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.

¶Notes vpon the booke entituled Euangelium regni, gathered by the Reue∣rend father in Christ I. Y. Byshop of Roche∣ster, with the aunswere of the Familie vnto the sayd Notes.

AS the Latin (a) is meane, so is the stile or (b) maner of writyng darke and obscure in many places: and al∣though the Author had not set to his name, yet it should seeme to be of some Friers doyng or some other that fauored the Church of Rome.

Aunswere of the Familie of Loue.

FOr (a) the first part where ye take exception at the meannes of the Latin (which yet perhaps ye would hardly match, much lesse better it all thynges considered) methinkes ye might out of reasonablenes consider, that y^e meannes of the Latin in any worke, is not any hinde∣raunce to a right and good matter: for the more common the Latin is, the easier it is to be vnderstanded of the sim∣ple Clerkes, and therefore that is not worthy of note to take exception at, for the single and lowly mynded res∣pect more the intent of a matter, then the florished stile or speach. &c.

(b) Secondly whereas ye finde fault at the obscuritie and darcknes of the Authors writyng, I might aunswere that it might séeme so much the more to be the same, that it geueth forth it selfe for (videl a worke procéedyng from the spirite of the Lord) and therfore hard to be vnderstode of all myndes of the flesh, and out of the industrious pru∣dencie of the manly reason or knowledge. (For then should they right wel vnderstand it, for the world can vn∣derstand her owne) whose wisedome maketh all men (in their manly wisedome) meere fooles, compassing the wise in their wisedome, and prouyng their thoughtes to

be but vayne will, therfore as S. Paule and likewise the Prophet affirmeth destroy the wisedome of the wise and reiect the vnderstandyng of the prudent. For it hath ben euermore an order with the holy ons of God, in the brin∣gyng forth of the holy thynges, to expresse it more out of the authoritie of the spirite, and with power (I meane out of the efficacie of the Lord had by their essential ope∣ration in their inwardnes) thē with the entising wordes of manly wisedome, that our fayth might not stand or rest grounded in the wisedome of man, but in the power of God: by which meanes the naturall man perceiueth not any thyng of the spirite of God. Yea the thynges of God and his wisedome, are mere foolishnesse vnto him. And therefore he shalbe founde happyer that becommeth deceiued with such a godly deceit, then shall those which are borne in hand to be in a right way and a good case be∣yng yet in the meane tyme directed with the dreames of mans fantasie in steade of cleare truth. &c.

Rochester.

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

The Familie of Loue.

HOw well soeuer the greatest part of the booke bee iudged by you to be nothyng, but a bare brief dis∣cours or rehearsall of the histories of the Bible: whiche any meanly learned (as you say) might do the like yet sée∣meth it to me to be of greater force neither haue I euer in my tyme heard or by readyng perceiued that the greatest learned among the prudent wisenesse (which rest groun∣ded more on y^e litterall knowledge of the Christiā verifie then on the beyng of the same) haue atchiued the like or

brought the match therof to light (all thyngs considered.) For it is not onely an euident declaration of the singular good will and operations of God towardes his creatures in respectyng and tenderyng their saluation, darckly figu∣red foorth in the Bible: but also and expresse manifesta∣tion of the approchyng of tyme, wherein the purpose of the Lord drawen a long and begon as the tyme state and age of the worlde would permit the same touchyng the disposing of the wicked world with her ministers and ad∣herentes, & the erectyng of the righteous world to florish there ouer in vigour for euermore becōmeth as he there testifieth. Full accomplished through the same seruice of God, or ministrations of his loue expressed or mencio∣ned in the same booke accordyng to the promises. To the which ministration God hath chosen the Authour as he there alledgeth to be a right minister, and prepared him thereto, in the fourme and sorte mencioned in the head of his booke, vnto which like function and holy annoyntyng no conceited Scripture learned or Doctour of the letter, that I can any way marke or perceiue hath in these dayes attained or reached. And whether that be a pretendyng of the Ghost or no, that will well appeare and be séene in his tyme by the sequele thereof (to wéete) in the perseue∣raunce and foorth goyng of the same among and with all such as shall endure to sée the triall therof. &c.

Rochester.

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

Familie of Loue.

THis is aunswered in the Section before.

Rochester.

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

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

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

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

The Pope hee calleth the chief annoynted, the chief By∣shop, or high Priest, who hath his heyng in the most holy san∣ctuarie of true and perfect holynes, most holy Father.

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

Next vnto Cardinals he reconeth Byshops whom he cal∣leth chief Priestes.

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

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

But most playnly the Authour sheweth him selfe a frend to the Church of Rome, saying: that many through conten∣tion

and discorde did cast of the Church of Rome, and dyd blaspheme her with her ministeries, and of their own braynes pretendyng the Scriptures, haue brought in other ministe∣ries and Religion: they spoke much of the word of God. Who doubteth that this is the voyce and iudgement of Papistes a∣gaynst Protestauntes and true Christians.

