keepe and attend sheepe in the Countrey my furniture is rather the Crooke and Scripp then the Sword or Sling Yet if wilde beasts range and rauage among our flocks we are awaked to stretch forth our hands and rescue our Lambs And well may wee answer with Dauid Thy seruant kept his fathers 1. Sam. 17. 34. Sheâ—pe and there came a Lyon and likewise a Beare and tooke a Sheepe out of the Flocke and I went out after him and smote him and tooke it out of his mouth Plaine Shepheardly Dauid had he trusted in his owne strength and not rather in the goodnesse of his cause being Gods quarrell might easily haue been discouraged not onely by the braues and threats of the Philistine but much more by the checks and snappes of his elder brother Eliab who perhaps being better furnished with abilities both for warre and for Court thought to frowne his rurall brother out of the field But God is pleased to aduance his truth and cause the rather by plaine and weake meanes For my part nothing hath moued me to this encounter but the zeale of Gods truth and desire to instruct the meaner sort and establish our lesse learned Christian brethren As for curiosities and subtill contemplations I leaue them vnto others or rather to be left of all others so farre as they tend to engendring of strife among our selues and preiudice to our Church And accordingly in pressing the passages of Scripture and vindicating the same from violent and absurd interpretations I haue laboured to deliuer the plaine true and natiue exposition arising out of the literall sense and naturall context together with the circumstances thereof Which manner of interpretation as most sound and solid hath in all ages and will find approbation with the iudicious As for the stile and words of Scriptures I desire as this aduersarie dealt with vs by way of repercussion so to repay him in coine of his owne stampe and therefore I still pleade out of their owne vulgar English Translation of the whole Bible written and perfited by the Seminary Priests at Rhemes as appeareth by the first words of their Preface to the New Testament printed there Though the other part thereof being the old Testament was afterward printed at Doway and thereupon is commonly called the Doway Bible The Rhemists Priests for making any Translation at all of the Bible into the English tongue though out of the vulgar Latine though obscured by affected phrases and distorted by their corrupt Annotations yet are said to haue bin beshrewed by their owne more subtile Masters and Superiours as hauing thereby layed open to the people the nakednesse and deformitie of their Romish doctrines And therefore haue I the more willingly produced the same against themselues the power and lustre of Gods Word though clouded and disguised by their purposed obscuritie and improprieties yet competently shining forth for their conuiction by this vnwilling wounding of Rome by the out-workes of Rhemes Vnto the places cited out of their Bible I haue added not onely sutably to the Gaggers proofes the testimonies of diuers ancient Fathers and Doctours of the Church but also for ouer-measure the consent of diuers moderne Writers very passable and laudable in the Romish Church Lastly in handling this Popish Gagg varyed and furbished in diuers Editions I thought it not worth the while to goe thorow euery particular question some being friuolous or of small moment or weake and naked enough of themselues but haue rather chosen to insist vpon those which are most pertinent and weightie The discussing whereof might tend to seasonable edification The iudgement of which my poore labours I humbly submit to our Reuerend and blessed Mother the Church of England And so Christian Reader I commit my endeuours to thy charitable acceptation and withall desire to haue my part in thy deuout and brotherly prayers resting Thine in the Lord R. B. The Contents of this Counter-Gagg Three Principles premised for deciding Controuersies THere is one onely Rule of Faith page 1. 2. This Rule is and euer hath beene the Word of God p. 3. 3. This Word of God is now no where to be found but onely in the Holy Scriptures p. 6. Principal popish errors refuted in this Counter Gag by expresse Texts of the approued English-Rhemish Bible as also by Testimonies of Antiquity and of their owne Writers 1. That the holy Scriptures are not the only Rule of our Faith and life in all matters necessary to saluation p. 13. 2. That the Scriptures are imperfect insufficient to instruct vs in all things necessary to saluation p. 21. 3. That the Scriptures be obscure and hard to be vnderstood euen in things necessary p. 29. 4. That the Script doe not interpret themselues and that the true sence may not be fetched out of themselues p. 40. 5. That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue p. 44. 6. That the common liberty for all to reade the Scriptures doth breed heresies p. 50. 7. That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so p. 53. 8. That Traditions which they call the vnwritten Word are the Rule of Faith p. 60. 9. That the present Churches determination is the absolute vnquestionable Rule of the peoples faith on which they are to rest beleeuing their teachers without farther inquiry p. 70. 10. That the Church is no where in Scripture taken for the Inuisible Church p. 77. 11. That the Church is euer gloriously conspicuous in the world p. 79. 12 That the Church cannot erre p. 88. 13. That the Church of Rome cannot erre p. 106. 14. That the Bishop of Rome cannot erre p. 109. 15. That Councels may not erre being confirmed by the Pope 115. 16. That the Church of Rome is the Catholike Church p. 120. 17. That the Church of Rome hath euer bin in perfect vnity within it selfe p 127. 18. That Saint Peter was Prince of the Apostles and had a primacy of power and authority aboue all the other Apostles p. 130. 19. That Saint Peter was Head of the Church p. 137. 20. That Peter was the onely Vicar of Christ heere vpon earth p. 152. 21. That the publike Seruice of the Church ought not to be in a vulgar and knowne tongue p. 155. 22. That Images are to be in Churches that not only for instruction but also to be adored p. 159. 23. That the Lords Supper is to bee administred to the people in one kind onely p. 170. 24. That these words This is my body are to be taken literally without any figure the Bread being transubstantiate and Christ there corporally the substance of Bread being taken away and Christs true Body in the roome thereof though the accidents of Bread remaine p. 177. 25. That Prayers are to be made to Saints departed and Angels p. 183. Scriptures obiected for
Vicar of Christ they could not be Vicars too and by these mens testimonie they being Vicars he was not Christs onely Vicar Now then I conclude that if Peter was not the Prince of the Apostles nor the Head of the Church nor Christs onely generall Vicar here on earth then the Pope cannot possibly bee any of these For he claimeth all from Peter as being his onely successor Therefore Peter neuer hauing these from Christ as is fully proued the Pope cannot haue them But if it could be proued that Peter had all these which yet is most false what were that to the Pope by what right could hee claime them when al the Papists in the world are not able by vndeniable arguments to proue 1. That Peter was euer after he was Christs See my Booke The fabulous foundation of the Popedome Disciple personally at Rome 2. That albeit hee had beene at Rome therefore already being an Apostle hee was the Bishop of Rome an inferiour Dignitie 3. That whatsoeuer was giuen to Peter the same was also giuen to the Pope successiuely to the worlds end 4. That the Pope is truely Peters successor both in Doctrine and life 5. That these last Popes for many hundred yeeres are one and the same with the Bishops of Rome in the first three hundred of yeeres for Doctrine and conuersation following Peter therein Till these be proued soundly though Peter had been that which they striue to make him yet is the Pope neuer the better but a proud and an arrogant vsurper of Titles and Authoritie not due to him XXI Proposition That the Publike seruice of the Church ought not to be in a vulgar and knowne Tongue Confuted by their owne Bible 1. Cor. 14. 