A Compend of the Controversies of Religion, Chapter 5 – Chapter 9
CHAP. V. OF IMAGES.
§. 1. That it is not lawfull to repreſent GOD by anie Image, as the Papists doe by the image of an olde man.
1. Authoritie of Scripture.
EXod. 20.4. Thou ſhalt not make to thy ſelfe anie gravē image, nor the lykeneſſe of anie thing, that is in Heaven aboue, nor in the earth beneath, nor in the waters vnderunder the earth.
Note then, That wh…n they make God lyke an olde man, they liken Him to that which is in the earth beneath, againſt God's Commandement.
Deut. 4.15.16. Take therefore good heede to your ſelues, for yee ſaw no manner of ſimilitude on the day that the LORD ſpake to you in Horeb, out of the midst of the fire: Lest yee ſhould corrupt your ſelues, and make you a graven Image, the ſimilitude of anie figure, the lykeneſſe of a male or female.
Loe then, how carefull the Lord was for preventing this error.
Iſai. 40.18. To whom will yee liken GOD? or what likeneſſe will yee compare vntounto Him?
The Papiſt would anſwere, We will liken Him to an Olde Man.
Rom. 1.23. And they changed the glorie of the incorruptible GOD, into the ſimilitude of a corruptible man.
R…m… k… then, how the Olde Idolaters, …nd the newe Romaniſts, jumpe heere in one.
2. Witneſsing of Antiquitie.
IT is not to bee paſſed by (ſaith Origen) that the Apoſtles ſpeach not onlie rebuketh them who worſhip Idoles: but that they a…e to bee accounted amongſt the Hereti…kes, …alled Anthropomorphi…a: who …etting vp in the Church the bodilie image of a man, calleth that the image of God. Orig…n, in Rom. 1.23. yea, it is extreame follie and wi…kedn…ſſe (ſayeth Damaſ…en) to repreſent that which is inviſible and incorporeall, and can neither bee circumſcryb d nor figured. D…maſ. lib 4. de orthod. fide, c. 17.
3. Conſeſsion of Partie.
BVt vntounto the true Go…, who is incorpor…all, no corpor…all image can bee formed, as ſayeth D…m…ſcen, &c. Thus ſpeaketh Aquinas, part. 3. quaest. 25. art. 3.
§. 2. That no Adoration is to bee given to Images, (as the Papists teach: S…e Bellarmine, lib. 2. de reliq. c. 21.) nor no ſigne there-of.
1. Authoritie of Scripture.
EXod. 20.5. Thou ſhalt not bow downe to them, neither worſhip them.
Note then, That bowing downe is forbidden, as well as wo…ſhipping.
Levit. 26.1. Neither ſhall yee ſet vp anie image of ſtone in your land, to bow downe to it, for I am the Lord, your God.
Note th…refore, That as all religious worſh…p is due onlie to God, ſo all religious bowing of the knee▪ as a token of th t wo…ſh…p, is onelie due to God; and therefore forbidden to bee given to images.
Rom. 11.4. I hauehave reſerved vntounto My ſelfe ſeaven thouſand men, who hauehave not bowed the knee to the image of Baal.
Note then, That the Lords true worſhippers will not bow their knee to an image: for to doe ſo, except to God onlie, is palpable idolatrie.
Rom. 14.11. For it is written, Everie knee ſhall bow to Me, and everie tongue ſhall confeſſe to God.
If prayer then belong not to deafe images, nor confeſſion of ſinnes; ſo neither doeth religious kneeling, but onlie to God alone; and ſo not to blind idoles.
Eph. 3.14. For this cauſe (ſayeth Sainct Paul) I bow my knees to the Father of our Lord Ieſus Christ.
Note then, That hee exhibiteth religious kneeling, as due onlie to God.
2. Witneſsing of Antiquitie.
BY Scripture teſtimonies it is to bee ſhowne [ſayth Gregorie] that it is not lawfull to worſhip what-ſo-ever is made by the hand of man: (and thereafter hee ſayeth) and therefore eſchew, by all meanes, the adoration of images, Greg. lib. 9. Epist. 9. ad ſerenum.
