Answer to Mr Jacobs Defense of the Churches and Ministry of England, To the reader · Floating text 3
D. B. his Preface to the Reader. Section. 3.
2. Secondly, I would deſier the Reader not to be caried away with the multitude of corruptions, from the Queſtion or matter in hand, (viz. Whether the good doctrines of the Churches of England are ſufficient to ſalvation in them that in ſimplicitie of heart beleeve & imbrace them, notwithſtnding the multitude of errors and corruptions which Maiſter Iohnſon repeateth to the contrary:) But to have an eſpeciall regard vntounto the ſame. Which is the maine poinct that hath & doeth altogeather deceive them, viz. To have an eye to the corruptions in the Miniſtery, worſhip, & governement of the Churches of England; But never to looke vntounto the nature & force of them, whether ſimply of their owne nature, they overthrow faith & Chriſtianity, or whether they be held of obſtinacy & a convicted conſcience, or not. Therefore I pray you marke & examine the errors which they reckon vp, (& I deſire the ſame alſo of them, for whoſe good eſpecially I publiſhed this Treatiſe.) And after due conſideratiō, ſee if thoſe errors are ſimply of that nature which before we have noted. If they be not, (as Maiſter Iohnſon nor all the men in the world, ſhall ever be able to prove they are:) Then do they gett no aduantage by thoſe errors, to this purpoſe which they vrge them for, although they were Thrice as many*Notvvithſtāding they are to many already. more as they are. Thus they may ſee how they have all this while ben deceived, & are now to ſeeke a new for defence of their ſeparation. For I hope they will not ſay, That every error, held in ſimplicitie by Chriſtians, doth cut them off from ſalvation in Chriſt; Then ſhould they condemne themſelves, vnleſſe they hold Anabaptiſticall perfectiō, which ſurely though I thinke they hold not ſimply in their conſciences; Yet in their practize (by condemning others ſo peremptorily, that jump not even with them in every poinct) they come very neare it: But let this paſſe; wee ſee then, That of neceſſitie, the nature of the errors muſt be regarded, EueryEvery ſinne is not alike. Me thinkes then, that they ſhould affoard that favour to others, which they would have others affoard vntounto them: namely, That as they would be accompted true Chriſtians, through their faith in Chriſt, notwithſtanding their errors (which they muſt acknowledge*Pſ. 19.12. 1 Cor. 13.9.12. are infinite many in this life.) So they ſhould accompt of others in the like caſe: which even common ſence & humanitie would require them to graunt.
To impreſſe this thing a little better in their myndes, I will a little turne my ſpeach vntounto them. And I would pray them, to call to mynde the many errors & corruptions which they beare with amonge themſelves, & lay them & the errors with vsus togeather, & they ſhall ſee their equality.
Some of you, hold it vtterly & ſimply vnlawfull, to ſweare by a booke, to prove a will, take an adminiſtratiō or ſue in the Eccleſiaſticall Courts: To ſhut vp your ſhops vponupon Holly dayes & Feſtivall dayes, &c. And that theſe are the inuentions of Antichriſt, &c. And others of you, hold theſe things al…ogeather lawfull, & have & doe put them in practiſe, with many other ſuch like things which I could name. But theſe ſhall ſuffice.
Now the thing which I would frō hence note is this. Can you among your ſelves beare with ſuch weighty poinctes as theſe, which you ſay are the inventions & traditions of Antichriſt that man of ſinne, which (in your accompt) are the‡I vvould you knevv the marks of the Beaſt a litle better. marks of the Beaſt,†Rev. 14. which whoſoever receiveth, ſhall drinke of the wine of the wrath of God, & ſhalbe tormented in Hell fier for ever? And will not your ſtomackes ſerve you, to beare with the Churches of England, in the like, or rather in far leſſer matters? what equitie is there in this? Surely you are (for the moſt part) ſo wholy given, & bend your wits & myndes ſo much, to looke into the eſtate of other men & other Churches, & to apply the ſcriptures to them: As you ſildome or never look into your owne eſtate, or apply the ſcriptures to your ſelves: But looke vntounto it, it will be your decay in th'end. You may fee then by your owne practize all errors are not alike: Obiection. But yet, will ſome ſay, are not all the ſcriptures & commaundements of God fundamentall, & to be obeyed alike? &c. Let ſuch conſider of this ſcripture 1 Cor. 3.12.15. amōgſt many other: which plainly proveth, Anſvver. that many errors (ſo they be not of obſtinacy) may be built by a Chriſtian vponupon the fundation Chriſt Ieſus, & yet be a true Chriſtian ſtill: For which ſee further Maiſter Iacobs anſwer in pag. 192. Againe there are errors ſimply fundamētall, which of their owne nature cleane aboliſh frō Chriſt ſuch are the errors of the Arians concerning the Deitie of Chriſt: of the Anabaptists concerning his humanitie: of the Papists cōcerning Iuſtification by workes, praying to, & truſting in Saincts, and ſuch like, which directly raze the very foundation. But that any one, or all, of the errors in the churches of Englād are of this force (as you would ſeem to hold by all your 9. Reaſons) is moſt impious and vngodly to affirme: And as Maiſter Iacob very well noteth in his anſwer to every one of them: You therby overthrow the Martyrs in Queene Maries dayes, from being chriſtians, who held the very ſame corruptions in their miniſtery, worſhip, &c. which is now held in England: But ſay you, the Martyrs ſaw ne further. Then you confeſſe againſt your ſelves, that our errors doe not ſimply aboliſh from Chriſt (as you every where affirme moſt vngodly, eſpecially in defence of your 7. Reaſon.) But that if men in theſe things ſee no further, they are in the ſame eſtate with the Martyrs. Now if you would have your Reaſons hold, you muſt prove the churches of England all conuicted in conſcience, which I hope you will not go about to doe.