9. So thou also by a tongue vnlesse thou vtter a manifest Speech how shall that be knowne which is said for thou shalt but speake in the Aire This is a plaine condemning of speaking in a tongue not manifest not vnderstood of the Hearers 2. Cor. 1. 13. We write no other things to you then that you haue read and know They then knew what they read whether priuate or publike Ephes 3. 4. According as thou reading maist vnderstand Reading the Scriptures is a part of the publique Liturgie or seruice 1. Thes 5. 27. I adiure you by the Lord that this Epistle bee read to all the holy Brethren If it had beene in an vnknowne Tongue it had beene in vaine to haue beene read vnto all the brethren and it had been to no purpose thus to adiure them Act. 1. 14. All these were perseuering in one minde in Prayer and with one accord Act. 4. 24. This was Publike Prayer But if they vnderstood not what was prayed how could they bee of one minde and accord S. Paul willeth vs to pray and sing with vnderstanding 1. Cor. 14. 15. and saith plainely that if men blesse that is pray in an vnknowne tongue the vulgar cannot say Amen And hee giueth this Reason because hee knoweth not what thou sayest neither is edified verse 16 17. In their Bible mention is made First of Prayer in the Congregation Act. 12. 12. 4. 24. 13. 3. 16. 13 16. 20. 36. and 21. 5. Secondly of reading the Scriptures Coloss 4. 16. The parts of the publike Seruice of the Church in the Apostles daies 1. Thess 5. 27. Thirdly of preaching Act. 9. 20. 20. 7. Fourthly of singing Math. 26. 30. 1. Cor. 14. Fiftly of administring the holy Sacraments of Baptisme Act. 10. and of the Lords Supper 1. Cor. 10. 11. Let our Aduersaries shew if they be able that these parts of the publike seruice were done in an vnknowne tongue Contraried by Antiquitie Origen cont Cels l. 8. Let euery man make his prayer to God in his natiue Mother tongue Austin Tract in Iohan. 21. Why are these things spoken in the See more in l. 4. â— 10. de doct Christ lib. â—4 c. 16. de Trunt 〈◊〉 〈◊〉 18. â— 4â— Church but to be knowne Why are they pronounced but to bee heard And why are they heard but to be vnderstood And on Gen. l. 12. cap. 8. Noman saith hee is edified by hearing that which he vnderstands not Ambr. in cap. 14. 1. Epist ad Cor. If we come together saith he to edifie the Church those things ought to be spoken which the hearers vnderstand Chrysostom hom 35. in 1. Cor. Hee that speakes in an vnknowne tongue is not onely vnprofitable and a Barbarian to others but euen to himselfe if he vnderstand not In Hom. 18. on 2. Cor. Hee telleth vs that the Priests and the people say the same common prayers and all doe say one thing S. Basil Epist 63. telleth how that in his time when they met together they vsed a knowne language In the purest Churches for the space of eight hundred yeeres Diuine Seruice was neuer performed in an vnknowne tongue And if it were at any time in a tongue not the Mother tongue yet was not that tongue a strange language but such as the hearers vnderstood See for this point Master Perkins Probleme If any desire any more of this let him reade Doctor Fulk on Rhem. Testament 1. Cor. 14. Doctor White his last Book of this point pag. 369. who eiteth Origen Iustin Martyr Tertul. Clemens Alexand. Cyprian Basil Chrysostome Ambrose and Augustine with their owne words against this absurd practice of Papists See also pag. 375. in the Margin 380. Gainesaid by themselues Aeneas Syluius who after was Pope in hist Bohem. cap. 13. faith that when sute was made that the Slauonians newly conuerted to the faith might haue their Church-seruice in their Mother Tongue and there being some stay about it at Rome a voice was heard from Heauen saying That euery spirit should praise the Lord and euery tongue should confesse vnto him So the controuersie is determined by an immediate voice from heauen The Lateran Councell vnder Innocent the third chap. 9. decreed by reason of mingled Nations of diuers tongues in one Citie that meet men should bee prouided to celebrate Diuine seruice and to administer the Sacraments according to the diuersitie of their Rites and languages Lyra on 1. Cor. 14. saith that if the people vnderstood the prayers of the Priest they were better brought vnto God and so answere Amen more deuoutly And Caietan on the same saith it were better for the Churches edification that prayers should bee said in the Mother tongue Many learned Papists as Lyra Thomas Aquinas this Caietan on this 1. Cor. 14. and Erasmus in Declarat ad Cens pag. 153. confesse that in the Primitiue Church and long after the Prayers and Seruice were done in the Mother Tongue See D. Whites last booke pag. 356. mentioning Armenians Abissines Indians Russians Egyptians proued by Papists themselues And Cassander Liturg. cap. 28. sheweth that diuers Nations to this day retaine the ancient custome still Thus we see their owne Bible the ancient Fathers their owne
Augustine speakes Secondly as Lyra thinkes it is so called for that the Church doth maintaine the truth of the Gospell euen in the greatest persecutions and as other iudge for that it vpholdeth the truth that it may not fall to the ground though it be afflicted and because by words and examples it confirmes our Faith Thirdly the Apostle speakes according to the vse of pillars in old time among the Gentiles on which their Lawes written in Tables were hanged vp for people to reade yea some wrote the Lawes vpon pillars themselues So as the Church here is resembled to those pillars which hath the Bookes of holy Lawes to shew them and to vphold them and to exhibite them out vnto all to bee seene and read Secondly because Saint Peter was counted a Pillar Gal. 2 9. and yet he erred euen in not walking according to the truth of the Gospell vers 14. Thirdly because Saint Paul calleth so the Church at Ephesus then as she was and so long to be so esteemed as she should continue Thus Saint Paul to the Hebrewes telleth them that they with himselfe and others are the House of Christ if saith he we hold fast the confidence and the reioycing of the hope firme vnto the end implying that if they did not they should not be so Can any well conclude from that which one is at the present that he shall euer be the same Then had not our first Parents fallen nor Salomon been an Idolater nor the Israelites now none of Gods people nor Rome as she is spirituall Babylon Fourthly because not the name and title of the House of God it self by which name the Church is called here in 1. Tim. 3. 15. as also beleeuers are called by the name of the houshold of God Ephes 2. 19. will afford this their conclusion For the Church of Ephesus so called did erre Now may it not be inferred from hence that she is called the House and beleeuers the Houshold and may it be inferred because she is called a pillar only or stay to vphold the house Will not the whole house nor the household yeeld it And will a pillar or prop make it good Very vnlikely Fifthly it is onely vpon the praise giuen to the Church that this conclusion is made Is this then good arguing Whatsoeuer prayses the Church hath that for which or wherein shee is praysed she hath it in perfection Here she is called the pillar and ground of truth Ergo say they she cannot erre See the like reasoning She is the houshold of Faith Gal. 6. 10. Ergo she neuer hath any doubting Yet this they deny and hold here to haue no certaine assurance Lastly consider the truth of which shee is the pillar and ground * On this place Ioh. 5. 