and be exercised in, and this is that which HN. himself exhorteth them after this sort. 
1. Exhort. cap. 1. sent. 39  Glass your being and mind in the glass of righteousness jam. 1. c. and behold therein how many spots and wrinkles there are yet in you. Wherein he showeth that he preferreth his book, which he termeth the Glass of righteousness, 
HN. preferreth his own books before the Scriptures.  before the word of God, in referring them thereunto for to espy the spots of sin, clean contrary to the word of God, which teacheth us that the knowledge of sin cometh by the law. 
Rom. 7.7.  And this he doth not in this place alone but also almost at the end of every Chapter in his evang.  
This horrible treason against God and his word, as it would make any Christian heart to melt, so is it not for the manifest impiety thereof by many arguments or places so much to be confuted, as by the loss of the lives of such graceless Atheists to be chastised, which the sooner shall stay, if those to whom the Lord hath committed the care of his Church, and governance of this common wealth, shall by some weight of severe, and sharp laws keep under so horrible impiety and blasphemy against the son of God. For herein is the infection more pestilent that the books of HN. being made of equal countenance with the word of God, the writings of HN. are received as a plain and easy truth, the word of God either wholly abandoned, and set aside, or else read by the oversight and allowance of their Elders, who often time dust the beams of the truth, by their vain Allegories and idle Expositions.  
But this is the judgement of God, which is justly in great measure come upon us, that whilst divers of the ministers of the word have not preached the word as the word of God, and the people have heard it as the word of man, it is come to pass I say that our eyes are blinded lest we should see, and our ears waxed deaf lest we should hear, our hearts are waxed dull lest we should believe, and so the secret though just punishment of hardness of heart is come upon us: so that thereby every day we are nearer hell than other.  
For what wickedness can be compared with this, or what blasphemy hath the world ever been witness of the like, that the fond nature of our flesh as a swift stream hath carried us to the depth of such impiety, that we should load and burden the blessed word of the eternal God with such intemperate and graceless taunts, 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. Paul thinketh to be of such weight to prove his preaching to have been the undoubted truth of God, the same would I use to persuade all such as waver in the truth thereof, 
2. Cor. 13.5.  Prove yourselves whether ye are in the faith, examine yourselves, know ye not your own selves how that jesus Christ is in you except ye be cast aways? etc. Wherein S. Paul appealeth unto their own conscience to approve the certainty of his doctrine & truth of his apostleship: Right so say I unto the Family of Love, that whereas they affirm we teach nothing, but our own good thinking, I demand of them when they hear the word of God preached, and their consciences shaken with the terror thereof, if all their glory in their perfection (whereof they rather boast in word, then in deed are partakers of) if all the fig leaves, which they have so fond sewed together be able to guard them that they quake and quiver not, when the Lord out of the mouth of his Ministers beginneth to menace them. If they tremble at the preaching of the word of God, why then do they make account of it, but as a vocal word, & outward sound? Why acknowledge they not that the working thereof is mighty, that it pierceth like a two edged sword and entereth into the dividing of the soul and the spirit. 
4. Heb. 12.  If they have no feeling of the word, 
1. Corin. 4.3.4.  when it is preached unto them, than is the Gospel therefore hid unto them, because the God of this world hath blinded the eyes of their minds, that the brightness of the son of God should shine unto them: but in this world in some measure the darkness of the world to come is begun in them, wherein is weeping and gnashing of teeth: being farther gone in this life in their impiety then Foelix the profane Deputy of judaea, which when he heard S. Paul preach of righteousness, 
Act. 24.26.  and temperance, and the judgements of the world to come, he trembled and was afraid. Which trembling and quaking of him which was an unchristianed Heathen man, shall condemn the lose hearing of God's word in them, which count themselves Christians, and yet perform nothing worthy of the servants of Christ.  
Well let us learn hereafter to hear God's word with a more hungry and thirsty soul, to live and die thereafter: and as many as rue upon the state of the poor seduced souls, made drunken with the dregs of this so fond a Family, let them desire God that as many among them as are appointed to be of God's flock may leave to wander in the weariness of their own souls, and laying the law of God to their hearts, may by the candle of his truth see from whence they are fallen, and so at the last return back again to the Archshepheard and Bishop of their souls. Amen.  
HN.  

1. Exhort. cap. 16. sent. 14.  THey say the freedom which cometh by the preaching of the Gospel, there is not a more wickeder, falser, nor an absurder, seducynger, arroganter, horribler, against God and his upright service, nor yet damagefuller nor destructionabler to the children of men than this. etc.  
Which freedom also he termeth, 
Ibid. sent. 13.  a spiritual pride (Apoc. 17. a. 18. a. 21. 
HN. quoteth scripture in vain.  b. there is no such places that hath any such word as he doth allege them for) a presumption, a great blaspheming of God.  
Theophilus.  
NOt so. But that which is taken on presumptuously out of the learnedness of the letter, or out of the imagination of the knowledge, by the vnrenewed man for a word or commandment of God, to a breeding of dissension, and captivating of men's hearts, unto men's good thinking or imagination, is the worst or falsest freedom, as true it is. etc. and blaze yourself therein.  
William Wilkinson.  
HN. As in the former part of this Article, very ungraciously hath reproached the Gospel, by terming it a ceremony service invented by man, and a service of the letter: So in the second part of the same Article he and his lewd Scholar Theophilus lay divers accusations against the same, proving that it is not the true light which we preach, neither the Gospel of the Lord: first, because it bringeth forth a most false, absurd, seducing and arrogant freedom, horrible against God, and his upright service bringing danger and destruction unto the children of men. Unto the which Theophilus addeth a reason of his master HN. his Assertion that therefore it is false. etc. because that we being unrenewed or unregenerate, out of the learnedness of the letter, and imagination of our own knowledge take it upon us, because it breedeth dissension and captivating of men's hearts unto men's good thinking therefore also is it the falsest freedom or liberty, and I must blaze myself therein, videl. to be a false Libertine or Freeman. These be the chiefest notes of the second part of this 11. Article.  

The Gospel engendereth a false freedom saith HN.  The first crime wherewith HN. chargeth the ministry of the Gospel is, that it engendereth a false freedom or liberty. The which his accusation albeit it is slanderous and Godless, 
HN. raileth without proof.  yet had it been more glorious in the sight of men if in the approving thereof, as he otherwhiles doth, so in the confirmation also he had pretended some cloak of Scripture, that thereby also his meaning might the plainlier have been understood. But seeing that neither in 14. or 15. sentences he citeth no proof for any such matters, let us examine his words, to see if his bore word be sufficient with proof to be our warrant that his saying is true.  
The string that he harpeth on is the same, that all heretics and schismatics have been busy withal, thereby to draw (by a plausible doctrine) many Disciples after them, videl. liberty, freedom. etc. And lest HN. should seem as gross as his brethren the impure anabaptists in protesting to the world an open and carnal liberty, 
Bulling. 2. book 2. & 3. chap.  by a cunning conveyance he covereth the same, showing us in two dishes one meat, and only telleth us that they be twain because he sauceth and setteth them forth after a divers fashion.  

1. Exhort. cap. 15. sent. 26. HN. his liberty what it is.  The liberty which he broacheth, he defineth after this sort, when through the ministration of the gracious word under the obedience of the love, man foregoeth or unbindeth all taken on knowledge, with the purging of heart, spirit, & mind is purged or purified from all wicked nature (Rom. 6. c. 8. a.) which hath reigned over him, that there devil nothing in man but the true Godhead with his Lovely being of the upright love: 
Sent. 28. HN.  this he termeth a definition the which he darkeneth with many varying & diffuse terms, but how like a deffinition it is being a hotch potch without form or matter, to him that knoweth what a deffinition is may easily be disc●●●ed.  

HN. definition. of liberty discussed.  The parts whereof HN. his definition principally doth consist are in number 2. In the first he requireth an unbinding and foregoing or as in an other place more fitly he termeth it an unlearning of all knowledge. The which clause of this definition is flatly a Papistical dotage which teacheth Ignorance is the mother of devotion already confuted in this book 8. Article. The second part of his definition videl. a purging of the spirit from all wicked nature, 
Bulling. 1. book 21. cap. leaf. 26. b.  is also plain anabaptistical which dreameth that it is possible in this life to come to that perfection that men should not sin: which also our Family mightily do maintain by their open letters to M. Rogers in the quarrel they move against his display. 
Epist. of E. R.  The last clause which doth after a sort expound, this purging of the spirit. etc. containeth this palpable absurdity that the true Godhead doth devil in us. Which was the heretical fantasy of the manichees, whereof I have spoken somewhat before: of the which his definition sith already every part is confuted, it shall in this place spare me a further labour. In the definition (as he termeth it) there are contained divers outroads & extravagant varying of phrases, altogether repugning unto Art, which willeth that every deffinition be as brief and plain as possible may be, yet is HN. his definition so compacted together as if the one part of it stood at Collen and the other at Amsterdam: but herein rather pity we his folly, then envy his learning and dexterity in forming a fit definition.  
But seeing we have found fault with HN. his definition, of the upright freedom, 
The definition of Christian liberty by the Scriptures.  let us see if there may a more plain and pithy definition be drawn then erst he hath set down. Christian liberty is the forgiveness of sins. Psal. 32.1. a Rom. 4.8. Purchased by the death of Christ, Rom. 4.25. d. Ephes. 1.7. b. Preached unto us by the Gospel. joh. 8.32.2. Tim. 1.10. c. sealed by the use of the word. Acts. 13.26. d. Rom. 1.16. b. and Sacraments. Rom. 4.11. 1. Cor. 11.26. The which definition I real to amplify, or to prosecute the parts thereof, because the testimonies of the holy Scriptures shallbe my sufficient warrant in that behalf.  

