Confutation of Monstrous and Horrible Heresies, Part 5
A Confutation of the Doctrine of Dauid George and H. N. the Father of the Familie of LoueLove, By M. Nicholas Charinaeus, who died heere at London Miniſter of the woorde in the Dutch Churche about the beginning of September, in the yeere 1563.
DAVID George, of whom mencion is made before, added to the foreſayde argumentes of the aduerſaries, agaynſt the obſeruation of the Eccleſiaſticall congregations, that the vſe of all rytes and ceremonies inſtituted of Chriſte, was ſimply taken away by him: becauſe that hee (as he thought) executing the office of the holy Ghoſt, ſhould lead al men into all trueth, and ſhoulde bryng foorth that which was perfect, and therfore ſhoulde aboliſhe that which was but in part. And ſeeyng that hee fained that his doctrine is moſte perfect, more excellent and farre ſurpaſſing the doctrine of Chriſt, as which muſt be conſtrained to geue place vntounto him: whatſoeuer the ſcripture witneſſeth of mans perfection in the commyng of Chriſt, al that hee ſo impudently draweth vntounto hym ſelfe and to his doctrine, that he promiſeth vntounto him ſelf & to his diſciples, the ful dominion of the whole world & immortalitie, alſo perfect righteouſnes, yea & that in this fleſh, vnderſtanding by the name of perfect righteouſnes, that ſame inward affection of the minde, altogeather free from all ſence of ſinne.
But a certaine chiefe builder of the houſe and Citie of peace, and a framer of that ſame glaſſe of righteouſneſſe, perceiuing that yet that ſame full libertie was not permitted vntounto men by Dauid George, as he that yet bounde them vntounto his perſon, boaſteth that hee hath found out a more perfect doctrine then that was of Dauids: To wit, that whoſoeuer dwelleth in the houſe of LoueLove, not onelyonly is free from all religion of Chriſt, but alſo altogeather from all outward religion and from all holy ceremonies. Nowe he calleth louelove that ſame affection of the minde, by which a man neyther feeleth in hym ſelfe nor in any other, any euyll or ſinne, but all thinges what ſoeuer they bee, hee interpreteth them to bee good. Now becauſe the neere kindred of the opinions of both theſe Antichriſtes, doe not onelyonly bryng to nothyng the religious obſeruation of Eccleſiaſtical congregations, which come togeather in the name of Chriſt, but alſo taketh out of the mindes of men, the hope of the life to come in Chriſte Ieſus, and doeth open windowes & doores to al iniquities, I am conſtrayned to confute it in this place and that in fewe woordes.
Firſt of all I require of both of them, that they woulde playnely prooue by manyfeſt teſtimonies out of the holy Scripture, that the doctrine of the Goſpel of Ieſus Chriſt, muſt once bee aboliſhed out of the Churche, and a nother more perfect ſucceede in the place thereof: and if it ought too bee aboliſhed, that it is theirs that ought to ſucceed it, & to continue for euer. Beſides that let them perfourme thoſe thinges in deede which the holy Scripture teſtifieth ſhoulde be perfourmed of our Lorde Ieſus Chriſte in his comming to iudgement. And foraſmuch as they cannot bryng one title to prooue thoſe things vnleſſe it be amongſt men ſtarke mad, and deceiued with the enchauntment of falſe libertie (For none can lay anye other fundatiō then that is laide, which is Ieſus Chriſt) and theſe things not being proued all their dreames muſt fall: it followeth then that the doctrine of Chriſt muſte bee holden as perfect, & that it is a meere blaſphemie and deceipt of the deuill, whatſoeuer they vnaduiſedly or vainely boaſt, of a greater perfection of their doctrine then the doctrine of Chriſt, & whatſoeuer they promiſe of the libertie of Eccleſiaſticall congregations.