Thus much concerning the nature of our errors, whether they be of obſtinacie, or againſt the fundation directly: which is the Second note I deſier to be obſerved.
The Aunſwer. This ſecond note of his, is as fooliſh, as frivolous, as contumelions, as the former. See it here, in his chaunging of the queſtion between vsus: in his leſſening of theyr corruptions: in his miſmatching of things vnequall: in his abuſing our difference of judgement, and reviling off vsus: in his perverting the Scriptures, and example of the Martyrs, &c.
The Queſtion between vsus, is not as he pretendeth, but thus: Firſt concerning them, VVhether the good doctrines of the Church of England being joyned together vvith theyr Antichriſtian errors and corruptions, do make theyr Aſſemblyes and people in that eſtate to be true Churches and Chriſtians. Then concerning vsus, VVhether notvvithſtanding the good doctrines profeſſed in theyr Church, vve may and ought to ſeparate from theyr Antichriſtian Miniſtery, vvorſhip, confuſion &c. That thus the queſtion ſtandeth between vsus, themſelves cannot deny: though they ſeek to alter and turne from it here and every where. Therefore do we alſo deſier thee (good Reader) to mynd it well and not to be carryed away (with the view of theyr good doctrines alone) from the queſtion and matter in hand: but alway to have an eſpeciall regard therevnto.
Notwithſtanding if the queſtion were as here he pretendeth, perthen both his owne and all Mr Iacobs defence of the Church of England is even thus alſo quite ouerthrowen. For now it appeareth that both of them do vnderſtand theyr Argument following, as if it were thus propounded:
Whatſoever is ſufficient to make a particular man a true Chriſtian and in ſtate of ſalvation: that is ſufficient to make a company ſo gathered together, to be a true Church,Mr Iacobs Argument: as it is novv vnderſtood by themſelves. notwithſtanding the multitude of errors and corruptions retayned among them.
But the whole doctrine, as it is publikly profeſſed, and practiſed by Law in England, is ſufficient to make a particular man a true Chriſtian and in ſtate of ſalvation. viz. ſuch a one as in ſimplicity of heart beleveth and embraceth it): And the publik Aſſemblyes of England are in theyr eſtate companyes ſo gathered together (that is, they do in ſimplicity of heart ſo beleev and embrace).
Therefore it is ſufficient to make the publik Aſſemblyes of England true Churches, notwithſtanding the multitude of theyr errors and corruptions.
The Argument then being thus propounded, as by this note of his it muſt needs be, marke (I pray you) what followeth herevpon. 1. That as it hath ben propounded hitherto, it concludeth not the Queſtion, but is lame both in the Propoſition and Aſſumption: as I have noted more particularly hereafter. Pag. 4. 10. 12. 13. 93. 97. 99. 106.
2. That in theyr eſtate we muſt mynd, not theyr good doctrines alone, but theyr errors and corruptions withall. Of which there is never a word in all theyr Argument. See it, Pag. 3: 4. 63. 171. 172.