Second crime laid to the Gospel.  The second crime that HN. burdeneth our Ministry withal is that those that preach are unregenerate, unrenewed: which, that it hindereth not the truth of doctrine in that it is taught by a wicked person, is apparent by the testimony of our Saviour, who biddeth the Disciples and the people obey the doctrine of the Scribes and pharisees, 
Math. 23.3.  which sit in Moses chair, but do not after their life: which he would not have done if the pharisees evil life had made void the truth of their doctrine. But this is touched more in the 5. Article, where it is impugned by HN. that a man lewd in life can not speak the truth in doctrine.  
The third crime of preaching out of the learnedness of the letter we shall have a fit place to touch it afterward in the next Article.  
The fourth crime which HN, objecteth is coalewortes more than ten times sodden, and yet being refused by us, eftsoon is in the next service set down. For how often doth he in his woeful exhortation still heat upon this a ceremony service that maintaineth dissension: 
1. Exhor. cap. 15. sent. 8. &. 10.  and again which stretcheth no further, but to the breeding of schism, partiality, and sedition among the people, quoting Math. 24. a. 5. ve. and b. 24. v. Where Christ saith: Many false Christ's shall arise and deceive many. HN. expoundeth it of those which profess religion without his loathsome and schismatical Family, and in the same place he quoteth 1. Cor. 3. a. 3. jam. 3. b. which containeth a description of the intemperancy of the tongue being abused, he villainously doth apply it to those preachers which reverently handle the pure word of God without his heretical secrecy, and frentique conventicle, and in the same 15. Chap. of HN: The simple and unlighted people, 
Sent. 12.  (jerem. 23. c. d. Ezech. 13. b. ver. 8.9.10. etc.) become therewith seduced and beguiled. Math. 24. c. 2. Tim. 3.4. 2. Pet. 2. a. jude. 1. b. still HN. applieth those places to the preachers of God's word which are meant of him and such like bedlam heretics, as he is as also captived with many diuises and sects: the which knowledge of the word that the same preachers have, HN. termeth in the same blasphemous and schismatical chap. Variance renting or division bringing forth discordable disputations about unprofitable arguments. Rom. 1. d. Galla. 5. c. 1. Tim. 6. 
Sent. 10.  a. Titus. 3. a. jam. 3. b. then the which what can be uttered with more malice, or set abroach with more cankered hatred: and yet will HN. needs be counted the Father of the Family that in it hath nothing but love and meek mindedness.  
The which accusation of his as it is most pestilent and full fraught with an heart wholly resolved to rail and backbite under the cloak of calmness, so is it a thing that continually hath been objected against the Church to infringe the truth thereof after this sort. There are in such and such particular Church's disagreements in some points of doctrine & variety of judgements. ergo, there is no truth in those Churches. This I say is an old Argument framed first by heretics, used by the Papists as an Iron flail, and now again furbushed and being new feathered is shot again clean besides the white, and the butt also. 

Staphilus 3. treatise from pag. 78. etc. to 115.  
Defence of the Apol. 3. Chap. 1. divisi. pag. 378 379. 380. & Reply. 15. Artic. 12 division. pag. 536. 537.   For the ancient Fathers having it often objected to them, & friar Hosias, and the graceless runagate Staphilus, and M. Harding himself hath often turned this stone which so is fastened by the Father of blessed remembrance the Bishop of Salisburye, that if all the Famblers of Love and heretics in the world shall set their shoulders unto it therewith to overwhelm the truth, they never shall be able so much as once to stir it, and yet if they should, they must take heed that in the rembling thereof they crush not all their bones in sunder: to their utter confusion. But that this gap may finally be stopped that hereafter HN. never with his fellow heretics break in to disturb the peace of Zion let it be remembered that is written. Gen. 13.7. b. & 27.11. Luke. 22.24. c. Acts. 15.39. f. 1. Cor. 1.11. b. Gal. 2.11. c. that always in the Church of God there hath been jars aswell in manners as also in religion.  
And thus much briefly for this second part of HN. his doctrine of the dignity of the word, and the opinion of the truth thereof. As for Theophilus who friendly giveth me counsel to blaze myself in the former definition of a Libertine, I do him to know, that such liberty as is to be claimed by mercy and imputation of the death of Christ, that liberty from sin I look for and none other, and this is that which (in my poor judgement) all the children of God do look for. Rom. 8.20.21. both in this life, as also in the life to come.  
As for his Rhetorical term of blazing and Blazonry, I wish him to spare it tell he come in place where he may have occasion to use it: for unto me if he be that party whom some that wish well to the Family report to me that he is, he should not have needed to have shadowed himself by a term of heraultrie, but if I were disposed to blaze his coat, perhaps if I should say that he were like to be that E. R. which overshot himself in his Epistle to I R. I might so dissipher his parsonage that the vizard of Theophilus should not be sufficient to save him that he be not known by blushing: but it is good for him to keep him to that which he is called and rather to learn the principles of the Catechism and the first grounds of God's fear, then to busy bimselfes in that which he hath no skill of, to the hurt of the Church, the offence of the weak, and endamaging of his own soul in the day of the Lord. And thus much of the 11. Article hitherto.   


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 Family of Love. 1. Sent.  
OF the preachers themselves HN. saith they are false hearts of Scripture learned, unilluminated and unsent preachers, vain praters through an imagination of knowledge, false hearts, and unregenerate scripture learned, bold, presumptuous, self-wise, 
evang. 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 sow nothing else but noisome and corrupt seed among the people.  
Theophilus.  
HE only speaketh of all such false hearts of the Scripture learned and unsent preachers, which turn away from the true doctrine that serveth to the unity of the heart in Love, which being fleshly minded giving forth themselves (through the false light) to be teachers and ministers of the word, etc. look better to the text before recited.  
HN. 2. Sentence.  
WHose mind (uz. of the preachers) or being is the devil, the Antichrist, the wicked spirit, 
1. Exhort. cap. 15. sent. 17. fol. 38. D.  the kingdom of hell, and the majesty of the devil himself.  
Theophilus.  
MEaning such preachers as are before expressed.  
HN. 3. Sentence.  
THerefore it is all (assuredly) false lies and seducing and deceiving whatsoever the ungodded, 
1. Exhort. cap. 16 sent. 17. Scripture profanely quoted.  or unilluminated man. (jer. 23. c. 10. & 29. a. 8.) out of the imagination or riches of their own knowledge, and out of their learnedness. 1. Cor. 1. b. 11. of the scriptures, bring fourth, institute, preach and teach. jerem. 8. a. 27.9. verse.  
Theophilus.  
BEcause they are not taught to the kingdom of heaven, in humbleness and lowliness of spirit, but in all arrogancy of heart, neither have they received the word of life from the living God. etc. read 1. Exhort. cap. 6. sent. 16.  
W. Wilkinson.  
WHen as there is no such scent. in the Chapter as Theophilus eyes will bear me witness.  
HN. 4. Sentence.  

1. Exhort. cap. 16 sent. 18.  THey preach indeed the letter and the imagination of their knowledge (jer. 5. b. 4. and chap. 6.8. Ezech. 13. b. ver. 6.7.8.9. and chapter 34.) but not the word of the living God.  
Theophilus.  
CAn any man preach more than he hath by him?  
William Wilkinson.  

jam. 3. ver. 11.  IF it be true as no doubt it is very true, that in the gospel our Saviour Christ saith by the fruit the tree is known, and S. james also testifieth that the same fountain can not sand out sweet and bitter water: yea and if HN. himself be to be believed, when he saith: The perfect man can not give forth any thing else from him but all humble and meek virtues, 
Docum scent. cap. 1. sent. 7.  and righteousness which flow out of perfection, surely if these be the fruits that HN. his Lovely being doth afford, what root is it from whence such a stream of frentique and furious eloquence doth abound? truly if these poisoned speeches, and tarry Rhetoric wherewith he brandeth God's ministers be as he saith, 
HN. his perfection, and the fruits.  his humble and meek virtues flowing from all perfection: When HN. shall ebb in his perfection, and his high tide of his upright freedom become to a falling water, what ugly deformities shall we see, when he is left naked? or being extremely evil how monstrous shall his impiety surmount itself, when being at his highest pitch of perfection ye take him thus tardy?  
But even such perfect wights were the Anabaptists which boasted that they kept the law, and lived sinless, and yet railing on the preachers of their age they called them Lutherans. fol. 254. False and carnal gospellours 255 erroneous and unskilful preachers. 256. a generation of vipers and hirelings 257. b.  
And such upright Christians are our Romish Catholics, 
Bulleng. fol. 260. anabaptists fulfilling of the la and the fruits thereof.  which boast so much of their good works (which it were to be wished in many of them were much better) and yet when they come by pen to proclaim, what hearts they bear in their bosoms, and how wholly they are mortified: their written treatises bewray the malice of their minds, and wholly discover their cankered stomachs, when as speaking of the state of the Church of God in the country wherein they were brought up they term it the Synagogue of Antichrist and Lucifer, 
Papists good words and works, and a pattern of them. Acts. 9 5.  Harding confut. 212. b. The tower of Babylon. confut. 42. a. and the preachers of the same they call the limbs of Antichrist, confut. 202. a. Lecherous lourdaines. confut. 75. b. Chains brood. confut. 114. b. Pulpit buzzers. R. pref. Unto the which terms both of the anabaptists, and Papists, whether HN. in the same vain be behind them both or not, I leave to be considered of them, that shall equally way all their speeches and the manner of their delivery in the same balance.  
Unto all the which their immodest and unseemly snuffs and taunts, truly be it answered that was said unto S. Paul, when he was priest to persecute the head in the members, and to pursue the father in the children, it shall be hard for them to kick against the prick. 
Math. 13.25. Esdr. 4.38.  The children of darkness may scatter cockle, heretics when men sleep may sow tars, yet can not any schism be perpetual, for great is the truth and prevaileth, 
Math. 24.35. Psal. 119.89. 1. Pet 1.25.  heaven and earth shall pass, but the word of God endureth for ever.  
The meek manner of HN. his reprehending the preachers of God's word, and whom he imitateth therein hath already been declared: now resteth it yet further to be discussed what accusation that should be, wherewith, he chargeth them, which is, they are ungodded men, unilluminated, unregenerate etc. The which his slanderous accusation if it be by him understood of all preachers, then is it manifestly untrue, so needeth it not any answer at all, but if it be as Theophilus HN. his disciple saith: (who explaining his masters meaning) that it is only to be understood of those Which will not receive his lovely doctrine. Then have I further to answer that albeit the persons were evil men as he misimagineth they are, yet to report that their being is the majesty of the devil himself the Antichrist, the wicked spirit etc. This is not so lovely a phrase, neither doth it so well become the father of the Family of Love as he weeneth that it doth.  
But HN. his reason in this place as it is very weighty, (for so he taketh it) so he that shall considerately weigh the 2. several propositions gathered upon the 2. first sentences by me in the forefront of this Article set down, and thoroughly look upon the Therefore, which he in stead of a conclusion laboureth to infer, shall see his argument briefly knit together after this sort.  
Those which preach this or that doctrine are ungodded and unregenerate. Therefore the doctrine itself is untrue. The reason framed Schoolewise is this.  