Now in that they obiect, that the holy Ghoſt was promiſed,Iohn. 14.6.16.17. d. 26. et. 15 d. 26. Act. 2. a. 4. et. 5. f 32 et. 8. c. 17. et. 4. c. 17. et. 10. 44. et. 11.6 15. which ſhould lead them into al trueth: it helpeth thē nothing at all, for the ſcripture which teſtifieth the holy ghoſt to be promiſed, the ſame alſo teſtifieth, that the promiſe is fulfilled in the diſciples of chriſt. If one part of the ſcripture is to be beleued, it is meete that the other alſo be receiued. That therfore which was perfourmed of Chriſt Ieſus in the diſciples 1500, yeeres agoe and more, they vaynely dreame to be differred vntounto their time. The Apoſtles were led by the holy Ghoſt into all truth, aſmuche as was neceſſarie for mans ſaluation: and the ſame ſpirite doeth yet ſeale & confirme the ſame trueth in the hartes of the faithfull. And the ſame ſcripture alſo teſtifieth that the holy Ghoſt wyl deliuer nothyng differing from the mind and doctrine of Chriſte, but altogeather the ſame. Soo Chriſt ſaid to his diſciples:Rom. 8. c. 16. 2. Cor. 1. d. 22. et. 5 a. 5. Gal 4. a. 6 1. Theſ. 4.6.8. 1. Pet. 1.6 11 That Spirite of trueth which proceedeth from the father, that beareth witneſſe of me. And agayn, It ſhal teach you al things which I hauehave tolde you. Alſo, He ſhall glorifie me, for hee ſhall receiue of mine and ſhewe it vntounto you. So the Apoſtle Peter calleth the holy Ghoſte whiche GOD hath geuen the witneſſe of Chriſt. Iohn. 5. d. 26 et 4. d. 16. et. 16.6.14.And Paule agreeing in the ſame ſaith: None ſpeaking by the ſpirite of GOD calleth Ieſus Execrable. And no man can ſay that Ieſus is the Lorde, but by the holy Ghoſt. As though he ſhould ſay, here by a man may knowe,Act 7 f. 32. 1. Cor. 12.…3. whether any be led by the ſpirite of God or no, to wit, yf hee louelove Chriſt and his doctrine and ſtudie to promote it. In vayne therefore vnderunder the pretence of the holy ghoſt, is any other doctrine then of the Lord Ieſus Chriſt hoped for, ſeeing that it is the office of the holy Ghoſt to beare witneſſe of Chriſt, to glorifie him, to teache his woordes, and to declare thoſe thinges which he hath receiued of him.
But if the aduerſaries wil yet further ſaie, that there is mention made in the Scripture of an imperfect and perfect doctrine, and an imperfect one to be deliuered to the Apoſtles, which at the length ſhoulde giuegive place to a more perfect: according to that:1. Cor. 13. c. 9.10. d. 12. For we know in part & we propheſy in part: but when that which is perfect is come, then that which is in part ſhalbe aboliſhed. Alſo: Nowe we ſee through a glaſſe darkly. &c. We anſwere that the Apoſtle conferreth not the doctrine or Apoſtolicall knowledge,Heb. 1. a. 2. 1. Iohn 2. c. 18. 1. Pet. 1. d 20. 1. Cor. 10. c. 11. with any other which euer ſhoulde bee reuealed in this worlde: (For in theſe laſt dayes God hath ſpoken vntounto vsus by his ſonne: that not without cauſe the time of Chriſt might be called the laſt houre, the vttermoſt and very laſt time, the ende of the world: to wit, becauſe that by him the laſt declaration of the wil of God ſhoulde be made) but hee reſpecteth the worlde to come after the reſurrection,1. Cor. 13. c. 9.10. in heauen, where mortalitie being put of, that which is in part ſhalbe aboliſhed. And in the ſame place the ſcripture ſpeaking of that perfection of man, calleth vsus backe to the comming of Ieſus Chriſt vntounto vsus from heauen. So the Euangeliſt Iohn: When Chriſt (ſayth he) ſhall appeare, 1. Iohn. 3.2.we ſhall be like vntounto him: for becauſe wee ſhall ſee him as he is. And Paule to the Philippians vſeth theſe words:Phil. 3. d. 21. We looke for from heauen the Sauiour euen our Lord Ieſus Chriſt, who ſhal chaunge our vile bodies, that they may be faſhioned like vntounto his glorious bodie. Coloſ. 3. a. 4. 1. Cho. 15. c. 1. Theſ. 4. d. 16.17.18.Alſo to the Coloſſ. When Chriſt which is our life ſhall appeare, then ſhal you alſo appeare with him in glorie. And in the Epiſtle to the Corinthians diſputing of the glorie of the faithfull, he willeth them to looke vntounto the comming of Chriſt. And leaſt that any ſhoulde thinke that the apoſtle ſpake of any other time then of the laſt reſurrection, they write that they alſo ſhall come to the perfect knowledge & ſight of God. Then ſaith the Apoſtle, I ſhall ſee face to face, 1. Cor. 13. c. 9.10.8.12. Phil. 3. d. 21. 