The third booke of commentaries vpon the Apostles Creede contayning the blasphemous positions of Iesuites and other later Romanists, concerning the authoritie of their Church: manifestly prouing that whosoeuer yeelds such absolute beleefe vnto it as these men exact, doth beleeue it better then Gods word, his Sonne, his prophets, Euangelists, or Apostles, or rather truly beeleeues no part of their writings or any article in this Creede. Continued by Thomas Iackson B. of Diuinitie and fellow of Corpus Christi College in Oxford. Commentaries upon the Apostles Creed. Book 3 Jackson, Thomas, 1579-1640. 1614 Approx. 1009 KB of XML-encoded text transcribed from 173 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A68236 STC 14315 ESTC S107489 99843188 99843188 7902 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68236) Transcribed from: (Early English Books Online ; image set 7902) Images scanned from microfilm: (Early English books, 1475-1640 ; 992:08b, 1313:06) The third booke of commentaries vpon the Apostles Creede contayning the blasphemous positions of Iesuites and other later Romanists, concerning the authoritie of their Church: manifestly prouing that whosoeuer yeelds such absolute beleefe vnto it as these men exact, doth beleeue it better then Gods word, his Sonne, his prophets, Euangelists, or Apostles, or rather truly beeleeues no part of their writings or any article in this Creede. Continued by Thomas Iackson B. of Diuinitie and fellow of Corpus Christi College in Oxford. Commentaries upon the Apostles Creed. Book 3 Jackson, Thomas, 1579-1640. [28], 315, [1] p. Printed by William Stansby, and are to be sold by Iohn Budge at the great south doore of Paules, and at Brittaines Bursse, London : 1614. F6 and M6 are cancels. Sometimes found bound with STC 14308. Identified as part of STC 14308 on UMI microfilm reel 992. Reproduction of the originals in the British Library and Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Apostles' Creed -- Commentaries. 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-08 Ali Jakobson Sampled and proofread 2006-08 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE THIRD BOOKE OF COMMENTARIES VPON THE APOSTLES CREEDE , Contayning the blasphemous Positions of Iesuites and other later Romanists , concerning the authoritie of their Church : Manifestly prouing that whosoeuer yeelds such absolute Beleefe vnto it as these men exact , doth beleeue it better then Gods word , his SONNE , his PROPHETS , EVANGELISTS , or APOSTLES , or rather truly beeleeues no part of their writings or any article in this CREEDE . Continued by THOMAS IACKSON B. of Diuinitie and Fellow of CORPVS CHRISTI College in OXFORD . 1. King. 18. v. 21. How long halt yee betweene two opinions , if the Lord be God follow him ; but if Baal , follow him . LONDON , Printed by WILLIAM STANSBY , and are to be sold by Iohn Budge at the great South doore of Paules , and at Brittaines Bursse . 1614. TO THE RIGHT REVEREND FATHER IN GOD , AND MY HONORABLE LORD , WILLIAM BY DIVINE PROVIDENCE L. BISHOP OF DVRHAM , Grace and Peace bee multiplied . RIght Reuerend Father , the sweet refreshing your Honourable fauours did yeeld to such of my labors as hitherto enioy the light , when a suddaine vncomfortable blast had sorely nipt them in the very setting , makes these last gatherings of that spring seeke that comfortable warmth vnder your benigne protection , which the vnconstant frowning season would hardly affoord them in their growth . Besides these and other my personall obligements , that famous and worthy founder of this Attick Beehiue , of whose sweetnesse would God I had beene as capable as I haue beene long partaker , had neuer allotted any Cell therein for me or other Countriman of mine , but with particular relation to that seat of dignitie , which he sometimes did , your Lordship now doth , and , to the encrease of Gods glorie and good of his Church , long may enioy . Seeing this our great foster Father is now ignorant of his childrens demeanor , and knowes not me ; it shall be my comfort , to haue his honourable successors witnesses of my care and industrie to fulfill his godly desire , whose religious soule in his life time ( as his written lawes doe testifie ) did detest nothing more then idlenesse in the Ministrie , specially in his adopted Sonnes . The matters I here present vnto your Lordships & the worlds view , are sometimes in themselues so harsh and hard to be concocted , as he that would striue to make them toothsome vnto nice tastes , should put himselfe to excessiue paines ; vnlesse his iudgement be much riper , his wit readier , his inuention pleasanter , his opportunities better , and his leisure greater then mine are . But it is one and the same point of iudgement , not to require exact Mathematicall proofes in discourses of moralitie , or a smooth facile Rhetorical stile in Logical or Scholastique conflicts . And , as by the statutes of that societie wherein I liue , I am bound to auoid barbarisme : so my particular inclination moues me , in controversies especially , to approue his choice that said ; Fortia mallem quam formosa . If any professed enemie to the truth we teach , will answere me from point to point , or attempt ( not as their custome now is only in scoffing sort but seriously ) to auert those vnsupportable , but deserued imputations , I lay vpon the foundation of his Religion , I shall ( I trust ) be able to answere him ; the better by continuance of your Lordships wonted fauours , whom I still request the Christian Readers , as many as reape any profit from my paines on my behalfe to remember with such respect as is due to honorable Patrons of religious studies , or cherishers of painefull endeuours in good causes . From Corpus Christi College , March xxv . 1614. Your Lordships in all obseruance , THOMAS IACKSON . To the indifferent Reader specially to the learned Artists of the two famous VNIVERSITIES . CHristian and beloued Reader , I haue been detained in this entrie , though not longer then the structure of it required , yet then I my selfe , or thou perhaps , could haue wished , for speedier dispatch of the maine edifice intended . Somewhat notwithstanding , to my apprehension , I had obserued , whereby Artists more accurate , but yonger Diuines then my selfe ( whose furtherance in the like , throughout all my meditations I still respect ) might bee directed , for taking sure hold of their slipperie antagonists in this conflict . And finding my selfe euery day then other more vnapt , more vnwilling at least , to bee any Actor in quarrels of this nature , because most desirous to spend my mortall spirits in opening the pleasant Fountaines of immortalitie ; I thought it not altogether vnlawful to dispence with these labours for a while , in hope to prosequute them more safely and with better successe hereafter , by seconding such as had gone before mee with my small strength , for intercepting these despitefull Philistims , which continually labour to damme vp these sacred Wells of life . Many excellent wits and graue Diuines , as well in our English as other reformed Churches , I knew , had accurately deciphered the speciall characters of the Beast , and demonstrated most properties of great Antichrist vpon the Pope . But that the fundamentall charter of the Romish Church , or the commission pretended by Iesuites for the erection of it , should ( as the manner was to demolish lesser religious houses for building others more magnificent ) extend to raze the very first foundations of religion as common to Christians , Iewes , and Turkes ; that the acknowledgement of such infallibilitie as they Deifie her with should be more incompatible with Christianitie then any Idolatrie of the Heathen ; that such as absolutely beleeue all her decrees without examination , truely beleeue no article of this Creede ; with the like principall branches of Antichristianisme ; were points , for ought I knew , rather touched by the way , or proposed as clear in themselues to the indifferent and ingenuous , that iudge of the Romish Church by the knowne picture of her misse-shapen limmes , then prosequuted at large , or with purpose to pull off that artificiall painting , wherewith late Iesuites haue so beautified this vgly Monsters face , that the world bewitched with gazing too much on it cānot but loue her other deformities though in themselues most loathsome . For though the practises enioyned by her bee so vile , as would haue caused Rome Heathen to haue blushed at their mention , or her other doctrines so palpably grosse , that her owne Sonnes heretofore haue derided them , and as yet spare to speake ought in particular for their defence : yet to salue all this it must suffice , that the Church , which cannot erre , hath now authorized them . If any thinke I preiudice the truth of moderate accusations , by laying such heauie imputations vpon this doctrine , as make it incomparably more detestable then any other , hee speakes not inconsequently to his positions , if hee hold the Trent Councell was infallibly assisted by the holy Ghost , or that the Pope in Cathedrall resolutions cannot erre . But , he which thinkes foule impieties may bring Romish Prelates out of fauour with the spirit of truth , and make them as obnoxious to errors as others are , or can perswade himselfe , that many practises and opinions , by that Church alreadie authorized , are in their nature abominable and impious , must either accord to me or dissent from Reason , Conscience , and Religion . For these , so hee will but vouchsafe his silence or attention , ioyntly proclaime aloude , that nothing amisse , either in matter of doctrine or manners , can be so detestable with out this presumptuous groundlesse warrant of absolute infallibilitie as with it ; that albeit a man would set himselfe to practize all particulars directly contrarie to what God hath commanded or to contradict God and his goodnesse , yet his iniquitie without this absolute beliefe of full authoritie deriued from him so to doe , would be but as a bodie without a soule , in respect of the Romish Churches impieties , which makes the holy Ghost the principall Author of Gods written word the abettor of all her fraude , vntruths , or villanies . Briefly as it is not the doing of those materials God commands vs to doe , but faithfull submission of our wils to his in doing them , which , as S. Iames instructs vs , makes vs true Christians : so is it not the doing or maintayning of what God forbids or hates , but the doing of it vpon absolute submission of our soules and consciences to other lawes then he hath left , which makes men liue members of Antichrist , as being animated , informed and moued by the spirit of errour . Now this perswasion of absolute infallibilitie and vniuersall warrant from the holy spirit , without condition or restraint , being peculiar to the Romish Church , admitting it to be as faultie in practises and as obnoxious to errours as any other , none can be reputed so truly Antichristian as it . For albeit Mahomet pretended diuine reuelations , yet his Priests challenge no such absolute infallibilitie as doth the Pope ; they make no second Rocks or foundations , no ordinarie Pastor equiualent to their great Prophet . Whence although the Turkes hold opinions in themselues , or materially considered , more grosse , and maintayne some practices not much lesse villanous then Iesuites doe : yet the grounds or motiues of their beliefe , ( which are as the soule or spirit of Religion ) are nothing so pestiferous , nothing so directly opposite to the holy spirit , as is this Iesuiticall rule of faith . Nor doe they either professe such beliefe in Christ , or acknowledge him for a foundation so elect and precious , as brings them within the Temple of God , within which vnlesse Antichrist sit his contrarietie vnto Christ could not bee so essentiall , so immediate or direct , as by the rules of sacred Philosophie we are taught it must be . Yet I know not , whether the indignitie of this doctrine is more apt to affect Diuines or Men rightly religious and fearing God , then the sottishnesse of their arguments to perswade it , to prouoke the iust indignation of ingenuous Artists , which cannot endure , though in matters of indifferencie , to captiuate their vnderstandings to positions deuoide of sense . To require some probabilitie of reason , ciuill or naturall , is on their part no insolent demand , for exchange of Christian faith or aduenturing their inassurance of life eternall in the seruice of meere forrainers whom they neuer saw . Yet vnto peremptorie resolutions no lesse dangerous , doe Iesuites solicite vs , not only without any tollerable shew of probabilitie but quite contrarie to Gods principall lawes and our naturall notions of good and euill ; as by these labours euery Academique may in part perceiue , but more fully , if he would vouchsafe to sift more of their arguments , then in these short transcursiue disputes I could . Nor would I disswade any Artist well grounded in Aristotle from pervsing the most learned workes any Romanist hath written in this argument . In most other controuersies betwixt vs and them it is dangerous , I must confesse , euen for well grounded Artists to beginne with their writings , not so in this : for I protest in the sight of God and his holy Angels , that as farre as I can remember the inclinations of my youth , or by them prognosticate how afterwards I might haue beene affected , I neuer was , I neuer should haue beene , so throughly possessed with such great dislike of Romish Antichristianisme in this point , by hearing the most famous Preachers in this Land , or reading all the learned Writers in reformed Churches , as I was by examining the labours of Bellarmine , Valentian , and others of best nore amongst them seriously addressed to this purpose ; comparing them only with the known principles of Christianitie and such passages of sacred Writ , as euery Christian Artist should be acquainted with . For the principles , whereon I proceede , I haue beene only beholden to the Canon of Scriptures ; for deducing of such blasphemous consequences from them , as I charge the Aduersarie with , only to that small measure of knowledge in Aristotelian Philosophie wherewith my God had blessed mee , whiles I was bound by locall statutes to the studie of Artes , purposely abstaining from other writings , which with their informations of my vnderstanding might haue bred preiudice in my affection . Since that time , although the yeares of my Ministrie hardly exceede the space of ordinarie apprentiships , yet haue I often wished the discussion of these points had beene then imposed vpon mee by some experienced Diuine , that would only haue giuen me right hold of their assertions . Vpon this consideration I would beseech the flourishing Artists of this famous Academie , whom God hath furnished with all store of munition necessarie for this seruice , not to neglect opportunities present . Let them deferre ( if so they please ) the fruits of their labours in other points ( though this be the fault of our English ) vntill the Autumne of their age . But the marke I now propose vnto them , being the euident resolution of Iesuiticall positions into those grosse and palpable blasphemies whereto they tend , which they only seeke to hide by Sophismes and artificiall tricks of wit , Academicall wits might displume them of these figge-tree leaues and manifest their nakednes to the world , much better in the spring whiles their skill in artes were fresh and flourishing , whiles the strength and vigour of their inuention would more easily bend this way , then in the Autumne , when their leaues begin to fade and their sap retire to the root , as their pleasant grapes grow ripe . Many towardly plants in this nurcerie , now able to match the stoutest Iesuite liuing at his owne weapon , whilest in his mature age , multo iam fractus membra labore , more fit to be a Leader , then a combatant in these encounters , he shall looke back on his former labours or cals to minde his wonted dexteritie in Schoole disputes , may take vp old Nestors complaint . Tunc ego debueram capienda ad Pergama mitti ; Tunc poteram magni , si non superare , morari Hectoris arma meis : sed in illo tempore nullus , Aut puer Hector erat ; nunc me mea deficit aetas . The schoole Iesuite in these studies is like the Iuy alwaies greene , because not set to bring forth fruit vnto saluation , but rather to choake and strangle the plants of life . And for such instruments of the Romish Church , as this Land vsually yeelds , this wrangling facultie is all the skill they care for , or for the most part make profession of . Yet such is the brittlenesse of the matter they are to worke vpon in this controuersie , that were all the Priests and Iesuites harboured within the confines of great Brittaine at this present day , but enioyned to write all they could to any purpose in defence of their Mother ; some few Artists of those Vniuersities , which out of their pride they seeme to vilifie amongst the ignorant , would , I dare not say make them blush ( for sooner might they make a black-moores face of the same colour with his teeth ) but as many of their fauourers of this Kingdome , as haue not sworne allegeance to the Church of Rome , and are able to examine an argument , to bee ashamed on their behalfe , euen to acknowledge , that for ought these Mounte-bankes could say or write in their defence , the Positions maintayned by their Masters , forraine Iesuites , were indeed idolatrous and blasphemous ; howbeit the Church it selfe , wee must beleeue , could neuer bee vanquished , because no man can tell where or in what shape to finde it . Nor neede yong Artists feare the countenance of antiquitie in this point , from which their enemies supplies are so slender , that would they come to open triall , and bring only such of the Fathers for their seconds , as liued within fiue hundred yeares of Christ , or before the mixture of Romish Religion with Heathenisme , not fully effected till a little after that time : the paucitie of those whose aide they durst solicit , in respect of that great armie , which is as resolute as wee against them , would make them instantly either yeeld themselues , or forsake the field . Nor haue they beene hitherto able to addresse any answere , but to their shame , to the Worthies of the English Church , whose labours haue made the conquest in this quarrell easie to any of their successors , that will aduenture to follow their steps . Nothing remaines but what best becomes the exercise of yong wits ; to exceede the sophisticall disputes of Iesuites against the truth , in copiousnesse of irrefragable demonstrations , that the allegeance they seeke to establish vnto the Romish Church is solemne apostasie from Christ ; that the beliefe of it is the very abstract of sorcerie , the vtmost degree of Antichristianisme that can bee expected . These and like points , being fortified by strength of argument , in the time