History of the First Ten Persecutions, Treatises 3 – Title page 4

History of the First Ten Persecutions · Treatises 3 – Title page 4

p. 38TREATISES BELONGING TO THE fourth CENTVRIE.

A TREATISE Of mans Free-will.

SVCH is the corruption of mans nature, that wee seeke without our selues the fountaine of all euill, and within our selu…s the fountaine of all good, whereas good reason requireth that we should transferre the cause of all iniquitie and infirmitie vponupon our selues, as the forlorne sonne did, who blamed no person of his pouertie, nakednes, and contemptible estate except himselfe, who had in most prodigall maner wasted his fathers goods: and on the other part, we should seeke the fountaine of all good things in GOD. For like as all waters hauehave their beginning from the Occan Sea, and they powre their waters into the same: Euen so all good gifts come from the Father of ligh…, and they should bee vsed to the aduancement of his glory. No heresie in the fift Centurie aduanced the freedome of mans free-will with so excessiue commendations, as the her…sie of the Pelagians did, attributing vntounto it power to fulf…l all the Command…ments of GOD, albert more easily and bett…r, be…ing supported by the grace of God, than otherwise: but in so doing, p. 39as Aug…stine writeth, They did nothing els but hindered the worke of their owne saluation: for nature beeing wounded sored, vexed, and the habilitie of it lost, it hath more neede of a true confession, than of a false defence. But to the end that we August. de … & gratia, cap. 53.may be truely reconciled to our GOD, let vsus fixe our eyes vponupon two things: First vponupon our owne indigence, and miserie, and next, vponupon the abundance of the Lords mercies & compas…ons: for the …ense of miserie only reduced not the forlorne son vntounto Luc. 15.Luke 15his fathers house, but with it was ioyned a consideration of the goodnes of his father.

In this treatise when I endeuoure to proue the imbecillitie of mans nature to doe good, I wish no man to open one of the eyes of his minde, and to close the other: for the sight of our owne miserie without a consideration of the LORDS merciemercy can worke nothing in vsus but desperation.

In this question if Philosophie were laid aside, and our eares were patent to the instruction contained in GODS holy Scriptures, doubtlesse wee should knowe GOD and our selues better than we doe. But when both the teacher, and likewise the auditours are accurate Philosophers, I can finde few of the Craecian bishops who can abstaine from the word foreign, which Signifieth free-will: for desire they hauehave to conquesse Philosophers to the Kingdome of GOD, they giuegive too much to nature, but holy Scripture is the true measuring line of the house of GOD, whereunto if we firmly adhere, and comprehend the right meaning of it, we shall not be deceaued.

Now to keepe some order in this Treatise, three things (God…lling, shall be entreated, first what was the estate of mans will before his fall, secondly what is the estate of mans will after his …ll thirdly, what is the estate of mans will after his regenerato…. As cōcerning the estate of mans free-wil before his fall, no man maketh question but ADAM had a free & bent inclination to good: which inclination to good, notwithstanding it was wel set, & bently to good, yet it differeth frō the free-will whereunto we shall be restored at the blessed appearance of our Lord Iesus Christan this respect, because the free-will of man was in the custodie of nature at the first creation, but at the second appearance of CHRIT, yea, and after our regeneration also it p. 40is into a surer custodie, to wit, in the custodie of grace: therefore it commeth to passe, that albeit a man fall from the first estate of his creation, yet at the latter day hee cannot fall, because his free will is in a better custodie than it was into before. Yea and after our regeneration, albeit wee hauehave an inclination to fall, and to wander, and to depart from our GOD, yet the mightie assistance of CHRIST, in whose hands the custodie of our free-will is committed may suffer vsus to be moued, but not to bee remooued from his eternall trueth, and from our sure foundation.

Now before we leaue speaking of the estate of our first creation, let vsus remember, that remarkable sentence of AUGUSTINE, August. de natura & gratia, cap. 34.Sed quia nos creavit, it a simus grati, ut non simus, quia sanat, ingrat… that is, because hee hath created vsus, let vsus be so thankfull, that we bee not vnthankfull, because he hath healed vsus. The good estate whereinto GOD first created vsus, should not impaire the goodnes of GOD in our regeneration, but rather amplifie and increase the same. Like as when GOD builded vp the Tabernacle of DAVID that was fallen, and made it large and ample by Act. 15. vers. 16.Acts 15:16the calling of the Gentiles, no man had iust occasion to extenuat the glory of the second worke in respect of the glory of the first worke: euen so let vsus so talke of the estate of mans first creation, that wee bee not found vnkinde to CHRIST for the worke of our regeneration.

The estate of a mans free-will after his fall, is not to bee doubted of, if so be our eares bee not locked vp from harkning to the voyce of GOD, speaking to vsus from his holy Sanctuarie: for it is said in the booke of the Psalmes, that The Lord looked downe from heauen vponupon the children of men, to see if there were any that Psal. 14. vers. 2, 3.Ps 14:2Ps 14:3would vnderstand and secke God: and in the next verse he saith, All are gone out of the way: all are corrupt, there is not one that doth good, no not one. In these two verses the corruption of mans nature after the fall, is vtterly damned, in so much that in our vnderstanding there is nothing but horrible darknes, and in our will and affections nothing but an inclination to euill. Who dare now stand vp & be a procutour for a sinfull nature, corrupt in all the faculties thereof, according to a definitiue sentence pronounced by the mouth of GOD from heauen? but what shall we say: p. 41gods. Inpiter Amminius was formed with the body of a man, but with the head of a Ramme. Dagon whome the Philistims worshipped, had the similitude of a man in the vppermost partes, but the similitude of a fish in the lower partes of his body. And Pan the god of shepheards was pictured with hornes in his head, with the feete of goates, and rough in all his body, as if he had beene ouerlapped with the skinne of an vnshorne Ram. They became vaine in their imaginations and their foolish heart Rom. 1. vers. 21.Rom 1:21was full of darkenesse. Y…a, as the Prophet speaketh, the makers of them were like vntounto them: that is, senslesse, blinde and dead hearted, and so were the worshippers of them.P…al. 115.

Against the Gentiles who were Idolaters, a woe is pronounced Haba…. 2 vers. 11.by the Prophet, in these words, Woe be to hun that saith to the wood, awak…, and to the dumbe stone, arise vp, &c. Let vsus take diligent at…endance to these words, because GOD hath spoken t…em by the mouth of his Prophet. The Gentiles excused their Idolatrie, so did the Iewes theirs, and the P…pistes will seeme to honour GOD and his Saints in their Images, but le… all fl…sh be dumbe and si…ent & heare what the LORD speaketh from his S…nctuary, W…e be to him, that saith to wood, awak…. The Pagans, Iewes and Papists a…e like vn…o Adon…iah, loab, and …. Th…se were all banque…ting together, & eueryevery one of them streng hened another in their foolish cou…se, and they all said with one cons…nt, God saue King Adon…ah. But there was another kind of conference 1. Reg. 1.1 Kgs 1in the chamber of King DAVID, which did vndoe all their conferences, and appointed that SALOMON should rei…ne: e…en so, notwithstanding of all the fool…sh excuses wherewith Gentiles Iewes and Papistes excuse their Idolatrie, GOD is like vntounto himselfe, and he pronounceth a w…e against it.

The Papistes thinke that they hau fully s…tisfied both GOD and good men, when they grant there is no di…inite in the Image, and in substance i… is a corruptible thing, and the portrature of it is fashioned by the hand of the craftesmen. Did not the Gentiles as much? Did not Plato count the Images of most precious substance, most vnprofitable to the people? Did not Fabius M…ximus despise the Idoles of Tarentum as angrie Images ag…inst their owne people, who depended vponupon them? Did not the Poet grant, that i… lay in the artificers hand, either to make p. 42a bench or a god of the wild fig tree, that came into his hands, the verses are vulgarly knowne, and in all mens mouthes.

Olim truncus eram ficulinus inutile lignum:

Cùm faber incertus scamnum, facerétne Priapum

Maluit esse Deum.—

Yea & Marcus Varro, whose testimonie August. citeth lib. 4. de Civitate Dei, hee saide, Qui primi civitatibus simulachra invexerunt, & metum dempserunt, & errorem addiderunt: that is to say, The first in bringers of images into cities, they emptied cities of the feare of GOD, and filled them with errour. If a short description of some vanitie of images could exonere men from the blame of Idolatrie, then might the Gentiles also be freed from the vile imputation of Idolatrie.