1. Iohn. 3. a. 2.now I know in part, but thē I ſhal know euen as I am knowen. Alſo, he ſhall change our bodies. We ſhal ſee him as he is, &c. But if the Apoſtles had reſpected that time, which our aduerſaries will hauehave, they had bereft themſelues of perfect knowledge. Our aduerſaries therefore are deceiued, who after the manner of impacient men, wil hauehave that time of perfection, to come before the ſeaſon, and woulde drawe it vntounto this worlde. But this perfection of knowledge which Paul ſpeaketh of, differeth not by nature and of it ſelfe from that vnperfect doctrine and knowledge, but onelyonly it differeth in manner, as well in enioying, as alſo in vnderſtanding it. For now we hauehave neede of ſundrie helpes, to atteine to the knowledge of God, and to this knowledge, may alwayes in this life ſome thing be added: but in the life to come, the ſame knowlege which here is had of him out of his worde, ſhal not bee changed into any other, but ſhal be made perfect by a newe meanes, and ſhall bee had, by the onelyonly beholding of God. OnelyOnly therefore the meanes of obtayning this knowledge ſhal be diuers and the reuealing more full: Becauſe God ſhalbe all in all. And that which the Apoſtle writeth to the Hebrues: Therefore leauing the doctrine of the beginning of Chriſt, 1. Cor. 15. p. 28. Heb. 6. a. 1.2.let vsus be led forwarde vntounto perfection, not laying agayne the foundation of repentaunce from dead workes, and of faith toward God of the doctrine of baptiſme, & in laying on of hands, & of the reſurrection from the dead, & of eternal iudgement. He declareth not that there ſhal at length come a time in this worlde, in which there ſhalbe reuealed a more perfect doctrine then that of Chriſt & the Apoſtles: But he calleth the doctrine of the generall myſtery of the prieſthood of Chriſt, a certayne perfect doctrine, in compariſon to the firſt principles of the Catechiſme. As are the profeſſion of amendement of life: of faith in God: the doctrine of baptiſme and the laying on of hands: the article of the reſurrection of the dead: & of the iudgement to come: which are as it were the chiefe principles of religion, which generally ought to be knowen and vnderſtood euen of children: when as al do not ſo perceiue the excellencie of the prieſthood of Chriſt. Therefore not vnfitly is it here called perfection of Paule, which perfection hee leaueth not at all to bee declared afterwardes, muche leſſe too Dauid George or any others: but hee promiſeth that hee wil doe it, Heb. 6. a. 3. Heb. 6. a. 3.which he moſt happily performeth in the Chapters following vntounto the eleuenth.
Now we hauehave proued that the doctrine of Chriſt is to remaine in the Church of God continually, as a doctrine which is moſt perfect, notwithſtanding that which belongeth to the manner of reuealing and perfection of the ſame in the faithfull to be wrought in heauen, where Chriſt our lord ſhal make al his enimies ſubiect vntounto him: and further more, that to be more vain then vanitie it ſelf, wt our aduerſaries boaſt of the abſolute perfection of theyr doctrine.
But if further they will yet continue to diſpute, that a more perfect doctrine then that of Chriſte, is to bee looked for, then I woulde hauehave them by euident tokens to prooue vntounto me, that their doctrine is it,Deut. 18.21.2…. neyther any other againe to be looked for. For Dauid George hath boaſted that his was the moſt perfect doctrine, & now that preacher of the houſe of louelove ſucceeding him, reiecting that of Dauid, attributeth the ſame to his doctrine: and agayne another may alſo conceiue to him ſelfe the like dreame. Therefore wee deſire that they woulde with as plaine argumentes prooue their doctrine too bee the moſte perfect, as Chriſt our Lorde hath approued his. If neuertheleſſe they will ſtill pretende that perfection, which wee looke for at the comming of Chriſt, then wee deſire, that they woulde in very deede performe al thoſe things, which with vndoubted faith we looke for of Chriſt Ieſus, at his comming: To wit, that their bodies may bee glorious like the body of Chriſt: ſpiritual, celeſtial, not any longer ſubiect to the miſeries of hunger, thirſt, wearines, ſicknes, age, and death. That their women may beare and bring forth their children without griefe of wombe, that all vngodlines being taken away onelyonly righteouſnes may raigne, that without the helpe of bookes, admonitions, and ſuch like things, which are dayly vſed, they may obteine the full knowledge of heauenly thinges: and finally that they woulde reſtore all thinges loſt in Adam. But as long as they performe not theſe & ſuche like thinges, as aſſuredly they cannot, it plainly appeareth, that it is a mere beewitching of the minde, or rather an extreme madnes, to beleeue ſuch ſpirites.
FINIS: