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cause_n	efficient_a	faith_n	justification_n	3,392	5	9.4028	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15388	A confutation of certaine articles deliuered vnto the Familye of Loue with the exposition of Theophilus, a supposed elder in the sayd Familye vpon the same articles. By William Wilkinson Maister of Artes and student of diuinitye. Hereunto are prefixed by the right reuerend Father in God I.Y. Byshop of Rochester, certaine notes collected out of their Gospell, and aunswered by the Fam. By the author, a description of the tyme, places, authors, and manner of spreading the same: of their liues, and wrestyng of Scriptures: with notes in the end how to know an heretique.	Wilkinson, William, d. 1613.; Young, John, 1534?-1605.; Niclaes, Hendrik, 1502?-1580?	1579 (1579)	STC 25665; ESTC S101312	139,324	194

is Christes spouse not to an harlot and shameles strumpet Ierusalem aboue is frée and is the mother of vs all but your Agar is in bōdage and is cast forth with her children The Lord geue you grace to consider in what case you are There is no fauour of God to them that forsake his truth and cleaue vnto errour Most of your illuminates haue ben professors though now most deriders of the ghospell and skoffers of Religion making a profession of religion but inwardly hauing denied the power thereof The further you walke in darcknes the greater is your daunger An addition to the 4. Article THe same doctrine is in diuers other places affirmed that there is no pardon c. 1. Exhort cap. 11. sent 10. cap. 15. sent 29. c. cap. 18. sent 7. Euang. cap. 41. sent 7. ARTICLE 5. HN. No Ministery WE must haue respect vnto the seruice ministred in the Familie by the Elders thereof For God hath chosen vnto him selfe the Familie of loue and this seruice of the holy and gracious word for their ministration is the safe making ministration Neither is there any minister of the worde rightly called but by their Familie Theophilus BEcause their exercise is obedience and loue accordyng to the requiryng of his word William Wilkinson TRue it is that Gods ministery is an holy and sacred thing in thought not to be violated in word and déede greatly to be had in reuerence For they which are Gods messengers doe bryng the glad tidynges of deliueraunce from sinne and Sathā vnto the people of God. They are Gods watchmen and do warne vs of the commyng of the enemy which like a roaryng Lion goeth about séekyng how hee may deuoure vs. And because their mouthes should kéepe knowledge of them must wee aske for the vnderstandyng of the word and enquire after the will of our God yet doth not all this proue that that ministration which is by you of that faythlesse Familie forged is the true and holy ministration For sometyme as now in your Familie it cōmeth to passe that false Prophetes will say thus sayth the Lord and yet the Lord hath not spoken They will presume to preach without a vision and prophesie without a burthen runne when God biddeth them not go take the testimonies of the holy ones in their mouthes when yet the Lord sendeth them not Heretiques will with a face of the Churche séeke to out-face both the children of God and the truth also Thus then not euery one that pretendeth is called in déede for some come not in at the doore but clyme in at the windowes and as many as come before Christ and set downe a contrary requiryng as ye do he is a Wolfe séeketh but to rauin Not euery one that crieth Christ Regeneration the spirite a perfect and true incorporatyng into the vpright beyng a consubstantiation and counityng with God is a true teacher and faythfull Christian Nor euery that taketh vpon him to expounde knoweth the meanyng of the word For many of you when as ye would be Doctours of the word had néede to be instructed in the very principles of fayth and first grounde of Religion So the true Ministers haue both a publicke and externall callyng by man as also a priuate and internall callyng by God which who so hath not he is an hereticall intruder and no propheticall Minister of God nor Preacher of the most holy one The whiche internall and externall callyng to the Lordes haruest to be a true labourer if any man shall pollute with his lewde life and light conuersation he is at the Lordes hand to be beaten with stripes without number Yet if any man shall say well and doe euill whiche God forefend with man it may discredit him that doth speake well and yet do amisse with God euill déedes doe not disanull the truth of doctrine as good déedes proue not euill doctrine to be true A ring of gold in a swines snowt ceaseth not to