to his Mother in Luke did dreame of a Pope-holy Father and his Churches iurisdiction Christs Kingdome was not nor is not of this world Ioh. 18. 36. but the Popes is therefore he vndertakes to be chiefe Iudge to diuide inheritances and to dispose of kingdomes which Christ refused to intermeddle in Luk. 12. 14. Moreouer his Kingdome should extend to the vttermost parts of the earth but so did neuer Romes Iurisdiction Many Christian Churches neuer subiected themselues to her many farre remote know her not nor her Pope whether a man or a woman Pope Ioane Lastly The Romish Church cannot be Christs Kingdome for that the Pope is Antichrist whose character set forth in the Scripture he seemeth so liuely to expresse that his best abetters cannot free him of that title For my part I haue laid the dogge so neere his doore that I hope hee and his Parasites See also the Answer of B. Downame vnto Leon. Lessius de Antichristo cannot beat him away See more in my poore labours vpon the Reuelation Coloss 1. 5 6. Yee heard before in the word of the truth of the Gospell which is come vnto you as it is in all the world and bringeth forth fruit c. But saith the Gagger No faith or Gospell hath or is so dilated in all the world nor hath fructified as the faith of the Romane Church hath done Answ 1. Where is in the Text Rome or the Romish Church Secondly by saying no faith or Gospell hath or is so dilated speaking in the time past and present hee playeth the deceitfull Merchant by making two different things one 1. For by the time past and most ancient must bee meant the faith and Gospell in the Church planted in other places as well as at Rome in the Apostles dayes of which this place of the Colossians speaketh and by the time present is vnderstood the faith and profession of the now Romish Church greatly differing from that which the Apostle commended then as before is manifested out of the Epistle to the Romanes Thirdly in that he saith no faith meaning this present faith for which hee onely striueth hath not been nor is so dilated in all the world fructified and growne is not true For first the true faith beginning at Ierusalem went farther being preached to euery creature vnder Heauen Col. 1. 6 23. Secondly this our present faith the very same with that Ancient faith as I See my Booke Looke beyond Luther haue proued is dilated fructified and growne more then theirs It is in both the East and West Indies it is in more Kingdomes in Europe then the Pope hath full iurisdiction in as in England Scotland with all the adiacent Ilands belonging to both Kingdomes which bee many in Ireland in Denmarke Norway Sweden Poland Lapland and in other Countreys vnder those Kings in Pomeraine in the Low Countreys in Dukedomes Princedomes and in other places in Germany Besides that it is in France and some other places of the Popes Iurisdiction So that for spaciousnesse wee be little behinde Rome Hereto are to bee added the Russian Greeke and Abyssine Churches as large as the European In those the Papacie is either vtterly vnknowne or abhorred as vehemently as by vs. Thirdly the faith and vnbeliefe of the Mahumetane Religion is beyond the Romish present faith Therefore as the Text helpeth him not so his boasting is vaine and false Rom. 1. 8. I thanke my God through Iesus Christ for you all that your faith is spoken of throughout the whole world The Gagger hauing cited this place saith that Saint Paul in expresse termes calleth the faith of the whole world or Catholike faith The faith of the Romanes that is to say of the Romane Church Therefore it is onely the Catholike Church Answ 1. Note here that hee concludeth the Catholikenesse from the faith of the Church where therefore that is which then was commended must needs bee the Catholike Church holding the Catholike faith as we doe Secondly but what is this to the Romish Church now For their present faith is not that which Paul commended then This should they proue Is this good reasoning Such a mans word was of singular credit formerly with euery man Ergo it is so still when hee is growne Bankerupt Ierusalem was the ioy of the whole earth ergo it is so still Let this Gagger proue their faith now the same with that then else this place will doe them no good but rather vpbraideth their Apostasie 3. In this application of the words hee erreth grosly or rather if it be not his error through ignorance then it is wicked deceite and so worse in calling it the faith of the Church of Rome as if originally it had flowed from thence and gone out thence into the world when Saint Paul mentioneth not any going forth of this Faith from thence but that it was spoken of which is to be vnderstood of their receiuing of it as it was receiued of other Nations as is euident in Rom. 1. 5 6. where Paul speakes of the Faith among all nations among whom saith he they were called So as those at Rome were partakers with others of the common faith preached in the world and not otherwise beholden to Rome for their faith as this Gagger would insinuate to his credulous Schollers This text therefore makes Rome no more the Catholicke Church then Corinth Philippi Tessalonica c. which had receiued the same faith though their receiuing of it was not perhaps so much spoken of for the reasons afore alleadged XVII Proposition That the Church of Rome hath euer beene in perfect vnity within it selfe Confuted by their owne Bible FOr euen in the Apostles dayes when Saint Paul wrote his Epistles there were in the Romane Church some which then made dissentions and scandals contrary to the doctrine which they had learned which serued not Christ our Lord but their owne bellies Rom. 16 17 18. as yet they now doe at Rome There were vncharitable contentions and iudging of one another about things in themselues indifferent about eating and not eating as also about superstitious obseruing of dayes Rom. 14. in and about which two things a great deale of their Religion consists to this day And if shee hath beene in such vnity alwaies within her selfe how is it happened that she is become the great Whore Reu. 17. and that her Head the Pope is become that Man of Sinne 2. Thes 2. and that Antichrist the beast like a Lambe which speaketh as the Dragon Reu. 13 Contraried by Antiquity I. There is no vnity betweene the Popes and Peter whom they make their Predecessor See for this Catal. Test verit pa. 27. 62 c. Saint Peters life and the Popes compared Saint Peters Doctrine in his Epistles and the Popes Decrees together II. Not betweene Pope and Pope Not in iudgement for Martin the fift held with the Councell of Constance and Eugenius the fourth with Ferrara and Florence against the
actions tending to pietie Or the places vrged are such as speake of mans free-will in spirituall actions and these may bee reduced to three heads First to those which perswade exhort and command men to turne and repent to doe good workes to beleeue loue and obey God To which a full answer is made before to Deut. 30. 19. Secondly to those which speake of men holpen by God in workes of pietie which are to be vnderstood of such as be holpen by Gods assisting grace who haue been prepared before by his preuenting grace Thirdly to those where men are said to be co-workers with God which must be vnderstood of them in whom God hath wrought both the will and deed first for so they worke and God also in them Phil. 2. 12 13. Through Christ saith the Apostle I can doe all things who strengtheneth mee Phil. 4. 13. I liue saith he and Christ in me So they liue together Gal. 2. 20. I labour saith he yet not I but the grace of God which was with me 2. Cor. 15. 