3. That the falſehood both of the Propoſition and Aſſumption is now ſo manifeſt, as the very propounding of them thus, is ſufficient to refute them. But for this alſo ſee further, Pag. 5. 11. 12. 13. Now to ſpeak here but of the latter braunch of the Aſſumption onelyonly, let them tell vsus, iff themſelues think theyr Aſſemblyes and members thereof, do in ſimplicity of heart beleev and practiſe the good doctrines of theyr Church. Nay, will they ſay that the Prelates (the chief officers and pillars of theyr Church) do ſo embrace them? Not to ſpeak of the many thouſands of theyr Church, who do not ſo much as know the doctrines of truth retayned and … them. So far are they from profeſſing and practiſing them in ſyncerity. And yet are they aſwell as the beſt, members of theyr Church: partakers of theyr Sacraments: Miniſters, Governours, copartners, of theyr Worſhip, Aſſemblyes, procedings &c.
4. Finally, mynd that the Argument and Replyes following ſpeak of the profeſſion and practiſe of all theyr Aſſemblyes and members thereof, as they ſtand according to Law. Pag. 3.6. But here he ſpeaketh onelyonly of ſuch among them, as do in ſimplicity of heart beleev and embrace theyr good doctrines: and therefore neyther of all theyr Aſſemblyes, nor of all the members of them. See then here how inſufficiently they have reaſoned, and how deceitfully they have dealt all this while. Beſides, the queſtion being of a viſible Church, he ſpeaketh onelyonly of ſuch as may belong to the inviſible. Which is not to the poynt in controverſy. For the profeſſion and practiſe according to Law (ſpoken of in the Argument) may be knowen and diſcerned of men: the ſimplicity of the heart (here ſpoken of) God onelyonly kooweth. Thus with wynding in and out, they have loſt both the queſtion: and themſelves too (I feare) if they returne not in tyme and with ſimplicity of heart vntounto the Lord.
The nature and force of theyr corruptions (derived from Antichriſt the deadly enemy of Ieſus Chriſt) is purpoſely handled in the diſcourſe following, in the 1. 2. 3. 6. 7. and 9. Reaſons. The Apoſtle ſaith, that even*1. Tim. 4.1.2.3. the forbidding of Meats and Mariage, is a departing from the faith. Mr Beza ſpeaking particularly of the Church of England, and but of fower or five off theyr corruptions, viz, plurality of benefices, licences of Non-reſidency, licences to marry, and to eat fleſh, ſaith that‡Bez. Epiſt. 8 the Antichriſtian Church hath not any thing more intolerable, yea that the retayning of theſe is not a corruption of Chriſtianity, but a manifeſt defection from Chriſt. Now if fower or five of theyr corruptions: yea if two of them, be a manifeſt departing from the faith of Chriſt: what may we think of theyr whole Hierarchy and multitude of Antichriſtian abominations retayned among them beſides?
Yet this mans conſcience is ſo feared, as he feareth not to ſay though they were thrice as many as they are / yet they are not to the purpoſe for which they are vrged, that is: to convince the Antichriſtian conſtitution of theyr Church, and to warrant ſeparation therefrom. Which is as much as if he ſhould ſay, more plainely, Let the Apoſtels ſay of it what they will: and let Chriſt himſelf commaund vsus never ſo ſtraitly to ſeparate from ſuch, and to towch no vncleane thing at all: (1. Tim. 4.1.2.3. 2 Theſ. 2.3. Rev. 18.4. 2 Cor. 6.17.) Yet it is to no purpoſe, if D. B. and Mr Iacob with theyr conſorts agree otherwiſe.
The Anabaptiſticall perfection then, whereof he dreameth, he may well apply to himſelf and his fellowes: who will be perfit and holy in theyr way: if theyr owne faucyes perſwade them ſo: albeit they ſtand in never ſo many knowen errors: and thoſe alſo of Antichriſt: yea and peremptorily condemne all ſuch as partake not in theyr ſinnes: but ſeparate from theyr Antichriſtian worſhip and Miniſtery / as Chriſt hath commaunded.
The way ād cōſtitutiō of our Church, is according to the Teſtamēt of Chriſt. Weakly in deed ād with much imperfectiō do we walk therein by reaſō of ſinne that doth ſo compaſſe ād cleave faſt vntounto vsus. Neyther was there ever in the world any Churches or Chriſtians: whoſe caſe was not ſuch. Nor can we ever look for other vponupon the earth. Even the Prophets and Apoſtles have thus acknowledged of themſelves. Eſa 64.6, 9. Pſal. 19.12.13. and 103.10. Iob. 9.30.31. Hab. 3.1. Rom. 7.14. &c. 1 Cor. 13.9.12. Heb. 12 1. Iam. 3.2. 1 Pet. 4.17.18. 1 Ioh. 1.8.9.10. and 2.1.2. But ſhould we therefore be perſwaded to abide in knowen errors: or to iuſtify ſuch Churches as ſtand in the way and conſtitution of Antichriſt? Common ſence might teach to reaſon otherwiſe, and to diſcerne between things that differ ſo much, as theſe doe, one from another.