of your Regencie or fare-well to the studie of Artes , might bee polished at your better leisure , afterwards to be reuised and published at the appointment of authoritie . Or if the zeale of Gods glorie thus mightily eclipsed by this foule Idoll of the Romish Church doe not as yet so fully moue you ; yet that indignation which first wrought a desire in mee of giuing this onset , should worke ( me thinks ) in euery heart , that beares any sparkle of loue vnto his natiue Countrie . For what indignitie is it to thinke , that whilst our gracious Soueraigne is a most zealous Professor and Defendor of the truth we teach ; so many of his naturall subiects our Countrimen and Brethren , should bee wonne vnto the Romish faction , especially by importunate inculcating two heresies , of all maintayned by that Church in themselues most sottishly improbable ; and yet apparently most damnable Idolaters in their consequences , if erroneous ▪ I meane this concerning their Churches absolute priuiledge from all errour , and that other of Christs reall presence in the Sacrament , by transubstantiation . It cannot againe but adde much to our griefe and indignation , if we call to minde , how , when the chiefe Gouernour and publique authoritie of this Land were for them , subscription was not vrged vpon such violent and bloudie termes vnto any articles of their Religion , as vnto that of reall presence . The mysterie of which iniquitie cannot better bee resolued then into the powerfull and deceitfull working of Satan , thus delighting to despite our Lord and Sauiour by seducing his professed subiects vnto the highest and most desperate kinde of rebellion he could imagine , vpon the least occasions and shallowest reasons . For such is their madnesse in that other point , as hath beene shewed in this : Not one inconuenience they can obiect to our opinion , but may be demonstrated against theirs ; not any fruits of godlinesse they can pretend but our doctrine more directly brings forth then theirs could , though we did admit it for true . For to what other purpose such a presence as they imagine should serue them , saue only to countenance those desperate Idolatrous practices and litourges of Satan , touched by the way in some parts of these discourses , is inexplicable ; as shall be shewed more at large ( without depriuing that heauenly mysterie of any solemnitie of deuotion due vnto it ) in the vnfolding of that controuersie . Yours in Christ Iesus . THOMAS IACKSON . A Table of Scriptures expounded or illustrated by obseruations in this third Booke of COMMENTARIES . Out of the old Testament . Exodus . 4 13 SEnd I pray thee by the hand of him , whom thou shouldest send . Sect. 3. Chap. 11. Paragraph . 20. 14 13 Feare ye not , stand still , and behold the saluation of the Lord. sec . 3. c. 6. par . 5. 15 26 If thou wilt diligently hearken , O Israel , vnto the voice of the Lord thy God , &c. ibid. 17 7 Is the Lord among vs or no ? ibid. p. 7. 16 12 I haue heard the murmurings of the children of Israel . ibid. 19 4 Yee haue seene what I did vnto the Aegyptians , &c. ibid. p. 7. 20 10 In it thou shalt doe no māner of worke , &c. sec . 3. c. 1. p. 8 24 10 They said the God of Israel . sect . 3. c. 6. par . 5. p. 7 24 9 Then went vp Moses and Aaron , sect . 3. c. 11. par . 10 28 30 Also thou shalt put in the breast-plate of iudgment the Vrim and the Thummim , &c. sect . 3. c. 1. p. 2. 3. Leviticus . 10 9 THou shalt not drinke wine nor strōg drinke , &c. sect . 3. c. 1. p. 5. Numbers . 11 16 GAther vnto mee seuentie men of the Elders of Israel . sect . 3. c. 11. p. 9. 12 6 If there be a Prophet of the Lord among you , &c. ibid. par . 10. 23 22 God brought them out of Aegypt , their strength is an an Vnicorne , &c. ibid. par . 20. 27 21 And he shal stand before Eleazar the Priest , &c. sect . 3. c. 1. p. 3. Deuteronomie . 11 29 WHen the LORD thy GOD therefore hath brought thee into the Land , whither , &c. sect . 3 , c. 7 , p. 4 4 1 , 2 Now therefore hearken , O Israel , vnto the ordināces &c. sect . 3 , c. 6 , p 5 4 ●9 Take heede to thy selfe , & keep thy soule diligently , that thou forget not , &c. sec . 3 , c. 7 , p. 6 5 22 These words the Lord spake vnto all your multitude , in the Mount , &c. sect . c. 6 , p. 7. 5. 28 , 29 I haue heard the voice of the words of this people , sect . 3 , c. 11 , p. 18 10 17 The Lord your God is God of Gods , and Lord of Lords , &c. sec . 3 , c. 9 , p. 6 11 2 Consider this day , for I speake not vnto your children , &c. sect . 3 , c. 7 , p. 2 11 13 If yee shall hearken therefore to my cōmandements , &c. ibid. p. 4. 11 18 Therefore shal you lay vp these my words in your harts and in your soules , &c. ibid. p. 2. 11 19 And yee shall teach them your children , &c. ibid. 11 22 For if you keepe diligently all these cōmandements , &c. ibid. 11 26 Behold I set before you this day a blessing & a curse , &c. ibid. p. 4. 18 15 The Lord thy GOD will raise vp thee a Prophet like vnto me , &c. sect . 3 , c. 11 , p. 1 18 15 , 19 Vnto him shall yee hearken according to all that thou desiredst of the Lord , &c. sec . 3. c. 11 , p. 21 18 18 I wil raise them vp a Prophet from among their brethren , &c. sect . 3. c. 11. p. 10 18 18 Whosoeuer will not hearken vnto my wordes , which he shall speak , &c. sec . 3 , c. 11 , p. 18 18 19 Whosoeuer will not hearken , &c. sect . c. 11 , p. 16 18 14 The Nations which thou shalt possesse , hearken vnto those that regard the times . ibid. p. 19. 18 20 But the Prophet that shall presume to speake a word in my name . ibid. p. 1. 17 8 If there arise a matter to hard for thee in iudgement , &c. sect . c. 2 , p. 1 17 19 And it shall bee with him , and he shall reade therin all the dayes of his life , &c. ibid. p. 4 24 10 There arose not a Prophet since in Israel like vnto Moses , &c. sect . 3 , c. 11 , p. 18 27 11 , 12 , 13 , 14 , These shall stand vpon Mount Gerizim to blesse the people , &c. s . 3 , c. 7 , p. 4 30 1 Nowe when all these things shall come vpon thee , &c. ibid. p. 11 31 16 That when they went a whooring after the Gods of a strange Land , &c. sect . 3 , c. 9 , p. 6 31 10 , 11 , 12 , 13 Euery seuēth yeare , when the yeare of freedome shall bee , &c. sect . 3 , c. 7 , p. 4 Ioshua . 8 33 , 34 , 35 ANd all Israel , and their Elders , and their Officers stood on this side the Arke , &c. sect . 3 , c. 7 , p. 4 Iudges . 2 7 , 8 THe people had serued the Lord all the dayes of Ioshua , &c. sect . 3 , c. 7 , p. 6 6 13 The Lord is with thou valiant man , &c. ibid. 6 14 And the Lord looked vpon him , and said , goe in this thy might . ibid. p. 7 17 15 When Gideon heard the dreame told , &c. ibid. p. 8 6 15 Ah my Lord , whereby shall I saue Israel , &c. ibid. 8 33 But when Gideon was dead , &c. ibid. par . 9 Samuel . 1 23 , 9 ANd Dauid hauing knowledge , that Saul imagined mischiefe against him , said to Abiathar the Priest , &c. sect . 3 , c. 1 , p. 3 1 30 , 7 , 8 And Dauid said to Abiathar the Priest Ahimelechs Son , I pray thee bring me the Ephod , &c. ibid. 1 28 , 6 Therefore Saul asked counsell of the Lord , and the Lord answered him not . ibid. p. 4 Kings . 1 13 , 18 ANd hee said vnto him , I am a Prophet also as thou art , and an Angell spake vnto me , &c. s . 3 , c. 8 , p. 6 1 22 , 24 When went the spirit of the Lord from me , &c. sect . 3 , c. 9 , p. 2 1 18 , 36 And when they should offer the euening sacrifice Elijah the Prophet came and said &c. sect . 3 , c. 11 , p. 7 1 22 , 28 If thou returne in peace the Lord hath not spoken by me . ibid. 2 4 , 27 Let her alone , for her soule is vexed within her , &c. sec . 3 , c. 11 , p. 11. Chronicles . 2 21 , 20 THus saith GOD , why transgresse yee the commandement of the Lord ? Surely yee shall not prosper , &c. sect . 3 , c. 9 , p. 6. Nehemiah . 1 7 WE haue grieuously sinned against thee , &c. sect . 3 , c. 7 , p. 11. Psalmes . 2 7 THou art my Son , this , &c. sect . 3 , c. 11 , p. 22 50 16 What hast thou to do , to declare mine ordinances , &c. sect . 2 , c. 7. p. 12 50 25 To him that disposeth his way aright , will I shew the saluation of God , &c. ibid. 78 33 , 34 When he slue them they sought him , &c. s . 3 , c. 7 , p. 3. Isaiah . 6 1 , 2 , 3 I Saw also the Lord sitting vppon an high Throne , &c. sect . 3 , c. 10 , p. 5 6 9 Goe and say vnto this people , yee shal heare indeed but yee shall not vnderstand , &c. sect . 3. c. 5. p. 3. 11 2 And the Spirit of the Lord shall rest vpon him , &c. sect . 3. c. 10. p. 5. 28 16 Behold I lay in Sion a chiefe corner stone , &c. sect . 2. c. 7 p. 7. 35 5 Then shall the eyes of blind be lightned . sect . 3. c. 10. p. 5. 40 3 A voice cryeth in the wildernesse , prepare yee , &c. sect . 3. c. 11. p. 12. 42 1 Beholde my seruant I will stay vpon him , &c. sect . 3. c. 30. p. 5. 61 1 The Spirit of the Lord is vpon mee , therefore the Lord hath anointed me . sect . 3. c. 10. p. 5 53 8 9 But his generation who shall declare , &c. sect . 3. c. 11. p. 22. 42 8 9 I am the Lord , this is my name , and my glory I wil not giue vnto another . sect 3. c. 11 p. 13. Ieremiah . 18 18 COme and let vs imagine some deuise against Ieremiah , &c. sect . 3. c 9. p. 3. 28 6. 7. 8. 9 Euen the Prophet Ieremiah said , so be it the Lord so doe , &c. sect . 3. c. 11. p. 7. 26 8. 9. Now when Ieremiah had made an end of speaking all that the Lord had commaunded him to speake , &c. sect . 3. c. 9. p. 3. 28. 10. 12. This saith the Lord , euen so will I breake the yoke of Nebuchadnezzars . sect . 3. c. 11. p. 1● 29 26 The Lord hath made thee Priest for Iehoiada the Priest , &c. sect . 3. c. 9. p. 3. 