10. He labours and grace assisteth him To all these places wee may answer generally thus First that wee doe acknowledge a freedome of will in spirituall things when God hath first wrought it in vs. Secondly that those places alledged of them speake of Gods commanding yea and commending of holy mens willingnesse prayers and holy words good workes but they doe not manifest by what power they so will so pray professe and practise and therefore doe not determine the question in hand Which other Scriptures cleerely doe for vs and against our Aduersaries XXX Proposition That some sinnes are in their owne nature veniall and doe not deserue eternall punishment TO cleere this point and to make their errour euident to all obserue what they hold to be veniall sinnes First all those sinnes and negligences into which through weakenesse vpon euery little occasion men euery houre do fall Secondly all the ill motions of the heart being without full deliberation and consent as the sudden passions of the minde concupiscence anger desire of reuenge and such like so vaine and idle thoughts Thirdly such words as sudden and violent passion without precedent deliberation and intent forceth as in a rage and fury to sweare and curse So cholericke answers for trifles rayling and reproachfull termes To these adde excessiue prating idle talking scurrilous and filthy speaking ribald songs officious lying without damage to a mans neighbour vaine boasting preferring his owne wit strength and beauty before others Fourthly such sinnes as a man committeth against his owne good as to spend his time idly gouerne his estate badly wastfully consuming his goods louing to play at Cards and Dice and to goe to Playes to exceede in apparell eating and drinking with delight of his belly Fifthly sinnes towards others as children disobeying Parents when it is of negligence and sensualitie To steale trifles and things of little value Sixtly such sinnes as bee outward to-moue delight as painting the face or for pastime as scoffing and obscene iests and gestures in Playes and such like in sport Seuenthly such sinnes as are against pietie and deuotion as not to sanctifie well the Sabbath day to fast pray giue almes and to goe to the Church for vaine-glory to confesse sinnes negligently and many other besides all these they count veniall sinnes Heere may we see plainely how it comes to passe that vaine people loue so much that vaine licentious Religion runne to it and continue in it and the reasons are First for that they make such euils as these and many other moe yea some kinde of soule secret euils veniall or no sinnes at all not simply sinnes but imperfectly and onely sinnes in some sort Secondly because they hold and teach that these are not iniurious to God are pardonable without repentance not deserue hell not in strictnesse of necessitie to bee confessed to a Priest neither can God in iustice punish them more then with a temporall punishment Thirdly because that as they teach God doth easily pardon and forgiue these and the remedies prescribed are for the most part very easie which be these the giuing of Almes knocking vpon our brest with some remorse going into a Church receiuing holy water with a deuout motion the Bishops blessing crossing of ones selfe bearing with other folkes defects and froward dealings towards vs confessing our sinnes in generall hearing of Masse deuoutly and to be patient in aduersitie and troubles These things are taught some by one sort some by another sort of their learned men See Vaux his English Catechisme also the mirrour to confesse well and D. Whites Way digress 38. Doctor White his Orthodox way cap. 1. obs 2. sect 3. pag. 28. in quarto who doe produce the Authors which teach these To hold that there are any such sinnes as these or any sinnes at all veniall in their owne nature and not deseruing damnation is the very nursery of fleshly libertie and the high-way to destruction Confuted by their owne Bible First it telleth vs that death is the stipend of sinne not excepting any Rom. 6. 21 23. and pronounceth that the soule that shall sinne the same shall dye Ezek. 18. 20. and that hee is cursed that abideth not in the words of this Law and fulfilleth them not Deut. 27. 26. Gal. 3. 10. making him that offendeth in one to be guiltie of all Iam. 2. 10. and by it also wee learne that deaths sting is sinne 1. Cor. 15. 56. And therefore whatsoeuer is sinne that same is mortall If it bee sinne it is the sting of death and if deaths sting then is it mortall For death doth euer sting deadly Secondly it threatneth death and hell for such sinnes as they count veniall offences seeming very little as in anger to call one foole is in danger of hell fire Matth. 5. 23. and for filthinesse foolish talke or scurrilitie commeth the anger of God Ephes 5. 4. 6. yea we are told that for euery idle word men shall speake they shall render an account in the Day of Iudgement and that as guilty of death Matth. 12. 36. And though our Aduersaries doe hold it a veniall sinne for a man not to husband well his owne estate liuing carelessely and idle yet Christ held it a sinne worthy damnation Matth. 25. 26 27 30. To bee a bragger to be deceitfull to breake a mans couenant to bee without knowledge though they ranke not these among hainous crimes yet deserue they death as we learne by their Bible Rom. 1. 32. Thirdly it telleth vs that for seeming small offences many haue beene fearefully punished as Lots wife for looking backe to haue beene turned into a Statue of Salt Gen. 19. 26. For gathering sticks on the Sabbath day God commanded to stone a man to death Numb 15. 35. and one for blaspheming vpon passion when he was striuing with another Leuit. 24. 10 14. Some of Aarons sonnes for offering strange fire were burnt to death with
prepared and he shall find them cleare and easie to be vnderstood in all necessarie points of faith as experience giueth witnesse and euerie true Christian can testifie Lastly if the Scriptures bee obscure then much more the writings of men and if Scriptures bee hard to be vnderstood then much more mens writings For man when he hath written is not at hand to instruct his Reader but is either absent far off or perhaps dead so that hee cannot enforme the Reader of his mind but God is euer the liuing God and both can and doth enforme by his holy Spirit such as in reading his bookes doe reade deuoutly and beg of God humbly his gracious direction Mans knowledge is but in part he cannot certainely foresee all his Readers what they shall be how they will vnderstand him but Gods knowledge is as himselfe infinite and he foreknoweth all that shall reade his booke and thereafter frameth his Word as is best for their profit To conclude therefore let our Aduersaries impute to the Scriptures what they will let them if they will be still so wickedly blasphemous call them a dumb Iudge inkie diuinitie a leaden rule what else the very same and more also may be spoken of mens writings vpon the forenamed reasons what way soeuer they doe weaken the credit of the Scriptures by the very same doe they much more take away credit from mens writings And therefore let them lay all writings aside Popes decrees and Decretals Canons of Councels the writings of Fathers of Schoolemen of Doctors of Priests and Iesuites and other pettie Writers Pamphlets whatsoeuer if the Scriptures be neglected Act. 8. 30. Philip said Vnderstandest thou what thou readest And he said How can I except some man should guide me Answ 1. Here is a Lay-man well exercised and had his liberty without dispensation for money to reade the Scriptures vers 28. which was neuer denyed to any of the Iewish or Christian Church till the times of this Romish Antichrist 2. This place is spoken of a Proselyte a Noucie in Religion one that dwelt not amongst Gods people to heare the Law and Prophets daily read and expounded as they were in Iudea Act. 15. 21. and 13. 15. Will it follow therefore that what was obscure to him was and is yet obscure to others liuing in the bosome of the Church It will perhaps follow among Papists who haue Scriptures read in an vnknowne tongue and are prohibited to haue them translated and freely to be read of all but not else-where 3. This is but one place and that Propheticall too What will they hence conclude One place that Propheticall was not vnderstood of one man a young beginner and that at the first Ergo all the holy Scriptures are obscure to all the people and that for euer In Romish Diuinity a goodly conclusion 4. He vnderstood it after by Philips guiding and beleeued in Christ vers 36. 37. We acknowledge the people to need a guide but let them reade freely as the Eunuch here and where they doubt let them aske their Teachers or let Teachers like Philip goe to them and direct them in reading but take not Bibles from them and burne both them and it as furious Firebrands haue done without all example of any good men from the worlds beginning Luk. 24. 