For our difference of judgement in ſome things, if it were as he ſaith, yet it would nothing availe them. The*Act. 11. & 15. and 21. Chap. Rom. 14. ch. 1 Cor. 8. and 10. chap. Phil. 3.15.16 Chriſtians in the Primitive Churches differed in iudgement amōg themſelves in divers waighty things, ſome concerning Iudaiſme: ſome concerning Paganiſme: &c. And ſynce that tyme:“See the Acts and Mounuents &c. the Martyrs in Queen Maryes dayes and former ages did in ſundry things (and thoſe of great moment, and concerning Antichriſts religion) differ in judgement one from another. Should theſe therefore have approved and taken part with the Iewiſh, Heathniſh, or Popiſh Churches in theyr other errors: wherein they did joyntly ſee and witneſſe the truth againſt them? Or will he ſay: there was therefore no equity in theyr dealing: becauſe they did it not? Or that they were ſo vvholy given and bent theyr vvits and mynds ſo much, to look into the eſtate of other men and other Churches, and to apply the Scriptures to them: as they ſeldome or never lookt into theyr ovvne eſtate, or applyed the Scriptures to themſelues? Yet thus abſurdly and vnconſcionably doth this man reaſon againſt vsus. Off which more hereafter.
Now for the particulars here mentioned: the firſt which is of ſwearing by a book: is an impudent vntruth: ſo far as ever I knew or heard of any among vsus. Not onelyonly ſome but all of vsus hold it ſimply vnlawfull to ſweare by a book. It is*Deut. 6.13. the Name of the Lord onelyonly, by which all men ought to ſweare. Thus we do all profeſſe and practiſe. In deed about the ceremony of laying the hand vponupon the book (thereby to ſignify that we do take the oath) there hath ben queſtion ſome thinking that it might be ſo done, as†Gen. 24.2.3.9. Abrahams ſervant (when he took an oath) put his hand vnderunder his Maiſters thigh, and perſware vntounto him onelyonly by the Lord God of heaven and earth: or as Abraham did himſelf lift vp his hand to the Lord, when he ſware or vowed vntounto him as we read: Gen. 14.22. Others thinking that becauſe it hath ben ſuperſtitiouſly abuſed: and ſtill may nouriſh in the ignorant the error of ſwearing by the book: that therefore it ſhould not be done. 1. Theſ 5.22. And notwithſtanding this difference yet all of vsus (for the reaſons laſt alleadged) think it better to be left then retayned ſtill, and ſome other ceremony free from ſuch pollution and daunger (as the lifting vp of the hand to heaven: or ſuch like) to be vſed inſtead thereof.
For probates of vvils, taking of adminiſtration, ſuing &c. ſome it may be think: that the things themſelves being in theyr nature meerly Civill: and the ordering of them being put over to the Doctors and Profeſſors of the Civill Law: they might thus far be admitted. And this ſo much the rather: becauſe if all the Popiſh Hierarchy and Canons were quite aboliſhed out of the Land (as they ought to be) Yet an order for theſe things notwithſtanding were ſtill to be had, and ſuch as are ſkilfull in the Civill Law might be employed thereyn: aſwell as any other of the Common wealth: being by the Prince and Magiſtrae…s appoynted therevnto. Others thinking / that inaſmuch as theſe cauſes / Courts / ād Officers are now in theyr eſtate committed to the Prelates (whoſe functions are meerly Antichriſtian) that therefore they ſhould not be admitted at all. Yet here agayne / all of vsus agree in this / that the whole Hierarchy with whatſoever belongeth thereto, is wholy to be abandoned and refuſed, and no ſpirituall communion to be had therewith at all.
For ſhutting vp of ſhops on Holy dayes and Feſtivall dayes &c. (as he doth Popiſhly terme them): What if ſome think / that our bodyes / goods / and lands: being ſubiect in the Lord (as they ought) to the Magiſtrates, that therefore they may at theyr appointment then ſhift by theyr ſhops, as they do on the Queens day or ſuch like ſolemnityes? And others think, that foraſmuch as theyr Holydayes both are popiſh dayes and popiſhly vſed for theyr divine worſhip that therefore they ſhould not ſhut vp theyr ſhops on theſe dayes more then any other. Yet all agree in this, that theſe dayes (though the Prince commaund it never ſo ſtraily) are no more to be ſet apart or vſed for publik worſhip, then any other of the ſir week-dayes: Alſo, that they need not leave theyr work any more on thoſe dayes, then any other whatſoever.