1. Exhort. cap. 16 sent. 16. fol. 34.  What soever the ungodded and unregenerated man doth bring forth, institute, preach and teach, is untrue. But the Godded or unregenerate man teacheth there is 
* This particular standeth for any general proposition though HN. expounding the .1. Cor. 15. vers. 53. saith that it is not meant of any creature of earthly flesh and blood. 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 works of the godly, and that heretics must be put to death. etc.  
Therefore it is assuredly all false and lies & seducing and deceitful what soever. etc.  
The reason, is framed out of HN. his own words, the which is both mere anabaptistical, 
Bullin. 3. book  and also flat donatistical by Fulgentius objected unto S. Augustine, 
3. chap. D. August. contra Fulgentium Donatist. job. 14.4.  My Church is spotless, therefore the true Church, saith the Donatist, to the which S. Augustin answered. Who can bring, any clean thing out of filthiness? Because that as long as the Church is visible, in doctrine and life every part thereof is attainted with the dregs of imperfection. But the Donatist urgeth Agge. 2. cap. b. 13. for proof. S. August. answereth: Show me where Agge departed from the midst of that people lest he should be defiled amongst them. And a little after in the same place followeth. We must departed from the company of the wicked with our minds, not our flesh: with our works, 
Ephes. 5.  not with our bodies. Communicate not saith S. Paul with the unfruitful works of darkness, he forbiddeth them their works, not their exercises in Religion, not their Sacraments.  
And in an other place most plainly to the point we have in hand, he saith. 
August. against the letters of Parmenianus. 2. book. 8. chap.  Not marvel it is if good words which are uttered for the people by the Bishop in prayers are heard, for it is not because of waywardness of the Prelate, but for the devotion of the people.  
And as learnedly so truly saith Nazienzen, even as the printed form that is engraven in any metal, be it lead, or iron, brass or gold, the thing imprinted is still the same, and is not impaired by the baseness of the metal: but always it retaineth one form: and as a sealed letter is not prejudiced by him that doth deliver it, if it be delivered in such order as he receiveth it: so the message and proclamation of God's truth is always the same to them, that hear it, what soever he be that utter it, neither is the excellency of the thing annihilated by the wickedness of the person. For it were an incredible thing that the abuse of any thing should make the thing itself to cease to be, 
Exod. 3.10. jerem. 1.10. Esay. 6.9. Amos. 7.15. Math. 18.18.  and the holy & divine Ministry of the lords word & Sacraments, as first it was by him instituted, so therefore is it the more glorious, both for his sake that first founded it, as also for our sakes, and the safety of souls, whom the Lord in that behalf hath most graciously provided for. 
Exod. 20.12. Galath. 4.19. 1. Sam. 8.7. 2. King. 1.11. & 2.23.  So that we must beware that we defile not the lords Testament by our wantonness, nor carelessly contemn the ordinance of the Lord by our misdemeanour: for he that thought in his secret counsel these to be the sittest way for our welfare, if we shall make account of it, as worldings do, as of some common trifle or mean benefit, or with HN. rend them that deliver the lords pearls unto us, albeit they come, but in earthen and tree vessels, yet shall he invent in his justice such a plague to scourge us with, that both as many as hear it their ears shall tingle at it, neither shall the star thereof be forgotten of all posterity.  
As for many that stumble at Christ, for because they know him not, or happlesly contemn him, because the day star as yet is not risen in them, 
Cant. 1.4.  or think but basely of his bride, because she is but brown of colour, yet they must know (if already they have not learned it) that the corn must not be contemned, 
Math. 3.12. Math. 13.48.  because it lieth hidden in the chaff, that net must not be neglected for the fish that is unprofitable, 
2. Tim. 2.20.  the great house must not be slandered, because there are in it vessels of dishonour, the air not to be refused, nor the sun thought lightly of, because the wicked, and the godly do equally enjoy them. 
1. Corin. 2.2. Galath. 1.2. Ephe. 11. Apoc. 2. The Church there spotted in every chapter. 1. Corin. Gal. 3.1. Apoc. 2.6. Apoc. 14.15.  divers Churches have been the Lords sweet shéepfoldes, and yet have had their wants, and he that will leave the company of the godly, because of the wicked & would go out of the world for the wickedness thereof, must tarry yet a while that he may have his way straightened, against the time that the Lord shall come to call him.  
Even as HN. in the former 3. Sections with great disdain and despite hath slandered the Preachers, in affirming that they could not preach the truth because they are not regenerate, wherein first he uttered an egregious untruth against their life, secondly against their doctrine: so in the 4. Sentence, or Section, he preventeth an objection that may be made by us concerning the thing that is preached, 
HN. jam. comp. in the title of the book.  which he in plain words affirmeth to be but the outward letter, and therefore otherwhere he calleth us Doctors of the letter. The witness whereby he thinketh to convince us and to prove the allegation to be true, is taken out of jeremy, and it is the slander, 
jerem. 5.13.  wherewith the Prophet was reproached by that people: for they termed his doctrine, which he did deliver unto them from the Lord, a doctrine of wind. etc. the which their slander the Lord threateneth in that place shall be mightily recompensed by the Babylonians. 
Vers. 15.16.17.  As than jeremy was slandered by them whom he calleth an adulterous people. vers. 7.8, so doth HN. slander the Gospel preached in these days without his Family terming it a letter, so that herein he notably showeth himself to be a shameless railer, using even the same accusation against us now, that was used against the Prophet then. And if the people were scourged with the whip of bondage then, for uttering this graceless speech, doth HN. and his Family think for renewing the same slander that he shall escape punishment? As for the other places which follow. jeremy 6. and 8. there is no such thing in them to be found as HN. doth dream of. Ezech. 13. chap. vers. 7.8.9. declareth nothing, but the shameful abuse of the word by the false Prophets of judaea he calleth their prophecies vain and lying visions. The which if HN. do allege generally to all Preachers, it is a shameless accusation, and he allegeth his Scripture without discretion. For whereas he often stumbleth upon this term the unregenerate Scripture learned, he that marketh HN. well, shall find that he quoteth most of his places for the phrase and manner of speech only, and not for any matter or note to be found in the place by him quoted: so that he which blameth other men unworthily, may herein most worthily be termed A Doctor of the letter.  
Neither is HN. the first that revileth the Gospel with this his most opprobrious reproach. 
HN. a doctor of the letter.  For he doth but renew the old slanders, which have by heretics been hatched long heretofore. 
Hosius de verbo Dei expresso. Illiricus in norma concilij. 3. book of the Hierarch. 3. cap. leaf. 103. and controver de Eccle. 3 Kemnitius exam. of the Trident counsel. pag. 32 Staphilus Apol. fol. 65. b. Bulling. 1. book chap. 3. and 2. book cap. 4.5.  Hosius an Archpapist useth the like unreverent speech terming the Scripture a bore and dead letter. Lewes a Canon of Lateran in Rome calleth it dead ink: so doth Piggius wretchedly blaspheme, saying: it is, a nose of wax, a dumb judge. Eckius very gracelesly saith it is but a black Gospel and incken divinity. Staphilus saith it is a new Idol, set up in the heart of man. Zwinckfeild said it is but a bore and dead letter, not profitable say the anabaptists, for we are all taught from God. The Messalians said it was not necessary neither yet the Sacraments: and so said the Family of Love: for in divers places ye shall see them make small account of Sermons, so that some of them, will sit in the streets in the time that the word of God is preached. Yet all these agreeing among themselves, are at jar 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 commend the hearing of the word, but especially S. Paul to the romans, which maketh it the mother of Faith, which faith is the hand, whereby all the promises of God are apprehended and taken hold of: and without the which it is unpossible to please God. Hebrues. 11. chapter. 6. verse.  
Much more might be said against this horrible heresy, but because even the repeating of it doth strike a horror and quaking into the children of God, to think how wicked a thing it is for a mortal man to mislike that, which the Lord hath ordained as a means whereby he will have the sparkles of his grace continually to to be kindled in us, the only remembrance shall rest herein, considering that the more mire is stirred, the savour is the noysomer, and hurtful to those that are standers by.   

ARTICLE. 13. of HN. Of dissembling and concealing Religion.  
HN. Saith it is lawful for one of his Family to dissemble and conceal his Religion, contrary to his own doctrine. evang. cap. 3. sent. 8. &. cap. 25. sent. 6. &. 1. Exhort. cap. 6. senten. 8. where he biddeth them confess it before all men: amongst the adulterous, and sinful generation. sent. 1.  
Theophilus.  
THe adulterous and sinful generation of the ignorant world, if they repent and turn, may find mercy, but to the enemies or envious of the love of Christ and to the obstinate which turn them away there from. There is no mercy promised, look the text.  
W. Wilkinson.  
THeophilus being demanded of Onions, 
Theophilus answereth not to the point.  answereth of Garlic, for the question being, whether a man may hide his Religion, being demanded of it, either openly by the Magistrate, or privately by his Christian brother, he answereth that there is no mercy without the Family, which is nothing to the purpose. Therefore it were to be wished that his wisdom would be ruled by his own counsel videl. look better o● the text. 2. scent..  
Theophilus.  
HE biddeth them confess their belief among the sinful generations and false hearts of the Scripture learned. etc. and not to reveal the secrets of God Math. 7. chap. 6. vers. to the blood thirsty ones, and adversaries to all truth, which lie in wait to devour them: more than a true man is bound to confess his treasures to a thief or a murderer.  
William Wilkinson.  
FIrst, I will answer unto HN. his Article, and secondly to Theophilus Exposition.  
Concerning the certainty of this Article, our Famblers will in no wise admit the same, albeit Theophilus in this place acknowledge it to be true. So that divers that are said to be well-willers that way have (being openly called to account before a Magistrate) set down their hands in a certain schedule, the copy whereof I have, wherein they affirm it altogether unlawful to speak one thing with the mouth, and think the contrary with the heart. So that herein they and their Prophet HN. are at variance, for he as is before declared to avoid trouble willeth them to conceal their faith, as also Theophilus proveth by his thievish similitude.  
This I know to to be true by the report of a worshipful friend in Cambridge that whereas one Allen a weaver being committed for the opinions of the Fami. and HN. he contrary to his promise made departed and fled away, and being afterwards met by a justice of peace which knew him by sight, asked him his name, and he said his name wrs Allen, the justice demanded if he had about him no books of HN. he answered, not, the justice alighting from his horse searched him, and found divers books about him. Now let the Famlers, and Allen himself 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 living witnesses prove this to be true, and show wherein divers of them have dissembled, but I cease. And lest the Family should affirm that they are slandered in this Article, HN. his own words shall speak for himself after this sort.  