The Idolatrie of the Iewes fraughted not onelyonly with vanitie, but also with vnthankfulnesse, and a contempt of the lawe of GOD proclaimed from mount Sinai, doth leade vsus vntounto a deeper consideration of the vilenesse of Idolatrie. The golden Calfe, which they worshipped in the wildernesse, and the starre of Remphan, declare, that the nature of man is so prone and bent to Idolatrie, that we are bent to follow the sinnes of those people, who hath beene most hatefull enemies vntounto vsus. The Exod. 32. Acts 7. vers. 43.Exod 32Acts 7:43Aegyptians were grieuous oppressors of GODS people, neuerthelesse the Iewes followed their Idolatrie, in worshipping the Calfe. On the other part the Moabites and Ammonites hired Balaam Numb… 2. vers. 24. M. c. 6. vers. 5. Amos 5. vers. 25.Num 2:24Amos 5:25to curse them. Notwithstanding of all this, they tooke vp in the wilnernesse the tabernacle of Moloch, and the starre of Rempham, figures which they made to worship them. It is an vnsupportable mischiefe, and a remeadilesse maladie lurking in our corrupt nature, when we are bent to follow the sinnes of people who hate vsus, and wishes all kinde of harme to vsus both in soule and body, so that learned men vponupon great considerations had called Idolatrie foreign, or the madde bentnesse vponupon Idoles.

When the Apostle PAVL is making a particulare enumeration 1. Cor. 10 vers. 7, 8, 9, 10.1 Cor 10:71 Cor 10:81 Cor 10:91 Cor 10:10of the sinnes which the Iewes committed in the wildernesse, namely, Idolatrie, fornication, tempting of Christ, and murmuring, remember that Idolatrie is set in the first place, as the very fountaine of all apostacie and defection from GOD. For p. 43like as in a matrimoniall contract betwixt man and woman, when the principall heade of the contract is broken, and a woman hath giuen her affection and body to another man, all the rest of the points of the contract which are subordinate to this, will easily be dissolued: euen so, if Idolatrie once take place in our heartes, so that wee giuegive the glory of God to creatures, all other defection will easily ensue and follow. Therefore in the dayes of Iosuae, when the people were zealous for the glory Iosu. …2.Josh 2of God, they could not abide any kinde of appearance of defection from the true worship of God: but alas it fareth with zeale, as it doth with a teare that is soone dried vp, so doth the zeale to the glory of God hastely euanish from amongst the children of men.

Moreouer it is diligently to be marked, that the Lord is very strict and precise in the matter of his worshipping, not onelyonly forbidding to worship the gods of the Canaamtes, but also forbidding to worship the true God after the forme of their bad Deut. 12. vers. 4.Deut 12:4worshipping, but only according to the rule of his own blessed Comm…ndement. And for this cause the ten Tribes of Israel, because they worshipped not God in Ierusalem, but offered sacrifices vponupon the altars of Bethel Gilgal, and Be…sheba, they are counted of God as prophane Aethiopians, & people who were Amos 9. vers. 7.Amos 9:7strangers from the couenant of God. Therefore in the matter of diuine worship, let these two rules continually be set before our eyes. First to worshippe God alanerly, and not his creatures, secondly, to worshippe him according to the rule of his owne Commandement alanerly.

Finally, amongst the rest of the vnhappie manners of the nation of the Iewes, it is to be noted, that when outward Idolatrie seemed to bee forsaken amongst them, so that they were content rather to sacrifice their liues, than to suffer the Images of the Romane Emperours to bee set vp in their Temple, At this Ioseph. de bel. Iudaic. lib. 2.same time (I say) they were defiled with inward Idolatrie, which is moste abominable of all other Idolatries. For the Idole of all Idoles is this, when a man maketh an Idole of himselfe, preferring himselfe to God & his own will to the Cōmandement of God, & his owne wisdome to the misdome of God manifested to the world by his owne deare Sonne Iesus Christ, p. 44but so it is, that the nation of the Iewes, at that same time when they forsooke the worshipping of Idoles made with mens handes, they forsooke also the Shepheard of their soules, euen the true MESSIAS, & pr…ferred a murtherer to him. VVhereof this conclusion may b…e iustly inferted, that Idolatrie is not rightly forsaken, except all idoles both outward and inward be laid aside.

Many w…rnings the people of the Iewes gote, to beware of Idolat ie, yea, the LORD threatned them, that incace they would prouo…e the LORD to anger by thinges that were not Deut. 32. vers. 21.Deut 32:21Gods, the LORD also would prouoke them to anger by a people that was not a people. But when no warning could auaile, the LORD cast them off into a reprobate minde, and receiued the Gentiles to be his peculiar people. But at our very first entrie we hauehave this warning to be humble and obedient, lest hee who spared not the naturall branches, how much lesse will hee spare Rom. 11. vers. 21.Rom 11:21vsus, if we make defection.

In the last head, I hauehave to intreat concerning the Images of the Romane Church, which in the sixt Centurie were receiued into places of adoration, yea, and a litle after were adored, and worshipped: & finally, the adoration of Images gote allowance in generall Councills. Now seeing I am not intreating of Images made for ornament, or for memorie of ciuile actions, but onelyonly of adoration, and the in-bringing of them into places of adoration. Let vsus remember that the Apostles were faithfull dispensators of those things, which they receiued from CHRIST, whether it was for the feeding of the bodies, or of the soules of CHRISTS people, when they receiued barlie loaues blessed by Ioan. 6.John 6CHRISTS mouth, and miraculously multiplied, they distributed vntounto the people that same bread, and none other, which they receiued out of Christs hands. In like maner they were faithfull dispensato…s of that spirituall food, which they receiued from CHRIST to feed the soules of his people vntounto eternall life. Now we neuer read, that CHRIST taught his Apostles by pictures & images in the knowledge of his eternall trueth, neither that the Apostles taught any others to know GOD, and to follow the vertuous footsteps of the Saintes, by presenting dum be images vntounto their sight: therefore this forme of teaching smelle…h of p. 45noueltie, and came not from CHRIST and his Apostles: for the Apostles receiued commandement from CHRIST to preach his Matt. 28.Matt 28worde, and to minister his Sacramentes, but not to present dumbe images to the sight of the people, iustly called by the Prophet HABACCVK doctors of lies.Habae. … ver…. 18.

Secondly, places of holy Scripture, both in the Olde and New Testament, doe so manifestly damne adoration of images, that the moste obstinate defenders of worshipping of Images were compelled to leaue Scripture, and take them to the authoritie of vnwritten traditions, and Damascene expresly calleth the Damasc…. orat. 2. pro Imagin…bus.worshipping of images foreign, hee forgetteth not to remember the brasen Serpent, and the Cherubims, as the Papists of our dayes doe continually, yet his conscience compelled him to acknowledge, that these similitudes were made for signification, and not for imitation or adoration, els how could he flie from Scripture to the naked warrant of vnwritten tradition. I knowe the lie is no lesse repugnant to it selfe, than it is vntounto the trueth, and all the shifting businesse of Damascene, to shroud the adoration of images, vnderunder some testimonies of Scripture are vndone by that plaine confession, that it is an vnwritten tradition, els hee would hauehave saide, it was foreign that is, both a written and vnwritten tradition. The fables of Damascene, whe…eby h…e would prooue the adoration of images are in absurditie beyond the fabils of Poets, euen in their metamorphosis. For who can abide to read the hunting of Placidas, and the speaking of the beast that was hunted with a crosse betwixt his hornes, shining in brightnesse Damascen. orat. 3 pro Imagini…us.farre beyond the splendor of the Sunne, with such vanities and lies must the infirmitie of a false doctrine be supported But Iohn Patriarch of I…rusalem, who writteth Damascenes life, hee writ…th that Damascens hande was cut off by the Prince of the Saracens, and was miracu…sly restored & healed againe by inuocation of the image of the Virgine MARIE. It is not likely, that Damascene who writeth the miracle of Placidas hunting, for confirmation of worshipping of im…ges, that hee could hauehave pretermitted so great a miracle wrought for the restitution of a member of his owne body, obte…ed by worshipping of an image, if it had beene a miracle wrought indeed.

p. 46But now to leaue Damascene, & the Patriarch of Ierusalem, the writer of the historie of Damascenes life, who hath added vntounto the multiplied number of Damascenes lies, an heape laid aboue, to the ende that his 3. orations pro Imaginibus may be like vntounto a measure full, & ouerrunning. And to conuert me to councils, wherein as in victuall houses and in barnes, all store of Arguments are laide vp that can serue for the apparent allowance of Images. I superside at this time to speake much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishoppes vtterly damned the adoration of Images, and the setting of them vp in places where GOD was worshipped, and that for three principall causes. First, because the making and bowing downe to Images is expresly forbiden in Scripture, & namely in the 2. Commandement of the Decalogue. Secondly, because the picturing of CHRIST (who is both God and man) and representing of him by a similitude is a diuiding of his two natures (so farre as in vsus lieth) because his diuine nature cannot be pictured, and his humane narure should not be separated from his diuine nature. Thirdly, because the writings of holy and ancient farhers, damned the worshipping of Images, such as Epiphanius, Nazianzenus, Chrysostomus, Athanasius, Amphilochius, Theodorus bishop of Ancyra, and Eusebius Pamphili, whose graue sentences all damning adoration of Images, are most worthie to be read.

