Confutation of Monstrous and Horrible Heresies, Title page – Dedication
A Confutation of monſtrous and horrible hereſies, taught by H. N. and embraced of a number, who call themſelues the Familie of LoueLove.
by I. Knewſtub.
Ephe. 4.14.15.
Henceforth let vsus be no more children, vvauering and caried about vvith euerie vvind of doctrine, by the deceit of men, and vvith craftineſſe, vvhereby they lay in vvaite to deceiue. But let vsus follovv the truth in louelove, and in all thinges grovv vp into him, vvhichwhich is the head, that is, Chriſt.
Seene and allowed, according to the Queenes Maieſties Iniunctions.
¶Imprinted in London at the three Cranes in the Vine-tree, by Thomas Dawſon, for Richard Sergier. 1579.
To the right honorable his very good Lord and Maister, Ambroſe, Earle of Warwick, maiſter of her maieſties Ordinance, Knight of the noble order of the Garter, and one of her highneſſe moſte honorable priuie Councel, Iohn Knewſtub wiſheth increaſe of all true happineſſe and honour, with the continuall comfort of a good conſcience.
GReate hauehave beene thoſe harmes (right honorable and my very good Lord) which the Church of God in eueryevery age hath ſuffred at the hands of ſtraungers & open enemies vntounto the trueth: but yet nothing ſo grieuous, as that hurte which ſhe hath frō time to time had at home, by ſome who hauehave long layen in her owne boſome, and as Children beene ſerued from her owne table. For, as ciuill warre is alwayes more dangerous then foraine force: So the enemyes within the church, be they who of al other deale with greateſt danger againſt the Church. Againſt the force of an open enimy we hauehave the ſtrength of a double wall: the credite of a cauſe for Religion: & the concorde of our mindes. But theſe walles are wanting, when the Church dealeth againſt enimyes gone out from her, which ſometimes hauehave been of her. For touching the cauſe of religion, they wil be equall with vsus: & touching the points wherin we differ, they may be thought euen of ſome who are no ſworne enemyes vntounto Religion (if matters be not very wiſely & with great iudgemēt examined) to ouermatch vsus. For the continuance of friendſhip as they pretend vntounto Religion, ſeemeth to aſſure vsus that their profiting in knowledge and iudgement, and no other cauſe, hath moued them aſwell to be diuers from them ſelues, as to departe from vsus. As for the profeſſed enemie, he is more hardened againſt our cauſe and better armed againſt our ſelues, when he ſeeth the cauſe it ſelfe as it were parted by opinion, and vsus deuided from our ſelues in affection. Theſe enemyes of the Church do both ſtrengthen the enemies arme abrode, and alſo diſcourage the friendes at home, yet hath the true Church alwayes beene ſubiect to this tryal, euen when Doctrine was moſte pure and paſtors moſt painfull.2. Tim 3.8 Was not Moſes in his time troubled with Iannes and Iambres? 2. Tim. 2.17. 1. Iohn. 2.18.Paule in his time with Hymenaeus and Phyletus? Iohn the Euangeliſt with a multitude of Antichriſtes: and yet I thinke no man dare take exception either againſt the puritie of doctrine at thoſe times, or againſt the trauell & paynes of thoſe perſons. Neyther hauehave we onelyonly examples to tell vsus it hath bene ſo, but doctrine left in the Church to tel vsus that it muſt be ſo:2. Pet. 2.1. There were falſe Prophetes among the people (ſayeth Saint Peter) euen as there ſhall bee falſe teachers among you, which priuily ſhall bring in damnable Hereſies, denying the Lorde that hath bought them. 1. Cor. 11.19.There muſte bee hereſies (ſayeth Saint Paule) euen among you, that they which are proued among you may be knowne. The cauſes why it muſt be thus with the Church, doe I finde in the ſcripture to be theſe: that the good may bee tried and knowne: & the wicked foūd out & puniſhed. The good are tried whether they louelove the Lord, aſwel by their affection towarde the doctrine of Chriſte,Deu. 13.3. as by their fruits of conuerſation. For there is no man that loueth an other, who is not ſtudious of his diſpoſition, to knowe what is well liked of him and acceptable vntounto him, that he may ſerue his humour and be ſet a woorke to his good liking and pleaſure. So that hee who hath beſtowed no ſtudy that way, either is not otherwiſe ſetled in iudgement or moued with affection, but that eueryevery ſeducer may deceiue him: doeth plainely declare therein that he beareth no louelove towards him.