11. Epist. cap. 6. sent. 3. gag. 24. lin. 3.  Show not yourselves in any wise bore before the enemies: let them not see you: be now by them, whilst that the wicked world beareth rule, even as though ye were dead and were not, and had no speech in your mouth. Psal, 38. b. vers. 13. and walk even so as invisibly and unknown before all such as are without the Family of Love, and make manifest themselves as enemies there against: as also before them that turn them away therefrom. And in his documentall sentence HN. exhorteth his Fami. to the same thing, in the same words. 
Docum. sent. cap. 16. sent. 18. fol. 40. a.  Thus have not much prate or disputation with the strangers, or with them that fall away from the service of Love, nor with the unwilling ones and resisters.  
The which places being thoroughly weighed, no man can be ignorant that HN. giveth leave to his Family to dissemble, 
To dissemble what it is.  if to dissemble be as Sallust doth define it Aliud in linqua aliud in pectore clausum habere: that is to have one thing in the tongue, and another in the thought. But the proof of the truth of this Article, I leave to the comen practice of the Fami, and to the knowledge of those men that have had to deal with them concerning their Lovely doctrine: albeit I must and will confess, that I have met with a few which have dealt more plainly herein then they are commonly wont to do: wherein I do give them some better liking in that they deal truly.  
Now if any man be desirous, to understand further of this heresy, let him read the excellent learned man, M. Lambert Daneus in his commentaries upon S. Augustine, 
Eusebius history. 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 lest that they held, a man must not open t●● secrecy of their sect as appeareth by this verse.  jura perinra secretum prodere noli: 
Swear and forswear hid things do not declare.  
Of this heretic did that monster of mankind and wild heretic David George learn this opinion, of whom somewhat is said before, and of him it is very like to be true that HN. learned it, as he did divers other points of this his lovely doctrine, and from HN. his filthy pit drew victuals that poisoned water, wherewith he infected divers honest and godly men in the troublesome time of Q. mary by persuading them that they might keep their consciences to themselves, 
Family may be present at Mass.  and be present at the mass, and other idolators service, against the which ungodly opinion, that excellent Christian and blessed Martyr of God M. Bradford writ being in prison, 
M. Bradfordes treatise against going to Mass.  as in the books that he published is to be seen at large. The which blind opinion of HN. is most clearly confuted by his own books in the places by me before quoted, as also by the holy scripture in divers places, which I refrain to set down for that I will not be tedious, as also desiring the reader to view these few places by me quoted in the margin for proof sufficient: 
job. 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 read further of his question. M. Bulleng. against the anabaptists 2. book 5. chapter. But to return to Theophilus who laboureth to salve this sore and stop up this breach with his headless distinction betwixt the belief and the mysteries of God: I would that he knew that neither this wound will be cured with this salve, neither this breach stopped up with this his untempered head mortar: For mightier is the shot which the lords pieces afford them with so small a shelter they may be succoured.  
For whereas he would seem not to have spoken at adventures, but to have added his answer upon a witty, and sober deliberation, albeit the other his expositions are very fond and fantastical: yet this his distinction wherein he thought to have won his spurs, is so frantic that t●●●ein he hath both jeoparded the horse, and lost the saddle. For whereas in a good and artificial distinction, neither part can be affirmed of the other: yet in this division made by Theophilus both parts are but one, neither is there such difference betwixt them as he would bear us in hand there is. For where as he insinuateth, that the belief, & mysteries or secrets of god, cannot be one thing S. Paul handling that part (the changing of our bodies in the resurrection) the belief, addeth these words Behold I show you a secret thing, 
1. Cor. 15.51.  we shall not all sleep, but we shall all be changed. Here he knitteth together the Article of our belief & a secret thing making them but one which Theophilus maketh two. And speaking in an other place of the union betwixt Christ and his Church, when 1. half especial parts of the belief consist, strait he addeth This is a great secret: 
Ephes. 5.32.  Still coupling them to one which Theophilus will have twain.  
But whereas Theophilus his deep judgement alloweth that he will not have the secrets of God revealed to the enemies, he dealeth with us even as he doth with his own fellow Famblers: for he doth not deliver unto them all the secrets of God, but the belief only at the first wherein he discrieth himself at unawares to be one of those of whom it is said by M. Caluine the chief and Rabbis do always keep back some point of their principal doctrine, 
Caluin against the Libertines.  that they may the better maintain the opinion that their hangbies have of them. This also is the judgement of Staphilus in his Appollogie, 
Fol. 76. &. 77.  that he would have the word God which is the bread of the souls of God's people to be cut out and delivered unto them by piecemeal.  
The scripture that Theophilus citeth to strengthen his assertion is the same that the anabaptists alleged to the same purpose, being written in S. Math. cap. 7. v. 6. 
Bulling. 6. book cap. 8. fol. 227. a. &. cap. 9 fol. 229  give not that which is holy unto dogs, 
Dogs in Scripture who.  neither cast your pearls before swine. By dogs in scripture are meant those that are not contained within the hedges of the church. Math. 15.26. c. and open enemy's which of set purpose persecute a known & manifest truth, which as yet Theophilus hath not proved the doctrine of his Family to be: 
Swine who.  And by swine are meant those that being once washed return eftsoons to their filth again, and making no account of the lords truth, become more beastly in life, than they were before. 2. Pet. 2.22. Pro. 26.11. b. the which place also of S. Math. before alleged may thus be understood that the word of God aught not to be preached unto them which sin against the holy ghost. Heb. 6.4. & 10.26. For that their sin is so great in the sight of God that is not to be prayed for. 1. john. 5.16. of the which sins if Theophi. will say they are guilty which withstand HN. his Fam. I desire him that he Jude not neither to hastily pronounce the sentence till we have hard the evidence read whereby he would that verdict should be gathered, which shall pass against us.  
Furthermore whereas Theophi. by the way of blind similitude gathereth that those which seek to suppress this their schismatical sect are thieves by the high way, and therefore aught not the treasure of God's word to be opened unto them, I answer, that this reason is not so much to be confuted with words, as with whips, was it ever had, or being heard, was it ever suffered, the Christian magistrates, into whose hands the sword of justice is committed, that they should cut down such weeds as trouble the growth of good trees in gods vineyard, and preachers which have the sword of the spirit to cut down schism, & heresy, was it ever hard that a graceless heretic as this Theop. is, durst term them thieves by the hyway as Theophilus doth in this place? God grant all magistrates to look to this betimes, lest under this counterfeit cloak of Love, that subjects be drawn away from the obedience of their lawful prince, when such rebellious words as these be blown abroad in corners by such heretics and their fellows.   

ARTICLE. 14. of HN. Of Liberty to sin..  

Cap. 13. sent. 8.  HN. In a certain book of his entitled Dictata per HN. upon the 22. chapter of Deutronom. vers. 27. which saith if a man ravish a woman, and she cry she shallbe free, the meaning is saith HN. when sin cometh to a man and if he cry to God, and God help him not, he is free.  
Theophilus.  
NOw forth whether your chosen out Errors may appear to be in themselves very good and true sayings, and your partial additions to be mere lies: we refer that to the judgement of all those which shall read the text with an unpartial eye. For he doth not say that she that is violently taken. etc. shall be free videl. to commit evil as you would seem to have it, but she shall be guiltless of the transgression (videl) for being condemned for the same.  
William Wilkinson.  
IN the answering to this Article Theophilus useth this order. In his first clause he maketh a by speech to the collector of the Article, in the second he setteth down the meaning of the same Article. His first note in his speech is this, that they are my chosen out Articles. which I utterly deny for it followeth not I chose out these Articles or errors out of HN. to be resolved of the meaning of them by the Fami. or some of that brood as time should serve, therefore these Articles are mine, this is a reason beyond all reason: that they are of my choosing out of HN. is truth, but that they are my Articles, that is untrue for they are as I made the title in the inscription of my Articles, which I delivered to the Family, Errors out of the books of HN. Again if they be true Articles and only my additions unto them be false, how cometh it to pass that Theophilus in his notes upon my title afore the Articles where I say that they are faithfully and truly gathered there he answereth they are unfaithfully, lyingly, slanderously, maliciously or uncharitably gathered? But let it be that HN. saith truth, as for my additions, which he mentioneth I deny that I have added any one word, to the text of HN. whereby it might either be empared, or his meaning and sense perverted, and herein I refer the whole determination thereof, to him which shall peruse this my labour with an unpartial eye. The place whereon I gathered the Articles is this.  
But if they (videl. our old sins and paramoures which we loved: sent. 17. 
Docum. sentences cap. 13. sent. 18. fol. 26. a. ) take or lay hold on us with force and violence that then although we cry, there cometh not any power nor help unto us, for to withstand them in their force and violence: and even so ravish us against our will, so are we guiltless of the transgressing, for we have cried to be released from the Tyramny of the evil, 
HN. maketh an Allegory of the Grammatical senten. of the Scripture. Deut. 22. d.  and there is no help come unto us. Of which guitltles transgressing, the law likewise witnesseth, where it saith: a woman which is violently taken in the field, whereas there is not any help, and so ravished (and although she cry aloud yet gotten no help) she shallbe guiltless of the transgressing.  
Now the proposition, which Theophilus gathered upon these words of HN. is this, When we cry etc. and have no help we shall be free from that transgression for being condemned for it. The which interpretation of his is utterly untrue, for God is not bound by duty to give aught to any man: his gifts are of his mercy, not of our merit. So that albeit being prayed unto he yield not unto our requests at the first, yet is not his withholding of his grace a sufficient warrant to give us liberty to offend. For who shall wring from the Lord that which he will not give, or if presently he do not enable us to resist and prevail against sin, who (I say) shall accuse God to be accessary unto our sins, as HN. and his Scholar Theophilus in this place flatly affirm. And be it true, as it is most true, that Christ said unto his Apostles: 
Math. 7.7.  Ask, and it shallbe given you: seek, and ye shall find: knock, and it shallbe opened unto you etc. and S. james saith, 
jam. 5.16.  The prayer of a righteous man availeth much if it be fervent, yet because our prayers are not so perfect, not not in the just man as they aught to be, therefore cometh it to pass that we obtain not at God's hand because we ask amiss: 
jam. 4.3.  neither did Christ obtain at his father's hand that the cup of his death might pass from him, 
Math. 26. cap. vers. 39.42.  for that it was not so agreeable with Gods will, nor expedient for the accomplishing of our salvation. So that when we accomplish not the condition in our prayers that God hath prescribed in his word, we are not to bind or charge God with his promise, for that he knoweth better what to give us, than we know what, or how to ask of him.  
So that now we see that it is but a vain kindness, which Theophilus in this place threapeth on God, when as either he will have God to bow unto him at every beck, or else by and by he will make him the author of sin. For what is this that Theophilus doth else burden him withal: that if we pray & not help come, them are we guiltless of the transgression. But to accuse God to be accessary to our misbehaviour, which thing be far from him. Now if Theophilus can not comprehend this, what, is it not truth, because he can not conceive it? God's judgements are always true and just, though often secret, and those things which we understand not at the first, let us rather reverence and worship them then wonder at them. God when he leaveth us to ourselves and punisheth one sin with an other, doth that most righteously in himself, that sinful flesh doth see no reason in. Shall the pot reason with the potter, because he made him not a vessel unto honour? 
jerem. 18.  shall the axe extol itself against him that heweth therewith? may God make his creatures as seemeth best to his singular wisdom, and shall he not dispose them as he will, when he hath created them? God giveth his children pardon in his mercy, yet he that flieth to his mercy, not first fully having satisfied his justice deceiveth his own soul ere he be ware. So that when any man shall presume upon repentance & fall in hope to rise, true it is he that hath promised pardon upon repentance, hath not promised that we shall live till to morrow, that we may have leisure to repent, he that is not fit to day, the Lord knoweth how fit he willbe to morrow.  
Now it is also most assuredly true that albeit God in respect of himself, for Christ's sake, doth freely forgive both the fault and the punishment, yet because he will not have men dally with his justice, upon the open sins of the godly committed before men, he taketh open punishment lest the enemy should have a cause to rail. This is manifest by king David's example, he sinned openly in the sight of God and before Israel, God freely forgave him both the punishment, and the fault: yet before men because the enemies of God had openly a cause to blaspheme, therefore the Lord took away the child that was borne in adultery. 
2. Sam. 24.10.  Furthermore when he numbered the people, and had continued in the same sin, without any notable repentance 9 months and 20. days, after albeit he prayed heartily, yet was his sin punished by a great and severe scourge, as is manifestly to be seen in the place of that History. By which places it is to be understood that we aught not to offend in hope of pardon, neither that God is faulty, who will not bolster us in our faults nor so easily be satisfied in his justice as we imagine of.  
But if Theophilus deem that herein he is not fully satisfied, for that this question is of him that prayeth before sin committed, 
Math. 9.4.5.  and both these examples are not sufficiently plain, I further answer him, that before judas hung himself, he was sorry and made a show of outward repentance as by his restitution may easily be perceived: yet God stayed him not here, but because he should be a notable spectacle of God's vengeance to them that were then unborn, that no man be so hardy to sin against his conscience: he ran so far that he cast himself willingly and wittingly away, and yet albeit God did not bow to hear him nor vouchsafe him pardon, will Theophilus say that he is guiltless, for being condemned for that transgression?  