25 27. O Fooles and slow of heart c. Beginning at Moses and all the Prophets he expounded vnto them in all the Scriptures the things concerning himselfe Answ 1. Christ reproueth not simply their ignorance of Scripture but rather their slownesse of heart to beleeue and apply all that the Prophets had spoken 2. Expounding argueth not obscuritie in the Scriptures but want of vnderstanding in the men and yet not that altogether but in some degree or measure 3. The things were not euery thing in the Scripture but that which concerned Christ himselfe touching his suffering and rising againe to glory which being then vnperformed and future were the more obscure euen to the Disciples themselues before their illumination Christs words therefore are proper to those persons and to that time till he had better informed them and not to be applyed to this time when all those things are plainely taught vs by the publication of the Gospell and doctrine of those Apostles and Disciples who therefore receiued miraculous illuminatiō by the spirit that they might preach and write clearely to vs euen to all people of those things Reuel 5. 4. And he to wit Iohn wept much because no man was in Heauen or in Earth found worthy to open the booke and to reade the booke neither to looke thereon Ans 1. This may bee meant metaphorically of some other booke of Gods Counsels and Decrees and if of the Bible yet not of the whole Bible but of the booke of the Reuelation except the Papists will haue Iohn at this time one that neuer had been worthy to open or to reade or to looke into Gods Word What none neither in Heauen nor earth Neuer a Prophet Neuer an Apostle to haue hitherto opened the Bible How then was Moses and the Prophets read vnto the people before Iohn was in Pathmos 2. This speakes not of the obscuritie of the booke but of the vnworthinesse of any saue Iesus Christ to vnloose the seales and to open it vers 9. 3. This is but of one booke and that before it was vnsealed and opened will it therefore follow that all the rest of the books are hard to be vnderstood being all open and none prohibited by God to reade them 2. Pet. 1. 20. No prophecie of Scripture is made by priuate interpretation Ans 1. Who wil deny this or which of vs holdeth the contrary 2. Here is nothing for the Scriptures obscurity but rather this proueth their plainenes for it speakes of their interpretation accounting holy mens speaking in the Scriptures as they were moued by the holy Ghost to be an interpretation and that not a priuate but a publike interpretation not made of their owne wil or of mans wil but of the will of God as his Spirit led them Mat. 13. 11 36. To you is giuen to know the mysteries c. Expound to vs the Parable c. Answ 1. This place may bee brought as well against the Word vnwritten as written for Christ wrote not but spake the Parable which they desired to haue expounded what will become then of their vnwritten word if that be obscure too Hee that alleaged this against the plainenesse of the written Word much forgot himselfe and his vnwritten word 2. Vnderstanding this of the written Word nothing can be more against themselues for here it is said that it is the gift giuen to the Church to vnderstand the Mysteries of the kingdom of God 3. They desired Christ to expound the parable What then Ergo the Scripture is obscure A grosse conclusion for it was Christs not written but as then his vnwritten Word and a Parable which they vnderstood not
formall obiect of Faith and of infinit force and abilitie to perswade immediately by it selfe without the helpe of any formall inducement whatsoeuer Stapleton saith That all the former writings of the Bible may Defens Eccl. Autho. lib. 1. cap 9. Tripl incoat Aduers Wâ—itak in admonit be assured to vs by the latter the old Testament by the new and the inward Testimonie of the Spirit is so effectual for the beleeuing of any point of faith that by it alone any part may be beleeued though the Church hold her peace and neuer be heard Note this saying well you Papists that perswade your selues that the Scripture is not Scripture to you but because the Church tels you so They haue no Scripture for defence of this their Position to S. N. Guide of Faith chap. 7. num 2. and 3. obiect against vs. Atheisticall obiections some haue made as if they would vphold the Turkish Alcoran vnworthy any Christian and no more worthy any answer then the blasphemie of Rabshekah 2. King 18 36. against which King Hezekias commandement was Answer him not a word Esa 36. 21. VIII Proposition That traditions which they call the vnwritten word are the Rule of Faith Confuted by their owne Bible I. IT hath beene proued before that the word deliuered by mouth both before and vnder the Law and after till the new Testament was written in all substantiall and necessarie points of faith is now either expresly set downe or by a necessarie conclusion comprehended in the Scriptures II. That therefore the Scriptures are the onely Rule of Faith which before also is fully proued III. Their owne Bible in many places diuers wayes doth condemne traditions 1. In calling them traditions of men Col. 2. 8. of Fathers 1. Pet. 1. 18. your traditions that is the traditions of Scribes and Pharises Mat. 15. 1 3. commandements and doctrine of men Mat. 15. 9. Rudiments of the world Col. 2. 8 20. not calling them the tradition doctrines and commandements of God or his Word or the word of his Prophets any where 2. In declaring to vs that the worship which is after such traditions is a vaine worship Mat. 15. 9. and but a shew of wisedome in superstition Col. 2. 23. and that the conuersation also which is after Fathers tradition is but vaine 1. Pet. 1. 18. So as we see traditions may not be either a Rule of worship or of conuersation of life 3. In setting downe the euils which haue come to the Church and true Religion of God by such traditions Their Bible telleth vs that for traditions the Commandements of God were left transgressed made frustrate and his Word defeated Mat. 15. 3. Mar. 7. 8 9 13. It was tradition by which the Scribes and Pharises had diminished the integritie of the Law taken from it added to it and corrupted the meaning thereof which Christ freed it from Mat. 5. 18 20 22 23 28 29 34 35. It was a pretended Apostolicall word which first greatly troubled the Church of Antioch and was the cause of gathering the Councell at Ierusalem to confute and condemne the same Act. 15. 1 2 5 6 23 24. The decrees thereof were written the Epistle sent abroad vers 30. 31. and so they had a written Word to strengthen them against that traditionall corrupt and counterfeit Word Lastly it was a pretended Apostolicall word which troubled the Thessalonians 2. Thess 2. 2. which by his Epistle and so by the written Word was confuted If I should adde out of Storie to this out of Scripture what euils haue hereby happened to the Church in and among Hereticks who vsed traditions to defend their Heresies in and Irenaeus l. 5. c. 66. l. c. 13. â—ert de praescript Epiphan de Haeres l. 1. c. 23. 24 38. among the Fathers misse-led and misleading others by false traditions whereby some of them became Chiliasts and now in and among the Papists who vnder the colour of traditions fill the world full of their inuentions superstitions and Idolatries I should be ouer-long and so proue tedious But let the desirous Reader peruse D. Whitakers De traditionibus 4. In teaching vs that the Apostle giueth the Church warning not to be deceiued by word by Philosophie by vaine fallacie according to mens traditions 2. Thess 2. 1 2 3. Col. 2. 