be a ryng of gold though a swine weare it pearles are pearles before dogges or swine The broad seale of England is highly to be honored for the Maiestie of the Prince therein appeareth though some tyme the partie that may cary it may bee a lewde person and a Godles Atheiste The word and Sacramentes ministred by wicked men cease not by their administration to haue their force For the wickednes of man can not ouerthrow the institution of god Where I in good conscience testifie that I speake not to defend corrupt life in any man but to vphold the truth of good liquor in an vnsauery vessell and gods good worde and sacramentes in a minister of an euill lyfe and conuersation For that Iudas and Iames in their ministery gaue the same word and wrought to the same wonders yet the one a reprobate the other an holy one and a perfect Saint of God. So then this reason that in corners your froward Familye vseth to whisper agaynst euill men though Gods Ministers is Anabaptisticall Your Ministers liue not as they teach Therefore their doctrine is not true In Scripture I know this reason is often vsed Your lyfe is not according to the law your profession Therefore you are hypocrites and dissemble with me sayth God. The former fond argument I neuer hard of any man that is sound for iudgement and sincere for godlynes The same reason is by your Familye and by your good minded brethren the Papistes alledged agaynst the truth now preached after this sort We worke better then you therefore our religion is truer they yours The first exposition if you know what proposition meaneth I deny and also the argument More than we they marke I graunt so had they néede that will haue heauen by desert or els will-naue none of it but better they doe not Quod non est ex fide peccatum est What is not of fayth c. The Pharisie gaue more almes tithes c. than the Publican yet was the Publican more iust by much then the Pharisie Not to worke but to worke well in Gods sight is commendable Non tam quid quam quomodo operamur inquiret dominus Not so much what as with what fayth we worke that will God demaund Thus haue I obiter and by the way touched your Families Papisticall Anabaptisticall argument whereof the one will be saued by the fulfilling of the lawe the other will haue markes concurre with fayth in the matter of Iustification cleane contrary to S. Augustine who sayth Opera sequuntur iustificatum non praecedunt iustificandum The workes we doe follow as fruites and goe not before as the efficient cause of our iustification And thus much of the worthines of the Ministery and ministers thereof Whome I counsell you to reuerence in better sort both in worde and writing than ye haue done For you know what Christ sayth he that despiseth you despiseth me c. and

be reduced into these two partes the first conteineth his aunswere to the 22. Articles of the Libertines where after his manner he is very eloquent in heaping vp phrases to what end he wotteth best if it be to describe a Libertine he did very vnwisely in that for breuityes sake he referred vs not to the 1. Epistle of the Fami written to M. Rogers pag. 73. b. lin 15. where very artificially he defineth a Libertine in few wordes after this sort He that knoweth not the doctrine of HN. is a fre one or Libertine thus if he had done in few wordes thē should his wit and his wordes haue ben equal wheras now running the furthest way about it may be verified of him that was sayd in the lyke case of a person not far vnlyke Theophilus satis loquentiae sapiētiae parum many wordes but small wisedome And thus much with the notes in the margēt vnto the first part of his diuisiō Theophi first reason to approue that the doctrine of HN. is a true doctrine is taken from the effect thus The effect is good Therefore the efficient in the which argumēt drawne from that profe it is failed when that is put for the effect which is not the effect as thus The knowledge of the scripture is cause of heresie Ergo it is not good that scripture should be knowne Agayne The reading the histories of Lots incest and drunkennes of Lia and Rachell the wiues of Iacob of Iudas and Thamar c. be euell examples and yet to be read in the olde Testament Ergo to read in the ould Testament is vnlawfull for hurting of honestye This Argument is false from the effect for it putteth the reading of the Scripture to be the cause of whoredome whereas that is not such a cause as Staphilus dreameth of so that herein then ye sée the fault of this Argument wherein it ceasseth to be so strong as HN. would haue it Theophilus reasoneth thus the effect of the doctrine of the Familie is good therfore