3 Confeſsion of Partie.
AS for the worſhip of images (ſayth Polydorus) not onlie thoſe that are not of our religion, but as Sainct Ierome teſtifieth, all the ancient Fathers almoſt, condemned the ſame, for feare of idolatrie. Polyd. virg. lib. 6. de invent. rerum, c. 13. Neither is that a reaſon worthie, which is obtruded by ſome (ſayth their owne Caſſander) that they giuegive that honour, not to the images, but to thoſe whom they repreſent: for this colour of excuſe, the verie Pagans had. Caſſand. conſult. art. 21.
§. 3. That the practiſe of the olde Idolaters, and new Romaniſts, jumplie agree.
1. Authoritie of Scripture.
DEut. 27.15. Curſed bee the man that maketh anie graven or molten image, an abhomination to the Lord, the worke of the hands of the crafts man, and putteth it in a ſecret place: and all the people ſhall ſay, So bee it.
Now, How manie ſuch are made, and ſet vp in ſecret corners amongſt the Papiſts, no man but knoweth.
Ierem. 10.4.5. They decke it with Silver and Golde: they fasten it with Nayles and Hammers, that it move not.
Even as the Papiſts doe their rich Images, aboue their Altars, and Church doores.
Verſe 5. They are vpright, as the Palme tree but ſpeake not; they must needs be borne, becauſe they cannot goe, &c.
Even as the Papiſts Images and Reliques are borne in th…ir ſolemne Proceſſions.
Verſe 5. Feare them not, for they cannot doe evill, nor is it in them to doe good.
A Papiſt would hardly belieue this, that will goe ſo farre in pilgrimage to the Image of our Ladie of Loretto; which (as they ſay) hath done ſo much good, and ſo manie M…racles.
Ier. 11.13. According to the number of thy Cities, were thy gods, O Iudah; & according to the number of the ſtreets of Ieruſalem, hauehave yee ſet vp Altars, to the ſhamefull thing, &c.
Note then, How juſtlie this may bee …aide of Poperie, who appoint to everie Citie, a patron Sainct, whom they wor…hip, as the tutelar gods were worſhip…ed of old; & according, yea, be-yond the …umber of their ſtreets, they hauehave Altars, …nd altarages erected to the creature.
…. 4. That Images are not fit Bookes for inſtruction of the people, but onelie Gods VVord preached.
1. Authoritie of Scripture.
IErem. 10.8. But they are altogether brutiſh and fooliſh: be ſtocke is a doctrine of vanitie.
Verſe 15. They are vanitie, & …he worke of errours: in the tyme …f their viſitatiō, they ſhal periſh.
Note then, That that which is the …orke of errour, cannot bee the teacher …f trueth.
Zech. 10.2. For the Idoles hauehave ſpoken vanitie, and the diviners hauehave ſeene a lie, &c.
Habak. 2.18. What profiteth the graven Image, that the maker hath graven it, the molten Image, and a teacher of lies? &c.
The Papiſt would ſay, that it profiteth to bee a booke to the Laicks, but Gods Mouth ſayeth, that it is a teacher of lies, a doctrine of vanitie, and a worke of errours. Now lies, and vanitie, and errour, is no good inſtruction.
g O fooliſh Galatians, who hath bewitched you, that ye ſhould not obey the trueth, before whoſe eyes Ieſus Chriſt hath beene evidentlie ſet foorth, crucified amongst you?
Note then, That the preaching of Chriſts trueth, and the knowledge thereof in the word, is recommended as the viveſt picture of Chriſt, and the moſt precious and hallowed crucifixe that we can ſet before our eyes daylie, or lay vp in our breaſt.
Two pointes of doctrine,1. Tim. 4.3. where-by the Scripture pointeth out clearelie the Apoſtaticke Church of falſe and impure worſhippers.
CHAP. VI. THAT NO MEATES are to bee abſtained from, for Conſcience ſake.