Theſe are the particulars he nameth. If he could have mentioned any other of greater moment, you may be ſure they ſhould not have ben omitted. Let him know then, that we …o and ought to account it among the mercyes of God towards vsus that our difference in judgement is but ſuch: ſpecially conſidering, that there is ſo great a moſtery of iniquity in the religion of Antichriſt, throughout al the parts thereof, as (iff it were poſſible) the very elect ſhould be deceived: that we are as it were but newly and as per weakly come out of that ſpirituall Babylon: that the particulars here obiected were never publikly debated and diſenſſed among vsus: that as the Primitive Churches, ſo ours have ben exerciſed not onelyonly with many other queſtions and controverſyes but with ſundry perverſe, hypocriticall, contentious, and fantaſticall ſpirits which have much troubled vsus and cauſed the truth to be evill ſpoken of: they cree…ing in at firſt vnderunder a ſhow of Holones, and ſo for a tyme continewing, vntill God by one meanes or other diſcovered them, and in his tyme caſt them out from among vsus: finally that than the beſt on earth know here but in part,1 Cor. 13.9.12. and therefore no marvell, if diſcerning but according to the meaſure we have receyved, and this meaſure bring divers in every one, our judgements many tymes and in ſundry things differ, vntill God reveale more and further. Beſides, that even by this meanes, we might learne to beare one with another: and if any will yet be contentious, that they might know we have no ſuch cuſtome, nor the Churches of God.
The vſe then that we are to make of ſuch difference of judgement, is not that we ſhould therefore abide in knowen errors our ſelves or approve knowen evill in others, or joyne with any falſe worſhip and Miniſtery in the ſervice of God, or refuſe any truth revealed vntounto vsus (wherein we do all agree in one): but that being delivered out of the power of darknes, which is in the Kingdome of Sathan and Antichriſt, we ſhould walk together as children of the light / holding forth the truth wherevnto we are come, joyntly and faithfully, agaynſt all adverſaryes thereof, and wayting with pacyence till God reveale further for the more vniting of our mynds wherein any ſhall yet differ one from another. And this doth the Scripture teach ād warrant vntounto vsus, Phil. 3.15.16. Rom. 14.5.6.
But now if any erring in theyr judgement, do not ſo reſt in peace, but will needs proceed further to ſpread theyr difference among the brethren, to vrge and purſue the practiſe thereoff, to diſquyet the reſt that are contrary mynded, to refuſe communion with the Church vnles they would ioyne or conſent vntounto them therein: then are ſuch being firſt convinced and remayning obſtinate, to be further proceded withall by the Church, as the caſe and theyr cariage ſhall requier. And that ſo, as if any be found but to be contentious, they are euen therefore to be reproved, and (if they ceaſe not) to be caſt out and removed from the Church: For which ſee, 1 Cor. 11.16. Gal. 5.12. Math. 18.17. Rom. 2.8. Iam. 3.13-18. Thus we are perſwaded, and thus we walk and practiſe.
Now let the Reader iudge, how frivolous this his obiection is: ſeing there may be ſundry things wherein the brethren of the ſame Church may differ in iudgement among themſelves, and yet notwithſtanding walk togeather in the ſame faith / teſtimony / and fellowſhip, wherein God hath vnited theyr mynds: none of them being contentious, to diſquyet the Church or the members thereof: and all being ready to receyve the truth, which God by his word ſhall further make knowen, whatſoever it be. And this I dare boldly ſay, that whoſoever ſhall not thus hold and walk, they ſhall not onelyonly condemne the Apoſtles, and Primitive Churches / together with the Martyrs (whoſe examples I alledged before): but ſhall fynd by experience that neyther any Churches, neyther ſo much as two or three men, ſhall ever be able to keep fellowſhip any while together among themſelves. Note alſo, that when ſuch pleaſe themſelves moſt in theyr contentions and confuſions: thinking they do God ſervice therein / even then they do moſt diſpleaſe him, who is the God not of confuſion / but of peace / as we ſee in all the Churches of the Saints. 1 Cor. 14.33.
This I thought needfull to write (being thus occaſioned) concerning this poynt. I could alſo put him in mynd of the manifold and vnreconciliable difference of iudgement which is in theyr Church and the members thereof, between the Prelates, Reformiſts, Newters and Ambo-dexters / with the like. But I will not ſtand vponupon it. Mynd but here what Mr Iacob profeſſeth openly in the Treatiſe following,Pag. 69. viz. that the things vvhichwhich the State of theyr Church holdeth to be Chriſts ovvne, he holdeth to be Antichriſts. Then which what can be more contrary? Will they now therefore affoard that favour to the Papiſts▪ Anabaptiſts / and other Antichriſtians / which they would ſhould be affoarded to themſelves, namely: That as they would be accounted true Chriſtians / through theyr faith in Chriſt / notwithſtanding theyr errours (which they muſt acknowledge are infinite many / euen in theyr Church-conſtitution / ſo they ſhould account of the aforeſaid Antichriſts and others in the like caſe? Or will he now ſay / that euen common ſence and humanity vvould requier them to graunt this? When he is at leyſure to write ſuch an other Preface in defence of Mr Iacob and himſelf / as he hath done this in defence of theyr Churches / then it will be tyme ynough to impreſſe this thing a litle better in theyr mynds. In the meane tyme / this may ſuffice to ſhew how ſenceles and vnreaſonable theyr reaſoning and dealing is.
By the marks of the Beaſt (ſpoken of Reu. 14.) we vnderſtand: the defection and conſtitutions of the man of ſinne / ſpoken of 2 Theſ. 2.3-12. 1 Tim. 4.1.2.3. And that for theſe cauſes: 1. Becauſe theſe Scriptures ſpeak of one and the ſame eſtate ād apoſtaſy of Antichriſt. 2. Becauſe the Beaſts marks are in “Rev. 14.9.12.this place of the Revelation directly oppoſed to the commaundements of God and faith of Ieſus. So that as Gods commaundements for his people / ſo the ordinances of Antichriſt alſo / for his / are as ſignes and marks / by which ſuch as receyve or refuſe them / may well be diſcerned and knowen. Exod. 13.7.9.10.12.16. and Deut. 11.18. vvith Rev. 14.9.12. 3. Becauſe the Apoſtle to Timothy nameth in particular the forbidding of meats and Mariage (which are part of Antichriſts conſtitutions) as vndoubted marks of that departure from the faith. 1. Tim. 4.1.3. 4. Becauſe the many particulars concerning the apoſtaſy of the Man of ſinne / mentioned in the Epiſtle to the Theſſalonians / are ſuch as are both oppoſed to the ordinance of Chriſt, and evident marks of the defection and body of Antichriſt. 2. Theſ. 2.3-12. Towching which / and other Scriptures (viz. 1. Ioh. 4.1.3. and 2 Ioh. ver. 7.9.10. Dan. 7.8.25. Rev. 13.11.) deſcribing alſo the marks of the Beaſt, Antichriſt: I have written in*A treatiſe of the Min. of the Char. of Engl. Pag. 7. 12. 26. &c. another Treatiſe more purpoſely: which may there be ſeen.
Here I will onelyonly annexe the teſtimony of one of the Martyrs a good while ſynce / when Antichriſt as yet was but a litle diſcovered: in reſpect as ſynce that tyme he hath ben. One of the Articles againſt Iohn Claydon, who was burned at London in Smithfield: in the yeare 1415 was this, That the Biſſhops licence for a man to preach the vvord of God, is the true character of the Beaſt, that is Antichriſt. Where marke / that albeit a man preach the word of God / yet he ſayth the Biſhops licence ſo to do / is the Beaſts marke. Act. and Monum. edit. 5. Pag. 588. b.
Thus much I thought to write here alſo concerning this poynt. Yet if D. B. or Mr Iacob for him (who do both of them receyve and carry daily the Beaſts marks in theyr foreheads and hands, and therefore may well have ſure knowledge thereof) can ſhew them any better from the word of God, I ſhall willingly heare it. And ſeing that here he wiſheth we knew the marks of the Beaſt a litle better / we do alſo entreat him (if his leaſure and ability will ſerve) to make them a litle better knowen vntounto vsus.
But I doubt, it will now be found in him and the reſt of them at this day: as Mr Ridley (that faithfull Martyr) found and complayned in his tyme: ſaying, I feare me (nay it is certayne) the World that wanteth the light of the Spirit of God (for the world is not able to receyve him / ſayth Iohn) neyther doth nor ſhall know the Beaſt, nor his marks, though he rage cruelly and live never ſo beaſtly, and though his marked men be in number like the ſand of the ſea. Act. and Mon. 5. edit. Pag. 1618. b.