23 Oecumenius vnderstands it in opposition to the shaddowes in the Temple vnder the Law there the type here the truth there the shadow here the substance But the Temple was onely the pillar and ground that is the appointed place where the knowledge and vse of the Ceremoniall Law was had and vpheld so onely is now the Church the place where the diuine truth is to be found and is in practice and no where else Truth in Scripture is taken for the Word of God Ioh. 17. 17. and 8. 31 32. the Gospell the Word of truth Col. 1. 5. Gal. 5. 7. euen the Mystery of godlinesse as Saint Paul in this place of the 1. Tim. 3. 16. enterpreteth the Word Truth So then the Church of God is the pillar and ground or stay of Gods Word and his Gospell euen the mysterie of godlinesse This she receiueth keepeth beareth vp publisheth to the world and is the ground whereon it doth rest and no where else in the world What then Is she or it the Rule Is her authoritie aboue it or it aboue her The King committeth to some the publike Records to keepe and to publish to other Is their authoritie greater then these Are their words of force without the warrant of those Records Or is it not possible for these keepers of them to erre in their proceedings We know the contrary The Iewes had the Oracles of God committed to them Rom. 3. 2. but haue not they erred The Church of Corinth Ephesus Galatia Philippi Colosse Thessalonica Hebrewes and other Churches in the East had the new Testament committed to them yet haue they we see erred So hath the Church of Rome very shamefully as the Epistle written to them doth testifie if her now new doctrine be examined by it The Church therefore the visible mixt company of whom all our dispute is may erre XIII Proposition That the Church of Rome cannot erre Confuted by their owne Bible I. IN it we reade that shee is in particular forewarned to take heed of falling Rom. 11. 20. which admonition proueth her possibilitie of erring II. It foretelleth of her Apostasie Yea this Church which See his Maiesties broke and Bishop Downham de Antichristo Respons eius ad â—essiam de Anticâ—r they say cannot erre and whereof the Pope is Head is called the great Whore named Babylon drunken with the Saints blood sitting vpon the Beast with seuen heads hauing ten hornes expounded by their owne Bible to be Rome Reuel 17. 1. 5 6. the great Citie situate vpon seuen Hills and which in Iohns dayes reigned ouer the Kings of the earth vers 9 18. III. Their Bible telleth vs that there were begun in her vncharitable disputations about eating and not eating of some things about obseruation of dayes Rom. 14. men for these things condemning and despising one another There were such then as were authors of diuisions and scandals contrary to the doctrine which the Saints then had learned Rom. 16. 17. so that a defection was then breeding and a beginning to erre from the Apostles doctrine in his dayes IV. The Epistle of Saint Paul written vnto them sheweth that she hath erred for his and her doctrine are at odds in many things as for example in these for instance The Romish Church Saint Paul She calleth not her selfe A Church but The Church and is euer boasting of that name Hee neuer calleth them at Rome then The Church as in other Epistles he vseth to call others the Corinthians Galatians Ephesians Reuel 2. 1. c. a point for Papists to note and to obserue why this title is not giuen her She saith that God may be represented like an old man He teacheth it to be a Heathenish practice for which God plagued them Rom. 1. 23. She teacheth that all sins deserue not death but in themselues many are veniall He nameth 23. sinnes Rom. 1. 29 30 31. worthy of death not for the Act but for the consent of heart vers 32. and Rom. 6. 23. He saith that the stipend of sinne is death he excepteth none She teacheth that the Virgin Marie was without sinne He teacheth otherwise All to be vnder sinne Rom. 3. 9. All to haue
Dutie common to other of inferiour ranke This word feede therefore will helpe them nothing for the Supremacie The word my pulleth downe Peter from Soueraignty For first Peters charge is to seed not his owne but Christs sheepe So then Peter is not a Lord but a Seruant-Shepheard to feede the chiefe Shepheards flocke as Peter himselfe calleth Christ who knew no other chiefe Shepheardship either in himselfe or in any other but in Christ 1. Pet. 5. 3. And wee reade how the flocke is called Gods Act. 20. 28. 1. Pet. 5. 2. but no where Peters As also by Christ himselfe wee are taught that there is but one fold and one Shepheard of that fold to wit but one generall Shepheard and that is he himselfe Ioh. 10. 11 14 16. and not Peter and that by Peters owne acknowledgement in the fore-quoted place 1. Pet. 5. 3. The word Lambes or Sheepe considered with the rest of the words and as it is commonly taken wipes away Peters Supremacie For first the words are not spoken vniuersally Feede all my Lambes as if hee had been charged with all of them For this had beene a charge First which hee could neuer haue performed secondly which he neuer did attempt to performe Now God neuer imposed any impossible charge vpon him and Peter would not haue been found faithlesse But it is spoken indefinitely to feed here and there whom he could and where hee could at any time Therefore hee is not here the vniuersall Bishop Secondly Lambes or Sheepe are not Apostles Prophets Euangelists and Pastors These are neuer so called but in relation to Iesus Christ onely Mat. 26. 31. and neuer in reference to any man But if vnder these Lambes and Sheepe bee comprehended all and euery one of the Church and flocke of Christ then by their account all the Apostles and the rest must bee sheepe and Peter their Shepheard and so a Shepheard ouer shepheards Which vaine conceit without proofe who can giue credit vnto And yet Bellarmine makes a difference betweene Lambes and Sheepe The Lambes forsooth must bee the Laitie and the Sheepe the Apostles when as the words are vsed indifferently Math. 10. 16. Luk. 10. 3. Act. 8. 32. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ though he vse two words yet doth not make any such difference For the two words to feede are applyed also indifferently to either of them So that taking sheepe for the Apostles Peter must not onely rule as they would haue it but also teach the Apostles when Apostles are all immediately from Christ and taught of Christ and by his holy Spirit Galat. 1. 1 12. and needed no instruction from man in the worke of the Ministerie Math. 10. 20. Ioh. 14. 26. and 16. 13. Thus we see there is not the least footing in any word of this Text for Peters Supremacie aboue all other on which yet they settle it But if here Peters Supremacie could bee proued yet what 's this to the Pope He feeds not by preaching Christs Lambes but rules or rather rauages like a roaring Lyon ouer Christs Sheepe hee is like a Lambe but speakes like the Dragon Reuel 13. Lastly that here is no Headship giuen to Peter it appeareth in verse 17. where it is said that vpon Christs third time questioning him he was grieued Now may wee reasonably suppose if Peter had conceiued of Christs words as Popes doe that a Supremacie was therein bestowed vpon him that hee would haue beene grieued Doe men grieue at high preferments offered especially hauing contended for the same as the Apostles had done Who seeth not therefore that Peter perceiued no such glorious preferment nor high Dignitie out of any thing that Christ here spoke as our Aduersaries doe From all this it is cleere that Peter from hence hath no Headship aboue others XX. Proposition That Peter was the onely Vicar of Christ here on Earth Confuted by their owne Bible FOr Vicaradge vnto Christ properly so taken it teacheth vs That Iesus Christ going out of the world promised to substitute in his roome not any Peter nor any man but such a one as could bee euery where with his Church in his bodily absence which was his holy Spirit Ioh. 15. 