In the rest of this Treatise, I shall set downe (Godwilling) two opposite Councills, the one allowing the adoration of Images, the other disallowing it. The second Councill of Nice vnderunder the Empresse Irene ann. 789. gaue full allowance to the adoration of Images, out of Asia, and Graecia, and some other parts: with the ambassadours of Adrian bishop of Rome, were assembled 350. bishoppes. On the other part, vnderunder the reigne of Carolus Magnus Emperour of the VVest, ann. 794. a great Councill was assembled at Francford de maine, wherein the adoration of Images was vtterly disallowed, and the arguments alleadged in the second Councill of Nice for adoration of Images, are clearely refuted in presence of Charles King of France and Emperour of the VVest, and Theophilactus and Stephanus ambassadours of the bishoppe of Rome. In these two p. 47opposite Councills, let the iudicious Reader marke the great prouidence of GOD, who hath appointed, that there should bee contradiction to the lying doctrine, so that they who louelove the trueth of GOD hauehave no neede to follow a false doctrine, in regarde there is no man that dare gainesay it. For I dare say, to the commendation of the Councill of Francford, that the Ibides of Aegypt were neuer more readie to deuoure the flying Serpents of Arabia, so that they would not suffer them to light in the coastes of Aegypt, than the Councill of Francford was readie to vndoe all the foolish arguments of the second Councill of Nice, proouing the adoration of Images.

Before I set these Councills in opposite tearmes of contradiction, the one to the other, the preludie of the Councill is worthie to bee marked. Adrian bishop of Rome sent a letter to the second Councill of Nice fraughted with lies, and affirming that the Emperour Constantine was a leper, that hee endeuour…d to cure his disease by shedding of innocent babes blood, that PETER and PAVL appeared to him in a vision by night, and bade him goe, and bee baptized by SILVESTER, Huseb devi… Constant. lib. 4.and his disease should bee healed, and that in remembrance of this benefite CONSTANTINE builded Churches in Rome, and adorned them with the Images of PETER and PAVL. The groundes of this letter conteineth a masse of impudent lies. CONSTANTINE was not a leper, but a man gifted in soule, beautifull in body, and furnished with great giftes both of soule and body, and meete for great workes, as EVSEBIVS witne…seth, who liued in CONSTANTINES time, and was familiarly acquainted with him. Neither was hee baptized by SILVESTER in Rome, but by EVSEBIVS in Nicomedia. For SILVESTER and MARCVS his successour were both deade, before that CONSTANTINE was baptized. The rest of his letter is like vntounto the sandie ground and fabulous narration whereupon it is grounded.

The arguments of the second Councill of Nice prouing adoration of Images, may be distributed into foure rancks. Some are taken out of Scripture, others out of Fathers, the third p. 48rancke from common reason, the fourth from miracles. If I propound their arguments into an intelligible order, and likewise the …nsweres to them, I doe a benefite to the Reader.

The Cherubims, and the brasen Serpent were made by Gods commandement, and the Cherubimes were seated in the place 1 Argument.of adoration: ergo Images may bee brought into the places of adoration.

There is a threefolde difference betwixt Images set vp in Churches to bee worshipped, and the Cherubimes in the Temple. 1. Answere.First, the Cherubimes are made by the expresse commandement of GOD, but the images set vp in Temples, are made expresse contrare to the Commandement of GOD. Secondly, the Cherubimes and brasen Serpent were repres…ntations of diuine mysteries. Thirdly, neither the Cherubimes nor brasen Serpent were made for adoration as images are, that are set vp in Temples. If any man bee not fully resolued with these answeres, let him vnderstand that the Law-giuer hath absolute authoritie, to make exceptions from his owne Lawe, but it is not lawfull to others, without warrant of GODS commandement to doe the like. Example in ABRAHAM who had a warrant to kill his owne sonne The people of Israel had a warrant to borrow from the Aegyptians vessels of siluer & gold, and costly Gen. 22. vers. 2. Exod. 12. vers 35, 36 Exod. 31. vers. 7. 2. ArgumentGen 22:2Exod 12:35Exod 12:36Exod 31:7Exod 31:2rayment, and Moses had a warrant to make Che…ubimes and a brasen Serpent: but those thinges are not lawfull to others, who want the like warrant.

The next Argument borrowed from Scripture is this, IACO… worshipped the top of IOSEPHS staffe, therefo…e it is l…wfull to worship Images.

The Councill of Francford answereth to this Argument, that like as there is no such wordes in the H…brew text, euen so the 2. Answere.words of the Apost. in the Epistle to the H…brewes cap 11 vers 21, conteineth no such thing, where it is said, foreign, that is hee worshipped leaning aboue August. quast. in genes. 162.the top of hi… scepter, but he worshipped not his Scepter. And Augustine in his questions vponupon Genesis affirmeth, that he worshipped GOD, and not the staffe of IOSEPH.

The third Argument taken out of Scripture is out of the booke of the Psalmes: O Lord, I hauehave loued the beautie of thy house. p. 493. Argument.Of this they concluded, that images should be loued & worshipped, seeing they are the beautie and ornament of GODS house.

To this argument it is answered by the Councill of Francford, that this argument is grounded vponupon a wrong interpretation of 3. Answere.Scripture, for by the house of GOD, is not meant a materiall Temple, and the ornament of GODS house, is not Images, but spirituall vertues. Many other places of Scripture are filthily abused, but I will hauehave some regarde to the Reader, that he be not wearied in reading an heape of friuolous arguments.

Many arguments are taken out of the writings of Fathers, to proue the adoration of Images. but these following are the 1 Argument out of Fathers.chiefe and principall First they say, that B…silius Mag…us affirmeth that the honour done to the Image, redounde…h to him whose image it is.

This he …peaketh of Christ, who is the Im…ge of the inuisible 1. Answere.God, Coloss. 1. vers. 5. And who is the brightnesse of his glory, and the ingrauen forme of his person, Heb. 1. vers 3. but he… is not speaking of Images formed by the hands of men.

The testimonie of Gregorius Nyssenus is cited, who writeth that when he passed by the image of Abraham viuely pictured, with 2. Argument.the knife drawne, readie to kill his sonne, he could not abstaine from shedding of teares.

This argument is counted friuolous: albeit Gregorius Nyssenus 2. Answere.wept, yet he bowed not his knee to worship the image of Abraham. Moreouer the Councill of Franckford alleadged that the bookes of Gregorius Nyssenus were not extant.

Amongst argumen…es taken from naturall reason, to prooue adoration of Images this is the chiefe. The Emperours Image is 1. Argument taken …rom common reason. 1. Answere.honoured, therefore the Image of Christ should be honoured.

To this argument the Council of Francford … this answere, that GOD is not like vntounto a mortall King locally circumscribed so that whē he is in one place, he cannot be at that same selfe time in another place. Therefore to intertaine a reu…rence in the peoples hearts towards their Prince, this custome of honouring the Kings image was found out. But God who is eueryevery where present, & whom no place can conteine, he is not to bee sought in Images, ne…ther was that forme of worshipping, either commanded or allowed by GOD.

p. 50The argument inuented of later dayes, to prooue adoration 2. Argument,of Images, is sophisticall: the dishonour done to the Image of CHRIST, redoundeth to himselfe: …go the honour done to the Image of Christ, redoundeth also to Christ, & is an honouring of Christ himselfe. The antecedent is prooued by the fact of Julian the apostate, in breaking in pieces the Image of Christ in Caesarea Philippi.Sozom. lib. 5 cap. 21. 2. Answere.

To this it may bee answered, that the breaking downe of the brasen Image in Caesarea Philipps, was not a dishonouring of Christ in respect of the fact, that Iulian did, but in respect of the intention of the doer: but when this is proued, the consequent will not follow. For albeit an euill intention be eneugh to bring a man within the compasse of such as dishonour Christ, yet a good intention is not eneugh to proue, that we are honourers of Christ, but our actions also must bee ruled according to the commandements of Christ: and therefore they who hauehave only an intention to honour Christ, but in the meane time violateth his commandements, by worshipping him into an Image, shall neuer be counted honourers of Christ.

The fourth rancke of argumentes is taken from miracles wrought by Images. This argument is weake and faultie in all An argument from miracles. Answere.sides. The antecedent is false, as shall be declared hereafter. But suppone that miracles had beene wrought in Images, or by images, it followeth not that they should be worshipped. In the wildernesse God cured his people miraculously, by looking to the brasen Serpent, yet it was not lawfull to worship the brasen Serpent, and when the people worshipped it, HEZEKIAS brake it in pieces, and called it Nebustan. In like maner, GOD wrought a notable miracle by the ministrie of PAVL and BARNABAS at Acts 14.Acts 14Lystra, yet would they not suffer the people to worship them, and the comming of the Antichrist is foretold to be mighty by lying wonders, yet is not the Antichrist to bee worshipped. Therefore this argument is of no force, albeit it were true that miracles had beene wrought by Images.