To conclude this matter then / may I not well returne theyr ovvne ſpeach vponupon themſelves and ſay, Surely they are (for the moſt part) ſo wholy given, and bend their wits and mynds ſo much: to look into the eſtate of other men and other Churches: and to apply the Scriptures to them: as they ſeldome or never look into their owne eſtate, or apply the Scriptures to themſelues. But let them look vntounto it, it will be theyr decay in the end.
That all errors are alike is a fancy of his owne. We did neuer imagine it. We know and profeſſe otherwiſe. To give but one inſtance, The Iewes, the Arrians, the Papiſts, the Mungrell-proteſtants, the Lutherans, the Anabaptiſts &c. do all of them at this day erre very greatly concerning the Perſon or Office of Ieſus Chriſt, who is“1 Cor. 3.11. the onelyonly foundation of the Church. Yet we know, theyr errors are not all alike. Some are greater, ſome leſſer: ſome in one poynt, ſome in another. But this we ſay, that all theyr errors are ſuch, as every faithfull Chriſtian ought to eſchew them, and to witnes the contrary truth againſt them, vntounto death, as they will aunſwer to God at that day.
His obiection likewiſe of all the commaundements of God to be obeyed alike &c. is of his owne coyning. I do not think that ever he heard it of any of vsus, or that he did ever ſee it in any of our writings. If he did, he may ſhew it. We know / that Chriſt ſpeaking of the dutyes of the firſt Table: ſayth: This is firſt and the great commaundement. Mat. 22.39. And that therefore the du…es of the ſecond table muſt alway give place to the firſt / as to the greater (Math. 10.37.39. Luk. 14.26. Act. 20.24.) Except, when the mercy commaunded in the ſecond / is to be preferred before the ceremonyes required in the firſt, and ſuch like. Hoſ. 6.6. vvith Mat. 12.1-7. Luk. 13.14.17. We acknowledge alſo there is difference in the commaundements of the firſt Table, when they are compared together one with another. And in the commaundements likewiſe of the Second. And conſequently therefore in the dutyes required in both: for our obedience. Theſe things are ſo well knowen, as they may learne them of very children.
Note withall, that we are bound to keep not onelyonly the greateſt of the commaundements of God, but even the very leaſt (notwithſtanding any perſwaſion / prohibition / or perſecution to the contrary) becauſe they are all from one and the ſame God: with commaundement to obey them all and every one: and that vnderunder payne of damnation. Therefore alſo Chriſt ſayd / The Second is like to the firſt and great commaundement / Math. 22.39. Now iff any in this ſence do ſay that all the Scriptures and commaundements of God are fundamentall and to be obeyed alike, it may well be vnderſtood according to that ſaying of our Lord Ieſus before alledged, Mat. 22.38.39.40. Otherwiſe there is difference to be put (as is aforeſaid) in the dutyes both of the two Tables themſelves / and of the ſeverall commaundements of each of them.
His inſerting of theſe two words / the Scriptures and fundamentall (when he ſaith, that all the Scriptures and commaundements of God are fundamentall and to be obeyed alike) I will not now further ſtand vponupon. It ſeemeth he did it for ſome evaſion: Which I doubt not but his next Reply (if he be not already at a Non plus) will make more manifeſt. Till then / let this ſuffice which hath ben ſaid.
The place of (1 Cor. 3.12.15.) both he and Mr Iacob do miſvnderſtand and miſalledge. The Apoſtel ſpeaketh not there / of any falſe doctrine or errors built vppon the foundation / but of the entiſing ſpeach of mans wiſdome and vayne eloquence off words. By which it came to paſſe / that although they taught nothing but the truth and ſo buylt vponupon the foundation Ieſus Chriſt / yet they did it vnworthily / and not as became the ſimplicity of the Goſpell of Chriſt. That this is the true and playne meaning of the Apoſtles ſpeach / appeareth thus:
1 Cor. 2. & 3 chap.1. Firſt / by comparing together the ſecond and third chapters of this Epiſtle: Where all may ſee / that he ſpeaketh not a worde of any error or vntruth that was taught, but of the ſimplicity (on the one hand) and of the oſtentation of ſpeach and humane wiſdome (on the other) which was vſed by the Teachers of Corinth in theyr building vponupon the foundation / that is / in theyr teaching of the truth of Ieſus Chriſt.
2. Secondly / for that the very terme*1 Cor. 3.10. here vſed by the Apoſtle / concerneth directly the maner of teaching or building vponupon the foundation / not the matter taught or built vponupon it. His words are theſe: Let eueryevery man take heed foreign hovv he buildeth vponupon it. The word which he vſeth here is foreign, hovv, for the manner: not foreign, vvhat, for the matter.