1. Authoritie of Scripture.
1. COr. 10.25. All that is ſolde in the Shambles, eate; asking no question, for conſcience ſake.
Verſe 27. If anie of them that belieue not, bid you to feaſt, and yee bee dispoſed to goe, whatſoever is ſet before you, eate; aſking no question, for conſcience ſake.
Rom. 14.17. For the kingdome of God is not Meate and Drinke, but Righteouſneſſe, and Peace, and joy in the holy Ghost.
Matth. 15.11. Nor doeth that which entereth in at the mouth, defile a man; but that which proceedeth out of the mouth, that defileth a man.
1. Tim. 4.1. And the Spirit manifestlie ſayeth, that in the latter tymes ſome ſhall depart from the fayth, giving heede to ſeducing ſpirits, and doctrines of devils:
Verſe 2. Speaking lies in hypocriſie, having their conſcience ſeared with an hote yron.
Verſe 3. Forbidding to marrie, and commanding to abstaine from meates, which God hath created to bee received vvith thanksgiving, of them which belieue and know the trueth.
Verſe 4. For everie creature of God is good, and nothing to be refuſed, if it bee received with thanksgiving.
Note then, That it is a manifeſt badge of Antichriſt's doctrine, the forbidding of meates for conſcience ſake: and therefore it is evident, That Poperie is Antichriſtianiſme.
2. Witneſsing of Antiquitie.
WHere wee learne (ſayth Augustine) that in eating, it is not in the ſort of meat, but. in the immoderate gluttonie, that anie man is to be blamed. Aug. …ib. 16. de civit. Dei, c. 37.
3. Confeſsion of Partie.
TO preſcrybe anie choyſe of meat (ſayth Cardinall Cajetan) forbidding another, it diſagreeth altogether from the whole doctrine of the Goſpell. Cajet. comment. p. 252. As hee is cited by Eckius, in indice errorum Cajetani.
CHAP. VII. OF THE MARRIAGE of the Clergie, That the ſame is lawfull.
1. Authoritie of Scripture-
HEb. 13.4. Marriage is honourable in all: Therefore in the clergie.
1. Cor. 7.2. To avoyde Fornication, le… everie man hauehave his owne Wyfe, and let everie woman hauehave her owne Huſband.
If everie man, then, bee permitted to hauehave the remedie of Marriage, then Clergie-men are not debarred.
Verſe 9. But if they (to wit, the vnmarried) cannot containe, let them marrie: for it is better to marrie, than burne.
But the Romane Doctors will ſay, That it is better to burne in luſt, yea, to commit adultery, for the quenching there-of, than that a Clergie-man marrie. Bellarm. lib. de monachis, c. 34. §. est autem. and their canon law, cauſa. 27. q. 1. c. 21. ſayeth even the lyke.
1. Timoth. 3.2. A Biſhop then muſt bee blameleſſe, the huſband of one wife.
But the Pope will croſſe Paul, and ſay, That hee muſt bee the husband of no wife. So well doeth Trueth and Errour agree.
1. Cor. 9.5. HaueHave wee not power to leade about a Siſter, a Wyfe, as well as other Apoſtles, and as the brethren of the Lord, and Cephas?
Remarke then, That the verie Apoſtles, and Peter, were married men, and forſooke not their wiues companie, even in the time of their Apoſtleſhip.
1. Tim. 4.1.3. And the Spirit ſpeaketh manifeſtlie, that in the latter tymes ſome ſhall depart from the fayth, giving heed to ſeducing ſpirits, and doctrines of devils, &c. forbidding to marrie.
Note then, That forbidding anie ſort of perſons, or calling, to marrie, is a cleare note of an Apoſtaticke Church, ſeduced by errour, and venting the doctrine of Satan.