8. Contraried by Antiquitie Iustine in Triphonem If we will be safe in all things we must flie to the Scriptures we must beleeue God onely and rest only vpon his institutions and not on mens traditions Irenaeus li. 3. ca. 13. saith of the Apostles that what they preached by mouth they left vs in writing to bee the pillar and ground-worke of our Faith Tertul. de praescrip It were a folly to thinke that the Apostles knew all things but reuealed the same to few deliuering some things openly to all reseruing some other things to be spoken in secret to some What can more plainely be deliuered contradictorie to Papists and to taxe them of folly and falshood in this point Theoph. Alexand. in 2. Paschali It is a diuelish spirit to thinke any thing diuine besides the Authoritie of the holy Scriptures Basil in serm de fide It is a manifest defection from the faith to bring in any thing that is not written When he vttered this did he dreame of a traditionall word Ierome in Hag. cap. 1. All traditions pretended to be Apostolike if they haue not their authoritie from the Scriptures are cut off by the Sword of God Nazianzen in Epimedio Athanasij calleth this vnwritten word An inuocation and opposite to written Pietie See further Tertul. Origen Hippolytus Athanasius Ambrose Basil Greg. Nissene Ierome Augustine Cyril of Alexan. S. Antonie and Theodoret cited by Bishop Vsher in his last booke in the Controuersie of traditions Gainesaid by some of themselues This is to be seene in the words of Gregory Gerson Petrus See question the first before de Aliaco Clemangis Durandus Picus-Mirandula Aquinas Ferus and other auouching the whole Scriptures to bee the Rule of faith Also of Antoninus Scotus Gerson Trithemius Villa-Vincentius Caictan Lyra and other who maintaine that the the Scriptures be perfect and sufficient euery way their words See question the second before are cyted before and so doe gainesay this traditionall word Obiections out of the Scriptures answered 2. Thes 2. 15. Stand fast and hold the traditions which ye haue beene taught whether by word or by our Epistle Answ This place though in shew at the first sight may seeme to helpe them yet considering well what they in the Question vnderstand by traditions it helpes them nothing at all 1. Traditions here are such as all the Thessalonians receiued and which the Apostles had taught to them all but traditions which the Papists maintain are certaine secret traditions deliuered not to all but to some sorts of men for the better guiding of the Church Therefore these traditions here are not those these being common to all
of Rome Papists for their Pope and Romanists from their City but they themselues vsurped the name of Catholikes They call vs Lutherans and Caluinists but we make none saue only Christ the autor of our faith commonly we are called Protestants because we continue our protestation against the enemies and abominations of the Romish Church Such a Church thus taken in this generall manner professing Christ vnder one name or other hath euer bene visible euen to the world Thus we teach that the Church is euer visible one where or other and neuer wholy hidden at any time But here in the question the name Church we take more strictly for a companie wheresoeuer assembled in publique together worshipping the true God in Iesus Christ as God himselfe onely hath prescribed by his Word whereto outwardly they professe conformitie both for doctrine and conuersation also in good measure This true Church of God we say is visible First in respect that it consists of men making open profession Secondly in respect of the place being publique where such obtaine liberty to meete together Thirdly in respect of the externall actions in and about the worship of God Thus this Church is visible but not alike gloriously coÌ„spicuous at al times in euery place where God planteth it This Church we affirm not to be at any time inuisible but we only say it is sometime hidden neither yet do we meane hereby that it is so hidden as not to be found any where of theÌ„ that seeke after it by due means as if it were vtterly extinguished nor so hidden as not to be seene of any in any place for such a hiding we neuer dreame of as our Aduersaries interpret falsely against vs but when we say it is hidden we meane that it is not acknowledged but contemned by the euill ones which loue not the truth by reason of the fewnes of the followers Mat. 10. 23. and 23 34. Heb. 11. 38. Act. 1. 13. and 12. 12 and 20. 7 8. thereof and their secret meetings in time of persecution and their decay of outward gouernment and publique exercises in open places For these reasons she is said to be hidden and this hidden estate of the Church commeth to passe 1. For that she consisteth of a mixt companie the worser sort sometime and for a long time comming to be the greater and a preuailing faction 2. As they preuaile so they diminish the number weaken the credit of those professing the truth and do bring cunningly their owne will their owne inuentions and wayes into estimation with the worldly minded 3. This preuailing faction and greater number increasing engrosse and arrogate to themselues the name of the Church and so encroach vpon credit to their owne deuices as vaunting to be the onely true Church and their profession and practice the onely true and sound Religion 4. Hereupon they condemne the other as Schismatiques and Hereticks and their way as heresie and so raise vp against them persecution inhibiting their meetings in publique scattering their Assemblies punishing their Teachers and making them to be generally euill spoken of and putting by-names vpon them full of reproach to cause theÌ„ to be the more detested of the worst and distasted of indifferent minds by forging many lies and falsities vpon them both in life and doctrine 5. By this it commeth to passe that now they are glad to flie away to hide themselues to meete in secret places where they may with any safetie come together till God raise such as be in authoritie to afford them publique meetings againe In the meane space they are as it were hidden and this is all we meane when we speake of the hidden Church which is not so hidden but that the members of her are seene one to another See D Whites te aâ—d cable obâ—eruatiâ—ns of the Church i◠〈◊〉 Reply to Fisher pag. 51. and do often meete together yea some of them are espied by this preuailing faction sometime whom they cruelly persecute and put to death if they do not recant and turne to them Their assertion that the Church hath beene euer to the world gloriously visible is most false Confuted by their owne Bible 1. By Propheticall speeches foretelling that the Church shall lose her glorious conspicuousnesse to the world 1. Chr. 15. 3. And many dayes shall passe in Israel without the true God and without Priest and Teachers and without the Law Osea 3. 4. Many dayes shall the children of Israel sit without King without Priest without Sacrifice without Altar and without Ephod and Teraphim See also Mich. 3. 6 7. and in Mat. 24. 24. Christ foretelleth that false Christs and false prophets shall arise and so farre seduce as to deceiue the verie elect if it were possible which could not be if the true Church should be euer gloriously conspicuous S. Paul 2. Thess 2. 3 4. telleth vs of such a reuolt as Antichrist shall be exalted and sit in the Temple of God And S. Iohn in the Reuelation Chap. 9. 2. telleth of such a darknesse that should obscure the Sunne and Aire of such an oppression of the Church as she should be trodden vnder foote Chap. 11. 2. of such a persecution as she should be glad to fly into the wildernesse Chap. 12. 6. and lastly of such a preuailing of the Beast that enemie as the whole earth should adore and follow after him Chap. 13. 7 8. Which Word of God must needs be true And therefore the Church is not euer gloriously conspicuous to the world as an earthly Monarchy or estate 2. By Historicall narration 2. Chron. 15. 3. Heb. 11. 37 38. Iudg. 6. 2. in the kingdom of Iudah in Ahaz his dayes in the dayes of Manasses his reuolt from God for then was there no glorious conspicuitie of the Church any where What a low ebbe was Gods Church come to in Israel in Eliah his dayes About the time of Christs suffering what glorious face of the true Church weâ— there then Christ was condemned the Apostles were sted 〈◊〉 scattered Peter forswore Christ Was heere a glorious true Church in the eye of the world We see then the Church hath not euer beene in a pompous visibilitie Contraried by Antiquitie S. Augustine Epist. 80. ad Hesych towards the end and Epist. 48. ad Vincent saith When the Sunne shall be darkened and the Moone shall not giue her light and the Starres shall fall from heauen as is prophesied Reuel 6. and 9. 1. then the Church shall not appeare for that then the vngodly persecutors See more of this his opinion in Enarrat in Psal 10. de bapt also contra Donat. lib. 6. cap. 4. shall rage out of measure S. Chrysostome on Mat. Hom. 49. saith that since the time that Heresies inuaded the Church it can no wayes be knowne which is the true Church of Christ but by the Scriptures onely in this confusion it can no otherwaies else be knowne This sheweth then that the true Church of