But let vsus examine the antecedent of this argument, they say, that miracles hauehave beene wrought by Image; For confirmation of this, they bring in the viue similitude of Christes face printed into a cloth, and by Christ his application of the cloth p. 51to his blessed face with his owne handes, which portrature of his face he deliuered to the painter of King Agbarus to bee caried to him, because the painter dazled with the splendore of CHRISTES face could not paint his similitude. Now (say they) the very effigie of CHRISTS face miraculously by touching only stamped in the clothe, declareth that GOD worketh miracles both in Images, and by Images. I answere this fable of Agbarus painter was not heard before the 700, yeere of our LORD Damasce…. d… … fide, lib. 4. Euseb. lib. 1. cap. 13.that Damascene maketh mention of it. The Apostles and Euangelists make no mention of any such thing, neither yet Eusebius who had conuenient time to write of this miracle of the Painter, (if any such thing had beene true) when hee writeth of the letter of King Agbarus sent to CHRIST, and CHRISTS answere returned againe to him.

The miracle of the Image of CHRIST crucified by the Iewes in Berythus a towne of Syria, out of the pierced side whereof, flowed blood and water in great abundance, and this blood mixed with water had a medicinall vertue to cure all diseases. The writing of this miracle is ascribed to Athanasius, but the very stile, ditement and phrase of writing declareth, that it is a booke supposicitious, and not belonging to Athanasius. Like as many other bookes giuen out vnderunder the name of Athanasius are supposititious and false, and Erasmus that learned man who was neuer satisfied with reading, yet hee wearied in reading the supposititious works of Athanasius, making an end of reading of them with this prouerbe foreign, that is to say, enough of accornes, meaning, that hee might spend the time better than in reading vnprofitable and vnnecessarie bookes.

The miracle of the Image of the Virgine MARIE, and the candle set before her Image by an Heremite, who went in pilgrimage a farre iourney, and when hee returned againe, after the issue of three moneths, (others say sixe moneths) the candle was still burning, and not consumed in all this time. This miracle hath the right shape of a sable: for all circumstances of time, place, and persons are obscured, neither is it declared in what yeere of the LORD this miracle was wrought, nor in what place of the world the Image was, neither is the name of the Heremite expressed, nor the name p. 52of the place whereinto hee iourneyed. OnelyOnly the writer of this miracle is said to be Dionysius Ascalonita pres byter, some obscure fellow doubelesse, or the fained name of some author, for his name is voknowne to the learned.

The second Councill of Nice, which gaue such full allowance to adoration of Images, it began euill, and it ended worse: for it began at the fables conteined in Adrians letter, but it ended at a dialogue betwixt the deuill, and a certaine monke, whome S…than forbade to wo…ship the image of our Ladie: but his foolish Abbot Theodorus saide vntounto him, that it was a lesse sinne to haunt all the baudie houses in the towne eueryevery day, than to leaue off worshipping of the Image of our Lady one day. The Apostle PAVL neuer vsed the testimonie of the deuill, to proue himselfe to be the seruant of GOD, albeit the woman possessed with a spirite of diuination cried after PAVL and SILAS that they were the seruants of the most high GOD: and in my opinion the arguments taken from the testimony of Sathan should Acts 16. vers. 17.Acts 16:17be eschewed, for GOD hath not appointed him to be our teacher.

Now let vsus consider the multiplied honours of images hatched in the second Councill Of Nice vnderunder this one worde adoration of Images. This adoration standeth in decking of them, kneeling vntounto them, saying of prayers before them, censing, lighting of candles, vowes, offerings, festuall dayes, salutations, building of Churches, and altars. All these honours were done both to the image, and to the Sainct represented by the image. The decking of images is damned by the Prophet HOSEA, and it is indeede a spoyling of the poore, who hauehave neede of such Hos. 2.Hos 2support as is bestowed in vaine vponupon images, who hauehave no need of ornaments and clothing. VnderUnder the bowing of the knee, all Idolatrie is comprehended. Prayer should be conceiued without 1. Reg. 19. vers. 18.1 Kgs 19:18wrath and doubting: but so it is, he who prayeth before an image cannot be free of doubting, because he hath no promise to be heard. Censing was a part of the ceremoniall law, verie 1. Tim. 21 Tim 2badly transferred from the liuing GOD to senslesse images. Candles Exod. 30. vers. 19. Exod. 25. vers. 29.Exod 30:19Exod 25:29lighted before images declare that the Saints represented by those images were the lights of the world, but it is a vaine thing to forsake the light of their wholesome doctrines, and to p. 53honour them by lighting candles before their images. Salutations of images are no lesse ridiculous than the salutations wherewith S. Francis saluted the knee, as his sisters, for humilities sake. As concerning vowes, building of Temples, setting vp of …, and festuall dayes, to the honour of images, it is too great honour donevnto them, with some slippe of memorie in them who doe it: for in one word, they say, there is no diuinitie in images, & immediatly after they do such honour vntounto them, 1. Reg. 11.1 Kgs 11as SALOMON when he stood, did to GOD, and when he fell, did to. Astaroth, Chemosse and Moloch.

Before I make an ende of this Treatise, it may be demanded, Howe could the worshipping of images get place at that time when Emperours and Councils with all their might contended in the contrarie, that images should not bee worshipped. The Emperours Philippicus, Leo lsaurus, Constantinus, Copronymus, and Leo his sonne, were all seriously bent to suppresse the worshipping of images, and in the VVest, Carolus Magnus King of France and Emperour, was present in the Councill of Francsord, where the worshipping of images was damned To this I answere, that the anthoritie of the bishop of Rome was at this time so increased, that they durst encounter with the Emperours of the East, who were farre distant from them. Constantine B. of Rome razed out of Charters, the name of the Emperour Philippicus, Gregorius 2. did excommunicate Leo Isaurus, and forbade to pay tribute vntounto him. Gregorius 3. in conternpt of Leo gathered a Councill, and ordained the worshipping of images. As concerning Carolus Magnas who was proclaimed Emperour by the speciall mandate of the chaire of Rome, the question is greater, Howe could the bishops of Rome tolerate, that worshipping of images should bee damned by a Councill gathered by this new Emperour whom they had authorized by their owne trauels. To this Ianswere, that the bishops of Rome did as the ancient Romanes August. de ciwit. Deilib. 5. cap. 12did, of whome Augustine writeth, Mulcas cupiditates unius ingenti cupiditate presserunt, that is to say, Many desires they pressed downe for the excessiue desire they had of one thing, to wit, of soueraignitie and domination: euen so, the great desire the Romane bishoppes had firmely to keepe in their possession that great territorie of land in Italie, called Exerchatus Ravinna, which p. 54Pipinus King of France reft from the Emperour of the East, and gaue it to the chaire of Rome, for the excessiue desire (I say) which they had to keepe this rich prey, they would not contend with Carolus Magnus, but after his death, they could not suffer his posteritie to take such a doing against the worshipping of Images, as Carolus Magnus had done. In so much, that in the dayes of the reigne of Ludouicus Pius, it was hard to the Emperour to protect Claudius Taurinensis against the chaufing malice of the bishops of Italie who hated him, because hee cast out Images out of his Church in Turin, yea, and Claudius Taurinensis directly impugned the adoration of Images by a booke written by him vponupon that subiect, whereunto none answere was giuen during his lifetime, but after his death many were found like barking dogges railing against his blessed memoriall, and that so much the more, because in his booke he rubbed quickly vponupon the surfeiting pleasures of the Romane Church, who were better content to worshippe the Crosse of Christ, because that was easie to bee done, than to beare the Crosse of Christ, because that was a laborious worke, and painefull to the fl…sh, yet did Christ command vsus to beare his Crosse, but not to worship it.

Finally, it is to be noted, that the defection of some men of great account, was a stumbling blocke to many others. Paulus Cyprius B. of Constantinople, left his charge, entred into a Monastrie, and lamented that he had consented to the abolishing of Images. Gregorius B. of Neocesarea, one of the chiefe disallowers of Images in the Councill holden at Constantinople, gaue in his supplicant bill in the second Councill of Nice, confessed his error, and subscribed to the decreet of that vnhappie Councill, by whose example the bishops of Nice, Hierapolis, of the Isles of Rhodes, and Carpathus were mooued to doe the like. Let this bee a warning to them who are in eminent places, that they fall not from the trueth of GOD, lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keepe vsus from defection, to whome bee praise, and glory for euer.

AMEN.

p. 55A TREATISE Of Satisfaction and Indulgences.