Gen. 4. v. 6.  So may it be said of Cain: before he committed that horrible murder the Lord did not only frown upon him, but gave him likewise a watchword that if he stayd not his fury there was a punishment prepared for him, and the continual torment of conscience should not depart from him. Dare Theophilus affirm that now seeing the Lord stayd not his hand from heaven in the staying of his brother, is God therefore guilty of that murder as well as Cain? because the tongues of them that teach false doctrine, are not rend out of the mouths of heretics, 
Nehem. 6.14. & 13. ver. 29.30.  and those that defile the lords priesthood are not plagued, is God not just? yes, Theophilus God will recompense the slowness of his punishment with the weight thereof, our God shall come, and not stay for ever, 
Psal. 50.3. Apoc. 21.27. & 22.15.  look you therefore before hand to your standing, that ye be not cast out of the holy City, and have your part with those that weep eternally. And thus much to your Articles and answers.  

The sum of the opinions of cercertaine Libertines.  
1 FIrst they affirm, that the preaching of the word is not the ordinary means to come to the knowledge of the word, but by reason.  
2 Secondly, that no man which is faulty himself can preach the truth to others.  
3 Those preachers which do take in hand to preach the word of God before man be regenerate, do take the office of the holy Ghost out of his hand.  
4 Those that be doctors and learned, can not preach the word truly, their reason is, because, Christ saith, it is hidden from the wise and prudent and is revealed to sucklings and babes.  
5 There is no devil, but such as the painters make.  
6 They which have the spirit of God know all things.  
7 That we aught not to give our alms to beggars: for that they live in the consumablenes, and that there was no beggar in Israel.  
8 Marriage is a sacrament, and wonderful speculation.  
9 That there were mysteries and great speculations in the Mass if they could be attained unto, and that it was a God service.  
10 Also, the service that we have taken for a gods service is not so, and in so taking it, both they, and we are deceived.  
11 That Adam did not sin at all, their reason is, Adam did not sin, but the woman.  
12 There is no man God's child, but he that can show his pedigree.  
13 The martyrs in Q. mary's days aught not so to have died: for in so dying they destroyed the temples of God.  
14 That whosoever hath God's Spirit can not sin, and that the Prophet David did not sin after that time he had received the holy Ghost.  
15 That a man aught not to weary his body in travail, and labour. For say they the holy ghost will not tarry in a body that is weary and yrksame.  
16 Where there is any contention, there is not the spirit of God: for say they the spirit is not divided.  
17 That the witch, which raised up the devil in the likeness of Samuel, was no witch, but the wisdom of God, and the spirit that she raised up was Samuel himself.  
18 That Adam was the son of God, otherwise then by creation.  
19 That there be many books besides the Bible which Esdras speaketh of, should be revealed, 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 ink and paper, but the word of God is spirit and life.  
21 That they may not speak the truth boldly and openly because the truth will not be heard.  
22 That there are Some which now are living which do fulfil the Law in all points.   
William Wilkinson.  
ALbeit there be divers of these Articles which I have not read expressively in their books, yet have they been confessed by them in conference as it may be proved by the testimony of them which have talked with them, unto the which Articles exhibited at the same time with the former of HN. Theophilus answereth in manner as followeth.  
Theophilus.  
NOw forth for your conclusion that you make upon the 22. forged articles, 

Theophilus' answer to the former Articles. 1. Untruth for they are not forged.  
2. Untruth for I would not feign father them.  
3. Theoph. common eloquence. Theophilus' description of a Libertine fitly agreeth to himself.   which you term the opinions of the Libertines, and you would feign father them on the Family of Love, upon the testimony of some private conference, had by some of that company (as you say) with such as are as ready as yourself for to maintain their lie, and yet shame not therein: Therefore it is briefly said: whatsoever accordeth not with the scriptures of God, therein that same may well be the opinion of the Libertines. (Whose God is their belly, whose glory is their shame, and rest worldy minded. Which also with uncircumcised, and unrenewed spiteful minded hearts, and all evil dedednes, as in contempt of his word, persecuting of his chosen, following of the fleshly lusts, forsaking of his cross, seeking all ease in the flesh, by lying and slandering of his word and his chosen flock, 
Many words to no purpose.  do seek to honour the God of life in maintaining of the contrary nature, the kingdom of God's adversary the devil, to serve and worship, 
That is of sin for the Fam. say that sins only is Antichrist.  the Christ of the same God by maintaining of the life of Antichrist. To reverence his holy spirit by the upholding of the Belialish spirit of Antichrist: but surely none of the right professors of the Love, 
4. Theoph. confesseth he holdeth some of the Libertines opinions yet dare he not say which  can in any wise maintain 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 marveled at, that any such which take upon them to profess the Christianity can with such vehemency contemn the love of God and her lovely ministration, 

5. Untruth for the love of god is not in HN. his Fam.  
6. Untruth all that God's word requireth is not fulfilled in HN. his Fam.  
7. Theop. 1. reason whereby he proveth his Fam. the true Church.  
8. Theop. 2. reason Scripture must judge  
9 Untruth god nor his righteousness are not in HN. his Family.   whilst that all the Scripture enfouldeth all good, and the some of all what God and Christ requireth in his word therein. Unless it were to be granted that the enviers thereof are utterly ignorant in that which they profess.  
Therefore let this professed Love vowed by the Family of Love, be proved a false and counterfeit Love, by some evil fruits or deeds, that are in testimony of truth, and meekness, and not by lie and arrogancy: And eke by the rule of Scripture to break forth and be gathered thereout, or else if better may be found to be proved by like effect, let it in peace be allowed to devil by, and with you: Lest ye procure by such a continual inveighing against God his righteousness, God his severe wrath and indignation to fall without remedy over you.  
For it is all in vain to kick against the prick, or strive against the Lord, 
10. Theop. 3. reason. Gamaliels' counsel abused by the Family.  for if it be out of the flesh and blood it will surely go under, or fail and spare you much labour, but being done by the finger of God small will be your prevailing, and much less your reward. etc.  
W. Wilkinson.  
THis whole speech of Theophilus may for order's sake be reduced into these two parts: the first containeth his answer to the 22. Articles of the Libertines, where after his manner he is very eloquent in heaping up phrases to what end he wotteth best: if it be to describe a Libertine he did very unwisely in that for brevities sake he referred us 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 words after this sort. 
A Libertine briefly defined by the Fam.  He that knoweth not the doctrine of HN. is a free one, or Libertine, thus if he had done in few words, them should his wit and his words have been equal, whereas now running the furthest way about, it may be verified of him that was said in the like case of a person not far unlike Theophilus, satis loquentiae, sapientiae parum, 
Sallust of Catiline.  many words but small wisdom. And thus much with the notes in the margin unto the first part of his division.  
Theophi. first reason to approve that the doctrine of HN. is a true doctrine is taken from the effect thus, 
Theop. first reason answered.  The effect is good. Therefore the efficient, 
HN. Fault not the cause put for the cause.  in the which argument drawn from that proof 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 heresy. Ergo, it is not good that scripture should be known. Again, 
Gene. 19 Gene. 38.  The reading the histories of Lot's incest, and drunkenness, of Lia, and Rachel, the wives of jacob, of judas and Thamar, etc. be evil examples and yet to be read in the old Testament. Ergo, to read in the old Testament is unlawful for hurting of honesty.  
This Argument is false from the effect for it putteth the reading of the Scripture to be the cause of whoredom, 
HN. his doctrine not cause of godly life.  whereas that is not such a cause, as Staphilus dreameth of, so that herein than ye see the fault of this Argument, 
Staphilus apology. fol. 76. a. lin. 22.  wherein it ceaseth to be so strong as HN. would have it. Theophilus reasoneth thus, the effect of the doctrine of the Family is good, therefore the doctrine itself. To this I answer that Theophilus supposeth that whereas divers live honestly in the Family, that is brought to pass by HN. his doctrine, that is to be denied, for whereas they now live and honest upright and Christian life, this they learned of the preaching of the Gospel, 
The preaching of the word, cause of godly life.  before ever they were infected with HN. his heresy, so that thereby they rather beautify it then are beautified by it. And for proof hereof it is manifestly apparent that the younger novices men be in HN. his heretical doctrine, 
The novices in the Fam. more honest in life, than the illuminate Elders.  the honester they are in life and conversation, but when they leave once their singlemyndednes and grow up to the manly oldness in the Love, and come as they think nearer to the perfection of the upright being, than the wicked spirit beginneth to Lord over them, and sin to have a living and daily shape in them. So that the deeper they wade in this mighty stream of the lovely ministration & the nearer they come to the highest pitch of being altogether Godded with the nature of their new found Idol, which in stead of the true God they have set up unto them, the greater rule and sway doth the wicked nature of sin bear in them.  

The leaving of God's word is the cause of all sin.  And why so? truly because that in their childish yongnes of the love the word of the Lord, is of some credit with them. So that thereby they are bridled from sinning, but when they shall leave that candle and light upon false lights as the perfect do, when they come toward this perfectness than their lives are every day more ungodly than other.  