God is not euer visibly glorious And this is manifest if we consider the estate thereof in the time of the Arian Emperours the world almost being turned Arian as S. Hierome complaineth Gainesaid by some of themselues Alex. Hales part 3. q. vlt. num 5. Art 2. saith that about the time of Christs passion the true faith remained in none but in the Virgin Marie So Durand Rat. lib. 6. cap. 72. num 25. So Panormit de elect elect potest cap. sanctificasti So Turrecramat de Consecrat d. 2. semel Christus Num. 4. It was a poore visibilitie then farre from glorious conspicuousnesse Many Papists write of a miserable estate of the Church in the time of Antichrist that the Masse shall be celebrated in few places and verie priuately in caues and secret places yea perhaps the Pope shall then professe his faith in secret See for these things Pererius on Daniel pag. 714. Ouandus in Breuiloqu in 4 sent D. 18. prop. 3. pag. 602. Suarez lib. 5. Contr. sect Angli cap. 21. Acosta de Temp. nouis lib. 2. cap. 15. Rhem. on 2 Thess 2. 3. All these speake of the Churches almost vtter exâ—â—pation See more testimonies of Occam Caietan Maluenda Barradius and others in D. Whites Reply to Fisher pag. 77. This they do meane of their Romish Church-Seruice Masse and Religion which I pray God to hasten and make them true Prognosticators of their owne downefall and ruine Amen Amen But that Romish Antichrist hath played his part against the true Church alreadie as is foretold in 2. Thess 2. Reu. 9. and 11. and 12. and 13. which these men cannot or will not see being made drunke with that whores cup of her fornication The Scriptures obiected answered Mat. 5. 14. Yet are the Light of the World a Citie set on a hill cannot be hidden Neither doe men light a Candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house Answ This place doth not proue the Church visible or vnhidden at all times and to all the successiue perpetuall Church is not expressed nor intended for Christ spake this to and of his Disciples then So Chrysostome taketh it and yet euen they In Psal 38. when they fled from Christ were hidden for a time But here is a threefold similitude by which our Aduersaries go about to proue the euer-glorious visibilitie of the Church 1. From the word light yee are the light of the World What light is there in nature which is alwaies seene The very Sunnes light is not so in the same place for it goeth downe at night and in the day-time it is often beclouded and at some times eclipsed neither doe all see it though it shine forth for the blind man cannot he that is a sleepe or winketh doth not and they that are out of the Horizon cannot So then let the Church be the Sunnes light yet shee therefore cannot bee proued to bee euer gloriously visible to all euery where when the estate of the Church shall bee as is said in Reuel 6. 12. the Sunne being blacke as Sackcloth and in Chap. 9. 2. the Sunne and Aire darkened with the smoke comming out of the bottomlesse pit Epist 80. ad Hâ—sych 48. ad Vincent then saith Saint Augustine the Church shall not appeare 2. From a Citie set vpon an Hill which cannot be hid true totally and finally to all and euery one at all times for so wee say the Church cannot be hid but such as truly seekâ— vnto her and in sinceritie desire to see her shall come to the sight of her But yet a Citie set on an hill is euer hidden to those that want sight to such as be farre off from it to such as be neere to it is it sometime hidden when foggie mists arise and hinder the sight This simily therefore proueth not a perpetuall visibilitie of the Church 3. From the Candle on a candlesticke but the candle often burneth dimly and needeth snuffers to snuffe it Againe it lightneth onely those that haue eyes to see and haue their eyes open to see else it doth not giue them light Thirdly it giueth light onely to them that are in the house to wit in the same roome but not to other in another roome in the same house if a wall bee betweene them Wee see then that these similies doe not expressely prooue a continuall cleare visibilitie of the Church Mat. 18. 17. Tell the Church if he neglect to heare the Church let him be to thee as a Heathen Answ This place the Gagger alleageth before for to prooue that the Church could not erre and now that she is euer gloriously visible yet here are no expresse words nor direct intent of her visibility or hiding 1. Christ here did speake of the Iewish Church then which was not the Catholike but a particular Church visible 2. If applied to vs it cannot bee meant of the Catholike Church for that cannot bee seene with our eyes but beleeued neither if it could be seene can she bee gathered into one place to heare priuate causes as is here meant 3. This therefore being vnderstood of a particular Church as it needes must and that also of the onely Ecclesiasticall Gouerners therein what is this to proue the visibility of the whole Church 4. This telling of the Church may be done by such as be of her when she is in the wildernesse seene to her owne and not to the world euen where onely two or three be gathered together in Christs Name to heare such complaints Vers 19 20. 2. Cor. 4. 3. If our Gospell bee hid it is hid to them that are lost Answ Here is no word of the Church but the wise Gagger taketh the Gospell and the Church for one and the same If so then the place is flat against himselfe for hee saith that the Church cannot be hid but Saint Paul saith the Gospell may to them that are lost blinded by Satan and doe not beleeue and therefore the Church may bee hid if it and the Gospell bee one Esay 2. 2. And it shall come to passe in the last dayes that the Mountaine of the Lords House shall be established in the top of the Mountaines and shall be exalted aboue all the Hilles and all Nations shall flow vnto it Answ They expound this and that of Mich. 4. 7. Dan. 7. 14. of Christs Kingdome which they will haue to be sensibly and corporally visible when it is altogether spirituall This spirituall Kingdome is not a visible Mountaine which the Nations with their bodily eyes flow vnto but with the eyes of their mind But they obiect and say that a Prophecie must bee of things which may bee seene and perceiued by our senses But who euer saw with his corporall sense any such thing as is here foretold Who euer saw men beate their swords into plow-shares their speares into pruning-hookes Vers 4. Whose sense euer saw the
Wolfe lodging with the Lambe the Leopard with the Kid the Calfe with the young Lion the Cow with the Beare and the Lion eating straw like an Oxe c. and yet these be Prophecies Esay 11. 6 7 see chap. 60. 20 21. and many other places speaking of Christs Kingdome and spirituall comforts thereof Esay 61. 9. And their seede shall bee knowne among the Gentiles c. Answ Here is spoken of the Churches seede to bee seene among the Gentiles but whether openly or secretly is not mentioned but the very text saith All that see them shall acknowledge them Marke all that see them So first here is no speech of the whole Church but of her seed Secondly that they are to be knowne and seene but this may be as well in secret as openly And thirdly of all that see them To some then they are not seene Wee confesse that all that by faith see the Church to them is she spiritually visible And this is all that this text affordeth XII Proposition That the Church cannot erre THe Church here taken for the visible Church consisting of a mixt company wee say may erre This their opinion taught and beleeued of the people is the mother and nurse of all the mischiefes in that Romish Synagogue which arrogateth the name and priuiledge of Gods Church and that Church only is intended by this peruerse Teacher For this is the Mystery of iniquitie and secret Cabala of the Roman Rabbins when they giue the glorious title of inerrabilitie to the Catholike or generall Church they all the while meane none other then their Mistresse the Lady of the seuen hilled city and other Churches as subiugated to her and made her hand-maides or rather slaues But wee will follow this question in the generall stile and appellation of the Church as it is here propounded in termes Confuted by their owne Bible First we find in it the Churches defection foretold by Moses Deut. 31. 