SATISFACTION of olde, was publicke repentance made for grieuous faultes, such as, murther, adulterie, apostasie. And this publicke humiliation made in sight of the people with fasting, teares, basenesse of apparrell and such other tokens of an humbled minde, with a sense of sorrow for by-past offences, it was called satisfactio, as Augustine writeth, quia satisfiebat Ecclesiae, that is, because the Church was satisfied, yea and the slander August. Enchirid. 65.was remooued. This humiliation foresaide in the Greeke Church was called foreign, or a punishment, because it was inf…cted Sozom. lib. 7. cap. 16.as a punishment in Church discipline, to terrifie others from committing the like offences. Now seeing this Ecclesiasticall discipline was very rigorous, and indured many yeeres, as Concil. Nicen. canon 12the Canons of Councils clearely declare, It pleased the Church vponupon weightie considerations to relent somewhat of the severitie of the first prescribed discipline, yea and the people of… times intreated the Pastor by earnest requests, that the time of publicke repentance might be shortned, because they saw great tokens of vnfained repentance in the offender. This dispensation with the rigour of olde discipline was called indulgentia, but in Poperie, which was beginning in this Centurie to hauehave great vpper hand, the abuse of these two words, hath vtterly vndone the ancient puritie of religion and discipline.

The word satisfaction, which of old was referred to the people, now in Poperie is referred to God in this maner. They teach the people that the sinnes committed before Baptisme are abolished in Baptisme, but sinnes committed after Baptisme, wee must obteine pardon for them by our own satisfactions, namely by fasting, praying, almesdeedes, pilgrimages, and such other workes done by our selues. And to make this doctrine the more plausible vntounto the people, they bring in the similitude of a man sailing in a ship, if he fall out of it into the sea, the ship (say they) goeth away without recouerie, and incace he find not another p. 56vessell to support his distressed estate, and to bring him to land, he must needes perish and drowne: euen so (say they) if after baptisme we commit any transgression, we must either be supported by our owne satisfactions, els wee must perish in our sinnes. No similitude can be more repugnant to Scripture tha… this. For albeit there bee many vessels, whereinto mens bodies may bee preserued from the danger of drowning yet is there not many vessels whereinto our soules can bee saued from damnation, but …ee are saued onelyonly by our spirituall Baptisme, whereby the filth of our soules is washen away in the 1. Pet. 3. vers. 21.1 Pet 3:21blood of Christ. And like as God commanded not NOE to make two arkes, but one alanerly for the safetie of a fewe: so hath GOD appointed only one way for safetie of our soules, so that if wee sinne after Baptisme wee must hauehave refuge to the sweete promises of remission of sinnes made to vsus in Baptisme.

In what sense indulgentia was taken of old, I hauehave already declared In the Romane Church Indulgences and Pardones, are a dispensation of the merites of Christ and his Saintes, to the vtilitie of sinn…rs. This presupponeth that the merites of Christ and his Saintes are put in the custodie of the bishop of Rome, and that his treasures can keepe them. Concerning the merites of CHRIST, they say, that there was such precious vertue in his blood, that one droppe of it was sufficient to redeeme all the world, now (say they) what shall become of all the rest of his blood which he sh…d in great abundance? shall all this precious blood be lost? and where can it be better kept than in the treasures of CHRISTS Vicar, to be dispensated to the vtilitie of sinners when need requireth. To this vaine assertion of Papistes I answere, that the LORD n…uer dealt sparingly, neither with our bodies nor soules. The LORD hath prouided greater abundance of aire for the refreshment of our bodies, than all the breathing senses of men and beasts is able to draw in. The LORD rained downe MANNA from heauen in greater plentie, than might hauehave sufficed the people of the Iewe… in the wildernesse: euen so when the LORD is content to shed gr…at abundance of his precious blood, he hath done it to set foorth the great riches of his merciemercy toward our soules, but not to make a mortall man a dispensator of one drop of his blessed blood.

p. 57The chiefe questions betwixt vsus & the Romane Church anent Originall sinne are two: First, whether or no concupiscence, which remaineth in the godly after their baptisme be in a proper acception called sinne or not: for the Romane Church saith, that it is called sinne by the Apostle, because it came of sinne, Rom. 7.Rom 7and it tendeth to sinne, but not because it is sinne, is a proper acception. And the Council of Trent pronounceth an anathema against them, who thinke otherwise than they hauehave determined. Concil Trident. … 5The second controuersie is, whether or no the naturall concupiscence mouing vsus to euill, can be called a sinne before wee giuegive the consent of our mind to it. The Romane Church thinketh it no sinne vntill we yeeld the consent of our hearts vntounto it. The third question anent sinnes cōmitted before & after baptisme, what way they are remitted, because this question pertaineth more properly to another treatise I shal oue…passe it at this time.

Now anent the first question, I affirme that the Apostle Paul Rom. 7. vers. 7.Rom 7:7when he calleth concupiscence sin, hee calleth it sin in a proper acception of the word sin. Many names are giuen to sin in Scripture, which expresseth what it is properly, but especially these 3. names, foreign or foreign. Concupiscence is foreign, that is, a transgression of the Law as the Apostle manifestlly witnesseth when he sayeth: I had not knowne lust, except the Law had saide, Thou shalt not lust: therefore concupiscence is sinne in a proper acception. In like manner concupiscence or originall sinne is called foreign, that is, an aberration, to wit, from the Lawe and Commandement of GOD: and in Rom. 5. vers. 12.Rom 5:12expr…sse wordes, the Apostle speaking of Originall sinne sayeth Wherefore as by one man sinne entered into the worlde, and death by sinne: and so death went ouer all men, forasmuch as all men hauehave sinned, &c. In this place concupiscence is called foreign, that is, an aberration from the Commandement of GOD, and consequently a sinne in a proper acception of the worde sinne. Remember also that the Apostle is speaking of all men, yea and of himselfe also in the estate whereinto hee was presently, when he wrote this epistle, that is, after he was baptized. Then let vsus marke the third word foreign, which signifieth a snappering and a falling, to wit, from the Lawe and Commandement of GOD, and this word also is attributed vntounto Originall p. 58sinne in these wordes, foreign, that is, through the offence of one man many bee dead: Rom. 5. vers. 15.Rom 5:15so that all these three wordes concurring in one, doe declare that concupiscence euen after baptisme in a proper sense is sin, because it is a breaking of the Lawe, an aberration from the Lawe, and a falling from the Lawe. Nowe the curses of the Councill of Trent, which they cast out so prodigally against vsus, are not worthie one figge, because they are not grounded in reason, but are expresly repugnant to the written worde of GOD.

The second question is this, whether or no is concupiscence a sinne before we yeeld the consent of our heart vntounto it. To this I answere, that if they vnderstood by concupiscence a bad inclination, it is sinne euen in infants, who doe not knowe what it is to consent either to good or euill: but if they meane of the first motion or cogitation of sinne presented vntounto the soule, apparently this question belongeth rather to actuall than to originall sinne: but whether it belongeth to the root of sinne, or to the branches of sinne, I shall produce three reasons wherfore the first motion of sinne is sinne, euen before we yeeld vntounto it the consent of our heart. First, because a consent is an indifferent thing, called good or euill, according to the nature of that thing whereunto we giuegive our consent, and consequently, the consent is euill, because that motion of sinne whereunto wee consented was euill, and if it had not beene euill in it selfe, the consent of our heart giuen vntounto it, had neuer beene called euill.

Secondly, Fathers from whome Papistes hauehave learned this Theologie, that in them who are regenerated, concupiscence August. de … & concupiscentia, lib. 1. cap. 23is not to bee counted a sinne, vntill a man giuegive the consent of his heart vntounto it: these same Fathers (I say) after they had pierced deeper into this question, they corrected themselues, as clearely appeareth by the wordes of Augustine against Iul…anus Idem contra Iulian. lib. 4. cap. 2.a Pelagian, saying, Desiderium mali malum est, etiamsi ci non consentiatur, donec co perveniamus, ubi nec habeatur: that is, the desire of euill is euill, albeit consent be not giuen vntounto it, vntill wee attaine vntounto that estate, whereinto we shall be free of it Thirdly, Epist. …. cap. 1. ver. 15.the Apostle IAMES when he damneth actuall sin, he agreageth p. 59it by three circumstances, to wit, by the conception of it, the birth of it, and the punishment of it: the conception of it is by concupiscence, and this the Apostle setteth downe as the first circumstance of the amplification of sinne, and not as a thing indifferent, vntill wee giuegive consent vntounto it, how beit it is true that actuall sinne is not committed, vntill consent be giuen to concupiscence, yet in it selfe it is a sinne, and the conception and root of sinne, as the Apostle speaketh.