2. Witneſsing of Antiquitie.
NOw the Apoſtle admitteth, that he ſhall bee the husband of one wyfe, (ſayeth Clemens) whether hee bee Preſbyter, or Deacon, or laicke, vſing marriage without reproofe, Clemens, Alex. lib. 3. ſtrō. And hee preaſſeth to ſtop the mouthes of Hereticks (ſayeth Chryſoſtome) that condemneth marriage: ſhowing, that it is ſo voyde of anie fault; yea, it is ſo precious, that a man may there-with be advanced to the holy order of a Biſhop. Chryſ. in 1. ad Tit. hom. 2.
3. Confeſsion of Partie.
BY the decreet of the Councell of Gangra (ſayth Alphonſus) it is moſt clearlie evident, that by the Law of God, ſingle lyfe is no-wiſe needfull, to the receiving of holie orders, nor yet is marriage (ſayth hee) prejudiciall to Prieſthood. Alphon. de caſtro, verbo ſacerdotium.
CHAP. VIII. OF SINNE.
§. I. That Concupiſcence which remaineth in the regenerate, is Sinne properlie, againſt that decreet of Trent, ſeſſ. 5.
1. Authoritie of Scripture.
ROm. 7.7. Nay, I had not knowne ſinne, but by the Law: for I had not knowne concupiſcence, except the Law had ſayde Thou ſhalt not covet.
Verſe 23. But I ſee another law in my members, warring againſt the law of my mynd, &c.
Note then, That Concupiſcence is ſinne properlie, becauſe it is forbidden by the Law: And ſecondlie, becauſe it rebelleth againſt the Law: and therefore the Apoſtle calleth concupiſcence ſinne properlie, when hee expreſſelie ſayeth,
Verſe 17. Now then, it is no more I that doe it, but ſinne, that dwelleth in mee.
Againe, 1. Iohn. 1.8. If we ſay that wee hauehave no ſinne, wee deceiue our ſelues, and the trueth is not in vsus.
But remarke, that if concupiſcence were not ſinne in the godlie, they might at ſome tyme ſay, (having their actuall ſinnes purged) That there were not ſinne anie more in them.
2. Witneſsing of Antiquitie.
COncupiſcence of the fleſh (ſayeth Auguſtine) againſt which the good ſpirit deſyreth, is ſinne, becauſe it rebelleth againſt the dominion of the mynde. Aug. contra Iulian. Pelag. lib. 5. c. 5.
3. Confeſsion of Partie.
COncupiſcence is formallie ſin (ſayth Cajetan) in ſo farre, as it is a part of originall ſinne. Cajet. in Rom. 7.
§. 2. That all Sinne is mortall by nature, and none are veniall, but onlie by Grace, to thoſe that are penitent.
1. Authoritie of Scripture.
ROm. 6.20. For the vvages of ſinne, is death.
Note heere, That there is not an exception of anie ſort of ſinne, from deſerving death: therefore, all ſinne is pronounced mortall.
1. Iohn 3.4. Who-ſo-ever committeth ſinne, tranſgreſſeth the Law: for ſinne is the tranſgreſſion of the Law.
Gal. 3.10. But curſed is everie one that continueth not in all things, vvhichwhich are vvritten in the booke of the Law, to doe them.
Note therefore, That wee ſee if it deſerue once to bee called ſinne properlie, it deſerveth alſo the curſe of the Law, which is death eternall, and conſequentlie is mortall.
1. Ioh. 1.7. And the Blood of Ieſus Christ His Sonne, cleanſeth vsus from all Sinne.
Remarke then, If all ſinne requireth Chriſts Blood ſhed, and death to purge it; then all ſinne deſerveth death, and therefore is mortall.
Mat. 12.36. But I ſay to you, That everie ydle vvord that men ſhall ſpeake, they ſhall giuegive account there-of at the day of judgement.
Note then, That at the day of judgement thoſe ſinnes which Papiſts call Veniall, will prooue then Mortall; becauſe they will bee puniſhed with eternall death, ſeeing no temporall or lighter puniſhment is to bee then inflicted, or there-after ſuſtained.