16. This people meaning Israel the Church of God then will fornicate after strange gods forsake me c. Foretold by the Prophet Azariah 2. Chron. 15. 2. Many dayes shall passe in Israel without the true God without Priest a Teacher and without the Law Foretold by Saint Paul 2. Thes 2. 2 12. where he speakes of a reuolt and such a reuolt as thereby the Man of sinne gets vp to seate himselfe in the Temple of God drawing to him such as haue not a loue of the truth Foretold by Saint Peter 2. Pet. 2. 1. In you lying Masters which shall bring in sects of perdition By Saint Iohn in his Reuelation where the Church is foreshewed to proue a bloody Whore Chap. 17. Now what is foretold certainely doth or shall come to passe Therefore the Church may erre Secondly wee find in their owne Bible that the Prophets in old time found the Church guiltie not onely of morall crimes but also of errors in doctrine Esay 48. 4 5 8. and in Ezech. 16. 15 35. where she is set out as a lewd Strumpet And in Chap. 20. 8. raxed for idolatrie aforetime The Prophecie of Ieremie condemneth the Church in his time for many abominations committed in Ierusalem and in Egypt Our Sauiour found the Church at his comming corrupted with false doctrine the leauen of the Scribes and Pharises warning his Disciples to take heed thereof Mat. 16. 6 12. How the Churches of Galatia did erre and were bewitched Saint Paul telleth vs Gal. 1. and 3. and 4. And the Churches in Asia as Pergamus and Thyatira are taxed and found fault with Reuel 2. Thirdly we find in their Bible by the historie thereof that the Church hath erred euen from the very beginning I. In Paradise our first Parents the first Church that euer God had and the most perfect for knowledge holinesse and righteousnesse yet this Church erred and fell fearefully in adding to Gods Word in taking from it and in beleeuing the deuill before God What Church is it then which may not erre II. After their casting out of Paradise till the Flood the Church that is the sonnes of God went vnto the daughters of men by which mixture the whole earth became corrupted Gen. 6. which error in fact came out of a dogmaticall error in iudgement III. From the Flood to Abraham in which space we reade of open rebellion against God Gen. 11. and that there was idolatrie committed in the Church by Thare and Nachor in Mesopotamia from amongst whom Abraham was called out Iosh 24. 2 14. IV. From Abrahams comming into Canaan till Israels comming out of Egypt In this space idolatrie was crept into the Church into Iacobs Family Gen. 35. 2. And Israel is taxed for committing idolatry in Egypt Iosh 24. 14. and for being obstinate therein Ezech. 20. 8. and 16. 15 35. and 23. 8. V. In Israels going into Canaan during their aboade in the Wildernesse they erred in heart alwaies they knew not the Lords wayes but mightily prouoked him Psal 94. 9 10 11. and they committed horrible idolatry both Aaron the chiefe Priest the Heads of the people besides the rest Exod. 32. 4 5 8 31. They were a peruerse generation of which reade Psal 77. 8. 10 16 17 18 19 36 40 41 56 57. the whole Psalme sheweth that they greatly erred VI. In Canaan in the dayes of the Iudges how often fell they into horrible idolatry seruing other gods and doing what liked themselues Iudg. 2. 10 11 12 13. and 5. 8. and 6. 25 26. and 8. 33. and 9. 4. 27. and 10. 6. and 21. 25. In Ely his time was a miserable state of the Church and Religion 1. Sam. 2. In Sauls time men did not seeke to the Arke of God 1. Chron. 13. 3. VII From Salomons reigne to the captiuitie were great abominations Salomon set vp or fauoured in others the setting vp of idolatrie the remainders whereof continued vnto Iosiah his dayes The ten Tribes fell to idolatrie and neuer returned Iudah often committed great wickednesse as in the dayes of Rehoboam Iehoram Amaziah Ioas Ahaz Manasses Amon and other Kings which succeeded godly Iosias and the people are often complained of to haue done corruptly and to haue sinned against God euen in good Kings daies 2. Chron. 17. 2. and 33. 17. and 36. 14. for which God heauily plagued them 2. Chr. 28. 6. For more euidence of the euils in this space reade the Prophets Esay 48. 45. and 56. 10 11. Ier. 2. 27 28. and 3. 1 2. and 5. 31. and 6. 14. Ezech. 69 11 12 15. Hosea 2. 2. VIII From thence to Christ The Priests as Malachi witnesseth had departed out of the way and made voide the Couenant Mal. 2. 8. had despised and polluted his name Mal. 1. 6 12. they did not lay to heart his commandements Mal. 2. 2. Iudah is accused to haue transgressed and that abominations were done in Israel and in Ierusalem that they had contaminated the sanctification of the Lord and had the daughter of a strange god
Mal. 2. 11. In the second of Machabees we may reade of horrible corruptions in the high Priests Iason got the office by money brought his Country-men to the Heathen rites the Priests were not occupied about the offices of the Altar but the Temple and Sacrifices were neglected 2. Machab. 4. 7 11 14. And when our Sauiour was come he found many sects false Teachers corrupting the truth Matth. 6. and 16. 6 12. and 23. 16 22. was by the outward pretending domineering Church then in Councell condemned and put to death To conclude of the chiefe Rulers in this Church the saying of Steuen that they were stiffe-necked and vncircumcised in heart and eares alwaies resisting the holy Ghost Act. 7. Who can reade these things and thinke yet that the Church cannot erre if withall they would consider how this Church of Israel had the most excellent meanes for direction and confirmation I. They had the written Word and ordinary Teachers the Priests and Leuites daily instructing them Deut. 33. 10. Acts 15. 21. II. They had extraordinary teaching 1. By God himselfe from Heauen Exod. 20. By Vrim and Thummim by Vision and Dreames 2. By Prophets Moses Samuel Eliah Elisha and very many moe 3. By Kings endued with a Propheticall Spirit as Dauid and Salomon 4. At length by Iesus Christ himselfe personally 5. By the twelue Apostles Mat. 10. 6. By the 70. disciples Luk. 10. 1. Neuer such nor so many in any Church since God had a Church III. They had Miracles and wonders in bringing them out of Egypt in the fearefull giuing of the Law in carrying them thorow the Woldernesse in planting them in Canaan and in strange Miracles wrought in Eliah and Elisha's time and in some of the Kings of Iudah Christ confirmed his doctrine and so did the Apostles and Disciples their teaching by Miracles Luk. 10. 17. No Church vnder the Heauen had euer the like IV. They had great mercies and vnheard of deliuerances from their Enemies from Pharaoh and his Host drowned in the Red Sea from the Amalekites discomfited by Moses prayer from the innumerable multitude of Enemies the Kings of Canaan of Midian Philistims Syrians Assyrians from the Host of Sennacherib nine score thousand slaine by an Angell in one night Kings thirtie two besides Benhadad with an infinite Hoste defeated by onely 7000. and odde Ionathan and his Armour-bearer did terrifie an whole Campe Gideon and three hundred men made an innumerable multitude to she away and with a few other of Ephraim did slay of them in one day one hundred and twenty thousand Asa vanquished the Army of the Ethiopians ten hundred thousand besides three hundred Charets Iehosaphat gathered the spoile of his enemies three Kings comming with their Hosts against him whom God set one against another to destroy vtterly one another for his safetie and enriching What shall I speake of Hostes flying for feare without any pursuing of them For other blessings and mercies they are not to be numbred V. They had strange and most terrible punishments vpon them to keep them in the feare of God to make them to know him and to walke in his waies fire from Heauen deuouring vp some the earth swallowing vp quicke other-some the giuing of them often into the hands of Heathen Kings to oppresse them that they might turne from Idolatry yea at length sent them all into captiuitie for 70. yeeres Thus we see for Teachers for Wonders and Miracles for Mercies and Iudgements none euer to be compared to them Papists may fame Legends to parallel these but these are truths hauing witnesse from Gods Word it selfe And yet this Church erred and as Esay saith chap. 48 4 8. was stubborne had a neck as an Iron sinew and her forehead as brasse and was a transgressour from the wombe If the Papists make little account of these reasons as nothing to keepe a Church from erring yet is it much more then their Romish Church can say for her selfe Let them say what they can for the Churches not erring and we will see whether this Church of Israel cannot say the same also Will they pleade 1. A Couenant Israel had so Deut. 29. 