26. 16. 7. And by this would hee be euer with them Math. 28. 19 20. 18. 20. to remember them of all things Ioh. 14. 26. to guide them Ioh. 16. 13. and to dwell with them Ioh. 14 17. Rom. 8. 9. which a Peter could not doe Secondly it telleth vs that according to this promise when Christ ascended hee sent downe his Spirit Act. 2. by which Gods people are still guided and taught Rom. 8. 1 5 9. 11 14 26. 1. Cor. 2. 10 12. 1. Ioh. 2. 20 27. which beareth witnesse to our spirits that wee are Gods children Rom. 8. 16. Gal. 4. 6. by which wee are sealed to eternall life 2. Cor. 1. 12. Ephes 1. 13. Thirdly it declareth vnto vs that when Christ ascended hee was mindfull of his Church and gaue gifts vnto men Some to Ephes 4. 12. be Apostles some Prophets some Euangelists some Pastors and Teachers but among these no one generall Vicar or Head ouer all If there had beene such a one Paul had as good reason to haue mentioned him as the rest But his Vicar generall was Gods Spirit and no man And note that the Apostle shewes a threefold vse of these afore-named 1. For that they were the consummation of the Saints 2. For the worke of the Ministerie 3. For the edifying of the body of Christ Now if a generall visible Vicar on earth had serued for any of these purposes hee had been giuen of Christ but he needed not and therefore this needlesse gift was not giuen to any As for a supply of Instructers Guides and Lights in the Church Militant wee deny not but Christ hath left many Vicars and doth still send dayly Embassadours to his Church to reconcile vs to God And so our Bishops and other Ministers of the Church by the Keyes of power and knowledge open the way of Heauen to Christian people which they doe in Christs stead and therein are his Vicars or Deputies lawfully called But this Vicaradge is too small a portion for Sir Pope Contraried by Antiquitie Tertul. de violand Virgin The Lord sent the Holy Ghost that mans mediocritie not being capable of all things at one time might by little and little bee directed orderly disposed and brought to perfection by that Vicar his holy Spirit Also in his Booke de praescript hee saith that Christ taken vp into heauen sent the power of his holy Spirit as his Vicar to conduct the faithfull Wee see in these dayes who was held the Vicar of Christ Gainesaid by their owne men Aquinas in Opusc 20. calleth all the Apostles the Vicars of Christ Tolet. in Ioh. 20. 21. saith that Christ instituted his Apostles his Vicars How then was Peter his Vicar for their cannot be a Vicars Vicar If Peter was then the
This place proueth not that the Priests lips euer did keepe knowledge though it be thus read in a Cōmandement but teacheth what his duty was to doe For the next verse following telleth vs what the priests then were But you haue departed out of the way and haue scandalized many in the Law Vers 8. Therefore he made them contemptible and base vers 9. 2. This text maketh for euery Priest without exception but will they haue euery Priest in his teaching to be without error and his word the rule of faith 3. This telleth vs what the people are to seeke for to wit the Law but this as before is proued was written X. Proposition That the Church is no where in Scriptures taken for the inuisible Church Confuted by their owne Bible Heb. 12. 23. ANd the Church of the first borne which are written in Heauen which in the former vers 22. he calleth Mount Sion the city of the liuing God heauenly Ierusalem and the assembly of many thousand angels Is this the visible or inuisible church doth mans eye looke vpon this heauenly company Reu. 14. 1 3. There is the Lambe with his company redeemed from the earth vpon Mount Sion hauing his Fathers Name written in their foreheads Mat. 16. 18. Rom. 8. 29. Eph. 1 22. and 5. 23 32. Col. 1. 18. 1 Pet. 2. 5. Reuel 21. 10 In which places is to be vnderstood the inuisible Church and wheresoeuer it is vnderstood of the mysticall body of Christ it is there the inuisible Church Contraried by Antiquitie The Ancient Fathers found in Scripture an inuisible Church Saint Augustine in Psal 92. concion 2. part 2. of the same Psalme maketh onely the elect from Abel to the worlds end to be the Church this Church is inuisible to man Saint Cyprian saith in Epist 55. That those are the Church which abide in the house of God But can man see who will abide therein Origen in Math. 16. 18. vnderstandeth the Church of such as fall not away but doe ouercome and are not ouercome of those gates of hell but such are knowne onely to God and not discerneable by men nor seene with bodily eyes Saint Gregory in Hom. 19. in Euang. calleth the Catholike Church the Lords Vineyard from iust Abel to the last of the elect in the end of the world Doth Gregory vnderstand this of the visible Church What mortall eye can see this Church of the Elect On Iob cap. 9. in l. moral 35. Hee writeth that Christ and the Church the Head and the Body are one person But who euer saw this with his eyes Gregory therefore found in the Scripture an inuisible Vineyard and Church of Christ Gainesaid by their owne men Caietan taketh that of Mat. 16. 18. for the congregation of the faithful Ferus expoundeth it of the Elect now the Elect are visible to the eye Our Aduersaries alleadge many places to proue the Church most properly to bee called visible as Num. 20. 4. 1. King 8. 14. Act. 20. 28. and 15. 3 4. and 18. 22. and many other Scriptures Answ 1. All these are of particular visible Churches and not vnderstood of the Catholike the former we affirme to be visible but not this 1. The places contradict not this which we hold that the Church somewhere in holy Scriptures is taken for the inuisible Church which they by bringing places to proue a visible Church doe not gainesay XI Proposition That the Church is euer gloriously conspicuous to the world What wee meane when we say that the Church is sometime hidden WHen we speake of an inuisible Church we meane the Church Catholicke in our Creede which we doe beleeue and doe not see nor can see for faith is the ground and euidence of things not seene Heb. 11. 1. also faith and sight are opposed 2. Cor. 5. 7. but wee onely beleeue the Catholicke Church as in our Creed we confesse and therefore is it inuisisible partly in heauen triumphing partly here on earth militant knowne onely to God 2. Tim. 2. 19. and not discerned of men because they be only the Elect of God This is the Church spoken of Heb. 12. 22 23 24. Rom. 2. 28 29. Mat. 16. 18. Eph. 1. 22. and 5. 23. Col. 1. 18. and the hidden ones Psal 83. 3. Besides this Catholicke we hold also a particular Church visible For beginning in Paradise we may finde such a visible Church till the flood from thence to Moses from him vnder whom it mightily increased into thousands of families till the same was planted in Canaan where it became a Nationall Church and neuer wanted some degree of visibility in more or fewer of the members thereof vnto the comming of Christ who taught the people and gathered Disciples which professed him and after his Ascension were the first of those which after were called Christians all being then together in Ierusalem for a time and the only visible Church of Christ vpon earth which visible Church through persecution began to be scattered abroad and the Apostles and Teachers being also dispersed this one Apostolicall Church spred farre and wide into the world neuer being any more entire at once in one place as before it had beene in Ierusalem but from that time to this day hath beene and is in seuerall Congregations which are called Churches euery one bearing the denomination of the whole because all of them doe make but one Church as also for that euery one of them should liuely represent that first Church in Ierusalem from whence these other came into the world in doctrine of the Apostles fellowship Sacraments and prayer with one accord Act. 2. 