Cap. 3. sent. 12.  That this is true in HN. his Dictatis, or Documentall sentences is manifest where he saith. As long as the believers of the word are yet young or childish in the procreation of the seed of the promise, 
Christ borne in the Fam. upon the young ones.  that becometh borne in them out of the belief of the world. And are not yet grown up to the Elderdome of the perfect being Ephes. 4. b. of the word (which is the appointed time of the father over all believers of the world) so stand they yet (although they believe) under the ordinance of the Lord or his word, not therefore that they should always remain as subject there under. But unto the appointed time, to wit, 
The Disciples of the Fam. not always subject to God's word saith HN.  till unto the manly old age in the godly understanding of the holy word, as there is said, that is, till that the Sins be subdued. etc. The which words of HN. as they have been the root of all Anabaptistrie and Libertinisme, (For that these sectaries have boasted they could not sin in their perfection, and therefore needed neither the word nor the Sacraments) so do they plainly confirm th●● whereunto I have alleged them videl. So long men live upright as the doctrine of HN. is not known unto them, and that HN. his Elders are more corrupt in life then the simplest in the Family.  
Secondly it is offended in this Argument, 
Religion not proved from the second table to the first.  because it is drawn from the second table of the Commandments unto the first, that he liveth honestly before men therefore he is good in Religion before God. Whereas the reason should be clean otherwise from the first table unto the second, & this is an usual manner in Scripture, whereby the holy Ghost laboureth to descry an hypocrite. 
Esay. 58.2.  In Esay the holy Ghost reasoneth thus, You seek me daily and will know my ways even as a nation that did righteously and had not forsaken the statutes of their God: they ask of me ordinances of justice, they will draw near unto their God, saying: wherefore have we fasted, and thou seest it not? we have punished ourselves and thou regardest it not? Thus they reason as the Family do, we fast etc. Ergo, we are Religious and godly men: but God turneth the Argument clean otherwise thus. You are oppressors. vers. 34. ye are unmerciful to the poor, vers. 7. ye are oppressors. vers. 3.4. ye are unmerciful to the poor, vers. 7. ye are extortioners and ingraters. vers. 6. Therefore are not honest men in Religion neither fear God aright. The self same reason is used by S. james to reprove the dispersed jews which boasted of their upright Religion, they are proved to be hypocrites and dissemblers before God from the same table as before.  
You refrain your tongues but deceive your own hearts, therefore your Religion is in vain. 
jam. 1.26.   
And again. You visit not the fatherless and widows in adversity. Therefore your Religion is not pure and undefiled before God.  
And thus still we see that the Family reasoneth not aright for that they frame their Argument amiss: as also doth Theophilus in this place. But this is not Theophilus reason in this place alone, but in the Brief rehearsal the same is likewise used as an invincible Argument to prove the professed Religion by the Family is the truth, where he likewise argueth thus.  

Fam. prove by life before men their religion before God.  The voice of the country where we devil approveth we are honest before men: Ergo, our Religion is good before God. Where if the voice of the country did justify them for honest men, as far as they know them by trading with them, so far I will confess with them, that I know some few of them to be of an honest life, yet this proveth not the doctrine of HN. which they profess to be true, for that I know that some honest men of them in life have confessed unto me divers heresies in Religion. Again, it is extreme folly to be judged by those simple men (amongst whom they live) that are truly religious: 
Fam. put them for judges of religion which have no skill in religion.  for that some of those whom they desire to have their judges have no skill in those points that the Family are charged, with all, so that in vain it were to bring these men being blind in this case to judge of colours not being expert in the knowledge of the Scriptures, which is the light, whereby these colours must be seen.  
By this than we understand that the Family is not so learned in using so unlearned a reason, as they bear men in hand they are, for that hereby they deceive the simple in making their lives before men to be Arguments to prove their Religion to be true. 
Mark. 7. verse. 4.  For that in Scripture the pharisees lived very uprightly before men, using many glorious ceremonies as washing of cups and beds, 
Math. 23. v. 23.  etc. and yet Christ called them hypocrites, and said often woe be unto them.  

Math. 7.15.  Many false Prophets shall come in sheeps clothing saith Christ and they are ravening Wolves within.  
Staphilus a Papist handleth this Argument at large in his apology, 
Fol. 37. a.  where he also confuteth this Argument of HN. and his Familiars: 1. the doctrine may be good saith he and yet the life evil. Math. 23. and many in the Romish Church live not catholicly. 
Papists lives most contrary to their own laws. Fol. 38. a.  For they lead their lives clean contrary and repugnant to their own Canons and Constitutions (saith he) 2. the doctrine may be evil and the life good. Math. 7. beware of false Prophets. Yea, heretics are of great virtue in appearance as he proveth by sundry examples: So that saith Staphilus the life both must be judged to be true by the doctrine, as also the doctrine by the life both must agree together, therefore it is not enough unless both tree and fruit be good. 
Math. 12.  And our Saviour saith, that his works therefore aught to be believed, 
john. 10. Staph. fol. 35. b, August. de unitate Ecclesiae.  because the doctrine & the life in him went jointly together. And to this purpose very fitly saith he out of S. Augustin: The Argument that proveth men's doctrine by their life is false.  
Thus in the judgement of the Families best friends (the Papists whom they magnify so much) this their Argument is not true.  
Furthermore as it is unreasonable to find fault with good seed, because it is sowed by an evil husbandman, so is not therefore evil seed the better to be liked of, because that a good husbandman, 
Origen. in 16. cap. of Ezech.  shall have evil servants that sow it. Very aptly therefore saith Origen concerning this matter In mine opinion (saith he) an Heretic of good life, is much more hurtful and hath more authority in his words, than he that doth discredit his doctrine with his life: therefore must we take heed of heretics which seem to be of godly conversation. God grant all his children may be ruled by the ghostly counsel of this godly and learned father.  
To all the which that hitherto hath been said concerning this matter, if the Famblers will object: that every man doth defend and maintain that he liketh best, and that here I show myself a proctor of sin as oftentimes they object, to this I answer that this objection is HN. and anabaptistical, nevertheless I like not to smother sins or to bolster up impiety in any person whatsoever: & albeit this accusation in some part be true, that many which profess themselves to be Gospelers, & can talk gloriously of religion and regeneration, have ●●●e list to live thereafter: abusing the pretence of the Gospel as a stalking horse to level at others by, 
A true Protestant who.  therefore I counsel that no man be accounted an honest man in religion what countenance soever he would bear, unless he in life express that in outward dealings which his tongue so often runneth of: so that to walk after, not to talk of the Gospel doth make a Protestant and a gospeler, otherwise when God shall in judgement pluck of our lions skins, we shall be openly seen who we are to our own shame and confusion.  
Neither are the Papists to boast that the gospelers is but a schism from the Romish Church, for otherwise it would yield other fruits: I answer, that no land albeit sown with never so good wheat bringeth out only wheat but sometimes weeds also. And as for the Church of Antichrist (the Romish harlot I mean) Staphilus in his Apology shall tell her tale, 
Staphilus fol. 37 38. Bishop of Salis b. in the Appolog. pag. 409. 410. 411.  and M. Harding which defendeth her open whoredom and comen stews shall bear him witness, that though some gospelers sin, yet many Papists sink in impiety, and thus much for Theop. first reason.  

Theoph. second reason answered.  Unto Theop. second reason containing a request concerning an upright arbiter in this matter, as it is very equal (uz. That his doctrine and the heresy of HN. be tried by the rule of Scripture,) so do I in this behalf thereto most willingly consent and agree, wherein also I have, as I am able, satisfied his request: wholly herein answering him as S. Augustine in the like case answered Donatus a man in doctrine not unlike to Theophilus. 
De unitate Ecclesiae.  Whether they hold the truth or not, let them show me none otherwise but by the canonical books of holy scripture.  
And good reason it is that every man be heard by him to whom h● d●●h make his appeal, seeing therefore he hath appealed to the Scripture, to the Scripture shall he go. Wherein also I promise him very truly that I am rather desirous of the defending the truth, then to contend with him in ●●●ugning his error. In the confirmation whereof, if he shall deal sound, and set down chapter and verse for his proof, I will as fully satisfy him as I am able, being ever ready to perform either privately, or openly that which in private letters I long since did offer him: wherein also if at any time or in any matter I shall by him be thought not rightly to have conceived his meaning if by any means I shall have intelligence thereof: and if he shall vouchsafe to deal by any reasonable proof, I offer myself to do nothing out of evil will, being as ready to confess mine oversights, as he shall be able to convince me of them, only mine earnest desire out of hearty love is if he mean to deal hereafter with me any further, that he keep him to the true grammatical sense of scripture, expounding the same according to the proportion of faith: this if he do I shall be heartily glad: otherwise if he do, in quoting scripture for the phrase, and in Allegorizing the text deprave the sense thereof: I promise' him likewise that hereafter I will not further meddle with him or his: for I like not to spend good leisure (whereof I have not such plenty) that in speaking in the air, I both may misspend my time, and abuse the reader with emptiness.  
The last and lest reason whereby Theoph. would prove that no man aught to deal against the Fam. is taken from the counsel of Gamaliell in the Acts of the Apostles. 
Theoph. third reason answered. Acts. 5.38.39.  This reason is as it were by common consent received and alleged by all those that are any thing at all seen in the Fam. ever in their mouths if it be of God it will stand etc. 
Fam. common reason why they aught not to be spoken against, calvinus in Act.  The which reason the anabaptists used very often, and is (by a learned expositor termed) a reason not fit for any man of wisdom.  
First concerning Gamaliels' words that they are not always to be taken for a law, it is manifest neither are they a right rule or contain a general doctrine, how at all times false teachers are to be dealt withal (neither were the holy Apostles false teachers, 
Theop. falsely supposeth the Apostles to be false teachers.  as Theophilus comparison doth afford) but he only upon that present occasion because of that imminent peril that hangeth over the heads of the Apostles at that instant, uttered that speech as a worldly wise and politic man, to stay the fury of the priests, and set free the Apostles in so great a danger. 
Examples without precepts prove not.  Wherefore he that shall stretch Gamaliels' words further than he meant them, and of one private politic action, by and by publish a principle in divinity, and thereupon ground a general doctrine without an especial precept to the warrant thereof shall of the like examples in the scriptures gather many and marvelous inconveniences.  
Concerning the doctrine of the first table if this example were general, by this gap many heretics would stir coals in the Church, and in the second tables many thieves, harlots, and godless persons would serve to the utter overthrow of the common weal.  

Inconveniences of Theoph. doctrine.  The first will not have any man compelled to religigion, & therefore much less to be put death for the same.  
The second is a plausible doctrine to fill the world full of thieves, and harlots, to the confirmation whereof no honest man will once breath, to the confutation every man both by the law of nature, and much more by the written word of God, is bound to agree with all possible resistance if he mean to keep a good conscience towards God, or maintain the duty of charity towards his neighbour,  
But because the opportunity and the instance of this place doth seem to enforce a word or two concerning this question by sound and strange reasons out of holy Scripturres I will approve that a Christian magistrate both may and aught to punish by death and otherwise, 
Heretics both may and aught to be put to death by the civil magistrate. 1.  those that are heretics against the faith, and blasphemers against religion.  
1 The Manachees, Donatists, and old Heretics were of the opinion, that all heretics aught freely and without punishment, profess what they listed, and not be compelled to faith, but they might embrace what religion best they liked without controlment, whom S. Augustine in many places confuted showing, that a magistrate might lawfully compel heretics to the faith and sharply punish false teachers for broaching of their opinions.  
And therefore speaking to the heretics he saith very well, 
August de pastoribus. cap. 16  Recte faciunt imperatores Catholici qui eos cogunt ad unitatem, the Catholic Emperors do very well when they compel heretics to come to unity.  
The first reason is taken from S. Paul, 
Rom. 13.4. a.  who reasoneth Reason. 1 from the end of the institution of the magistrate. That he beareth not the sword for naught, for he is the minister of God to take vengeance on him that doth evil. Seeing then heretics and false teachers do evil, in blaspheming the holy name of Christ, after the which we are named, in making a schism amongst the people, in disturbing the comen quietness of the land wherein they live, and the state of private men also, therefore it is not to be doubted but they may, and aught to be punished of him not only in their wealth and goods, but in their bodies with the loss of life also.  
Secondly, God by manifest precept and commandment, Reason. 2 hath prescribed how heretics aught to be dealt withal: for when they stir up tumults among the people, and draw them from the doctrine delivered out of the word of God, which teacheth that we should have but one God, one faith, one Baptism. etc. And seeing I say there be particular precepts of this matter, 
Levit. 24.14.16. Numb. 15 30.30.  and God in his word hath commanded that they should be slain: It can not neither is it to be thought, that God hath commanded that he hath not allowed of heretics: 
Deut. 13. &. 17.13.14.15. &. 18.20.22.  Therefore lawfully may by the commandment of God be put to death by the civil Magistrate.  
Reason. 3 Thirdly the Lord hath not left this unto us, by precept only, or as a thing indifferent in the pleasure of the magistrate, to choose whether he will punish them by death, or no: but he hath also hedged in this his law by example that whosoever shall transgress in this behalf shall be guilty of a heinous transgression.  