10 15. 2 Or a Couenant written in the heart So was it then Ier. 31. 33. Esay 5. 7. 3. Or a Couenant with their Priests So had the Priests then Ier. 33. 20. 4. Or that the Priests lips should preserue knowledge and the people learne of them and they teach the people So the verie same might Israel alledge Mal. 2 7. Deut. 33. 10. Neh. 8. 7 8 9. Leui. 10. 11. Ezech. 44 23. yea and did boast of Ier. 18. 18. 5. Or succession of persons from time to time in the same Chaire or Seate This could she plead to the full from Aaron the first appointed immediatly by God himselfe with his office place seruice ornaments and maintenance his next successor to be also named by God himselfe Num. 20. 28. 6. Or the Continuance of this Couenant to vphold succession This had it in plaine words and therefore was for euer the Priest-hood appointed to him and his seed Num. 25. 12 13. 7. Or the presence of God with them So could and did Israel Mâ—ch 3. 11. 8. Or the name of the Church So they Ier. 7. 4. 9. Or that it is called holy the Ground and Pillar of truth So was Ierusalem the holy Citie Esay 48. 2. the Citie of truth the sanctified Mount Zach. 8. 3. 10. Or that the Word did go out from them to conuert other Nations So could they as they were taught by Esay Chap. 2. 3. of making Proselytes could the Pharises boast Mat. 23. 11. Or the Spirit to be in them to keepe their Teachers from erring Who could thus speake as Israel might Nehe. 9. 20. Esay 6. 3 11. Zach. 7. 12. as Peter witnesseth 2. Pet. 1. 21. 12. Or that they are called the Church and are come from the Apostles Church at Ierusalem So they by Stephen Act 7. 38. also saith Isaiah Esay 48. 1. Heare ye ô House of Iacob which art called by the name of Israel and are come out of the waters of Iudah So could the Scribes and Pharises boast of their Originall Ioh. 8. 33. 13. Or that they are Catholicks and the world spred ouer with them And could not the Iewish Church say so Of their Religion were some of euerie Nation vnder heauen Act. 2. 5 9 10 11. they were dispersed in all the Persian Monarchy Esteâ— 3. 8. Chap. 1. there were many Proselytes made such was the Eunuch of Ethiopia and to make them they trauailed Sea and Land Mat. 23. 14. Or that they haue euer had the holy Scriptures in their custodie So to the Iewes were committed the Oracles of God Rom. 3. 2. 15. Or yâ— the Church now hath many excellent promises What more then Israel had to be their God they to him a peculiar treasure aboue all people a kingdome of Priests an holy Nation Exod. 19. 5 6. to
wood are called idols and diuels But they worship the workes of their hands made of such things and therefore worship idols and diuels Thus God condemneth Imagerie for idols and diuels And this very place may fitly be vnderstood of Papists For first these idolaters here spoken of are such as fall out to bee vnder the sixt trumpet long after the destruction of the Heathen idolaters 2. They are such as be after the Starre is fallen chap. 9. 1. and become a King of the Locusts But what Clergie man since Christ euer wore a Crowne but the Pope 3. They are such as those great Armies verse 16. were raised vp to plague for their idolatry But what can these be but Turkes the scourge of Popish idolaters idolatrous Christians 4. They are such as ouer-ranne the true Religion so as Christ sends out his Word to recouer his from vnder this idolatrie and from among them chap. 10. 11. But who haue spred their idols ouer the Church Not Iewes nor Turkes but Papists And hath not Christ sent out his Word to regaine his from among them 5. And lastly the words chap. 9. 20 21. doe set out Papists 1. They repented not of the works of their hands whē they saw the Easteme Churches ouerthrowne by the Turkes for their idolatrie after the second Nicene Councell there establishing it 2. These committed Murthers Sorceries Fornication and Thefts And doe not all know how these raigne among Papists For murders their massacres of Christians and vnheard of cruelties vpon poore Indians many millions witnesse them For Sorceries is not spirituall Babylon that is Rome full thereof chap. 18. 23 Rome now is that Whore drunke with bloud chap. 17. which deceiued the Nations by her Sorceries chap. 18. 23. For her Fornication she is called the Mother of whoredomes chap. 17. And doe not her Stewes witnesse it What shall I speake how vnder colour of vowed pouertie by Dispensations Pardons Indulgences shee robbed euery Kingdome Therefore these are Papists worshipping idols and diuels and cannot so well bee applyed to any other vnder heauen all the former circumstances seriously and throughly weighed See B. Carleton his Booke of Thanksgiuing how he presseth this text vpon Papists Contraried by Antiquitie Tertul. de idolat God hath forbidden both the making and worshipping of an Idol Now by Idol he meaneth euery forme or representation as himselfe there saith and that the consecration of Images is Idolatry Epiphanius The superstition of Images is vnfit for the Church of Christ He seeing an Image in a Church tare it in sunder hee also exhotred to bring no Images into the Churches as an horrible wickednesse yea though it were the Picture of Christ himselfe Lactantius saith Out of doubt there is no Religion where there is an Image Gregory the Bishop of Neocaesaria saith Concil Nicen. 2. Act. 6. that Heathenisme was the first deuiser and head of Images Enseb l. 7. c. 17. calleth it an heathenish custome Origen against Celsus Common sense doth will men to thinke that God is not delighted with honour of Images made by men And of his owne time hee saith thus We worship no Images In Saint Austins time it is cleere by that which hee writeth on Psal 113. that there were no Images in Churches The Councell at Eliberis or Granada in Spaine decreed that nothing which is honoured of the people should be painted in the Churches The first and sixth Constantinopolitan Councell held against Images that it was not lawfull either to haue the Images of Saints or to worship them And if any from that time durst make or adore them in the Church or at home if of the Clergie he was to be deposed if of the Laity accursed The generall Councell by the Commandement of the Apostolike See at Franckford vnder Charles the great where the Popes Legates were condemned the worship of Images Abb. Vsperg Anno 793. Rhegino Anno 794. Opus illustr Caroli Mag. contra Synod p. 486. l. 4. c. 2. See Alan Cope dial 4. cap. 18. The Ancient Christians of the Primitiue Church had none Clem. Alexand. hort ad Gent. pag. 14. Minutius Foelix Octau Atheuag Legat. Athanasius against the Gentiles saith If a liuing man cannot teach thee to know God how can a carued stocke and a stone doe it that is dead Gregory Bishop of Rome lib 7. Epist 109. commends the zeale of Serenus a Bishop in France who would haue nothing made with hands worshipped and therefore brake the Images which act though Gregorie commended not yet hee would haue him keepe the people from the worship of them The Bishop of Orleance Ionas lib. 1. de cultis Imag. professed his detestation against the worship of Images and held the doers worthy to be cursed Bishop Durandin Rational lib. 1. cap. 3. and Catharin tract de cult Imag. thinke their vse to be dangerous Gainesaid by themselues Polydor. Virgil lib. 6. cap. 13. de inuent rerum writeth that by the testimonie of Ierome it appeareth how in a manner all the ancient holy Fathers condemned the worship of Images