42 46. This Church taken in a generall notion for all those that professe Christ any where in any sort hath euer beene visible in the world also to the world to Iewes Turks and Pagans But thus taken in so superficiall bare and naked apprehension it comprehendeth all sorts of Assemblies professing Christ whether purely or impurely Orthodoxally or Heretically vniformely or Schismatically and so hath seuerall names Sometimes taken from the City where such Assemblies be as the Church of Ierusalem Antioch Corinth Ephesus Philippi Thessalonica and Colosse Sometime according to the Countries as the Churches of Galatia So we say now The Church of France of England Scotland Sometime from the Sect-Masters names as Arians Macedonians Eutychians Nestorians Donatists as now Brownists Separatists c. Sometime from the People according to their Countrey where they were borne though dwelling elsewhere as wee haue here in London and some other coasts of England the Dutch the French and Italian Churches Sometime from the Coasts as the East and West Church Sometime from the Language vsed in the publike worship as the Greeke Church and the Latine Church Sometimes from the opinions held as Anabaptists Vbiquitaries and Familists And thus come we and our Aduersaries to be diuersly named though we be all in generall called Christians yet wee call them that are yoaked vnder the B.
erre in this way hee doth not say The Church or the learned Church men or men in holy Orders for are these fooles but wayfaring men though fooles shall not erre Here is a promise that the simple Laytie shall not mistake their way which Popish Teachers cannot abide to heare of Neither shall any vncleane passe ouer this way but they teach that their Church Catholike consists of elect and reprobate both good and bad cleane and vncleane Therefore in a spirituall sense the words are to be vnderstood of the onely sanctified by Gods Spirit here trauelling in this World as wayfaring men and though esteemed as fooles yet are so guided in their holy profession as they shall not bee suffered to wander out of the way of life neither totally nor finally But he will say If these shall not erre then much lesse shall the Church True who denies it we doe not say that all the whole Church and all the holy that euer haue been such as this place speaketh of haue all erred this thousand yeeres as the Gagger beares his Reader in hand making him beleeue that we so teach Here the Prophet speakes of the Lords redeemed separated from the vncleane in a spirituall estate in and by Christ but in our dispute we speake of the visible Church of cleane and vncleane good and bad and of a mixt company III. This verse and the whole chapter speakes in the first place of the returne from Captiuitie which the Prophet doth expresse in figuratiue speeches to set out the comfort thereof most liuely and so it is nothing to the purpose for which the Gagger brings it In a high sense it sets out the spirituall happinesse of the redeemed by Christ partly here begun and fully to be perfected in the day of the Churches perfect redemption IV. It speakes not here of the Churches teaching but rather of the Saints trauailing towards Heauen But the word not erre made the Gagger thinke he had obtained his purpose and an expresse text for not erring in Doctrine when the words speake of a way a high-way of trauailing men and others not passing ouer it and of the redeemeds walking vers 9. Then being vnderstood of not erring in life it cannot be taken absolutely for error of life is in the best but they erre not to finall destruction Ephes 5. 27. That hee might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Answ 1. Our dispute is of the visible Church and mixt company this is to be vnderstood only of the body whereof Christ in the most proper sense is the Head and Sauiour vers 9. which hee nourisheth and cherisheth vers 29. betweene whom and Christ thereis such an vnion as it is called a great Mystery vers 32. which cannot properly be meant of visible Churches consisting not onely of Elect but also of Reprobates who are not clensed nor nourished or cherished as members of his body nor made euer glorious II. The Apostle speakes heere of the Church either as triumphant or if as militant then as it is in preparing and as it shall bee hereafter in Heauen for in this life it is not altogether spotlesse without wrinkle or blemish Cant. 1. 5 6. III. This place doth serue rather to prooue her puritie in life then infallibilitie of iudgement in teaching this latter is hence farre fetched the former may seeme more apparant But will any beleeue that Gods Church for life and conuersation is in this life without spot wrinkle or blemish 1. Tim. 3. 15. The Church of the liuing God the ground and pillar of truth Because this place is much vrged by others and the last of this Gaggers I will more fully make answer vnto it Hence hee would conclude that the Church cannot erre he meaneth the Church of Rome the Pope at least the virtuall Church for they defend not now any Church from errour but their owne But this they can neuer proue out of the place I. Saint Paul wrote to Timothy how he should behaue himselfe in the Church 1. Tim. 3. 14. So his Epistle that is the Apostolicall written Word was made to be Timothies rule to guide him from erring and not the Churches determination S. Paul for all this his praise of the Church sent him not to Her but prescribed him a written Word to direct him in gouerning of her which hee would not haue done if by calling the Church the pillar and ground of truth he had meant she could not haue erred II. Saint Paul speaketh thus of the then present Church of Ephesus where Timothy was chap. 1. 3. built vpon the foundation Ephes 2. 20. and yet she soone left her first Loue Reuel 2. 4. and after fell away III. The word Church comprehendeth all the faithfull together at Ephesus so the Church of Ephesus is taken Reuel 2. 1. But our Aduersaries will not haue the people as the Apostles allowed Act. 15. 22. with their Bishops and Pastors to be the Church and with them to approue of matters of Faith For the Romish Clergie thinke of the people as did the hypocriticall Pharises that they know not the Law and are cursed Ioh. 7. 49. Except they allow the people also with the Teachers to be the pillar and ground of truth this place doth not serue their turne IV. If the word Church bee taken for any other particular Church to which Timothie as an Euangelist might goe after the Apostles planting of them then from hence the Papists cannot conclude that which they would for first they acknowledge that particular Churches may erre Secondly its euident by Scripture in the Churches of Galatia Gal. 1. and 3. 1. and 4. 10 11. by historie and by experience Now the Church of Rome was neuer other then a particular Church in the best spirituall estate thereof Saint Paul writes to it no otherwise then to a particular Church V. If it be taken for the Vniuersall Church this helpes not them For first theirs is not the vniuersall but a particular Church as is proued after in the sixteenth question Secondly it is absurd to reason from that which is not questioned nor can euer assemble together to come to the triall if it were questionable VI. The intituling of the Church to bee the pillar and ground of truth wil not afford the conclusion of not erring and that for these Reasons First because the words are metaphoricall and a similitude must be extended no farther then is in ended Now the Church is called the pillar and ground not because shee cannot erre but first for that she hath the Apostles writings committed to her as were the Oracles of God to the Iewes Rom 3. 2. which Apostles writings are saith Irenous the pillars and supporters of our faith the proofes foundations Li. 3. ca. 1. and the grounds of our cause as Saint * De vnit Eccl. ca. 16. On this 1. Tim. 3.