2. Witneſsing of Antiqui…ie.
THoſe which wee thinke to be ſmall ſinnes (ſayeth Ierome) exclude vsus from the Kingdome of God. Hieron. in 5. c. ad Galat.
3. Confeſsion of Partie.
SInnes which are called Veniall, (ſayth Vega de juſtif. lib. 14. c. 13. §. decet.) they are properlie and ſimplie ſinnes: therefore wee ſee that they are aeque peccata, altho not aequaliter peccata, and conſequentlie mortall, So alſo ſayth Cajetan, on Matth. 5.19. By the leaſt are vnderſtood (ſayeth hee) even thoſe whoſe tranſgreſſion is mortall. Cajet. comment. p. 294. as he is cited by Eckius, in indice errorum Cajetani.
CHAP. IX. OF PREDESTINATION.
That wee were not predeſtinated vntounto lyfe, for our fore-ſeene good worke…, as the cauſe; but vntounto good workes, as the fruits, and that of meere grace.
1. Authoritie of Scripture.
EPheſ. 2.8. For by Grace ye are ſaved through Faith, & that not of your ſelues, it is the gift of God: Not of vvorks, lest anie man ſhould boast: for vvee are his vvorkmanſhip, created in Christ Ieſus vntounto good vvorks, which God hath before ordained, that vvee ſhould vvalke in them.
Note then, That good works (as Bernard ſayeth) are the way where-in wee muſt walke to the kingdome, but not the cauſe, why either in election, or glorificat…on, it is beſtowed vponupon vsus.
Eph. 1.4. According as hee hath choſen vsus in Him, before the foundation of the World, that vvee ſhould bee holie, and vvithout blame, before Him in louelove: Having predeſtinated vsus vntounto the adoption of children, by Ieſus Christ, to Himſelfe, according to the good pleaſure of His Will, To the praiſe of the glorie of His grace, vvherein Hee hath made vsus accepted, in His beloved.
Marke then, That our election is not for our fore-ſeene holineſſe, but that we ſhould bee holie: and the ground there-of is ſet downe therefore to bee the good pleaſure of the Lord's will: and the ende of all is, the praiſe onelie of the glorie of His owne grace: and ſo no praiſe to vsus for anie fore-ſeene merit.
Rom, 9.15. For hee ſayeth to Moſes, I vvill hauehave merciemercy, on whom I vvill hauehave merciemercy; and I vvill hauehave compaſſion, on vvhom I vvill hauehave compaſſion, So then, it is not of him that vvilleth, nor of him that runneth, but of God, that ſhoweth merciemercy.
Note then, That the cauſe of our election is in God himſelfe, to wit, free merciemercy, and not in man, of fore-ſeene merit.
2. Witneſsing of Antiquitie.
AƲguſtine thus ſayeth to the Pelagian Hereticks, Yee ſay, that Iacob was loved (ſayth hee) for his future works, which God fore-ſaw that he was to doe: and ſo yee contradict the Apoſtle, who ſayth, That it was not of works▪ as if hee might not hauehave ſaide, that it was not of his preſent workes, but of his future works. But hee ſayeth ſimplie, that it was of no works at all, that grace might bee commended. Aug. lib. 2. contra epiſt. 2. Pelagianor. c. 7. As alſo, if the cauſe bee asked (ſayeth Fulgentius) of the predeſtination of the godlie, there is none other, but the onlie free merciemercy of God to be found. Fulg. lib. 1. ad Monimum, f. 10.
3. Confeſsion of Partie.
ANd that wee are elect not onlie freelie, but alſo without the fore-ſight of good workes, the Apoſtle teacheth, Rom. 9. (ſayth Bellarmine, lib. 2. de gratia, & lib. arb. c. 10. §. eſſe deni que .) As alſo Estius affirmeth, that this opinion anent predeſtination, to wit, that the ſame is not of fore-ſeene fayth and good works, is maintained by moſt of all their Schoole-men, where-of he rehearſeth ſixteene by name of the moſt famous. Eſtius in lib. 1. ſent. diſt. 41. §. quarto.