Numb. 15.35.  The man that gathered sticks on the Saboth day was slain. Godly kings by their example have approved the same by their continual practice. 
3. Kings. 14.13. 2. Chron. 15.13.  Asa put down his own mother from her estate, because she made an Idol in a grove, and he destroyed her Idols and burned them by the brook Kidron.  

4. King. 23.5.  josias put down the Chemerims, he defiled Tophet, he broke down the Images, and put down the altars, sacrificing the priests of the high places upon them.  

2. Chro. 23.17.  jehoiada destroyed Baal's temple, broke his altar and his Images, and slew Mattan the priest of Baal before the altars.  

1. King. 18.40.  Elias put to death all Baal's prophets and would not let one of them escape.  

2. King. 10.25.  jehue put all Baal's priests to death.  
Neither was this only in the time of the law of Moses but after Christ's ascension when there was not a Christian Magistrate. 
Act. 13.11. Acts. 5.5.10.  S. Paul made Elimas' blind, S. Peter slew Ananias, and Saphira because they lied against the holy ghost.  
Lastly in the time of Christian Emperors, namely, Constantine, Gratiam, Valentinian, Theodosius, Archadius, Honorius, Valentinus, and Martianus. And many others which by weight of laws did forbidden all wicked sects, and factions, contrary to the word of God. And therefore did they command, to all their Lieutenants, Proconsul's, and Precedents in all their Empires, that idolatry should be forbidden, the temples of Idols should be shut, that they should not be permitted to sacrifice in them, that all the heretics as the manichees, the Donatists. the Arians, Apollinaristes, and Euchians, with their doctrine should not be suffered, their Churches should be spared, and their conventicles forbidden. That their heretical books should be openly burned, that those which fostered them, or received them to house, should be grievously punished, and the heretics themselves, should be deprived of honours, goods, yea bodies and lives also, that by some means or other their wicked and schismatical fantasies might be overthrown. All the which they would not have done unless (by the word of God,) it had been assuredly lawful, or if the counsel of Gamaliell had been as a general law to all estates, times, and persons that followed. The which examples of Christian Emperors and godly kings and governors both in the law, and the kings of judah, in and since the state of the primative Church, I beseech God to whom the care of his Church doth belong to put into the hearts of all Christian Magistrates to practise that they may in deed show themselves nurses of the Church, to the maintenance of Religion and the assurance of their own thrones, and estates, and to the quietness of their subjects, that heresy may be suppressed, & sin punished, and that God in all may be glorified, in and through his Christ our only mediator and redeemer. Amen.    

❧ Certain profitable notes to know an Heretic, especially an Anabaptist. With the Opinions, and behaviour of them out of 〈◊〉 Authors.  
¶ Out of M. Bullingers' book, against the anabaptists.  

Simlerus epist. fol. 1.  anabaptists fly open conference and creep from house to house craftily and privily, seducing the simple and ignorant.  

2.  2. Nicholas Storcke in Saxony the chief ringleader of the anabaptists boasted of Reveilations.  

3.  3. He boasted of a new world, wherein justice dwelleth.  

Bulleng. fol. 1.  Anabaptisme cometh always by contentious and troublesome persons, where the Gospel had been preached before.  
Thomas Muncer taught in word and writing. First that the Preachers of his time 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 testimony of the true word: and that the word is inward and heavenly and cometh immediately from the mouth of God, and that it aught to be taught inwardly by the spirit and not by Scriptures or Sermons.  

Fol. 2.  He denied Baptism of Infants.  
He said that Christ did not fully satisfy for us.  
He said God revealed his will by dreams, which he highly commended as inspirations from the holy Ghost.  
His own sect be termed the elect of God, all that were not of his sect he said they were wicked & worthy to be slain.  
He said that goods aught to be common.  
Yea he said that Gedeons' sword was given him to abolish all lordship's, against all tyrants, to restore the former liberty, & erect the new kingdom of Christ upon the earth.  
Muncer was put to death for his heresy, 
Fol. 3.  and repented before his death.  
At Tygurie some contentious men though not unlearned took part with the anabaptists. 
Fol. 9   
The anabaptists would not communicate with the wicked.  
They said that the Baptism of infants was invented by Pope Nicholas and therefore it was nought. 
Fol. 10.   
anabaptists were heartened by those which desired the overthrow of the Gospel and the restoring of Popery. 
Fol. 11.   
anabaptists were sage men, they sighed often, they laughed not, they were vehement in reprehensions.  
The simple were deceived much by this Argument, Let men say of the anabaptists what they will I see their sobriety, I hear them say nothing but this, that we must not swear at all, but we must live holy and just. etc.  
The anabaptists complained that all things were done against them by force, that the truth was oppressed, that simple and godly men which sought nothing but that which was contained in the word of God, neither could they be hard or have free liberty to utter out their minds.  
The anabaptists outwardly did lead a godly life, 
Fol. 17. b.  they spoke earnestly against covetousness, pride, oaths, filthy talk, uncomely behaviour, cheering and drunkenness, they spoke much of killing the old man. etc.  
Briefly great and manifold was their hypocrisy. 
Fol. 18.   
They said they only were the true Church, wherein Christians delighted & that their Sectaries might keep company with no Christian Churches of the Gospelers for that their Church were no more the Churches of Christ, than the Papists Churches.  
They said that the Ministers were not lawfully called to the Ministry, nor ordinarily, because they had not those qualities that S. Paul requireth 1. Tim. 3. e.  
They allow of Revelations.  
They say that the Sermons of Preach●●● are of small account, because in them is taught that Christ only satisfied for our sins, and that men were justified before God by faith and not by works.  
They affirmed the law might be kept, and therefore they blamed the Preachers for saying the contrary.  
They held Community of all things.  
They affirmed that the old Testament aught not to be mingled with the new, because the old was abrogated.  
They said that the souls slept until the day of judgement.  
Not Christian might be a Magistrate.  
Magistrates must not meddle with Religion.  

Fol. 9  The last punishment of Christians is Excommunication.  
No man aught to be compelled to faith, or put to death for his Religion.  
War (say they) is unlawful for Christians.  
Their speeches must be yea, and no, without any oath.  
None (say they) aught to be put from the lords supper.  
Cap. 9 Of divers sects and sorts of anabaptists. ¶ Of anabaptists termed apostolics whose errors were, 
Fol. 20.   
1. They approved only the bore letter of the Scripture.  
2. They used no weapon, staff, wallet, shoes, money. etc.  
3. They preached on house tops.  
4. They washed one an others feet.  
5. They forsook wives and children.  
6. They held community.  
Cap. 10. ¶ Of anabaptists Spiritual.  
1. They had nothing like the world, to prove it they abused. Rom. 11.  
2. 
Fol. 23.  They had rules both for the matter and form of apparel. And affirmed, it was unlawful to wear silk.  
3. They had rules of eating, drinking, and sleeping.  
4. They might never laugh.  
5. They sighed often & might not come in open assemblies.  
6. They condemn bargaining and the use of weapons.  
Cap. 11. ¶ Of Sinless anabaptists. 
Fol. 26.   
These Anahaptistes said, they could sin. For proof they cited.  
He that is of God sinneth not. 
1. john. 3.6. &. cap. 3.8.   
He that sinneth is of the Devil.  
Christ's Church is without spot or wrinkle. 
Ephes. 5.27.   
And therefore did they intermit the 5. petition, Forgive us our trespasses.  
They said there was no original sin, neither were infants by nature sinful.  
The hatchers of this heresy were Novatus, Catharis, Auxentius, Pelagius: it is learnedly and at large confuted by S. Augustin, Tom. 7. Against Coelestius of man's perfect righteousness, in the last end of the book.  
Cap. 12. ¶ Of anabaptists, that used to hold their pieces and pray.  
1. They said there aught to be no more any preaching, because the door was shut. Apoc. 1  
2. The world was not worthy to hear the Gospel.  
3. Being asked aught of their Religion, they held their peace.  
2. Book. 1. Chap. Of anabaptists Enthusiastae.  
They were often in a train and boasted much of the spirit and Revelations.  
Their common by word was, The father said it.  
They saw by Revelation that the day of judgement was at hand.  
Cap. 2. Of free brethren o● gro●●● and impure anabaptists.  

Fol. 37.  1. They had (as they themselves affirmed) fleshly knowledge either of other.  
2. They said Christ made them free from all laws.  
3. They might have no lands, nor pay tithes or obedience or subjection to any man.  
4. They had community of all things.  
Cap. 4. Of Libertine anabaptists.  