Lo saith he how from those which he would haue esteemed the lesser he ascendeth to those whom he would haue esteemed the greater Answ 1. The mans wit went a grazing when he wrote this For if he so conclude from the order then Paul must be inferiour to Apollos when Paul was an Apostle and a Planter but Apollos no Apostle and onely a waterer 1. Cor. 3. 6. 2. In Mat. 10. 2. he would haue Peter the chiefe because hee was named first now here the chiefe because hee is named in a third place Saint Paul Gal. 2. 9. puts him in the second place betweene two and will not they hold him the chiefe for this too Doth not vertue consist in the midst for put him in the first place as in Mat. 10. in the third place as in 1. Cor. 3. 4 22. or in the second as in Gal. 2. 9. its with them a profound Reason to make him alwayes the chiefe for he may take what place he listeth Deepe Diuinitie and an inuincible Reason Though Saint Paul in Gal. 2. takes himselfe to be nothing inferiour to him or to other which seemed to bee Pillars and was inferiour to none of the great Apostles 1. Cor. 11. 5. 12. 11. vpon this Text Chrysostome shewes that S. Paul compared himselfe with the Apostles euen with Peter and the rest Luk. 22. 31. And the Lord said Simon c. When thou art conuerted strengthen thy Brethren Answ This place proueth not any Headship ouer the Apostles First hee is called Simon by his common name and not Peter which our Aduersaries stand vpon and make their chiefe argument Secondly this place is to forewarne him of his fearfull temptation and so of his fall thereby the vtter peril wherof he should escape not by himselfe or his owne power and grace but by Christs mediation What is this to haue a Headship Thirdly it teacheth him a duty when hee should be conuerted and be recouered from vnder the fall that hee should confirme others If by confirming the Gagger will hence conclude the practice and exercise of greatnesse ouer the Apostles then Saint Paul and Barnabas had this greatnesse too For they did confirme others Act. 14. 21. and Paul and Silas Act. 15. 41. 1. Thes 3. 2. yea it is a common Duty of euery Pastor Is euery one that confirmeth made thereby a Superiour in Rule and Gouernment Then a Priest confirming his Soueraigne is his Superiour And by this Saint Paul was Peters Superiour for he brought Peter backe from his by-path both by reproofe and publike teaching of the truth and so confirmed him who for feare did before goe astray Gal. 2. 11 17. Fourthly the Lord Iesus if they will here vnderstand the Apostles calleth them Simons Brethren and so giueth them equalitie Lastly where are the Gaggers expresse words for Peters Headship out of this place Is it in strengthening A poore strength to support such a Babylonish Tower Luk. 22. 26. He that is greatest among you let him be yonger and he that is Chiefe as he that doth serue Answ 1. The words in the beginning of this verse are against Chiefety for it is said It shall not be so with you when they were at strife for Superioritie Secondly the meaning of the Greatest and Chiefe on which the Gagger doth fasten his teeth doth not imply as hee pretendeth any Chiefety among them but Christ speaketh according to their aspiring minds not of them as any of them were but as some of them desired to be as is cleare by the speech and Petition of the Mother of Zebedees children Mat. 20. 20 27. Thirdly the occasion and the very scope of the place is against all Superioritie in the Apostles Fourthly it cannot be shewed that any of them all did either claime or practise any superioritie or taught in their writings any such thing Fiftly they did striue verse 24. for superioritie which of them should seeme the greater As yet therefore there was no such greatnesse settled among them 6. If any such thing had beene or had beene intended by Christ to be conferred vpon Peter he had vpon this iust occasion to haue decided the Controuersie as surely he would haue done in Peters behalfe in a matter of so great consequence as our Aduersaries make it as he did in the behalfe of Moses and Aaron to appease the contention against them Num. 16. 17. 10. But Christ telleth them all that no such thing should be among them in this text and giueth the rest authoritie to pull downe the spirit of him that would seeke to be Chiefe to make him as a Seruant as is euident in the words of the text Therefore here is nothing for any authoritie in Peter Nor indeed in any other Scripture XIX Proposition That S. Peter was Head of the Church THough the former Position ouerthrowne sufficiently confuteth this for if Peter be not Superiour ouer the Apostles who were the principall members of the Church he cannot be the Head of the Church yet seeing this Headship ouer the Church is so stiffely stood in I thought good to handle it also distinctly from the rest for more euidence of the truth to common Christians Confuted by their owne Bible I. By appropriation it giueth the title of Head of the Church onely to Christ Ephes 1. 22. 4. 15. 5. 23. Col. 1. 18. And no where doth it make a man the Head of the Church neither Peter nor any other either expressely or by any necessarie consequent II. It calleth the Church the bodie of Christ 1. Cor. 12. 27. Ephes 4. 12. 6. 23. No where is it called the body of S. Peter III. It telleth vs that Saint Peter himselfe giueth to Christ Headship Principalitie and Chieftie and to none other for he calleth him the Prince of Pastors 1. Pet. 5. 4. the Pastor and Bishop of our soules 1. Pet. 2. 25. as he is also called the high Priest of our confession Heb. 3. 1. IV. The Apostles did not know or acknowledge any such Primacy or Headship in Peter For first they sent Peter and Iohn to Samaria Act. 8. 14. which they neither would nor could haue done had he been their Gouernour and Head indeed Secondly Iames in the Councell at Ierusalem tooke no notice of Peters supremacy for Iames did then call him Simon his name before he was an Apostle without any title of preeminencie Acts 15. 14. Hee also said I iudge which word Peter there vsed not vers 19. to whose sentence and iudgement Peter and all the Apostles and Ancients did subscribe vers 22. Thirdly none of the other Apostles then did acknowledge any Headship in Peter for the Decree of the Councell went out vnder the conioynt authoritie of all without speciall mentioning of Peter Act. 15. 23. and 16. 4. Fourthly Saint Paul knew of no such Chieftie in Peter for first when he doth mention any word tending to set out any greatnesse in the Apostles hee applyeth it not singularly as to