It is no point of wisdome to extenuate or to obscure and hide our sinnes: for GOD can set them all in order before our Psal. 50. vers. 21Ps 50:21face, as the psalmist speaketh, and if this bee all the gaine and aduantage wee hauehave by denying and obscuring a part of our sinnes, it were better to lay all open before the great Phisitian of our soules, to the end that in due time we may be cured by his medicinall plasters. Augustine maketh rehearsall of three medicinall cures, against concupiscence in these wordes. In corpore Contra …, lib. 5. cap. 6mortis castiganda, in morte corporis resolvenda, in corporis resurrectione & morte mortis sananda: that is, in the body of death it is to bee chastised, in the death of the body it is to bee resolued, and in the resurrection and in the death of death it is to be healed. Therefore let vsus not despare, because wee are heauily loadned with sinne both originall and actuall, bu…let vsus hauehave esperance of healing, because wee hauehave a gratious and a louing Phisitian. Hee restored PETER with a fauourable looke: hee saued one of the crucified theeues, with a mercifull remembrance: he cured the woman that was diseased with a bloodie issue with one touching the Centurions seruant with speaking one worde. Now he who is mightie to saue, loose vsus in his owne appointed time from all the bands of our manifold sinnes, to whome bee praise, and glory for euer.

AMEN.

p. 60A TREATISE Of Justification by faith only.

THE defenders of mans free-will in all ages, hauehave beene also enemies to the doctrine of grace: and therefore this treatise doth adhere to the form…r with a pertinent coherence. The order I mind to follow by the Lords assistance, in this question, Whether we be iustified only by faith, or partly by faith, and partly by workes, is this. First shortly to intreat a place of Scripture, whereinto this question is clearely discussed. Next, to speake of the difference of Iustification, and Sanctification, and of the Law, and the Gospell. And thirdly, to declare that wee can not bee saued, neither by our owne merites, nor by the merites of other men, but only by the merites of the suffering of Christ.

The place of Scripture which I shall lay downe for a ground is this. Beholde hee that lif…eth up himselfe, his minde is not upright in Mabac. 2. vers. 4.him, but the inst shall liue by faith. The purpose of the Prophet in this verse is to comfort GODS people who were to be transported captiues and prisoners to Babylon. The Prophet would exhort them with patient expectation to waite vponupon their promised deliuerance, whereby it should come to passe, that they should bee in better estate, than the Babylonians their enemies: for the Babylonians reioyced in their owne strength, sacrificed vntounto their owne net, & leaned vponupon a staffe that could not hold them vp: but GODS people, albeit afflicted for a time, if by faith they should take hold of the promise of GOD, they should see in GODS appointed time a comfortableissue of all their troubles.

The Prophet in the worde Beholde, would reduce them to a consideration of thinges they had seene with their eyes, and heard with their eares, to wit, that their fathers who trusted more in the horses of Aegypt, than in the quiet rest of the promises Esay 30. vers. 3.Isa 30:3of GOD, they found the helpe of Aegypt to be their confufion. p. 61This one example which they saw with their owne eyes, might hauehave taught them to leane at all times vponupon the staffe of GOD, and to forsake all vaine confidence, either in themselues or others. In the next wordes, he who is puf… vp in himselfe. The Prophet expresly pointeth out the persons of whom he is speaking, namely, of them who leanes not vntounto their own strength Psal. 4….Ps 4or wisdome. Truely GODS people should bee like vntounto mount Sion, faire in situation, and the glory of the whole earth, yet not reioycing in it selfe, but in the goodnes of GOD, who pleased to dwell in the palaces thereof, who laid the foundations of it in the holy mountaines, and who loued the gates of Sion more Psal. 87. vers. 1, 2Ps 87:1Ps 87:2than all the habitations of IACOB. Let Caucasus, Olympus Parnassus and Atlas reioyce in their bignesse and height, but Sion reioyceth in this, that it is the mountaine which GOD hath chosen to bee the place whereupon his holy Sanctuary should bee builded. So do the Elect of God reioyce in the Lords goodnes, but others are lift vp in themselues, as the Prophet speaketh.

In the wordes following, his heart is not vpright in him, the Prophet declareth the inconuenience that followeth vponupon the leaning to our owne strength, to wit, wee are vtterly disapointed of our expectation, and whereas we looked for rest & tranquillitie to our consciences, the contrare falleth out, that wee are like vntounto men out of their right wits, wauering minded, & so tossed with doubting, that they knowe not whar course to take, because their minde is not solidly settled, nor vpright within them. This is the iust Iudgement of GOD, punishing the contempt of that quiet and peaceable harbery that is to bee found in the bosome of the compassions of GOD in his Sonne CHRIST IESVS: they who despise this sure harbery, are worthy to be tossed with mighty stormes, and to bee in hazard and ieopardie of their lifes, as the Centurion was, who despised Acts 27.Acts 27the wholsome counsell of PAVL at Candie.

Followeth in the wordes of the Prophet, but the iust man shall liue by faith, Like as they who leane vponupon their own strength can find no tranquillitie and rest vntounto their consciences: euen so on the other part these who by constant faith leane vponupon the promises of GOD, they shall finde rest to their soules: but the Prophet chooseth rather to say, that the iust man shall p. 62liue by faith, to declare, that by leaning to the sweete promises of GOD: worde, wee snall not onelyonly finde rest vntounto our soules, but also spirituall life, which is the fountaine of true rest and tranquillite: so are we in this cace not vnlike vntounto Ephes. 2. vers. 1. 1. Sa…. 9.Eph 2:1SAVL, who in seeking his fathers asses found a kingdome, and we in seeking of rest we hauehave found life the true fountaine of our rest.

The last wordes of the verse. by his oene faith, are to be considered: for by them wee perceiue, that the promises of GOD must bee particularly applied to our soules, and that wee must not bee wauering, and doubtsome in our faith, but firme and stable, forasmuch as thinges necessarie to the maintenance of this present life, hauehave also neede to bee particularly applied, such as food, rayment and medicine: Euen so in things necessarie vntounto eternall life, our soules hauehave great neede of particular application of comfort: wee must hauehave the blood of the Lambe sprinckled vponupon the posts of our owne houses, else can Exod. 12Exod 12wee not bee saued from the sworde of the destroying Angell, wee must also receiue the Angels of GOD vnderunder our owne roofe with LOT, else can wee not bee saued from the flame of fire which destroyeth vngodly cities. And finally wee must Gen. 19.Gen 19bee like vntounto the vessels of the LORDES tabernacle, which were all particularly anointed with holy oyle, in time of the dedication of the Tabernacle, else we shall not be counted holy Exod. 40.Exod 40vessels in the house of our GOD.

But because the Apostle BAVL citeth this place of Scripture to confirme, that wee are iustified onelyonly by faith, consider howe firme and sute this argument standeth, Galat. 3. vers. 11.Gal 3:11Wee are iustified by that same thing, whereby our soules doe liue: but so it is, that our soules doe onelyonly liue by faith: therefore we are iustified by faith onelyonly. The Apostle wisely considered, that no man could liue spiritually, except hee had a fellowshippe with GOD. Againe, there is no fellowshippe that mortall and sinfull men can hauehave with GOD, without remission of sinnes. Neither is there any remission of sinnes without … Mediatour and Aduocate. And 1. Ioan. 1. 1. Ioan. 2. Ioan. 3.1 John 12 John 1:3wee can take no holde of this Mediatour, except onelyonly by p. 63faith: so that by faith wee liue, and by faith we are made iust in the sight of GOD.

Then this place of Scripture teacheth vsus, that it is faith onelyonly that leadeth vsus vntounto CHRIST, in whome wee finde righteousnesse and life, but by a due and competent order, to wit, by stripping vsus naked of all conceate of our owne strength and righteousnesse, to the ende wee may hauehave the greater delite in the saluation that is offered to vsus in CHRIST. Faith is not like vntounto a robber who strippeth a mannaked without any purpose to clothe him with a better garment. But faith doth to vsus as the father of the forlorue sonne did to him, and as the Angell Lue. 15. Zach. 3.Zech 3of GOD did to IEHOSVA the high Priest. Both these were vnclothed of their beggerly rayments, but onelyonly of purpose to clothe them with better apparell: so doth faith strippe vsus naked of all vaine conceate of our owne righteousnesse, to the ende it may leade vsus to the wardrope of GOD, there to bee cladde with the garment of the righteousnesse of CHRIST, which is able to couer our nakednesse, and to present vsus holy, blamelesse and vndefiled before his father.

Before I leaue the wordes of the Prophet HABACCVK, let vsus yet againe ponder the Emphaticke worde Behold, for by seeing and hearing some good lessons may bee learned, Beholde men who hauehave leaned vponupon the staffe of GOD in our owne time, how peaceably hauehave they concluded their dayes, Luc. 2Luke 2with SIMEON reioycing that they had scene the saluation of GOD. And on the other side men who hauehave leaned to their own righteousnesse (albeit only in a part) what agonie, & trouble of conscience hauehave they found in their last battell, vntill they hauehave forsaken all confidence in their owne merits, and leaned onelyonly vntounto the merites of the passion of our sweet LORD and Sauiour IESVS CHRIST.