30 13 14 Their is none to judge thy cause , or to lay a plaister , &c. sect . 3. c. 7. p. 11. 32 24 Behold the Mounts , they are come into the Citie to take it , &c. ibid. 32 42 43 , &c. Thus saith the Lord , like as I haue brought all this great plague vpon this people : so will I bring vpon them al the good I haue promised them , &c. ibid. Ezekiel . 33. 32. 33 ANd loe thou art vnto him , as a jesting song of on that hath a pleasant voyce . sect . 3. c. 11. p. 7. Daniel . 2. 44. THis Kingdome shal neuer be destroyed , or giuen to another people , &c. sect . 2. c. 7. p. 20. Malachi . 2. 12. ANd now O yee Priests this commaundement is for you , &c. sect . 3. c. p. p. 6. Ecclesiasticus . 23. 45. 24. 25 BEcause Phineas the sonne of Eleazar had zeale in the feare of the Lord , &c. sect . 3. c. 2. p. 8. Maccabees . 1. 2. 36. 37. 38. But the other answered them nothing , neither cast any one stone at them , &c. se . 3. c. 1. p. 9. 1 , 2 41 Whosoeuer should come to make battle with vs vpon the Sabaoth day , &c. ibid. Out of the New testament : Matthew . 7 , 26 VVHosoeuer heareth these my words & doth them not , &c. se . 2. c. 7 , p. 25. 11. 3. 4 , &c. Art thou hee that should come , or shall wee looke for another , &c. sect . c. 10. p. 4. 12. 27 By whom then doe your children cast them out , &c. sect . 3. c. 11. p. 4. 12 28 But if I by the Spirit , &c. ibid. p. 5. 16. 13. 14 , 15 , &c. For Iesus when he came vnto the Coasts of Cesarea , &c. sect . c. 7. p. 2. 16 18 Tu es Petrus , & super hanc petram , &c. ibid. p. 1. throughout the whole Chapter . 16 19 I will giue vnto thee the keyes of the Kingdome of Heauen , &c. sect , 3. c. 3. p. 9. 16 22 , &c. Master bee good to your selfe , &c. sect . c. 2. c. 7. p. 21. 16 23 Then he turned back and said vnto Peter , get thee behind me , &c. ibid. p. 8. 18 15 If thy Brother trespasse against thee , dic Ecclesiae . sect . 2. c. 2. p. 5 21 , 40 , 41. 42 , &c. When therefore the Lord of the Vineyard shal come , &c. sect . 2. c. 7. p. 9. 21. 42. Read you neuer in the Scriptures , the stone which the builders , &c. ibid. 23 2. 3. The Scribes and Pharisees sit in Moses seate , &c. sect . 3. c. 3. p. 1. 23. 29. 30. They builded the tombs of the Prophets , &c. sect . c. 9. p. 4. 23 35. ibid. 26 27 Bibite ex hoc omnes . sect . 2. c. 4. p. 8. 26 57 They tooke Iesus and led him to Caiaphas , &c. sect . c. 5. par . 7. 27 25 All the people answered and said , his bloud bee vpon vs , &c. ibid. 27 64 So shall the last errour be worse then the first , &c. sect . 3. c. 11. p. 22. 26 65 66 What thinke yee ? And they answered and said , he is worthie to die . ibid. Marke . 6 2 ANd when the Sabaoth was come hee began to teach in the Synagogue , &c. sect . 3. c. 10. p. 5. 7 37 Hee did all things well , &c. sect . 3. c. 11. p. 7. 9. 38. Master we saw one casting out Deuils in thy name , &c. sec . 3 c. 11 . p. 4. 13 21 22 If any man say to you , loe heere is Christ , &c. sect . 3. c. 10. p. 7. Luke . 4 14 ANd Iesus returned by the power of the spirit into Galile , &c. sect . 3. c. 10. p. 5. 4 , 16 , 17 , &c. And hee came to Nazaret where hee had beene brought vp , &c. ibid. 4. 18. 16 The spirit of the Lord is vpon mee because he hath anonted me , &c. ibid. 4 23 Then hee said vnto them , Ye will surely say vnto me this Prouerb , &c. ibid. 4 29 30 And rose vp and thrust her out of the Citie , &c. ibid. 4 34 I know who thou art , euen the holy one of God. sect . 1. 2. c. 7. p. 12. 6 9 Whether is it lawfull on the Sabboath dayes to doe good , &c. sect . 3. c. 1. p. 8. 11 20. But if I by the finger of God cast out Deuils , &c. sect . 3. c. 11. p. 5. 10 16 Hee that heareth you , heareth mee , &c. sect . 3. c. 1. p. 13. 16 31 If they heare not Moses , &c. sect . 3. c. 11. p. 21. 22 32 I haue prayed for thee thy faith should not faile , &c. sec . 2. c. 2. p. 1. &c. 6. par . 1. 2. &c. 22 33 Lord I am readie to goe with thee into prison . ibid. 22 66 Assoone as it was day the Elders of the people , &c. sec : 3. c. 5. p. 7. 24 25 Fooles and slow of heart in not beleeuing . sect . 3. c. 12. p , 1. 24 27 He began at Moses , &c. ibid. p. 2. 24 32 Their heartes did burne , &c. ibid. Iohn . 1 18 NO man hath seene God at any time , se . 3. c. 11. p. 10 1 20 21 Art thou the Christ ? Art thou Eliah , &c. sect . 3. c. 11. p. 20. 1 25 Why baptizest thou then , if thou bee not the Christ , &c. ibid. 1 29 Behold the Lambe of God that taketh away , &c. sect . 3. c. 11. p. 12. 1 31 And I knew him not ; but because he should bee declared vnto Israel . sect c. 11. p. 20. 1 33 And I knew him not , but hee that sent mee to baptize with water , &c. sect . 3. c. 10. p. 5. 1 49 Nathaniel answered , and said vnto him , Rabbi thou art th● sonne of God , &c. sect . 3. c. 11. p. 14. 1 50 Because I said vnto thee I saw thee vnder the figge Tree , &c. ibid , 2 22 Assoone as hee was risen from the dead , his Disciples remembred , &c. sect . 3. c. 11. p. 16. 2 24 25. But Iesus did not commit himselfe vnto them , &c. sect . 3. c. 8. p. 3. 3 5 Except that a man bee borne of water and of the Spirit , &c. sect . 4. c. 11. p. 13. 4 3 Euery spirit which confesseth not that Iesus Christ is come in the flesh , &c. sect . 2. c. 7. p. 13. 4 25 When he is come , hee will tell vs all thinges , sect . 3. c. 11. p. 15. 4 29 Come and see a man that hath tolde mee all thinges , &c. ibid. 4 42 And they said vnto the woman , now we beleeue , not because of thy saiyngs , &c. ibid. 5 22 For the Father iudgeth no man , &c. sect . 3. c. 10. p. 1. 5 43 44 I am in my Fathers name and yee receiue mee not , &c. sect . 3. c. 8. p. 3 , 5 46 For had yee beleeued Moses , you would haue beleeued me , &c. sect . c. 10. p. 3. 6 5 And the bread that I will giue is my flesh , &c. sect . 2. c. 4. p. 12. 10. 6 51 If any man eate of this bread he shall liue for euer . ibid. p. 11. 10. 6 51 I am the liuing bread that came downe from Heauen , ibid. p. 12. 6 53 Vnlesse yee eate the flesh of the sonne of man , &c. ibid , p. 10. 6 54 Whosoeuer eateth my flesh , and drinketh my bloud , ibid. 6 56 Whosoeuer eateth my flesh , and drinketh my bloud dwels in me , &c , ibid. 6 58 He that eateth this bred shall liue for euer , ibid. 6 14 This is of a truth the Prophet that should come , &c , s . 3. c. 8. p. 3. 6 30 What signe shewest thou then , that wee may see and beleeue , &c. sect . 3. c. 10. p. 7. 5 68 Thou hast the words of eternall life , ibid. 7 18 Hee that speaketh of himselfe seeketh his owne glorie , sect . 3. c. 14. p. 2. 7 31 Many of the people beleeued in him , &c , sect 3. c. 10. p. 7. 10 , 40 , 41 , 42 , And went again beyond Iordan , into the place where Iohn &c. sect . 3. c. 11. p. 12. 11 50 It is expedient for vs that one die , &c , sect , 3. c. 5. p. 5. 12 28 Father glorifie thy name , &c. sect . 3. c. 11. p. 16. 12 30 This voice came not because of me , &c , ibid. 12 32 If I were lift vp from the Earth , &c , ibid. p. 17. 12 44 Hee that beleeueth in mee beleeueth not in mee , but in him , &c , ibid. p. 16. 12 48 And receiueth not my words hath one that iudgeth him , &c , ibid. 12 , 49 , 50 , For I haue not spoken of my selfe , &c , ibid. 14 29 Now I haue spoken vnto you before it come , ibid. 15 14 Yee are my friendes if yee doe whatsoeuer I command , &c , sect . 3. c. 6 p. 3. 16 4 These thinges haue I told you , that when the houre shall come , &c , sect , 3. c. 11 , p. 16. 16 30 Now know wee that thou knowest all things , &c. ibid. p. 15. 21 15 Feed my lambes . sec . 2. c. 6. p. 7. 21 18 Verily verily I say vnto thee when thou which wast yong , &c. ibid , p. 8 , 21 16 Feed my sheep ibid. p. 8. Acts. 2 15 YEe men of Iudea , and yee all , &c. sect . 2 , chap. 6 , p. 6. 3 12 To the 13 verse of the 4 chap. ibid. 3 23 For it shall be that euery person which shall not hear that Prophet , &c. sect . 3 , chap. 12 , p. 22. Et sect . 3 , c. 11 , p. 1 3 26 Vnto you hath God raised vp his Sonne , &c. sect . 3 , chap. 11 , p. 21 10 34 I perceiue of truth that God is not an accepter of persons . sect . 3 , c. 9 , p. 6 13 27 For the Inhabitants of Ierusalem , and their Rulers , because they knew him not , &c. sec . 3 , c. 11 , p. 21 13 33 Thou arte my Sonne this day , &c. ibid. p. 22 13 46 Then Paul and Barnabas spake boldly and said , It was necessarie that the word of God , &c. sect . 2 , c. 6 , p. 6 17 2 And Paul as his manner was , went in vnto them , & three Sabboth daies disputed , &c. sect . 3 , c. 14 , p. 1 17 11 They receiued the word with all readinesse , &c. ibid. 26 22 I obtained help of God , and continued vnto this day , &c. ibid. p. 4 26 26 For these things were not done in a corner , &c. sect . 3 , c. 11 , p 22 Romans . 7 18 TO will is present with me , &c. sect . 3 , c. 3 , p. 5 10 9 If thou shalt confesse with thy mouth the Lord Iesus , &c. sect . 2 , c. 7 , p. 7 , 8 10 11 Whosoeuer beleeues in him shall not bee ashamed , &c. ibid. Corinthians . 1 , c. 2 , 15 BVt hee that is spirituall discerneth all things , &c. sect . 3 , c. 14 , p. 4 1 , c. 3. 5 , 6 , 7 , 8 , 9 Who is Paul then ? And who is Apollos ? but the Ministers by whom , &c. sect . 2 , c. 4 , p. 15 1 , c. 3. 11 For other foundation can no man lay . sect . 2 , c. 7 , p. 7 1 , c. 4. 1 , 2 Let a man so thinke of vs as of disposers of the secrets , &c. sect . c. 4 , p 14 1 , c. 7. 10. Vnto the married cōmand not I but the Lord , &c. sect . 3 , c. 9 , p. 6 1 , c. 11. 26 , 27 , 28 , 29 As often as yee shall eate this bread , &c. sect . 2 , c. 4 , p. 15 1 , c. 11. 34 Other things will I set in order when I come , &c. ibid. 2 , c. 8. 13 If meat offend my Brother , I will eate none , &c. sect . 