Fol. 42.  1. They granted that oaths Magistracy, and Baptism might indifferently be used or not be used.  
2. They passed not for Scripture, for say they we are all taught of God.  
3. They said Sacraments were needless, for the faith full having the thing signified uz. the holy Ghost needed not the outward sign of water.  
4. They said it was free for them in persecution, either to confess or dissemble their Religion.  
5. They said it is sufficient for them, to keep their hearts clean although they do clean contrary in their deeds.  
6. No man say they aught to put himself in danger for his faith, for God is not pleasured by any man's death, neither will he have any man leave his wife & children.  
7. For their quietness sake (they say) they may conform themselves to the Religion of any people, among whom they live.  
And of this judgement (said M. Bulling.) was the beast David 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 bodily.  
They had terrible dreams and visions.  
They saw in their dreams, that domes day was at hand, & therefore spent their goods rioteously.  
In continuance of time when all was wasted, they professed w●●full poverty.  
Cap. 7. Of the sect of the Augustine's, of Augustine a Bohemian.  
THey said that heaven is, was, and shallbe shut until the day of judgement.  
They thought that neither the good were in heaven, nor the wicked in hell, until the day of judgement, but they were put in several places, which places are unto us unknown.  
Cap. 8. Of the anabaptists of Munster.  
1. THey inveighed against all excellency, wealth, and honour.  
2. They despised and spoke against the Magistrate.  
3. They despised the world and worldly things.  
4. Their talk was wholly of the mortifying of the old man.  
Cap. 13. Melchior Hoffman an Archheretique and an Anabaptist and his sectaries affirmed,  
1. THat the Baptism of infants was of the devil.  
2. That Christ took not flesh of the virgin Mary.  
3. That our salvation is of ourselves.  
4. That there is no hope of pardon for those, which fall away after they have received the grace of God.  
Cap. 14. Of the heresy of David George.  
1. David George affirmed that all the doctrine given us from godly Moses, Christ and the Prophets and Apostles is unperfect & unprofitable to salvation, but said that his heresy is perfectly profitable unto life everlasting.  
2. David George saith he is Christ, and the Messiah, the beloved son of God, borne not of the flesh but of the spirit.  
3. David George said he will restore the house or Israel and the tribe of Levy.  
4. David George saith, it is he that must forgive sins.  
4. Libertines.  
1. THey said God made the sin of Cain and judas.  
2. They denied the Resurrection and said it was spiritual.  
3. They said the devils & all the wicked should be saved.  
4. They said the old Testament is abrogate.  
3. Book. 1. Chap.  
THe anabaptists withdraw themselves from their Churches and Ministers. cap. 2. your Ministers line not well say the anabaptists: therefore your Church is not the true Church.  
The anabaptists in joining to the Churches where the Gospel hath with much labour been preached there they stir up tumults. They say the Ministers are not rightly called.  
Chap. 6. anabaptists reasons why they refuse to come to Church.  
1 THe Ministers refuse and departed from Christ's doctrine.  
2 No man aught to be compelled to faith.  
3 You resist evil, and Moses' sword should not defend doctrine but Christ's.  
4 Your Ministers live not as they teach, Ergo, their doctrine is untrue.  
4. Book 3. Chapter.  
THe anabaptists say we may fulfil the law.  
They affirm they are not heard as they aught to be. uz. openly, and as the law requireth, and Nichodemus Reason. 1 counseleth, and yet not one of them dare once profess their doctrine openly.  
They quoted much scripture.  
We aught not say they be compelled to Religion. Reason. 2  
It is not lawful to defend Religion by the civil sword Reason. 3 For Christ said resist not evil.  
The preachers railed on them, and dealt uncharitably Reason. 4 with them, yet were they the most scoffers of all others.  
No man say they aught to be put to death for Religion, Reason. 5, but be excommunicated only: for excommunication is the last punishment of the holy Ghost.  
They railed on the lords supper, and said it was Reason. 6 no sacrament, they said they might not company with any but of their own sect, & other they said are wicked.  
They affirmed none aught to be baptised, but they Reason. 7 which are of age which can profess their faith, and yet for proof hereof they quote no scripture.  
If any of the Gospelers live godly they call him an Anabaptist.  
The reproachful taunts of the anabaptists, Lutherans. Fol. 254. False and carnal Gospelers. 255. errors and unskilfulness of preachers. 256. Succeders of the Pharisees. 256. Hypocrites, blind guides, Fools, blind serpents, Generations of vipers. 257. fellows of thieves whom David maketh mention of. Psal. 50.  
They say we hate them because they would live without sin. 
Fol. 260.   
They say we may keep the law, to the proof whereof they abuse much scripture.  
The preachers (say the anabaptists) would have us profess openly because they would have the Magistrate persecute us.  
FINIS ex Bullingero. Out of Caluin against the anabaptists.  
THey say that they aught not to receive the Lords Supper, where there is no true excommunication. 
Fol. 38.   

Fol. 35.  They say they may not participate in the sacraments with any man whom they know to be wicked.  

Fol. 53.  Catharistes, Donatists, and anabaptists seek a Church without spot.  

Fol. 58.  The anabaptists say no man that is minister may have a certain charge, alleging for proof the Apostles example.  
Out of Caluin against the Libertines.  
THe sect of the Libertines is that sect which S. Peter and S. Jude foretold.  

Fol. 129.  The whole speech of the Libertines is in such strange kind of style, that those which hear them at the first do wonder at them, and so dealt Martion in the hatching of his heresy.  

Fol. 131. Fol. 133.  The Libertines denied the resurrection.  
The Libertines, were divided into orders of men.  
The first sort were called blessed ones, which when they used their office in purging their religion, they were termed Puritans.  
Secondly there were ij. kinds of their disciples, the first they unto whom they did reveal their mysteries of their sect, and them they termed Elected one.  
Others whom they a far of by little and little made acquainted with their heresy, they termed Hearers.  

Fol. 164.  In the beginning the Libertines boldly rejected the scriptures, they tauntingly scoffing at either of the Apostles sought to weaken their credit that thereby they might the more magnify their own authority, they termed S. Paul a broken vessel, S. Peter a forswearer of his Master, S. john a silly young man, S. Matthew an usurer, neither were they ashamed to blaspheme them openly.  
But afterwards, when the Libertines perceived, that all men abhorred them for those their uncomely speeches, they devised more slily and justly to behave themselves, and saying then that they rejected no scripture, they did writhe it into allegories, and wrested it into wonderful strange interpretations.  
In the ordering of their discples, 
135.  they follow altogether the manichees neither come they commonly abroad that they may the better be known, nor tell any man what they think: but keep them long in doubt, & by far fetched circumstances, they wind in them whom they desire to make their disciples, neither do they tell the watchword of their mighty assemblies to any man, before they perceive they have so bewitched him, that they may easily persuade them whatsoever they list.  
Their secrets they open only unto those which first are sworn unto them, & the chief Rabbis do always keep back some especial points of their doctrine, whereby they may the better maintain the opinion that their hangs-by have of them.  
Quintinus the Archlibertine and other of his fellows of butchers were made doctors, and so changed their calling: the reason was they feign would live daintily, and idly, neither thought they that they were fit to labour. 
139. 155.   
The Libertines books were written in such a lofty style, that hardly they could be understood.  
One of the chiefest points of their doctrine was, 
156.  that they aught to use a certain crafty kind of dissembling, & counterfeiting that they may easily deceive the simple.  
They think they may lawfully run to Idol service. 
157. 165.   
They are not content with the simple sense of the Scripture, but they writhe it unto Allegories, neither will they keep them to the letter: for they say the letler killeth.  
They affirmed that every one of the children of God are Christ's, 
Fol. 215.  and Quintinus the chief heretic being asked how he did, answered how can Christ do amiss.  
They say that regeneration is the restoring of the estate wherein Adam was placed before his fall. 
Fol. 217.   

Fol. 218.  They make an Allego. of the history of Adam Gen. 3.  
Adam's innocency say they is nothing else but this, not to be able to judge between black, and white▪  

219  If they see any man stroock with a fear of God's judgement: o hast thou yet say they a taste of the Apple?  

237  They surely hold these 3. principles, the first there is no Art in the world which they do not allow of although God have condemned it in his word, as for example. They think that the Popish priesthood is good, & Quintinus being at the Mass of a certain Cardinal, affirmed that he saw the glory of God there.  

238  Secondly they affirm that the abuses and corruptions wherewith the world is infected, is no harm.  

240  Thirdly they affirmed that all man's inclination whencsoever it come, be it from corrupt nature, or evil custom is it is every man's calling.  
The books which M. Caluin saw of the Libertines.  

297  1. AN instruction, and wholesome admonition how we should live in this world, and be patiented in adversity.  
2. The Glass of Christians.  
¶ Out of M. Zuinglius against the Catabaptistes.  

Fol. 5.  THe Catabaptistes cry God, the truth, the word, the light, the spirit, holiness. etc. not only mighty but if hypocrisy were not, worthy, and excellent were their speeches.  

7  In what vice soever they are taken, be it adultery, manslaughter, theft. etc. they answer. I have not sinned for I am not any more in the flesh, but in the spirit, I am dead unto the flesh and the flesh unto me.  

9  Those that take part with the Gospel, they rail worse on them then on the Papists.  

11  They spread abroad their books in the hands of their disciples, boasting every where that they could so confute Zuinglius that they would make him have never a word to say.  
Their Captains being frantic and brainesick men complained to the Ministers, 
12  that they could not live among the wicked, and therefore would they separate themselves from the Church, because that in their common assembly and Church, there were many that were openly wicked.  
They railed upon the Baptism of infants & said that it is a great abomination come from the devil & the Pope. 
14   
They say they will prove their doctrine, 
16  by shedding their blood when as they can not prove it by the scriptures.  
They railed on the Ministers and said, that the Ministers hated them, because they found fault with their evil life.  
They said no man was God's child, 
33  but they which fulfilled the law and wrought righteousness.  
They boasted much of the spirit, 
35 62  when they had no Scripture, and under the pretence of the spirit they wrought much filthiness.  
They prophesied domes day should be on the Ascension day two years after. 
63   
They held free-will. 
75   
They reject the authority of the old Testament. 
76   
They brag of the certainty of knowledge in doctrine without the word and say We are thus certified from God. 
77   
They say there is no Sacrament of the lords Supper, without their congregation. 
81   
Those which are not of their sect are abominable before God, 
89  neither can they do any thing that is not abomination.  
They must in this life departed from all evil, and those that be ungodly, for proof they quote Apo.  
¶ They make three sects.  
videl. 

Romanistes Papists.  
Protestants half Papists.  
anabaptists perfect Christians.    

92.  When they have drawn any man unto their sect they straightly 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 have answers revealed unto them.  

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

182.  They say that the dead sleep, both in soul and body till the day of judgement.  

187.  They affirm that both the devil and the wicked shallbe saved.  

190.  They deny that Christ is God's son by nature.  
¶ Out of Zuinglius.  
THe reason wherefore (gentle Reader) I have out of these three excellent learned men, gathered the particular opinions of these heretics, was not that I think the Family of Love, to be culpable in all those points, which I have set down although I dare avouch the most of these errors out of HN. his writings and other the letters & writings of the Family: but this especially moved me, that when any either of the ministry, which know not neither have read, and also the simple, which are acquainted by conference with the opinions of the Family may hereby hereafter have some light and skill both of the short propositions by me gathered, and also of divers Reasons of the Family, being mere heretical being set down in this end of the book might hereafter (when they shall here any of the Family, slide into any of these affirmations) know whence such speeches have been learned and avoid them: gentle reader the Lord give thee understanding in all things, and lighten all thy ways by the candle of his word, that the day star arising in thy heart thou mayest grow to a further knowledge of the Lord, with a fervent desire to do his will, and to live to learn, and learn to live, to tread the steps of God's son, and to die his servant: He this grant unto thee, who hath given himself for thee, to whom be eternal praise, power, and glory. Amen.  
Tim. 4. chap. 6. vers. 87.  
IF thou put thy brethren in remembrance of these things, thou shalt be a good Minister of Christ, which hast been nourished up in the words of faith, and of good doctrine, which thou hast continually followed. But cast away profane and old wives Fables and exercise thyself unto godliness. So be it.  
FINIS.   

 

  

  

  

  

  

  

   

AT LONDON Printed by john day, dwelling over Aldersgate Anno. 1579.  
Cum privilegio Regiae Maiestatis.