Familie of Loue.

WHere as you furthermore complayne of the insuf∣ficiencie of the expressing of Antechrist (as to say who he is and where to be founde) because the Authour applyeth him not to the Pope and his succession in the Church of Rome, it séemeth if the matter were well loo∣ked vnto, that mē should finde that Antechrist euen in the very selfe same place from whence you gather your ex∣ception flatly detected: (although he is not so employed to mēs contētations) for if men could sée what Christ accor∣dyng to the spirite is, as he is a liuyng power of God, were whereas his whole scope & drift of writyng stret∣cheth) they should then right well perceiue thereout that the man of sinne and child or broode of the Deuill and cō∣demnation (beyng a right aduersarie or an expresse con∣trary beyng vnto Christ, the righteousnes of God the fa∣ther) and raignyng in all states of men generally. Beyng fleshly Popes or other, from the tyme of the declinyng of the man from the true fayth in Christ the light of lyfe to the addictyng of him selfe to the lye or darcknes or euer such tyme as they become conuerted to their God and are regenerated in the spirite of their mynde, is the grea∣test Antichrist which also frō the very begynnyng as like∣wise in the very corporall appearaunce, of Christ in the flesh (like as S. Iohn also expresseth) impugne it and per∣secute it in the truth of God (and that in the inwardnesse of the man to the establishyng of all vnrighteousnesse in him, and not onely a certaine disordred or abused Papi∣strie (yea or euer the Papistrie was thought of) which no

Pope also (or such outward fleshly creature) could or can euer worke or bryng to passe. And therefore deceiue not your selfe in the point, to iudge the Author to be a main∣tainer of any fleshly or creature like Pope with his adhe∣rentes in their abusion of Ceremoniall seruices & Cere∣monies: but he driueth his matter onely (as in his worke beyng well noted you may sée) to this point (to wit) that after the entraunce of the darknesse once chaunced (the manly generations beyng falne away from the fayth to∣wardes God, which was established by Christ in his A∣postles and Disciples) the old Fathers grew out of a zea∣lousnes of the mynde towardes God and his righteous∣nesse, to institute certaine Ceremonies and seruices (so neare as they could out of their insight and comprehen∣dyng, that they by their diligent study and searchyng of the Scriptures had attained vnto concerning Gods truth hit the same) that resembled or were conformablest to the holy and diuine Scriptures to a commemoration of the thyngs wrought and brought to passe before with Christ and his holynes in the very true beyng to the susteinyng and staying vp of the ignoraunt people in the tyme of darknes from fallyng into any greater absurdities, enor∣mities and errours, that might haue happened vnto thē and which also did happen vnto many such as malicious∣ly and obstinately, not rightly seyng but rather in mea∣nyng to set vp some better, degressed and winded of them selues there from and maliciously blasphemed and con∣tinewed the same, tell that the light of Gods truth might spryng foorth agayne or be erected in the seruice of the loue, accordyng to the promises and goeth not about to establish the same in, and of their ceremoniall (much lesse abused) seruice and Ceremonies (where about men pre∣sently so greatly striue and varie) now in this present tyme of the light of loue) whiche he affirmeth to be y^e day of the cleare & righteous iudgemēt of God: wherein god will restore all thynges to their right (to wit) bryng or set the lye in his lying beyng to be condemned in the hel∣lish

caue, and the truth likewise in his right fourme or degrée, to wit to preuayle florish and beare sway ouer the vnrighteousnes for euer more.) Whereby that the will of God might euē so be accomplished in earth as in heauen. Wherefore me thinkes that should be very small discer∣nyng in such as can not distinct the shadowes figures or image of a thyng from the body it selfe, or the very true beyng either substaunce of the same. And that he speaketh of mens ignoraunce in that place, and touchyng their slender knowledge & vnderstandyng in Gods worde that layeth he forth flatly to the effectuall word and not the i∣magelike or written word wherein the right Christians are not iniuried but the conceited Christians detected.

Rochester.

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

Familie of Loue.

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

Rochester.

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

Family of Loue.

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

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

Rochester.

WE are sure that the holy Scriptures were wrighten by the (spirite of Loue, and truth,) the holy ghost: And

conteine all true and necessary and sufficient doctrine for our saluation, let vs not hould vpon men: proue all thinges, hould that which is good, beleue not euery spirite but proue the spirites.

Family of Loue.

I Graunt that right discerning is good, and commeth from the Lord, and through him from them, whome he and not themselues placeth, and by them that are set in the right place of iudgement by the Lord himselfe, and not by those that sitt on their owne stoole: for it is to be doubted that so many as take vpon them that office of iudgemēt, or medling with gods matters or euer Christ be come vnto them, or haue a liuing shape in them, that they all will comme to short in their reconing. &c.