the doctrine it selfe To this I aunswere that Theophilus supposeth that whereas diuers liue honestly in the Familie that is brought to passe by HN. his doctrine that is to be denyed for whereas they now liue and honest vpright and Christian life this they learned of the preachyng of the Gospell before euer they were infected with HN. his heresie so that thereby they rather bewtifie it then are bewtified by it And for proofe hereof it is manifestly apparaunt that the younger nouices mē be in HN. his hereticall doctrine the honester they are in life and conuersation but when they leaue once their singlemyndednes and grow vp to the manly oldnes in the Loue and come as they thinke nearer to the perfection of the vpright beyng then the wicked spirite beginneth to Lord ouer them and sinne to haue a liuyng and dayly shape in them So that the déeper they wade in this mighty streame of the louely ministration the nearer they come to the hiest pitch of being altogether Godded with the nature of their new foūd Idoll which in stede of the true God they haue set vp vnto them the greater rule and sway doth the wicked nature of sinne beare in them And why so truly because that in their childish yongnes of the loue the worde of the Lord is of some credite with them So that thereby they are bridled from sinnyng but when they shall leaue that candle and light vpon false lightes as the perfect do when they come toward this perfectnesse then their lyues are euery day more vngodly then other That this is true in HN. his Dictatis or Documentall sentences is manifest where he sayth As long as the beleuers of the word are yet young or childish in the procreation of the seede of the promise that becōmeth borne in them out of the belief of the world And are not yet growē vp to the Elderdome of the perfect beyng Ephes 4. b. of the word which is the appointed tyme of the father ouer all beleuers of the world so stand they yet although they beleue vnder the ordinaūce of the Lord or his word not therfore that they should alwayes remaine as subiect there vnder But vnto the appointed tyme to wit till vnto the manly old age in the godly vnderstandyng of the holy word as there is sayd that is till that the Sinnes be subdued c. The which wordes of HN. as they haue bene the roote of all Anabaptistrie and Libertinisme For that these sectaries haue boasted they could not sinne in their perfection and therfore néeded neither the word nor the Sacramentes so doe they playnly confirme th●● whereunto I haue alledged them videl So long men liue vpright as the doctrine of HN. is not knowen vnto them and that HN. his Elders are more corrupt in lyfe then the simplest in the Familie Secondly it is offended in this Argument because it is drawne from the second table of the Cōmaundements vnto the first that he liueth honestly before men therfore he is good in Religiō before God. Whereas the reason should be cleane otherwise frō the first table vnto the second this is an vsuall maner in Scripture wherby the holy Ghost laboureth to discry an hypocrite In Esay the holy Ghost reasoneth thus Ye seeke me dayly and will know my wayes euē as a nation that did righteously and had not forsaken the statutes of their God they aske of me ordinaunces of iustice they will draw neare vnto their God saying wherefore haue we fasted and thou seest it not we haue punished our selues and thou regardest it not Thus they reason as the Familie do we fast c. Ergo we are Religious and godly men but God turneth the Argument cleane otherwise thus Ye are oppressours vers 34. ye are vnmercyfull to the poore vers 7. ye are oppressours vers 3.4 ye are vnmercyfull to the poore vers 7. ye are extortioners and ingraters vers 6. Therfore are not honest men in Religion neither feare God aright The selfe same reason is vsed by S. Iames to reproue the dispersed Iewes which boasted of their vpright Religiō they are proued to be hipocrites and dissemblers before God from the same table as before You refrayne your toungues but deceiue your owne hartes therfore your Religion is in vayne And agayne Ye visite not the fatherles and widowes in aduersitie Therfore your Religiō is not pure and vndefiled before God. And thus still we sée that the Familie reasoneth not aright for that they frame their Argument amisse as also doth Theophilus in this place But this is not Theophilus reasō in this place alone but in the Brief rehearsall the same is likewise vsed as an inuincible Argument to proue the professed Religion by the Familie is the truth where he likewise argueth thus The voyce of the countrey where we dwell approueth we are honest before