The Examinations and Writing of John Philpott (Parker Society Series, 1842). Free and downloadable at:
http://books.google.com/books?id=WhT67MqcFDIC&pg=PA319&dq=examinations+and+writings+of+john+philpott+parker+society&lr=&as_brr=1.
Part Four. Continuing through our English Reformer, with the full consciousness that amnesia informs evangelical Anglicanism widedly, including its centres of advertisement.
Philpott notes that “the church” being defended by the Inquisitors is a “false church and synagogue of Satan.”[1] This will never be heard in the U.S. You won't hear this in Reformed, Baptist or other circles. Of course, Rome would deny it. Forget Anglicanism on the matter, including Packer and Stott---ECT signatories. Confessional Lutheran Churchmen (LCMS, WELS, ELCE) will call him Anti-christ, to their great credit and in their faithful record keeping of the past.
On Philpott's view, Rome once was an apostolic see; “otherwise it is now of no more force, than if the Turk at Antioch and at Jerusalem should boast of the apostolic sees, because the apostles once did abide there, and founded the church of Christ.”[2] This appears to be the standard fare that we've encountered with all Reformation writings: no hesitancy to call Rome an Anti-Christ.
Philpott observes that the whole council of Carthage wrote pope Innocent, certifying what was done at the general council and hoping for his help in suppressing the Donatists. The pope wasn't needed for the calling of the council--then, as now.
The answers in this seventh trial or examination ended. The conclusion was that Philpott was unteachable and obstinate. Off to jail he went, including stocks.
A “Private Conference” was sought the following morning. London sent a man to call Philpott to Mass. Philpott begs off, saying his “stomach is not very good this morning.” The emissary insists and Philpott leaves. The emissary asks again if he will go to Mass.
Philpott, by double entendre, answers, “My stomach is too raw to digest such raw meats of flesh, blood, and bone this morning” (reference to the transubstantiated body and blood). This goes to Philpott's earlier examination that Rome Capernaitically masticates bones, hair, teeth, flesh and blood. This objection is as good now as it was when offered by Philpott.
It is not clear from the record whether the emissary understood Philpott innuendo. Finally, he meets London (Bonner). The meeting is unfruitful. Philpott is remanded--again--to prison and the stocks. Behold Rome's love--then, as now.
Philpott observes that stocks are better than compromise and that his conscience is void of offense towards God and man—something he learned in his wide and animated Bible reading.
The next day, another meeting is sought by Bonner. The articles are to be read. Philpott continues to insist that London is not his ordinary. Bonner affirms that he is the ordinary by order of the Queen’s Majesty.
The articles read were: denial of baptism to children of Christian parents, denial of fasting and prayer, and “all other good deeds.” Also, that “bare faith” was “sufficient to salvation, whatsoever a man did besides, and I maintained God to be the author of sin and wickedness.” Philpott was supposed to roll over and sign them.
As a practical matter, these are the same charges Papists, Anglo-Romanists, the Orthodox, Arminians, and Charisphiliacs allege against biblical Christians. It sounds exactly like the Metropolitan of the OCA (Mr. Jonah) , at the recent Anglican hugfest in Bedford, TX, for the ACNA meeting, 23 June, 2009, so recently puffed in an article by our favourite theological duck, that Quack, Virtue. As you know, we have no more expectations from Virtue, other than windbaggery and theologial quackery.
Of course, Philpott calls London's assertions "lies." Cajones, to use the Quack's favourite term at VOL. But back to the jail and the stocks for this Reformer.
Another conference is called between Philpott and London in the “coal house.”
Everything appears to be done in corners, without the light of day. (It sounds like the way the ACNA created its new canons.) London visits the jail and invites Philpott to supper “between eight and nine.” London notes that the Queen and Council are displeased with Bonner for his “letting him have so much liberty.” Further, they fear Philpott is strengthening other prisoners.
Lesson learned: Minister where you are, even if in jail and even if not in a church. Numbers do not matter as we saw in the last post, to wit, that Bonner and the lords temporal claim that all of England is on their side. Philpott sticks with the Word of God.
During the discussion, Philpott affirms “My belief must not hang upon men’s sayings without the sure authority of God’s word, the which if any can shew me, I will be pliant to the same. Otherwise, I cannot go from my certain faith to that which is uncertain.”[3] Like the early church, rest and trust in the certain, clear and sure testimonies of the Law, Prophets, and Apostles.
Lesson learned: (1) Supremacy of Scriptures above men’s sayings. (2) Scripture is the foundation for the certainty of faith, e.g. Luke 1.1-4, among many others.
To be continued. 135
[1] Philpott, op.cit., 126. This is the common view of the Reformed Churchmen in England. It was held by the German, Swiss, French, Belgian, Scots, Irish, and Dutch Reformers, until the 20 century—that’s our best guess, to wit, when the wimpery, declension and amnesis set in. It will not be said in modern centres of Protestant Churchmanship. Men prefer to sell books, conferences, and themselves, rather than risk offense. Philpott was made of different stuff than the moderns.
[2] Philpott, op.cit., 128.
[3] Philpott, op.cit., 135.
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