3. Thirdly / becauſe for the matter taught / the Apoſtle doth els where give another rule concerning all teachers of errors and falſe doctrine (though they ſhould be Angels from heaven) viz. to give them no countenance at all / neyther to have any communion with them / but to ſeparate from them / and hold them accurſed. 1 Tim. 6 3.4.5. Gal. 1.8.9. Rom. 16.17.18: 2 Ioh ver. 10.11. Rev. 22.18.19. Note alſo / that of the teachers ſpoken of to the Corinthians / the Apoſtle ſaith themſelues ſhalbe ſaved: 1 Cor. 3.15.albeit theyr vvork (of affected eloquence) do burne and vaniſh away as ſmoke: Whereas contrarily of the teachers of erroneous doctrine he ſaith, They hauehave not God: neither ſerve the Lord Ieſus: but are accurſed. For proof whereof / ſee the Scriptures here alleadged before.
4. Finally / becauſe the Apoſtle writing els where to the ſame purpoſe and to the ſame Church of Corinth / doth himſelf playnely declare that this is his meaning: As namely in 1. Cor. 1.12.13.17.19.20.21. & 2 Cor. 2.17. & 4.2. & 11.3.4.5▪ 6 For which cauſe it may well be thought / that the Spirit of God in this place did in great wiſdome and of purpoſe compare theyr entiſing ſpeach and vayne eloquence / to vvood: hay: and ſtubble: which are combuſtible ād cannot abide the tryall of fier: that whereas they did much glory in this courſe / they might euen by this reſemblance now ſee and conſider the vanity thereof / and how vnworthy it was to be ſuted with the foundation / which is Ieſus Chriſt. As on the contrary / he reſembleth the teaching of the Goſpell in ſimplicity and playne evidence of the Spirit / to gold and ſilver / which will abide the fier / and to precious ſtones which are of great valew: to teach them by this compariſon / that albeit ſuch maner of teaching ſeemed baſe in outward ſh… and were of ſmall account with men / yet it is in deed precious / ſuch as will endure the tryall / and is accepted with God / as being the right handling of the word / and ſutable with the foundation / Ieſus Chriſt.
Thus much I thought to write here / for the clearing of the true ſence and meaning of this Scripture. Which by reaſon of miſunderſtanding / is perverted not onelyonly by the Papiſts to mainteyne theyr feyned Purgatory: but by many Proteſtants alſo / partly to vphold ſuch errors annd doctrines as they hold againſt the word of God / partly to defend theyr eſtate / notwithſtanding that ſuch errors and falſe doctrines be retayned among thē. Now by this which hath ben ſaid / the Reader may ſee / both how ignorantly this Scripture is miſapplyed by Mr Iacob and his Scribe: and that being diſappoynted hereof / they have not ſo much as the apperance of any one Scripture to alledge in defence of theyr Church-eſtate. But it comes well to paſſe (as*Beza in 1 Cor. 3.10. one ſayth of Purgatory-fyer) that theyr Church conſtitution is built of ſtubble wood and hay / ſo as the flame of God being now kindled agayne / there is no marvell that in our memory it is for the moſt part already ſet on fyer.
For Mr Iacobs aunſwer in Pag. 192: As alſo for the exceptions he bringeth here / of errors ſimply fundamentall &c. of the Martyrs: of the Church of Englands conuiction: obſtinacy &c. For theſe (I ſay) becauſe they are all borrowed from Mr Iacobs Replyes following (whither himſelf referreth vsus) I have there purpoſely handled them / and therefore will I not here ſtand vponupon them / but thither refer the Reader for them. As namely / for Mr Iacobs Reply in Pag. 192. to the aunſwer therof in Pag. 203. &c.
For the exception of errors ſimply fundamentall &c. to Pag. 22. 51. 114. 144-147. &c. For, that of the Martyrs / to Pag. 8. 29. 40. 41. 44. 46. 54. 67. 79. 162. 182. For the Church off England theyr conviction / obſtinacy / &c. to Pag. 42. 53. 78. 103. 108. 126. 127. 130. 131. 132. 140. 161. 174. 175. 203. &c. Finally, for theſe and all ſuch like / to the whole Treatiſe following / where Mr Iacob (this mans Rabbi) both ſpeaketh himſelf / and is aunſwered agayne. Yet before we proceed vntounto it / let vsus ſee what the third note is / which he would further have here to be obſerved.