Puniſhment is executed againſt the wicked, either by giuing them vp into hereſies and erronious opinions, for that hauinge the trueth in knowledge, they made no conſcience of it, neither in affection did beare any louelove towarde it: either elſe becauſe not ſubmitting them ſelues to the ſimplicitie of the word, they hauehave deſired to be fed with curious queſtions, matters of witte and ſubtile ſpeculations. Of both thoſe offences, we are not onelyonly warned off by the doctrine of the woorde,1. Timo. 1.19.20. 2. Tim. 2.16.17. but alſo by the heauy iudgement of God which did fall vponupon certaine offenders herein, whereof there is expreſſe menciō made in the word. Great is the groſſenes thē of the Papiſts, who therfore ſtūble at the true church, becauſe ſome proue heretiques that hauehave beene brought vp in the boſome therof, as if they had neuer red this in the Scripture ſpoken in the perſon of the Church, They went out from vsus, 1. Iohn. 2.19.but they were not of vsus, for if they had beene of vsus, they woulde hauehave continued with vsus: but greater is the careleſſeneſſe of many that would be accounted Chriſtians, who notwithſtanding all theſe heauie examples and viſible warnings of Gods wrath, bee not touched for all that with care to ioyne conſcience vntounto knowledge, and to let a good iudgement hauehave the honour of a louing affection alwayes waiting vponupon it.
May profeſſors of the trueth now poſſibly bee any longer ſatiſfied with bare profeſſion, when the almightie hath alredy takē the reuengmēt therof into his own hands, & begun to driue ſuch out of their dennes, & to hunt them out of their lurking holes, and not to leaue them before hee hauehave brought their deſerued iudgement of palpable blindeneſſe vponupon them: ſo that we ſe them before our eyes, glory in their ſhame, and put vponupon them as a garment of honour the couering of confuſion: therefore the puniſhment of God fallen now viſibly vponupon this family, is the iudgement of bare profeſſors and carnal Goſpellers. In theſe perſons they al are arrained, found giltie & iudged. Now hauehave we learned by tryall & experience, that the Goſpel diſdaineth the ſole attendance of our knowledge, and looketh to bee receiued in like manner with a good heart and friendly affection. And good cauſe and reaſon there is why it ſhould be ſo, for who is ſo meane amongſt men, that would be content with this entertainmēt amongſt his friendes, if at his comming to them they would vouchſafe to name him, and take knowledge that they had ſeene him. And is not this the beſt welcome that many in theſe dayes doe make the Goſpel? they are content to ſpeake to it, & take knowledge of it, but they are but a few, that ſo friendly do entertaine it, as that their heartie goodwil & affection may be ſeene to appeare thereby towards it. This iudgement of God vponupon H.N. and his Family, ſpeaketh plainly of the Goſpel, that we can not enioy it, if wee giuegive no better entertainment then they hauehave done vntounto it. For as for them, they are now farther from the knowledge of the Goſpel, then they were the firſt houre that euer they looked vppon the light. For Chriſt is nothing with them but obedience vntounto that doctrine which they profeſſe. Which may eaſily be diſcerned by H.N. his diſcription of him, which is this: Chriſtus doth ſignifie vntounto vsus (ſaith H.N.) the ſafe making oyle of the God ſauing being: and yet more plainely is that matter expreſſed in the Booke entituled Theol. Ger. A booke that eueryevery mā who hath red any of his workes (if his owne coūtrimen had neuer diſcouered it) might eaſely perceiue to hauehave come frō the ſame ſpirit which ſpake in him. Theſe words are founde there touching that matter. Vetus homo eſt Adamus, Theologia Germanica. Cap. 14.et inobedientia, ipſitas, egoitas, et ſimilia: at nouus homo eſt Chriſtus et obediētia. Adā is the olde man & diſobedience, he, I, & ſuch like: but Chriſt is the new man & obedience. Where that obedience is, nothing that he doth is ſinne & where that is not, there is nothing but ſinne: God hath nothing ſo proper vntounto him, wherein by this doctrine of H.N. his illuminate elders be not felowes with him: euerlaſting life if that we beleeue him, is fully felt & poſſeſſed in this life: here is our heauen, & here is our hell: the reſurrection is not corporall of the body, but ſpirituall of the minde: Now is Chriſt come to iudgement, and this doctrine is the laſt trump: they are ryſen againe and in perfect ioy, who hauehave perfectly imbraced it, and thoſe hauehave alredy receiued their iudgement & be in hell, who do reſiſt it: to be gilty of death by the ſinne of an other, or to be iuſtified by the righteouſnes of an other, is a doctrine not onelyonly not receiued of them, but throughout all their bookes impugned: our ſinnes by this doctrine, are anſweared within vsus, and no righteouſneſſe that ſhall doe vsus good is without vsus. Touching which point, this is ſaide in the Booke alledged before: Etiamſi Deus omnes homines quicunque ſunt ad ſe aſſumeret, & ipſe in eis homo fieret, & ipſi in eo deus fierent, Theologia Germanica. Cap. 3.& idem in me non fieret nunquam corrigeretur meus lapſus. Although GOD woulde take all men to himſelfe and were made man in them, and they were made God in him, and the ſame ſhoulde not bee done in mee, my ſinne and offence ſhoulde neuer bee diſcharged: They onelyonly are the Church, & al cōgregations whatſoeuer that ioine not with thē, they call thē Synagouges of Sathan and neſtes of Deuils: they holde that eueryevery man is his owne Sauiour and a Chrſt for him ſelfe: eueryevery mā that hath wel profited in the ſchoole of H. N. is perfit and without ſinne. To conclude this matter, the errours bee ſo many, ſo foule and ſo filthy, as woulde force the very penne in paſſing to ſtay & ſtop the noſe. The onelyonly way whereby a man ſhould enter to do them good, hauehave they hedged and ſtopped vp againſt vsus, for they ſay that they onelyonly are ſpirituall, and therefore iudge truely of the word, that they hauehave the ſence, and we nothing but the words: they hauehave the ſpirit, and we nothing but the letter: that they hauehave the life, and we the body: they hauehave the carnel, & we the ſhell: they hauehave the ſword, and we the ſcabbard. To be briefe in this matter of doctrine, H.N. turneth religion vp ſide downe, and buildeth heauen heere vponupon earth, maketh God, man: and man, God: heauen, hell: & hel heauen, For venom and poyſon which will bring preſent death, hath he diſperſed ouer eueryevery member & article of our beliefe, ſo vniuerſall is the poyſon of his opinion.
Touching conuerſation, howe may wee imagine that there is any ſoundneſſe, when the doctrine and vitall partes be thus infected. For do we not read in the ſcriptures, that moſt ſhameful corruptiō of life hath alwaies followed as a due & deſerued puniſhment, the corruption of doctrine.Rom. 1.24. God gaue them vp (ſaith the Apoſtle) to their hearts luſts vntounto vncleannes, to defile their owne bodyes betwene thēſelues, which turned the trueth of God vntounto a lye. Which thing Priſcillianus (of whom H.N. hath borowed not only that villanous wreſting of the word by allegories: but alſo that monſtrous opiniō, that periurie and lying be lawfull and may be doon with good conſcience to conceale religion) confeſſed beeing condemned to dye for hereſie: Priſcillianus (ſaith Daneus) was put to death at Treuyris, which is the moſt famous Citie of Germany, hauing confeſſed before that that hee had oftenten times committed moſte ſhamefull wickedneſſe with the women of his ſect.Danae. in Aug. de haere. cap. 70. And what a libertie H. N. his doctrine giueth vntounto all lewdneſſe of life, in his allegorie of the woman that is rauiſhed in the fielde: I leaue it to the conſideration of the godly.Document. ſenten. cap. 13. ſect. 8. Theſe be his wordes in his booke called Documentall Sentences, ſpeaking of temptations vntounto ſinne: If they take and lay holde on vsus with force and violence, and that then although we cry, there commeth not any power or helpe vntounto vsus, for to withſtand them in their force and violence: and that they euen ſo rauiſh vsus againſt our will, ſo are wee guiltles of the tranſgreſſing: for we hauehave cryed to be releaſed of the tyranny of the euil, & there is no help come vntounto vsus. Of the which guiltleſſe tranſgreſſing, the law likewiſe witneſſeth, where it ſayeth: A woman which is violently taken in the field, where