I may not deny but that there is conteined in the scrip∣tures geuen by inspiration of God (being rightly vn∣derstanded, followed, and obeyed,) necessary and suffici∣ent doctrine of saluation: but for want of these thrée prin∣cipall pointes, many haue small profite truely. I could also with all my hart wishe that man with man commit∣ted not filthines, nor depended one vpon an other: but to stay them onely on the Lordes truth, and not on flesh and bloud, so were then all controuersies at an end.

It were well also to proue all thinges: but not as se∣meth me by the crooked rule of mans owne iudgement, or fleshly minde and concerning, nor by his imagination (without the light of Gods truth, or spirite of righteous∣nes and loue:) taken on in constructing, and wresling of the right sence and minde of the scriptures which being seperated from the light of lyfe, as he in the same worke alleadgeth is a closed booke, or a darke word without light, and the seruice administred thereout as a dead bo∣dye without a soule, or as a dead wife deceased from her husband, which could bring fourth no children of lyfe. For what can the naturall man iudge, that is altogether ignoraunt of the thinges of God, or yet open the holy

thinges without the key of Dauid, or behould the Pa∣radice of God, when as men can not frely enter the Se∣raphin with his fiery sword not being taken away: or yet iudge of an other which hath ouercome, and attained to haue a new name, written in the white stone: that lyeth himselfe, yet in the meane time altogether be wrapped and buried vnder the bondage and subiectiō of the earth∣ly being, and vngodlynes. &c.

Consider therefore euery thing in his right degrée (if you be endewed with ghoastly vnderstanding, and pos∣sessed with the right spirite of iudgemēt,) and then out of your spiritualnes iudge all thinges according to the bal∣lance of equitye, and trying squaire or measure line of righteousnes in the lyfe and truth. Trie also the spirits by the same rule, and be not vnbeleuing towardes the right spirit, but follow and embrace that which is good. For if you can shew vs any passinger God of Israel, or a∣ny better lawe, rites, and ordinaunce: then is his lawes, rites, and ordinaunces, or anye perfecter life then the loue: whereon Christe with his holy ones haue heretofore testified, (Whereto also the Author presently as a concordable witnes with the same doth on∣ly point and direct vs) or that there be any better thing then the eternall lyfe and the loue it selfe. So let not thē that same most best, be withheld from vs (whilest that we onely enforce vs thereunto) that we might serue euē so the onely liuing God in vniformenes of hart, and vn∣partialitye of minde together with an vpright righteous∣nes, and holynes.

Take this briefe freindly & well meaning aunswere to your exceptions in good part, and way it not as a mat∣ter done to defend the worke by the way of contending: but rather as one out of goodwill doe but geue you occa∣sion thereby to weigh more distinctly, and reasonably of that which commeth so lyuely, & freindly to your hands, out of grace, to your profit and welfare. Therefore saue labour for making any further reply hereunto, least you doe but lose your trauaile herein, for Christ with his ho∣ly

ones will not now in this same day of the Loue (lyke as doe the princes of the earth whose kingdome is of this world) set vp and maintayne his kingdome with conten∣tion, and discorde, but with peaceablenes, louing kind∣nes and long suffering. But if one listed to sée wrestlers bestirre them in their play: then for to graunt them le∣uill ground, he might not well denay. And yf one should trauers the right of his case: then must the Iudge sit vn∣parciall in iudgement place, so shall then all matters in equalitye out fall: but otherwise be peruerted and op∣presse right we shall.

Vale

{quod} F. L.

Notes

• Generaly HN. his Euangelye is to be mislyked for.
• Odious compa∣rison of the Fam.
• Fam. maketh Gods word hard to be vn∣derstode, so doe the Papistes contrary to the scripture. Prou. 8.8.9. Psalme. 19.7.8. All without the Fam. fleshly and worldly min∣ded.
• Vntruth for the Prophet Esay, and the rest are very eloquent
• All without the Fam. directed with dreames of mans fanta∣sie.
• No booke of a∣ny wrighter like HN. his E∣uangelye.
• HN. his Euan∣gelie in Exposi∣tion of darke fi∣gures in the Bi∣ble.
• No learned mā in these dayes like HN.
• HN. a Papist.
• Chap. 31.
• Chap. 31. sent. 4
• Christ what he is according to the Familie.
• Antichrist no∣thing but sinne according to the Fam.
• Two kyndes of Gods worde af∣ter HN. his Fa∣milie.
• Luke. 16.28.
• A notable vn∣truth for HN. no where in his bookes doth wish mē to read the Scriptures.
• Horrible blas∣phemie HN. his booke of Euan∣gelie made e∣quall with the word of God.
• Ephe. 5.21. 1. Iohn. 4.1.
• No man may iudge of doc∣trine but the Familye.
• Louely Poetrie of the Familie.