2 , c. 4 , p. 21 Galatians . 1 8 THough Wee or an Angel from heauen preach &c. sect . 3 , c. 7 , p. 7. 2 7 ▪ When they said the Gospell ouer the circumcision was committed , &c. sect . 2 , c. 6. p. 4 Ephesians . 2 20 WE are built vpon the Foundation of the Apostles , &c. sect . 2 , c. 7 , p. 15 5 , 32 This is a great secret , but I speake concerning Christ , &c. sect . 2 , c. 4 , p. 14 Colossians . 3 20 CHildren obey your parents in all things , &c. Sect. 3 , c. 1 , p. 16 Thessalonians . 2 , c. 8. 11 THerefore GOD shall send them strong , &c. sect . 4 , c. 7 2 , c. 2. 4 Hee sits as God in the Temple , &c. sect . 2 , c. 7 , p. 22. Hebrewes . 3 1 , 2 , 3 , 4 COnsider the Apostle & high Priest of our profession , &c. sect . 3. chap. 6 , p. 2 9 22 Without shedding of bloud is no remission , &c. sect . 2 , c. 4 , p. 18 10 28 He that despiseth Moses Law , dyeth without mercie vnder two or three witnesses , &c. sect . 3 , c. 11 , p. 18 11 12 Therefore sprang their Euen of one , &c. sect . 3 , chap. 12 , p. 22. Peter . 1 , c. 5. 1 , 2 , 3 THe elders which are amongst you I beseech , which am also an Elder , &c. sect . 12 , c. 6 , p. 10 2 , c. 1. 17 He receiued of God the Father honor and glorie , &c. sect . 3 , c. 11 , p. 16 2 , c. 1. 14 Seeing I know that the time is at hand that I must lay downe , &c. sect . 3 , c. 13 , p. 1 2 , c. 1. 16 When he opened vnto them the power and comming of Christ , &c : ibid. p. 2 2 , c. 1. 19 Wee haue also a most sure word of the Prophets , to the which ye doe well that ye take heede , ibid. Iohn . 1 , c. 4. v. 3 EVery spirit which cōfesseth not that Iesus Christ . sect . 2 , c. 7 , p. 13. Reuelation . 1 3 BLessed is hee that readeth , and they that hear the word , &c. sec . 2 , c , 8 , p , 4 , 13 , 4 , 5 , 6 , 7 , The beast which had his power from the Dragon , &c. sect . 3. c. 12. p. 4. A Table of the seuerall Sections and Chapters in the Booke following . SECTION . I. COntaining the Assertions of the Romish Church , whence her threefold blasphemie springs , page 1. In the marginall note , parag . 10. for Petrum a voto , reade Petrum a Soto . In the marginall note , para . 13. for propter leges , read praeter leges . Margine , parag . 13. propriae virtutis suae , reade propria . SECTION . II. The first branch of Romish blasphemie , in preferring humane authoritie before Diuine , Pag. 10. CHAP. I. Bellarmines replie to the maine obiection , ioyntly vrged by all Reformed Churches against the Romish : the Equiuocation which he sought in the Obiection apparently found in his Replie , pag. 10. CHAP. II. Inferring , the generall conclusion proposed in the Title of this Section , from Bellarmines resolution of faith , pag. 15. In the marginall note , parag . 9. for for the same grounds , reade from the same grounds . Marg. parag . 1. dele si . CHAP. III. Containing a further Resolution of the Romish faith , necessarily inferring the authoritie of the Romane Church , to be of greater authoritie then Gods word absolutely , not onely in respect of vs , pag. 24. CHAP. IIII. That in obeying the Romish Churches Decrees , we doe not obey Gods word as well as them , but them alone in contempt of Gods principall Lawes , pag. 28. In the marginall note , parag . 13. putamus , reade non putamus . CHAP. V. Propounding what possibly can bee said on our aduersaries behalfe for auoiding the force of the former Arguments : shewing withall the speciall points that lie vpon them to proue , as principally , whether their beliefe of the Churches authoritie can bee resolued into any diuine testimonie , pag. 46. CHAP. VI. That neither our Sauiours Prayers , for the not failing of Peters faith , Luke 22. 32. nor his commending his sheepe vnto his feeding , Iohn 21. 15. prooue any Supremacie in Peter ouer the Church , from which the authoritie of the Pope can , with probabilitie , be deriued , p. 49. CHAP. VII . That Christ , not S. Peter is the Rocke , spoken of Matth. 16. 18. that the Iesuites Exposition of that place , demonstrateth the Pope to be the great Antichrist , pag. 64. In the marginall note , parag . 24. for That Romish faith is that faith , reade that Romish faith is not that faith . In the marginall note , parag . 31. for a paralile , reade a paralell . In the marginall note , parag . 3. for Plinius , reade Pintus . Parag. 22. for melang , reade felang . CHAP. VIII . That the Romanists beliefe of the Churches in fallible authoritie , cannot bee resolued into any testimonie better then humane , whence the maine conclusion immediatly followes . [ That the Romanist in obeying the Church-decrees without examination of them by Gods word , preferre mans Lawes before Gods. ] pag. 89. CHAP. IX . In what sence the Iesuites may truely denie they beleeue the words of man better then the words of God : In what sence againe our Writers truely charge them with this blasphemie , pag. 99. SECTION . III. CHAP. I. What restraint , precepts for obedience vnto the Priests of the Law , though seeming most vniuersall for their forme , did necessarily admit : How vniuersall Propositions of Scriptures are to be limited , pag. 105. In the marginall note , parag . 3. for suscitaturus , read sciscitaturus . CHAP. II. The authoritie of the Sanhedrim not so vniuersal or absolute amongst the Iewes as the Papists make it , but was to bee limited by the former Rules , pag. 119. In the marginall note , parag . 2. for sarcedotem , reade sacerdotem . Margine , parag . 11. for Canala , reade Cabala . CHAP. III. That our Sauiours iniunction of obedience to the Scribes and Pharisees , though most vniuersall for the forme , is to be limited by the former rules , that without open blasphemie it cannot be extended to countenance the Romish cause : that by it we may limit other places brought by them for the Popes transcendent vniuersall authoritie , pag. 128. In the marginall note , parag . 11. quae ad populi salutem fuit , reade vt quae ad populi salutem sint . CHAP. IIII. What it would disaduantage the Romish Church to denie the infallibilitie of the Synagogue , pag. 139. Mar. par . 3. inueniebant , read inueniebantur . negat read negatur . CHAP. V. That iustly it may be presumed the Iewish Church , neuer had any absolute infallibitie in proposing or determining Articles of faith , because in our Sauiours time it did so grieuously erre in the fundamentall point of saluation , pag. 142. Mar. par . 2. darmauit , read damnauit . sunt enim , read sicut enim CHAP. VI. That Moses had no such absolute authoritie , as is now ascribed vnto the Pope : That the manner of his attaining to such as he had , excludes all besides our Sauiour from iust challenge of the like , pag. 151. CHAP. VII . That the Churches authoritie was no part of the rule of faith vnto the people after Moses death , That by experiments answerable vnto the precepts and predictions , the faithfull without relying vpon the Priests infallible proposalls , were as certaine , both of the diuine truth , and true meaning of the law , as their forefathers had beene that liued with Moses and saw his miracles , pag. 159. CHAP. VIII . That the societie or visible companie of Prophets had no such absolute authoritie as the Romish Church vsurpes , pag. 169. CHAP. IX . That the Church representatiue amongst the Iewes was for the most part , the most corrupt iudge of matters belonging to God : and the reason why it was so , pag. 178. CHAP. X. That the Soueraigntie giuen by Iesuits to the Pope is greater then our Sauiours was , pag. 186. CHAP. XI . Confirming the truth deliuered in the former Chapter from the very Law giuen by Moses for discerning the great Prophet , further exemplifying the vse and force of miracles for begetting faith : The manner of trying prophesies : Of the similitude betwixt Christ and Moses , p. 197 In the marginall note par . 19. for for sorcerie , reade from sorcerie . CHAP. XII . That the method vsed by the great Prophet himselfe after his resurrection for planting faith , was such as we teach : The excesse of Antichrists exaltation aboue Christ : The Diametrall opposition betwixt the spirit of God , and the spirit of the Papacie , pag. 221. CHAP. XIII . That the authoritie attributed to the present Pope , and the Romish rule of faith were altogether vnknowne vnto Saint Peter : the opposition betwixt S. Peters and his pretended successors doctrine , pag. 226. CHAP. XIIII . That S. Paul submitted his doctrine to examination by the wordes before written . That his doctrine , disposition and practise , were quite contrarie to the Romanists in this argument , pag. 232. CHAP. XV. A briefe taste of our aduersaries blasphemous and Atheisticall assertions in this argument from some instances of two of their greatest Doctors , Bellarmine and Valentian : That if faith cannot be perfect without the solemne testification of that Church , the raritie of such testifications will cause infidelitie , pag. 239. SECTION , IIII. Containing the third branch of Romish blasphemie or the last degree of great Antichrists exaltation , vtterly ouerthrowing the whole foundation of Christian Religion , preposterously inuerting both Law and Gospell to Gods dishonor , and aduancement of Sathans Kingdome , pag. 245. CHAP. I. The Iesuits vnwillingnesse to acknowledge the Churches proposall for the true cause of his faith : of differences and agreements about the finall resolution of faith either amongst the aduersaries themselues , or betwixt vs and them , p. 245. CHAP. II. That the Churches proposall is the true , immediate , and prime cause of all absolute beliefe any Romanist can haue , concerning any determinate diuine reuelation , p. 249. CHAP. III. Discouering either the grosse ignorance , or notorious craft of the Iesuit in denying his faith , is finally resolued into the Churches veracitie or infallibilitie : that possibly it cannot be resolued into any branch of the first truth , pag. 256. Mar. par . 