for feare of idolatry Erasmus in Catechis saith that by the testimonie of sound and approued Stories it is cleere that till Ieromes time such as were of sound Religion would endure no image either painted or grauen to be set vp in the Churches no not the image of Christ himselfe Holcot in lib. Sap. lect 7. saith that no adoration is due to any Image and that it is not lawfull to adore any Image Agobardus B. of Lyons who liued in Anno 815. saith in Bibl. Paetrum Whosoeuer worshippeth a Picture molten or grauen Statue worships an Idol not God nor Saint nor Angel See Roger Houeden part 1. Annal. fol. 272. where he sheweth how the Church of God detested the Decree of the 2. Nicene about worship of Images Aquinas Hales Albertus Bonauenture Marsilius and nine more cited by D. White in his last Booke pag. 209. doe hold that Adoration of Images was prohibited the Iewes Then such places as bee alledged for Images in the Old Testament by our moderne Papists are but abused Bannes in Tho. 229. par 10. pag. 170. saith that the worship of the Images of Saints is neither expressely nor vnfoldedly taught in holy Scriptures All Scriptures therefore alledged are but abusiuely alledged to beguile the simple Scriptures obiected answered 1. For making Images to be worshipped Exo. 25. 18. And thou shalt make two Cherubims c. Ans This is no warrant now for vs. For we haue a perpetuall law forbidding the making of Images likenesses Exod. 20. to worship them Leu. 26. 1. This binds vs for euer But God is not bound he makes a Law for vs not to himselfe And this commandement which he gaue was extraordinarie for a time and therefore not imitable of vs no more then his command to Abraham to kill his sonne or to Israel to rob the Egyptians are to be warrants for vs to kill or rob any 2. This was not done
among ciuill-minded men which know how to gouerne themselues after a commendable fashion in well-ordered societies but yet all these with great weakenesse and maimedly Fourthly in sinfull actions euen to the full and that with greedinesse Ephes 4. 19. as to blaspheme despise Religion persecuting the truth and to doe all manner of euill drawing iniquitie in cords of vanity and sinne as the linke of a Waine Esa 5. 18. as farre as God will permit Fifthly in outward meanes tending to spirituall ends by Gods appointment as to come to the Church to say prayers to reade and preach the Word to heare it read and preached to receiue the Sacraments to conferre and reason of points of Religion to professe it openly to submit and outwardly to conforme to the orders of the Church and to obserue such things therein as be common to the outward profession of Christianitie But herein the power of the will is wonderous weake and defectiue as is cleere by too lamentable experience and in the iudgement of euery mans conscience Thus farre man hath free-will before regeneration but the power thereof in these forenamed meanes is not without the common helpe of Gods Spirit for a man cannot say that Iesus is the Christ but by the holy Ghost and this will of man is also vnder Gods will as all these places shew Ier. 10. 23. Pro. 16. 1 9. 19. 21. 20. 24. Iam. 4. 15. Psal 21. 11. Heb. 6. 3. Act. 18. 21. 1. Cor. 4. 9. For God in his wisedome determineth all things by his power subdueth all things and by his prouidence disposeth and guideth all things Psal 135. 6. Ephes 1. 11. Sixtly when God by his grace repaireth the losse of free-will in spirituall things and giueth a man a will to repent beleeue loue and obey God then in these spirituall things hath his will a power to beleeue repent and so forth willing his owne eternall comfort with God and true fellowship with those that truely loue God but not before GOD worke this will in him which will is yet but partly to good for that it is partly to euill being here sanctified but in part as appeareth by the infirmities and falls of the godly yea and this will wrought needeth continuall assistance of diuine grace that the same may will vnto the end These things premised will helpe to answer the obiected Scriptures by the Aduersarie and to make euident the point in Controuersie and the question betweene vs and them The state of their Tenet That mans will hath a naturall power in it selfe co-working with Gods grace in the very first instant act of a sinners conuersion to which actiuitie of the will such conuersion is in part to be attributed Confuted by their owne Bible BY their owne Bible a man is wholly dis-inabled of his own naturall will though neuer so well morally qualified truely to will spiritual good things for his owne eternall saluation and peace with God First it sheweth him to bee conceiued in iniquities and sins Psal 50. 7. and to be a transgressor from the wombe Esa 48. 8. Psal 51. 7. and to be a seruant to sinne Rom. 6. 20. and so it strips nature making a man naked of all spirituall good as of abilitie to perceiue and know the things that are of the Spirit 1. Cor. 2. 14. to see the Kingdome of God Ioh. 3. 3. to thinke any thing of himselfe as of himselfe 2. Cor. 3. 5. For no good dwelleth in him Rom. 7. 17. How then can we will that which wee cannot perceiue nor know nor see nor so much as once thinke of being indeed alienated from the life of God Ephes 4. 18 Without Christ able to doe nothing Ioh. 15. 5. but are become altogether vnprofitable not one of vs doing good no not so much as one Rom. 3. 12. Secondly it taketh him hauing thus found him naked and without the life of God and layeth him dead in the graue of sinne being dead in sinnes and offences Ephes 2. 1 5. Col. 2. 13. Now what power of will is there in a dead man Thirdly hauing thus put him dead into the graue of sinne it couereth him ouer with corruptions His vnderstanding is obscured with darknesse Ephes 4. 18. his wisedome is an enemie to God Rom. 8. 7. an enemie in sense Col. 1. 21. blindnesse is ouer his heart Ephes 4. 18. yea all the cogitations of his heart are bent to euill at all times Gen. 6. 6. peruerse it is and vnsearchable Ier. 27. 9. and as Montanus translateth deceitfull aboue all so as it is not neither can bee subiect to the Law of God Rom. 8. 7. whereby hee is wholly giuen ouer yea and giueth himselfe to the operation of all vncleannesse with greedinesse Ephes 4. 19. being vnwise incredulous erring seruing diuers desires and voluptuousnesses liuing in malice and enuie hatefull and hating one another Tit. 3. 3. walking according to the course of the world and according to the prince and spirit of Darknes doing the wil of the flesh and of the thoughts and so by nature the child of wrath Ephes 2. 2 3. If it be thus with man by nature where is the power of his free-will specially if we consider him to be in the deuils snare and held captiue at his will 2. Tim. 2. 26 Fourthly thus hauing couered him ouer with his foule corruptions their Bible maketh him in the very first instant act of his conuersion meerely passiue And this it doth First by remouing the cause of our new-birth from our selues we are not borne of bloud nor of the will of the flesh nor of the will of man Ioh. 1. 13. Secondly by denying man to haue any thing to giue vnto God first We haue not first giuen vnto him Rom. 11. 35. Wee haue nothing that wee haue not receiued neither haue wee whereof to glory as not receiued 1. Cor. 4. 7. by denying him to bee able to doe any thing Ioh. 15. 5. as to haue power to heare Christs Word Ioh. 8. 43. to beleeue to receiue the Spirit of truth Ioh. 14. 17. to know God Matth. 11. 27. to chuse Christ Ioh. 15. 16. to come to Christ Ioh. 6. 44. to enter into the Kingdome of God Ioh. 3. 5. to come whither he is gone Ioh. 8. 21. And the reason is giuen because they are not of God Ioh. 8. 47. because it is not giuen them of God Luk. 8. 10. because they are not his sheepe Ioh. 10. 46. because their eyes are blinded and their hearts indurate Ioh. 12. 40. and they haue not eyes to see nor eares to heare Rom. 11. 8. nor hearts to conceiue 2. Cor. 2. 9 10. Thirdly by affirming that very powerfull meanes yea though men be wise and prudent yet are not auaileable where God giueth not heart to vnderstand eyes to see and eares to heare Deut. 29. 3 4. Luk. 19. 42. Matth. 11. 25 27. Fourthly by ascribing to God all that wee are all that wee haue all that