as there is not any helpe, and ſo rauiſhed, Deut. 22.and although ſhe hauehave cried aloude, yet gotten no helpe, ſhe ſhall be guiltleſſe of the tranſgreſsing. What can open anie window wider vntounto all wickedneſſe, then this doctrine doeth? For if temptations preſſe vsus, and our prayers preſently preuaile not, by this doctrine we are diſcharged of all daunger from the fact, howe often and how grieuouſly ſoeuer we ſhall offende. Whom would not this doctrine, not onelyonly incourage vntounto ſinne: but alſo make him impudently ſecure, and ſenſeleſſe in the ſame. This monſtrous birth ſo beaſtly and ſo blinde hath the contempte of the worde and want of care to keepe it in a good conſcience, nouriſhed and brought forth. Wherby we may ſee with what daunger we walke not onelyonly wickedly, but alſo careleſly againſt the worde. For this ſpectacle doeth plainly ſhew, that it is more precious in the Lord his ſight, then that he either can or will put vp at our hands, the contempt and neglect of the ſame. And therfore when we ſee at this day, thoſe men who ſometimes hauehave knowne the trueth, become as beaſtes voyde of all reaſon: let vsus vnderſtande that the Lorde thereby meaneth to magnifie his worde, and to let men perceiue the might and Maieſtie of the ſame. For when he cannot abide that they ſhould anie longer enioy ſo much credite by his word, as the ſhew & bare profeſsiō would yeeld vntounto them, which is al that they would require▪ but that he wil hauehave thē turned out of their clouts and laid naked in their ſhame: doth he not from heauē by ſuch iudgements preach & declare the maieſtie and might of his word? Is not that the great ſeale ſent from heauen into the earth, to be ſet vntounto the worde for the authorizing thereof? For ſeeing they would not reuerence it brought vntounto thē vnderunder the Lords owne hand and ſeale of ſignes & miracles: they hauehave forced him by bringing theſe heauie iudgements vppon them for the further confirming of it, to ſet his ſeale the ſecond time vntounto it. Should not all men nowe feare to prophane it, when there is here among vsus a mark of ſuch maieſtie ſet vponupon it? Should not euerie man now examine what rereuerence he doth beare vntounto it, when he ſeeth for the freeing of it from contempt ſo great & plaine a print of authoritie to be ioyned vntounto it? Let people now take heed how they cheriſh that humor within themſelues, which cannot beare any other teaching of the woord, then that which is ſo interteyned of the eare, that it can not bee hired ſo much as once to vewe and viſite the heart. Let thoſe feare who cannot digeſt the word vnleſſe with eloquence and wit, curious queſtions, & prophane hyſtories and fables, the power and ſtrenght of it bee ſo allayed, as nowe there is no more any maieſtie in it. And ſeeing we hauehave ſuch ſenſible iudgement among vsus againſt them, who like not the ſimplicitie of the worde, but will feed of ſpeculations and myſticall matters: let them who miniſter the worde, take heede they feede not that affection in them, by laying on ſuch painting and colours, as may rather make them wonder at the workemanſhip, then take any profite by the worke. Let them teach and exhort with wholſome doctrine, not onelyonly planting knowledge in them, but earneſtly calling vponupon them to keepe their knowledge in a good conſcience, and ſo much the rather, becauſe wee ſee before our eyes, what a daungerous ſhipwracke they hauehave made euen of knowledge, who hauehave gone vntounto the ſea with it, in the riuen veſſell of a corrupt conſcience. Let them ſtyrre them vppe to hauehave their reckoning in a readineſſe, ſeeing the Lorde hath alreadie begonne to viſite the contempt of his woorde. Let them vrge them likewiſe to ſeeke for iudgement in the word, whereby to diſcerne ſpirites, that ſeeing nowe we bee ſought and ſifted that way by Sathan, we may be found ſufficiently armed likewiſe on that ſide againſt him, leſt wilful ignorance ſhould bee puniſhed in vsus with obſtinate errour. Let vsus prouide that thoſe may be ioyned togither which the Lord cannot abide to put a ſunder: that zeale, for lacke of knowledge doe not degenerate either into ſome daungerous ſchiſme or ſuperſtition: neither yet knowledge for