The Papistes in our COVNTRIE for the most part hauehave beene like vntounto the fishes called Amphbia which can liue both in the Sea and on the Land: but when any man approaches neere to doe them harme, they trust more to the sca than to the land: euen so when the terrors of death beginnes to p. 64shake our countrey people, then they leaue confidence in their owne merites, and betake themselues vntounto the deepe Ocean, sea of the mercies of GOD in IESVS CHRIST.

In the second heade I promised to speake of the difference betwixt Iustification & Sanctification, & betwixt the righteousnes Rom. 4. Ps…l. 32.Rom 4Ps 50:32of the Law, and the Gospell. Our Iustification is a free forgiuenes of our sinnes for CHRISTS sake, and a free imputation of his righteousnesse to vsus. Our Sanctification is an inherent Rom. 8.Rom 8holinesse begunne in vsus by the operation of GODS Spirit, to bee a testimonie that wee are in CHRIST. The not obseruing of the difference betwixt these two hath beene, and as yet is the ground of great errours. True it is, that these two gifts are freely bestowed vponupon vsus at one and the selfe-same time, yet are they distinct in order of causes, because Iustification is the ground, from whence Sanctification as an effect doth flow, And like as the starres called Pleiades or Vergiliae, they doe arise and manifest themselues vntounto the worlde all at one time: yet are they distinct starres, and Electra is not Alcinoe, nor Alcinoe Celeno, nor Celeno M…ia, And the like may bee spoken of the other t…ree, whose apparition, and disparition, albeit it bee inseparable, yet are they distinct starres: Euen so Iustification and Sanctification are inseparably linked together, yet are they two distinct giftes of GOD. I will vse yet another similitude for declaration of the same purpose. If a sword be laide into the fire, vntill the mettall thereof be firie coloured, this sworde at one time hath two powers, one to cut, and another to burne, yet is not cutting burning, nor burning cutting, but these two distinct powers are at one time inseparably in one subiect: Euen so are wee at one and the selfe same time both iustified and sanctified, yet are they still two different giftes of GOD.

Nowe the doctrine of Iustification rightly taught is our cihefe incouragement to Sanctification, and on the other parte the doctrine of Sanctification rightly taught, giueth vntounto vsus the greatest assurance of our Iustification. A man who is assured, that his sinnes are freely forgiuen, that hee is beloued of GOD in CHRIST, yea and that hee hath put on CHRIST, as the Rom. 13.Rom 13Apostle speaketh, he may with courage, and gladnesse addresse p. 65himselse to lead an holy life, being fully perswaded, that GOD will accept of his willing obedience, albeit it can not be perfect in all points, so long as wee dwell into this sinsull tabernacle. And on the other side, when the spirit of sanctification worketh in our members, it is a token that we are incorporated into the stocke of CHRIST by true faith. For like as the spirit of man quickneth no member that is cut off from his bodie, euen so the spirit of CHRIST worketh not true sanctification in any person who is not made a member of Christes body by true iustifying faith. For this cause the Romane Church blames vsus vndeseruedly, as though by teaching that we are iustified only by faith, we had impaired the zeale of the people in doing of good workes. To this I answere, that more credite is to be giuen to the holy Apost. PAVL, who was taught in all trueth immediatly by Christ himselfe, nor to the calumnies of the aduersaries of the doctrine of grace: for the Apostle exhorting the Romanes to agodly conuersation, he saith, I beseech you, brethren sor the mercies Rom. 12. vers. 1Rom 12:1of God, that yee offer vp your bodies an holy, liuely and acceptable sacrifice to God: and what mercies are those, I pray you, whereof the Apostle speaketh, but the mercies whereof hee hath intreated in the former parte of that Epistle, to wit, GOD hath freely elected vsus, he hath freely instified vsus, he hath freely sanctified vsus, and hee shall freely in his appointed time glorifie vsus. Nowe in regard of all these mercies, let vsus endeuoure to leade a holy conuersation, as it becommeth them who are partakers of so great mercies. This holy exhortation could not hauehave beene drawne from a more pithie, more persuasiue and mouing ground. Therefore wee will walke in the footsteps of the holy Apostles, and continue still exhorting the people to leade an holy conuersation in regarde of the rich mercies of GOD in CHRIST, who hath freely elected them to eternall life, and freely iustified them by faith in CHRIST alanerly.

Whereas they obiect that experience it selfe testifieth, that people are not nowe so bent and readie to doe good, as when the Romane doctrine was sounded in their cares, that we are iustified partly by faith, and partly by workes. If by good workes theymeane workes of superstition, such as leaning p. 66in their legacies rents to sacrificing Priestes for saying of soule Masses, wee are glad that by the preaching of the Gospell superstition is somewhat abated, like as the great d…luge of waters beganne by degrees to bee diminished in the dayes of NOE, Gen. 8.Gen 8and that by meanes of the winde, which the LORD sent foorth to blow vponupon the waters. But if they meane by good workes, such workes as GOD hath commanded in his holy law, then I answere, that the faults of some people are not to be imputed to the doctrine of the Gospell, but to the corruption of mans nature, continually repining against the knowne trueth of GOD. Like as when RACHEL left her fathers house, and followed Gen. …1.Gen 1IACOB her husband, and the ca…ling of GOD, and in the meane time shee stale her fathers Idoles, & with them polluted the house of IACOB. Nowe who shall beare the blame of this fault? whether the holy calling of GOD, or IACOB the preacher of the LORDS calling to his wiues, or RACHEL, who followed not the calling of GOD aright? Here I know eueryevery man will lay the blame vponupon RACHEL, because shee left in outward appearance her fathers house, yet she left not the corrupt maners of her fathers house. In like maner in our dayes, the feastred maners of the people, are not to bee imputed to the Gospell, neither to the true preachers of it: but to the corrupt nature of man taking occasion by the Lawe to worke all kind of iniquitie. Rom. 7. vers. 8.Rom 7:8And in like maner taking occasion by the Gospell to bee more bent to euill doing than euer it was before: but let true Christians marke, that albeit the doctrine of Iustification by faith only, were a thousand wayes abused, yet because it is the holy Apostolicke doctrine, and necessare vntounto eternall life, it must needes be preached, and beleeued of all the true disciples of CHRIST.

The Law and the Gospell goe not so in handes together, as Iustification and Sanctification does: but rather by the great prouidence of GOD the one standeth ouer against the other, and either of them pointeth out the finger to the other. The Law is a paedagogue to CHRIST, and pointeth out the finger to …alat. 3.the Gospell, that in it wee may finde CHRIST, and in CHRIST Saluation. The Gospell on the other parte pointeth out the finger to the Law, not to find in keeping of it saluation (which p. 67we hauehave already found in CHRIST) but to testifie our thankfulnes to GOD, who hath freely forgiuen vsus in CHRIST his sonne: for what better testimonie of thankfulnesse can wee render to GOD, than a voluntare obedience to his holy Commandements, according as CHRIST saith, If any man louelove mee, hee will I…. 14… vers. 23.keepe my Commandements, and my Father will louelove him, and wee will come and dwell with him.

It may be demanded, Can not the righteousnes of the Law, & the Gospell be mixed together in the matter of our Iustification? the Apostle PAVL giueth a negatiue answere vntounto this question, that like as one woman cannot lawfully hauehave two Rom. ….husbands at one time, but when the first husband is dead, shee may be lawfully coupled to another, who is liuing: Euen so we cannot adhere to the righteousnes of faith in CHRIST, vntill we giuegive ouer the righteousnes of the Law, because in the matter of Iustification the Law is vntounto vsus like a dead husband, of whome we can receiue no comfort: so dead is our nature, that the Lawe cannot quicken it, but we must be coupled to CHRIST as vntounto a liuing husband, who by the righteousnes of faith shall bestowe vponupon vsus that comfort, which the Law could not afford vntounto vsus. And in this Allegorie, let vsus consider, that the Law is called the first husband, not because it was anterior to the Gospel (for the Apostle PAVL prooueth the contrare in his Epistle to the Galatians) but because a man naturally seeketh first helpe in his own Galat. 3. vers. 17.Gal 3:17workes, and seeketh not helpe in CHRIST, vntill the time hee be vtterly denuded of all hope of the righteousnes of the Lawe, that is, of the righteousnes of his owne workes.