3. faith , reade the Romanists faith . CHAP. IIII. What manner of causall-dependance Romish beliefe hath on the Church : that the Romanist truly and properly beleeues the Church only , not God or his Word , pag. 268. CHAP. V. Declaring how the first maine ground of Romish faith leads directly vnto Atheisme : the second vnto preposterous Heathenisme or Idolatrie , pag. 277. Mar. par . 12. efferunt , reade afferunt . CHAP. VI. Prouing the last assertion , or generally the imputations laid vpon the Papacie , by that authoritie the Iesuites expresly giue vnto the Pope in matters of particular fact , as in the Canonizing of Saints , pag. 294. CHAP. VII . What danger by this blasphemous doctrine may accrew to Christian States ; that of all heresies , blasphemies , or idolatries which haue beene since the world beganne , or can be imagined till Christ come to iudgment : this Apostasie of the Iesuites , is the most abhominable and contumelious against the blessed Trinitie , pag. 300. THE TRIPLICITIE OF ROMISH BLASPHEMIE OR THE THREE DEGREES OF ANTICHRISTS EXALTATION Against all that is called GOD. THE THIRD BOOKE . SECT . I. Contayning the assertions of the Romish Church , whence her threefold blasphemie springs . HAuing , in the former dispute clearly acquitted , as well Gods word from breeding , as our Church from nursing contentions , schismes , and heresies , wee may in this , by course of common equitie , more freely accuse their iniurious calumniators . And because our purpose is not , to charge them with forgerie of any particular , though grossest heresies , or blasphemies , though most hideous , but for erecting an intire frame , capacio●s of all villanies imaginable ; farre surpassing the hugest mathematicall forme humane fancie could haue conceiued of such matters , but only from inspection of this reall and materiall patterne , which by degrees insensible hath growne vp with the mysterie of iniquitie , as the barke doth with the tree ; such inconsiderate passionate speeches , as heat of contention in personall quarrells hath exstracted from some one , or few of their priuate Writers , shall not be produced to giue euidence against the Church their Mother , whose triall shall be as farre as may be , by her Peeres ; either by her owne publike determinations , in this controuersie , or ioynt consent of her authorized best approued Advocates , in opening the title , or vnfolding the contents of that prerogatiue , which they challenge for her . 2 Our accusations are grounded vpon their Positions before set downe , when wee explicated the differences betwixt vs. The position in briefe , is this ; That the infallible authoritie of the present Church , is the most sure , most safe , vndoubted rule in all doubts , or controuersies of faith , or in all points concerning the Oracles of God : by which we may certainely know , both ; without which wee cannot possibly know , either , which are the Oracles of God , which not , or what is the true sense and meaning of such as are receiued for his Oracles , whether written or vnwritten : 3 The extent of diuine Oracles , or number of Canonicall bookes hath beene ( as our Aduersaries pretend ) very questionable amongst the ancient : though such of the Fathers , as , for their skill in antiquitie , were in all vnpartiall iudgements most competent Iudges in this cause , were altogether for vs against the Romanists , and such as were for their opinion , were but for it vpon an error , as thinking the Iewes had acknowledged all those bookes of the old Testament for Canonicall Scripture , which the Churches wherin they liued , receiued for such , or that the Christian Church did acknowledge all for Canonical , which they allowed to be publikely read . Safe it was ( our aduersaries cannot denie ) for the Ancient , to dissent one from an other , in this question , or to suspend their assent , till new probabilities might sway them one way or other . No reasons haue beene produced since , sufficient to moue any ingenious mind vnto more peremptorie resolutions , yet doth the Councell of Trent binde all to an absolute acknowledgement of those Bookes for Canonicall , which , by their owne confession were reiected by S. Hierome , and other Fathers . * If any shall not receiue the whole Bookes with all their parts ( vsually read in the Church , and as they are extent in the old vulgar ) for sacred and Canonicall , let him be accu●sed . So are all , by the same decree , that will not acknowledge such vnwritten traditions , as the Romish Church pretends to haue come from Christ and his Apostles for diuine , and of authoritie equall with the written word . 4 So generally is this opinion receiued , so fully beleeued , in that Church ; That many of her Sonnes , euen whilest they write against vs , forgetting with whom they haue to deale , take it as granted : That the Scriptures cannot be known to be Gods word , but by the infallible authoritie of the present Church . And from this supposition , as from a truth sufficiently knowne , ( though neuer proued ) they labour , in the next place , to inferre : That , without submission of our faith to the Churches publike spirit , wee cannot infallibly distinguish the orthodoxall , or diuine sense of Gods Oracles , ( whether written or vnwritten ) from hereticall or humane . 5 Should we admit vnwritten Traditions , and the Church withall as absolute Iudge to determine which were Apostolicall , which not : little would it boote vs to question with them about their meaning . For when the point should come to triall , wee might be sure to haue the very words framed to whatsoeuer sense should bee most fauourable for iustifying Romish practises . And euen of Gods written Oracles , whose words or characters ( as hee in his wisedome hath prouided ) cannot now be altered by an Index Expurgatorius , at their pleasure : That such a sense as shall bee most seruiceable for their turne , may ( as time shall minister occasion ) bee more commodiously gathered ; the Trent Fathers , immediately after the former decree for establishing vnwritten Traditions , and amplifying the extent of diuine written Oracles , haue in great wisedome authorized * the old and vulgar translation of the whole Canon . Which , though it were not purposely framed to maintayne Poperie ( as some of our writers , say they , haue as friuolously as maliciously obiected ) yet certainely , aswell the escapes and errors of those vnskilfull , or ill-furnished interpretors , as the negligence of transcribers , or other defects , incident to that worke , from the simplicitie of most ancient , the iniuries or calamities of insuing times , were , amongst others , as the first heads or pettie springs of that raging floud of impietie , which had well nigh drowned the whole Christian world in perdition , by continually receiuing into it channell ( once thus wrought ) the dregs and filth of euery other error vnder heauen , with the corrupt remainder of former heresies , for these thousand yeares and more . And vnto many grosse errors in Romish religion , which this imperfect translation did not first occasion , it yet affords that countenance , which the pure Fountaines of the Greeke and Hebrew doe not ; but rather would scoure and wipe away ; were they current in that Church . Finally , though it yeld not nutriment to enlarge or feed , yet it serues as a cloake to hide or couer , most parts of the great mysterie of iniquitie . 6 Yet , besides the fauourable construction , that may be made for that religion , out of the plaine and literall sense of this erroneous translation : the Church will bee absolute Iudge of all controuersies concerning the right interpretation thereof . So as not what our consciences , vpon diligent search and iust examination , shall witnesse to vs , but what the Church shall declare to them , must be absolutely acknowledged for the true intent and meaning of Gods word , as it is rendred by the vulgar interpretor : To this purpose is the very next decree . 7 * Moreouer , for brideling petulant dispositions , it is decreed ; That no man in confidence of his owne wisdome or skill , in matters of faith , and manners , making for the edification of Christian doctrine , shall dare to interpret Scriptures , wresting them to his owne conceipt or sense , against that sense or meaning , which the holy Church our Mother , to whom it belongs to iudge of the true sense and interpretation of sacred writ , heretofore hath held , or now doth hold , albeit hee neuer purpose to publish such interpretations . 