want of zeale & affection, either into vnprofitable curioſity, or els into ſome horrible hereſie. Touching thoſe who be of opiniō that theſe hereſies will vaniſh away of thēſelues, becauſe the matter is ſo groſſe, & the men be ſo vtterly vnlearned, and therfore would neither hauehave ſword nor pen pulled out againſt them: They are to be required that they woulde vouchſafe to hauehave their iudgemēt waied by the word, ſo ſhould they find it lighter then the wind. For doth not the Apoſtle tell vsus, that want of affection and louelove towards the truth, pulleth the eyes of our knowledge out of our heads, & procureth belief & credit vntounto manifeſt lies & vntruthes: inſomuch that where this iudgmēt of god entreth, the greateſt vntruthes ſhal not be receiued waueringly in opinion, but cōſtantly in beliefe, & ſtrong perſwaſiō: now with what affection the goſpel is receiued of many among vsus, whether with ſo good an affection as will warrant vsus that way, I think in this behalfe a good confeſſion is much better then an euill defence. And touching the want of learning in the patrons of theſe hereſies, who knoweth not, that Alexander the Copperſmith wrought more woe vntounto the Apoſtle S. Paule, by hindering the courſe of the goſpel, then any either eloquent Orator, or ſubtile Philoſopher. For when ſimple men ſuch as be artificers, thruſt forth themſelues with as much boldnes as blindneſſe, to be guides for others vntounto God: forthwith that is fathered by the multitude vponupon the miraculous & extraordinarie worke of God: and therefore they will hauehave all of them, who hauehave atteined vntounto knowledge by ordinarie meanes, of neceſſitie yeelde and giuegive place to their better & ſuperiour. My purpoſe was at the beginning to hauehave dealt onelyonly with his booke intituled Euangelium Regni, but finding it ſtand often vponupon one thing (as what order can confuſion affoord vntounto vsus?) I thought I ſhould better prouide for the Reader, if I ſhould examine his iudgement vponupon euerie ſeueral article of our beliefe, which he hath ſet downe in his firſt exhortation: and withall for the better vnderſtanding thereof ſhould cite theſe places out of his Euangelie, where hee handleth the ſame matter, and that ſo largely, as it may eaſily appeare vntounto all men, that neither I hauehave miſſed of his meaning nor yet dealt vnfaythfully by ſuppreſsing any trueth in my allegations. Where he doth vſually peſter his margent with plenty of authorities, as if nothing but ſcripture might at any time be heard out of his mouth: It is a bayte layde for the ſimple, who either cannot or will not examen the matter. For falſhoode wil as wel guard the trueth, as thoſe authorities defend the cauſe he hath in hande. I hauehave peruſed them one by one, which are alleaged to warrant his calling, where I am ſure hee bringeth foorth the beſt euidences that hee hath, becauſe it toucheth his freehold: let them be viewed, that is the treatiſe which I firſt deal withal, and as they deſerue, ſo let the reſt be beleued. Wherin vnleſſe I ſhould ouermuch abaſe H.N. I can no better match him then with S. George, as the papiſtes doe deſcribe him. For as S. George loueth to bee alwayes on horſbacke albeit he neuer ride: So H.N. hath great liking to be moū ting in the margent vponupon the autorities of the ſacred worde, albeit they neuer ſtep forth with him, to ſpeake ſo much as one woorde for him. I hauehave added next vntounto that before I enter to examine the articles of the beliefe, his iudgement of originall ſinne, taken out of the 5. Chapter of his Euangelie, becauſe thoſe only were the matters which that booke had more and beſides that doctrine which is handled in his expoſition vponupon the Creede. His words be wrapped in ſuch darkneſſe and obſcuritie as doe geue euident teſtimony of his minde that he meaneth to deceiue. As for the parts of his arguments, they be at ſuch variance with in thē ſelues, that the cōſequens can by no right be denied the good abearing againſt his antecedent. For mark their meating, & you ſhal perceiue that alwaies the one draweth vpō the other, & wil neuer leaue him before he hauehave either a leg or an arme of him. And in aſmuch as partly by his dark ſpeaking, & partly