Surely ignorance is the mother of many errours, and they who seeke righteousnes in the Law, they are ignorant in many things. First, they knowe not the right end, wherefore the Lawe Galat. 3. vers. 19. Rom. 7. vers. 14. Levit. 18. vers. 5.Gal 3:19Rom 7:14Lev 18:5was giuen, to wit, for transgression, that is, to manifest it, but not to wipe it away. Secondly, they know not the nature of the Law, that it is spirituall, to the perfection whereof carnall men cannot attaine. Thirdly, they are ignorant of the strict condition of the legall Couenant, which binds vsus vntounto a full obedience of all things commanded in the Law. Fourthly, they are ignorant of the perill that insueth vponupon the seeking of the righteousnesss of the Lawe, that they cannot submit themselues to p. 68Rom. 10. vers. 3.Rom 10:3the righteousnesse of GOD. When all these inconueniences doe follow vpō secking iustification by the Law, or by works, it were a wise course to seeke righteousnes where it may be found, that is to say, in faith, which coupleth vsus to CHRIST, whome the father 1. Cor. 1. vers. 30.1 Cor 1:30hath giuen vntounto vsus to be our wisdome, our iustification, our sanctification, and our redemption: and let it not be said, that the fishers of Busphorus Tracius in seeking fish, are wiser than we in seeki…g the saluation of our soules. For they spread not out their nets in the shallow coast of Chalcedone, where no fish can bee found, but in the deepe coast of Byzantium, where abundance of fih are to bee found: Euen so, if wee bee wise, let vsus seeke saluation where it may be found.

In the thirde heade it is to be declared, that neither in our owne workes, neither in other mens works (CHRITTS workes only excepted) can a sauing power be found to worke our saluation. Our workes are considered two maner of wayes. First, as they are before our regeneration altogether sinfull, and no man doth affirme that such workes can saue vsus, either in whole or in part, Secondly, as they are after our regeneration, and of these workes much is spoken, namely, that Christs death is so meritorious, that by vertue of it he hath purchased a power to our workes after regeneration, that they might merite good things at the hands of GOD. To this I will returne such an answere as Alamundarus prince of Saracens returned to the Eutychian Heretiques sent by Seuerus to perswade him to their opinion. To whome hee replied, that strange tythings were lately come vntounto his eares, namely, that GABRIEL the Angell of GOD was dead. When they answered, that was impossible, and repugnant to reasoun, that an Angel should die. Then the Prince subioyned, that like as they would not r…ceaue his information, because it was repugnant to reason: euen so hee would not receiue their instructions, because they neither agreed with Scripture, nor yet with good reason. In like maner I say to Papistes, that their naked assertions not confirmed by testimonies of holy Scripture, are nothing to vsus, but wee may lay them aside with as great libertie, as they are prodigall in allcadging them.

p. 69Wee will answere to such arguments as seeme to be countenanced with some appearance of Scripture. Now they say that the worde foreign frequently vsed in Scripture importeth the merite of our good workes, because GOD vouchsafeth vponupon them a rewarde. To this I answere, that if Scripture be conserred with Scripture, that same thing, which in one place is called foreign, that is a reward, in another place it is called foreign that is, an heritage, in these wordes, Come yee blessed Matth. 25. vers. 34.Matt 25:34of my father, inherite the Kingdome prepared for you, from the foundations of the world. When that thing, which properly is an inheritance is called a reward, it is spoken metaphorically, in respect it is giuen in the end of the world, as an hire is giuen to a feruant in the end of the day.

The second argument proouing the merite of mens works, and consequently Iustification by workes in a part, is this, that some men in Scripture are called worthie, as when it is saide to the Angell of the Church of Sardis, Thou hast a few names yet in Sardis, which hauehave not defiled their garments, and they shall walke Apoe. 3. vers. 4.with me in white, for they are worthie. To this I answere the godly are called worthie, not in themselues, but in Christ, who hath made them Kings, and Priestes vntounto GOD. In Apoe. 4. vers. 12.themselues they are called vnworthie, as when it is said, No man was found wortbie to open and to read the booke. And in another place it is saide, that the afflictions of this present Aooc. 5. vers. 4time are not Wortlne of the glorie that it to be shewed vntounto vsus. Nowe it is knowne, that patient suffering of euill for Christes Rom. 8. vers. 18.Rom 8:18sake, is a degree of greater obedience, than willing doing of good, and if the suffering of the Sainctes be not worthie of the glory that is to be reueiled, how much lesse can our doings bee worthie of that glorious inheritance.

The third argument is taken from the nature of a conditionall couenant bound vp betwixt two parties, which doe import that condition should bee keeped: but so it is, that GOD hath couenanted with such as liue a godly life, that they shall dwell in the holy mountaine of God: therefore by vertue of this Couenant men who ieades a good life, are worthie to dwel Psal. 25.Ps 25in heauen.

To this I answere, that this couenant foresaid, is either Legal p. 70or Euangelicall: if it be Legall, we cannot fulfill the condition thereof, because the Law requireth a perfect obedience, which we cannot attaine vntounto. If it bee an Euangelicall couenant, the Mediator of the newe couenant IESVS Christ is present at the couenant making: for whose sake I grant, that GOD promiseth vntounto vsus a dwelling place in heauen, and for his sake also he performeth his promise, & giueth vntounto vsus a resting place in his holy Mountaine, and in all this hauehave we no cause to reioyce in our selues, but in the mercies of our GOD. Concerning our satisfactions, whereby the Romane Church saith, That sinnes committed after baptisme should be pardoned. This belongeth to another Treatise of Indulgences, and satisfactions, for the present I ouerpasse this point of mens merites with silence.

The Romane Church that Mistresse of errour hath not onelyonly learned vsus to leane vponupon our owne merites, but also to leane vponupon the merites of other men, such as holy Prophets, Apost…es, and Martyres, because some of them hauehave not onelyonly fulfilled the Commandements of GOD, but also hauehave done more than the Law of GOD commanded. For example, the Lawe of GOD forbiddeth to commit adulterie, fornication, and all kind of vncleannesse: but many of the Apostles, Prophets & Martyres, Exod. 20.Exod 20not only abstained from all kind of whordome, but also from mariage, & such workes are called in the Romane Church, workes of supererogation: these doe come into the treasure of the Bishop of Rome as the Vicar of Christ, and he is a dispensator of them, to such as hauehave need. O deepenesse of errours forged by Sathan, & repugnant vntounto it selfe. If abstinence from mariage bee a worke of supererogation, then either must mariage, euen in men hauing a spirituall calling, bee counted a thing lawfull and agreable to GODS holy Law, or else the abstinence from it cannot bee called a worke of supererogation. I grant that some fathers counted abstinence from mariage a worke of Evangelicall perfection, like as the selling of all their possessions, and distributing them to the poore, but it entred not in their hearts to call such workes of Evangelicall perfection, workes of supererogation, to bee sent to the treasure of the bishop of Rome, that he might bee a dispensator of them to such as had neede.

p. 71But nowe suppone that any such workes had beene in the Sainctes of GOD, howe can they bee imperted, and communicated to others? Can the oyle of the wise Virgines bee Matth. 25.Matt 25distributed to the foolish Virgines? It cannot be, because it cannot suffice them both. Likewise when wee compeare Rom. 3. vers. 14.Rom 3:14before the iudge of the worlde, wee must compeare clad with the innocencie of CHRIST, and not with the merites of his Sainctes: for the Apostle saith, Put on the Lord Iesus, but hee saith not, Put on the merites of the Sainctes. Moreouer, wee must bee acceptable as the holy Prophets, Apostles, and Martyres were acceptable, but so it is, that they 1 Ioan. 2. vers. 1.1 John 2:1were acceptable to GOD onelyonly in Christ, as the Apostle saith, If any man sinne, we hauehave an aduocate with the Father, Iesus Christ the iust. Here none exception is made of Prophets, Apostles, Martyres, Apos. 14.but all must be acceptable to GOD for Christs sake allanerly. Finally, the holymen of God when they die, they rest from their labours, and their workes follow them. If the soules of the holy fathers doe goe to heauen, to the bosome of ABRAHAM, to the paradise of GOD, howe can wee thinke that their workes doe goe to the treasure of the bishop of Rome, except they would say, that the soules of all the holy fathers are gone to the treasure of the bishop of Rome also, and their works and merites following them, are altogether lighted in his treasure. But lest I should anticipate the treatise of Indulgences, I referre all farder discourse vntounto the owne place. Intreating the Lord Iesus of his vnspeakable fauour, to remooue the mistie cloud of ignorance from our soules, that our heartes bee not transported from the louelove of the Creator, to the louelove of the creatures: but that we may seeke saluation in Christ, in whom only it may be found: to whom be praise for euer.

AMEN.

FINIS.

A SHORT COMPEND, of the grouth of the ROMANE ANTICHRIST, Comprised in the VII. VIII. and IX. CENTURIES.

WHEREVNTO ARE ADDED TREATISES, CLEARLY declaring the noueltie of POPISH RELIGION.

EDINBVRGH, PRINTED BY ANDRO HART, ANNO 1616.