8 It is further added in the same place , ( because I take it had beene specified a Synode before ) that no man shall dare to interpret Scriptures against the vnanimous consent of Fathers . Which I thinke were impossible for any man to doe ; though were it possible , few or none would attempt , besides the Papists . For , neither can it be knowne what all of them hold in most places , wher vpon are grounded controuersies of greatest moment ; and in such as wee haue best plentie of their interpretations , albeit they doe not contentiously dissent , yet absolutely agree each with other they doe not . Euen one and the same Father oftimes thinkes , of many interpretations , sundrie alike probable : most of them vnwilling , by their peremptorie determinations , one way or other , to preiudice the industrious search of others ( though their farre inferiours ) for finding out some more commodious , then any they bring ; oftentimes intimating their doubts or imperfect coniectures in such manner ; as if they would purposely incourage their successors to seeke out some better resolution then they could finde . Whence it is euident , that we should not alwayes interprete Scriptures against the ioint consent of Fathers , albeit wee went against all the particular interpretations which they haue brought ; because they were more desirous to haue the truth fully sifted , then their coniecturall probabilities infallibly beleeued : Nor were it possible more to contradict most of them , then by following their interpretations , vpon such strict tearmes , as the Romanists would binde all men to doe , when they seeme to make for their aduantage . Not the least surmise or coniecture of any one Father , but , if it please them , must suffice against the ioinct authoritie of all the rest . For , in all the three points aboue mentioned , they admit the Church ( as may appeare from the decrees cited ) for a Iudge , so absolute , That , no man may imbrace any opinion , vpon what grounds or probabilities soeuer , but with humble submission to her censure : Whatsoeuer she shall inioyne , in all , or any of these points , albeit we haue reasons , many and strong , not to hold it , to hold not one , besides her bare authoritie ; yet must all beleeue it alone as absolutely , as if wee had the apparant vnanimous consent of Fathers ; yea of Prophets , Apostles , or Euangelists , and all good writers in euery age . 9 Hence * Bellarmine reiects ( as dissonant to the former decree ) this resolution of * Luther , That albeit the Pope and Councell conclude points of faith ; yet haue priuate men a free arbitrement ( so farre as it concernes themselues ) whether they may safely beleeue their conclusions , or no. Luther giues two reasons for his assertion , both most forcible . The one , because the Pope shall not answere for priuate men , at the houre of their death : The other , because none are competent Iudges of false Doctrines , but men spiritually minded ; when as it often fals out , that , in their Councels , there cannot be found one man , ( much lesse a maior part of men , without which how many soeuer there were , all were as none , ) that hath any the least relish of the Diuine Spirit . The like assertion doth the Iesuit condemne in Brentius : 10 It is not lawfull ( saith * Brentius ) for any man , in a point of saluation , so to relie vpon anothers sentence as to imbrace it without interposition of his owne iudgement . The reason is there intimated ; because , euerie man is to be immediately iudged by his own conscience ; and may for auoiding the iust censure of condemnation by it , safely disclaime their opinions , the execution of whose sentence or bodily punishment , hee may not decline ; seeing they are ( as was obserued before ) publique and lawfull , yet fallible Iudges of controuersies in Religion . And Bellarmine bewrayes , either grosse ignorance , or great skill in wrangling , when he exclaimes against this position of Brentius , as absurd and repugnant to it selfe [ That the supreme Magistrate , or publique Iudges , may bee bound to command , where the subiect or inferiour is not bound to obey . ] For , * as well the Prince in commanding , as the people in obeying , must follow whither their consciences lead them . Both may , and in case they disagree , the one , or other , cannot but erre in the precedent information of their consciences ; and * herein properly doth their sinne consist , not in doing what erroneous conscience , vpon so strict tearmes as penaltie of eternall death , doth vncessantly vrge them to . 11 The people , saith * Canus , did absolutely ( not vpon condition ) beleeue God and his seruant Moses : and vnlesse men so beleeue the Church , they mak it of no authoritie . Nor is it enough to beleeue it to be infallible in points of moment , or such as might ouerthrow faith , vnlesse it bee acknowledged so absolutely inerrable in al , as it cannot either beleeue or teach amisse , in any question of faith , for , if in any ( seeing there is one and the same reason of all ; ) it might aswell faile in receiuing some books ( indeed not such ) for Canonicall and Diuine . * Whereupon , it would follow , that this argument would not follow , The Church acknowledgeth Saint Matthewes Gospel for Canonicall , therefore it is Canonicall . The deniall of which consequence is most impious and absurd , in this mans censure , fully consonant to Valent. before cited , That Scripture which is commended vnto vs and expounded by the authoritie of the Church , is now euen in this respect ( because the Church commends it ) most authentique . 12 Vnto these , and farre more grosse conclusions all their moderne Writers , for ought I can find , thinke themselues bound by the former decrees of the Trent Councell . But what if any should dissent from these great Champions in the interpretation of it ? Who should iudge betwixt them , or whither were they to repaire for resolution ? To the place which God hath chosen , to wit to the Sea Apostolicall , or , in other tearmes , to Rome . So saith the * Pope that confirmed this Councell . As if there were onely : a translation of the Sea , none of the Priesthood , sometimes established in Ierusalem ; where all were to worship . And if Rome haue that place in Christendome , which Ierusalem had in Iewrie : the Pope must be such a Lord to all Christians , as Hee that dwelt betwixt the Cherubins was to the Israelites ; both their answeres of like authoritie . 13 But when we repaire to Rome , who shall there determine what the Councell meant ? the Pope alone , or with his Cardinals ? with his Cardinals , if he please ; himselfe alone , without them , or any other , if he list ; all after , as he shall find himselfe disposed to vse his ordinary or * plenary power by the former of which ( answerable to Gods working with natural agēts ) he determines of matters by the vsuall course of lawes prouided for that purpose , vsing the aduise or councell of his assistants ; by the other ( correspondent to Gods working in miracles effected by his owne immediate peculiar power , without the coagencie of any inferiour or created cause he may resolue of himselfe alone , not consulting his Cardinals , Bishops , or others . * This power and libertie , the Trent Councell it selfe seemes to giue vnto the Pope , as it were for an vp-shot to all the fooles thunderbolts they had let slie before . And least any man should thinke this absolute acknowledgement of the Popes plenarie power , to be a Counsell , rather then a necessarie precept ; The * Cathechisme published by the Trent Councels authoritie , hath inserted amongst the Articles of faith , That the present Pope , is the sole visible head of the whole Christian Church , though Christ the inuisible . The meaning of which ( if I mistake not ) is this , That the Pope * concerning the points aboue mentioned hath as absolute power , in Christs absence , as Christ himselfe should haue , were he present , or shall haue in that day of finall iudgement ; wherein if these mens positions bee true , he shall haue nothing to doe in matters of saith , but onely to ratisie what the Pope hath defined , who must not be called to any account of his Spirituall , as Kings and Monarchs must be for their Temporall Stewardships : nor shall it be said to him , as it must be to some of them , Well done thou good and faithfull Seruant . For such men onely ( by our aduersaries Doctrine ) doe well , as might haue done ill ; but the Pope , liue as hee list , cannot possibly doe a misse , in determining matters of Faith , which are , of all that are , of greatest difficultie and consequence . 14 When first I reade Iosephus Acoste , I much wondred , to see a man , otherwise of an ingenuous spirit , and of partes so excellent , so zealous withall , for the Popes Supremacie : But now , I perceiue , the reason was all priuate Catechismes were to bee conformed vnto that publique one , authorized by the Councell and Pope . Amongst other contents of that Article of the Catholique Church ( almost quite omitted in the former Indian Catechismes ) * Acostaes aduise is , to haue this inserted , as an essentiall part , That the Pope is head of the Catholique Church ; Christs Vicar on earth , indued with his plenarie power ; to whom all other Christians ( Kings and Princes not excepted ) owe obedience . These allegations may testifie our sinceritie in proposing the state of the question , and points of difference betwixt vs , gathered not out of one or two , but the generall agreement of best Romish Writers : and whereunto Valentian , were hee aliue , would willingly subscribe . For he , as since I haue obserued , * proposeth the title of his maine Controuersie concerning the Churches authoritie , in tearmes aequiualent to those I vsed , Lib. 2. Section 1. Cap. 3. and Lib. 1. Parag. Vlt. SECT . II. The first branch of Romish blasphemie in preferring humane authoritie before Diuine . AGainst these late recited , and infinite other aequiualent assertions frequent in their publique determinations , and best priuate Writers ; our Writers vsually obiect , If the Church be iudge of Scriptures , her authoritie must be aboue the Scriptures ; If the sense of Scripture , without the Church or Popes asseueration or proposall be not authentique , nor apt to beget most firme beleefe : then the word of God must receiue strength and authoritie from the word of man. Some Romish Writers grant the inference , with this restraint , [ In respect of vs ] and yet wipe their mouthes with the whore in the Prouerbe , as if they had neither commited Idolatrie , nor spoken blasphemie . But Bellarmine was too cunning a Baude , to expose his mothers foule face to publique view , without more artificiall painting . CHAP. I. Bellarmines Reply to the maine obiection , iointly vrged by all Reformed Churches against the Romish : the Equiuocation which hee sought in the obiection apparently found in his Reply . 