one but plurally as to moe Thus 2. Cor. 11. 5. he speakes of great Apostles 2. Cor. 12. 11. of such as were aboue measure Apostles so Rhemists doe translate but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we the chiefe Apostles and Gal. 2. 9. of such as seemed to bee Pillars and namely them Againe these Apostles so great the Chiefe the Pillars among whom was Peter hee doth equall himselfe saying that hee was nothing lesse nor had done nothing lesse then they 2. Cor. 12. 11. and 11. 5. neither added they any thing to him Gal. 2. 6. As touching Peter more particularly Saint Paul resisted him in his face before all Gal. 2. 11 14. did share with him fully in Commission for as Peter was the Apostle of the Circumcision so was Paul of the prepâ—ce or Vncircumcision vers 7. and did compare with him in the effectuall worke of the Ministery vers 8. All which he would not haue done had Peter been the Head of the Church for it had been arrogancy in him Moreouer when he named some of the Apostles as Pillars he mentioneth Iames and giueth him the first place before Peter belike forgetting Peters Headship Lastly when Saint Paul had fit occasion offered to speake if euer of Saint Peters Headship 1. Cor. 1. 12. when some held of Paul himselfe some of Apollor some of Cephas he speaketh not one word thereof as not knowing nor acknowledging any such primacy in Peter for had he knowne it at all much more to haue been such an essentiall point of Religion as Papists make it he would vndoubtedly haue taught it But neither hee not any other Apostle loue go of any such high point as the Papists since haue forged to gull the World withall V. None of the foure Euangelists nor Saint Luke when hee wrote the Acts knew of any such dignitie for they neuer write of him as the Head of the Church They name him but as they doe the rest calling him Simon or Simon Beter without any title of eminency aboue other VI. The Church in the Apostles dayes know not of any such honour to belong vnto him for some did call him to an account of his doings Act. 11. 2 3. neither did they yeeld him any such principalitie The Corinthians of whom some equalled Paul and others Apollâ—s with him had not yet learned this note aboue Ela. VII And lastly it is also cleare by their owne Bible that Peter himselfe knew of to Much supreme authoritie for first he went at the other Apostles sending of him Act. 8. 14. Secondly he gaue to the Church an account of his proceeding when they found fault with him Act. 11. 2 3. Thirdly he gaue to Saint Paul the right hand of sooretie or fellowship Gal. 2. 9. Fourthly being openly rebuked he submitted thereto vers 11. Fifthly he was not so much as President of the Councell at Ierusalem Act. 15. Sixthly he neuer vndertooke matters of the Church of his owne head or by his sole authoritie In teaching the necessitie of electing another Apostle not he but they to wit the men then assembled appointed two vpoÌ„ whom the lots were to be cast Act. 1. 23. In ordaining Deacons the twelue Apostles gaue their aduice together and imposed their hands vpoÌ„ them Act. 6. 2 6. No speciall mention of Peter aboue before or alone from the rest Seuenthly he in his Epistles stileth himselfe by the title of an Apostle 1. Pet. 1. 1. and no higher Neither doth he in either of his Epistles expresse any signe or token of any other authority but rather the cleane contrary first by equalling himselfe to others his inferiours calling himselfe a fellow-Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 5. 1. yet neuer the Seruant of Seruants the stile of cursed Cham fit for the Pope By forbidding others to Lord it ouer Gods heritage 1. Pet. 5. 3. By appropriating to Christ the title of Prince of Pastors vers 4. which now they that pretend to be Saint Peters heytes shame not to arrogate to themselues So farre is he from dreaming of an vniuersall Headship And lastly we find not that hee euer vsed this authoritie of Headship which if it had been laid vpon him by Christ he ought to haue done yea and he would haue exercised it For what Christ imposed vpon him hee performed As to preach the Gospell Mark 16. 16. to doe the office of an Apostle Luk. 6. 13. to worke Miracles Matth. 10. to be a witnesse of Christ Act. 1. 8. These and other such offices he performed and the other hee would haue done had any such dignitie been bestowed vpon him Contraried by Antiquitie For as before is shewed Cyprian Ierome Origen Ambrose Augustine and also Chrysostome in Matth. and in Gal. 2. make On Mat. 16. tract 1. all the Apostles like equall with Peter Austin de verbis Dom. ser 13. maketh Christ the Rocke and not Peter but Peter to be established vpon the Rocke in Concion ad Catechum ca. 12. in his retractions li. 1. ca. 21. Hilary de Trinit l. 2. makes Christ the Rocke confessed by Peter Ierome in Lucam ca. 16. telleth vs that the Rocke was Christ The Fathers iudgement concerning the Keyes giuen to all the Apostles is set downe before Sea more Austin de doct li. 1. ca. 18. Firmilian epist 75. inter epist Cyprian Chrysost in Act. ca. 1. in Galat. ca 1. And touching the exhortation of Christ to Peter to feed his Lambes Cyprian de vnitate Ecclesiae saith The Flock of Christ was but one which all the Apostles fed with one consent August de pastoribus They were many Apostles and yet it is said to one Feed my Lambes because all good Pastors are one and in one they feed Christ feedeth Also de agone Christiano ca. 30. When Christ saith to Peter Louest thou me Feed my sheepe he saith the same to all Cyril speaking of the place in Iohn Chap. 21. 17. telleth vs that Christs thrice asking Louest thou me was to draw so many answers from him according to his thrice denying of him and the charge to feed his Lambes was the renewing vnto him the dignitie of Apostleship hee saith not Headship for that by his deniall it might haue been thought he had weakened it As for the name of Head of the Church which of the Fathers giueth it to Peter A title too high for man which is proper onely to Iesus Christ Gainesaid by Popes and others their owne men Eutychianus Bishop of Rome in Epist There is but one immoueable Foundation one happy Rocke of Faith confirmed by Peters mouth Thou art Christ the Sonne of the liuing God The Interlineall Glosse vpon the Rocke that is to say vpon Christ in whom Peter beleeueth The Common Glosse Thou art Peter but thou art so of me who am the Rocke Lyra Haymo Hugo Cardinalis Cardinal de Aliaco and Ferus on this place of Matthew say that Christ is the Rocke Concerning the Keyes Anselmus on Matth. 16. saith