by his allegorical expoſitiō, he hath hatched a mōſter of perfectiō, which he calleth Chriſt: I hauehave added to the end of this booke 3. ſeuerall ſhort treatiſes, of thoſe 3. ſpecial matters, concluding the booke with a Sermō which I made heretofore, moued therunto by the iudgemēt of ſome, not only for that the preſent occaſiō did then force me to ſtād vpō that hiſtorie of Chriſt his death, which H.N. would wholy and altogither transforme into an allegorie: but alſo for that in ſo large a matter of doctrine to reforme our iudgemēt, I wiſhed there might be ſomwhat ioined to further our cōuerſation. I hauehave likewiſe ſet down the iudgemēt of ſome godly & learned, as wel of the Dutch church as of our owne, touching theſe hereſies of H.N. that thēſelues may ſee I am not alone, neither in my opiniō of thē, neither in this neceſſarie cōtention by writing with thē. Theſe fruits of my labours my (very good Lord) I preſent vntounto your honour as a publike teſtimonie of my humble duetie & good will vntounto your L. not only in reſpect of my ſelfe for your L. great good deſeruings towarde me, but alſo in regarde of many others, who find a ſafe harborow vnderunder your honourable protection, and hauehave ſuch an eaſie acceſſe & entrance vntounto your honour, in all their good occaſions and lawfull requeſts: as bindeth vsus vntounto all duetie and thankfulneſſe vntounto his maieſtie and your honor as his inſtrument for the ſame. Which hath made me bold at this time to cō mend vntounto your honourable care, the redreſſe of a dangerous enormity, which of late hath broken out in this land, I meane this Athiſme brought in by H.N. & that his houſehold who will bee called the Familie of louelove. The ſeruice your honour may doe vntounto God in it; is great: the hope to preuaile againſt them in like maner is good: for as true Religion ſpreadeth and increaſeth vnderunder the croſſe, ſo puniſhment and affliction is the bane of hereſie and falſe religion. With what care and conſcience ſuch matters are to bee dealt withall, that which is read in Deut. 14. may ſufficiently direct your honour. Where it is plainly declared, that if anie ſhall ſecretly intice vntounto a ſtrange religion, either friend, huſband, or brother, (the neareſt bondes that nature or friendſhip hath) they ſtand charged not only to reueale it, but alſo that their handes ſhall be firſt vponupon them, to put them to death. To bewray the ſecretes of a deare friend, who is to a man as his owne ſoule, ſeemeth to fleſh and blood an heynous matter: to deale ſo with a mans brother the ſonne of his mother, or with his daughter the bowels of his owne bodie: the law of nature doeth crie out of it: and yet for the glorie of our God, we are not onelyonly in ſuch a caſe to reueale this againſt them, but our ſelues to be the chiefe doers in the death & execution of thē: which telleth vsus that with the true worſhip of God and religion, neither friendſhip nor nature may enter anie compariſon: nay it telleth vsus that at the bringing in of Idolatry & a ſtrange religion how ſecretly ſoeuer the ſeedes therof ſhal be ſowen, rather thē by the impunitie therof, Gods glorie ſhould be defaced, and the daunger that is due for the neglect thereof ſhould be ſuſteined: we are not onelyonly to lay aſide naturall affection, but euē to breake into our owne bowels, & to bathe our ſelues in our owne blood. The caſe ſo nearly touching the glorie of our God, I am in good hope, that this which hath bene ſaid, ſhall ſufficiently perſwade your honour, to enter into ſome ſpeedie care & conſideration, how to ſuppreſſe ſo great & grieuous a danger. Your L. labour in this cauſe ſo directly and ſo daungerouſly dealing againſt the higheſt, hee can neuer forget to recompence: who hath promiſed to reward, euē to a cup of cold water beſtowed vpō the leaſt of thoſe little ones, who doe beleeue in his name The God of all glorie make you partaker of that honour, which is aſſured vntounto all them, who by theſe & ſuch like fruites of faith, ſhall trauaile the ratifying of their owne election, and the remouing of all ſuch enormities, or blemiſhes, which either hurt the health, or hinder the beautie of the Church.
Your Lordſhips moſt bounden to ſerue in the Lorde. Iohn Knewſtub.