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
before they had receiued this commandement When we haue such a command then haue wee authoritie so to doe But till then wee must make no Images to worship them 3. This is of making Cherubims and is no warrant for picturing men and women or the holy Trinitie 4. After what fashion they were made is not shewed For the conceit that they were made with faces of beautifull yong men is vncertaine seeing they appeared in vision otherwise Ioseph Antiq. lib. 8. cap. 2. Ezek. 1. 10. 5. These were in the Sanctum Sanctorum into which onely the High Priest came and that but once a yeere the people saw none of these nor were they to be worshipped by any What is this then for making Images openly for the people in Churches to be adored by the people 1. King 6. 35. And he carued thereon Cherubims c. Answ 1. Salomon did herein nothing of his owne head but had a patterne to follow in euery thing 1. Chro. 28. 11 12 19. 2. Chron. 3. 3. Let them shew such a warrant from Christ 2. These were not seene to the people being in the inner Court 1. King 6. 27. into which onely the Priests came 3. This was a speciall commandement onely for the vse of the Temple which being temporarie for the time of the Ceremoniall Law what warrant is this to vs 4. We must remember the Morall Law Thou shalt not make c. This euer binds vs we may not take vpon vs of our owne Authoritie to make Images Heb. 9. 1 5. The first couenant had ordinances of diuine seruice and a worldly Sanctuarie and ouer it the Cherubims of glory shadowing the Mercy-Seat Answ The Author of the Gag would hence proue the Cherubims to be an ordinance of diuine seruice and allowed for vs to follow But hee was grazing in so thinking For all the building was called a secular Sanctuary but we are a spirituall building 1. Pet. 25. We therefore are to take heed of such Iewish ordinances and rudiments of the world Col. 2. weake and poore elements as the Apostle is bold to call them Gal. 4. 9. Numb 21. 8. Make a brazen Serpent and set it for a signe Answ 1. This had a speciall warrant for the making Neither Moses nor Aaron durst inuent it of themselues This being a speciall and extraordinarie commandement is not of vs to bee imitated against a perpetuall precept Exod. 20. Secondly this was made not to be worshipped but to bee a typicall and operatiue signe as the euent teacheth Thirdly this had a miraculous effect by Gods diuine power a promise annexed to it of life to euery one bitten that looked vpon it Numb 21. 9. being a liuely type of Christ Ioh. 3. 14. Fourthly this was abroad in the Campe set on a pole not in the Tabernacle What is this to Images in the Churches Fiftly this was an Images of a Serpent Is it fit to set vp such in Churches to adore them Sixtly Hezekiah 2. King 18. 4. did among other defacings of Idolatries breake in pieces this Brazen Serpent for that the people burnt incense to it And the vse being past and a foule abuse crept in in contempt he called it Nehushtan a piece of brasse Math. 22. 20. This place speakes of an Image vpon a piece of coyne What 's this to Images set vp in Churches We doe not deny but such Images for ciuill vse may be made And I thinke that Image-mongers loue well these stamped Images and get many of them by their grauen Images Exod. 31. 2. 35. 30. God bestowedon Bezaleel and his fellow wisedome vnderstanding and knowledge to carue graue and paint Answ We approue of the Art and the vse thereof to the right end as of God and that to make such Images as God commanded them to be in the Tabernacle But Gods furnishing them for his speciall seruice then is no warrant for any man now to abuse his skill now to make Imagery in Churches contrarie to Gods morall precept Exod. 20. Gen. 28. 13. Exo. 33. Esa 6. Amos 9. Dan. 7. All these places shew how God appeared and there is ascribed to him eyes hands and face and therefore may God be pictured Answ 1. Howsoeuer it pleased God to appeare and set out himselfe to vs yet hee hath plainely forbidden vs to set out any similitude of him Deut. 4. 15 23. Secondly the ancient Prophets and people of God neuer made any such vse hereof Agrippa told Caligula that the Temple neuer admitted any Image made with hands and said farther Our forefathers haue holden it a thing vnlawfull to paint or carue him that is inuisible Philo. Iud. de Legat. ad Caium But if they had learned this Popish Diuinitie as lawfull from such apparitions and from such ascribing of parts of mans bodie to him they would haue done it Thirdly Saint Austin de fide Symbolo cap. 7. saith To forme an Image of God is abominable In Gregory the seconds time Anno 726. in an Epistle to Leo Isauricus it is said they vsed not to paint or represent God the Father The sixt generall Councell holden Anno 687. Can. 28. forbids Caranz ibid. the making of the holy Ghost in the forme of a Doue yet he so appeared Those Fathers had not yet learned this Popish Doctrine Durand calleth it a foolery hee might better haue said an horrible impietie to make or adore an Image of the Trinitie in 3. dist 9. q. 2. Many Papists hold it vnlawfull to paint the holy Trinitie Caietan Catharinus Diegus Abulensis Peresius and others Fourthly if God may be so pictured as hee by apparitions or words sets himselfe forth we should haue represented to our senses a very abominable Idol in such varietie of parts and fashions as it should be a very Idolatrous Monster a picture of that which is not which they themselues say is an Idol and so forbidden Fiftly howsoeuer God did appeare yet was he neuer seene Ioh. 1. 18. 1. Tim. 6. 16. Moses could not see his face and liue Exod. 33. 20. For Gods speaking to him face to face is expounded of a familiar manner as a man speaketh to his friend as is there in the Text. How can hee be truely pictured that neuer was seene nor can be seene Sixtly though he might be pictured as he appeared yet the popish picture is an abominable idol for no where euer appeared he like an old side-bearded man with three crownes yea and sometime with three faces sitting on a fear with his Sonne before him and a Doue ouer his head This childish baby or rather Idol is their owne inuention For the worship of Images Exod. 3. 5. Put off thy Shooes c. Answ 1. Here is no Image 2. The ground was holy in respect of Gods presence yet did not Moses fall downe to adore the ground but stood vp But Papists will haue men to fall downe before Images Thirdly Moses was here forewarned of Gods presence and holinesse of