1 THE former argument , howsoeuer much esteemed by such as bring it ; yet in Bellarmines iudgment , is very weake , and as hee suspects , sicke of his owne disease . Totum in aequiuocatione versatur . The aequiuocation he seeketh to vnfold with this distinction ; The former speeches may admit a double sence . First their meaning may bee , that the Church doth iudge , whether that , which the Scriptures teach , be true or false , Or , Secōdly , [ This sure foundation of faith being first laid , The words of Scripture are most infallible and true ] The Church doth iudge which is the true interpretation , or meaning of them . This distinction he applieth thus ; The former obiectuns were pertinent , if we held the Pope or Councell to determine of Scriptures , in the former sence ; but , taking our right meaning , they are meere calumnies . For we affirme the Church to iudge Scriptures onely in the later : and so to iudge them , doth not set the Church or Pope aboue Scriptures , but aboue the iudgment of priuate men . Nor doth the Church ( by this assertion ) become a Iudge of Scriptures truth , but of priuate mens vnderstanding . Neither will it hence follow , that the word of God recetueth strength from the word of man ; but priuate mens knowledge , may and doth receiue strength and infallibilitie , from the Church . Finally , the Scripture or Word of God ( as Bellarmine thinkes ) is neither more true or certaine , because it is expounded by the Church ; but euerie mans opinion is more true and stable , when it is confirmed by the Churches exposition or decision . Hee hath said as much as the whole Councell of Trent could haue said for themselues . But let vs see if this be enough . 2 A priuate mans opinion ( saith Bellarmine ) is truer , when it is confirmed by the Church . If we had only an opinion of the truth or sence of Scriptures ; the consent of others , especially men skilfull in such maters , would indeede much confirme vs , for all opinions , or vncertaine perswasions , receiue increase of strength , from addition of probabilities . But his words are more generall , and concerne not onely vncertaine , but all perswasions , that a faithfull man in this life , can haue of Gods Word ; at least of those writings , which wee and they acknowledge for such : and the marke he aimes at is , That no perswasion , in diuine matters , can be certaine , without the Churches confirmation ; as hee expressely addeth in his * answere to the next argument . 3 If the Reader will be attentiue hee shall easily perceiue , that , not our Writers obiections , but Bella●mines answere , is tainted with aequiuocation . For this speech of his , The Church doth iudge whether that which the Scriptures teach be true or false , hath a double and doubtfull sence . It may be meant either . Of Scriptures taken indefinitly or indeterminately , for that which God hath spoken , whatsoeuer that be . Of those particular Scriptures , which wee and they acknowledge , or any determinate ( written or vnwritten ) precepts questionable , whether they were from God or no. 4 If we speake of Scriptures in the former sence , Bellarmines answere is true . For the Romish Church doth not take vpon her to iudge , whether that which is supposed , or acknowledged by all , for Gods word , be most true in it proper & natiue , but indeterminate sence , seeing this is a Maxim vnquestionable ( amongst al such as haue any notion of a Dietie , ) Whatsoeuer God hath spoken is most true , in that sense wherein he meant it . But , if we descend to any determinate speeches ; written or vnwritten , either acknowledged or supposed for Gods Word , or such as can but ground any possible question , whether they are Gods Words or no ; the present Romish Church doth take vpon her , absolutely to iudge of all and euerie part of them . For this is the very abstract , or abridgement of that infinite prerogatiue , which she challengeth , all men must infallibly beleeue that to be Gods Word which she commends , that not to be his Word which she disclaimes for such . So as onely , the former transcendent , and indeterminate truth [ Whatsoeuer God saith is true ] is exempt from the Popes vnlimited , transcendent , roiall sentence ; no other word , or syllable of truth , which wee can imagine , God hath or might haue spoken since the World began , either by his owne or his sonnes mouth , by the Ministery of his Angels , Prophets , Apostles or Euangelists ; but is euery way absolutely subiect to the Popes Monarchichall censure . 5 And heere , let not the Reader mistake it , as any argument of our aduersaries ingenuity , that they will for their owne aduantage vouchsafe to grant ( what no heathen Idolater did euer deny ) Whatsoeuer God saith is true . For , vnlesse this were granted by all ; the Pope could haue no possible grounds of pretence , or claime , to his absolute infallibility , or infinite supremacie ouer all . And that which his hirelings seeke to build vpon the former foundation , is , Whatsoeuer the Pope hath said , or shall say , ex cathedra , is most true ; because , if we descend to any determinate truthes , wee must beleeue that God hath spoken all , and onely that , which the Pope hath alreadie testified , or , ( when any question ariseth shall testifie he hath spoken . In fine , the present Pope , by their positions , is Gods onely liuing mouth , onely alsufficient to iustifie , or authentically witnesse all his wordes past : all which , without him , are vnto vs , as dead . Whence they must of necessitie , admit the same proportion , betwixt the present Popes and Gods acknowledged written word , or supposed vnwritten veritie , which in ciuill matters we make betwixt acredible mans personall auouchment , or liuing testimonie of what he hath seene , heard , or knowne by vndoubted experience , and another mans heresay report , either of the matters he spake of , his speeches themselues , or their true sence and meaning , after his death . For the Prophets , Apostles , and Euangelists ( to vse * their words ) are dead , and Christ is absent ; so as we can neither be certaine , what they haue spoken , or what they meant in their supposed speeches , but per viuam vocem Ecclesiae , by the liuing voice of the present visible Church ; whose words are altogether as vnfallible , as Gods owne words , were . And for this reason , must bee acknowledged a most absolute Iudge of Gods written and vnwritten words , aswell of their Spirituall sence and meaning , as of their outward frame or visible character . This is the height of their iniquitie and will inferre more then our purposed conclusion in this Section , That euen of such places , as are acknowledged by them for Gods Word , we mus not beleeue any determinate sence or meaning , but what the Pope shall expressely giue or may be presumed to allow of . 6 This Doctrine , as I would request the Reader to obserue , brings the second and third person in Trinitie on the one partie , and the Pope on the other , to as plaine and euident competition , for Rule or Soueraigntie ouer professed Christians faith ; as God and Baal were at in Elias time . This ther Doctrine , thus in shew grounded vpon , indeed and issue most opposite to Scriptures , is the true Spirituall Inquisition house , whereof that materiall or bodily one , is but a Tipe : These following , are the ioynts or limmes , of that racke of conscience , whereunto , all such as are , or would bee true members of Christ , but willing withall to hold their Vnion with the Pope as Visible head of the Church , are daily and howerly subiect . First , their soules are tied , by surest bondes of faith and nature , vnto this principle [ Whatsoeuer God hath said is most true : ] the Iesuites againe , seeke to fasten their faith and conscience , as strongly vnto this ; God speakes whatsoeuer the Pope speakes ex cathedra : This third likewise , must be beleeued as an Oracle of God , euen by Papists ( for the Pope hath spoken it ex cathedra ) The Bookes of Moses , the Prophets , the foure Euangelists , are Gods Wordes , VVhatsoeuer these haue spoken , we contend , all should beleeue , for Gods own Word , vpon such groundes as Saint Peter did from experience of their life-working sence , communicate vnto them by hearing , reading , meditating , or practize . But the Pope , vpon some controuersies arising , propounds a sence of these writings , or of some part of them , quite contrarie to that which brought the former comfort to our soules ; a sence , to all vnpartiall sences , contradictorie to the places iointly acknowledged for Gods Word . A sence , the more wee thinke on in sobrietie , the more wee dislike ; a sence , the more earnestly we pray to God for his Spirits assistance , and other good meanes for the right vnderstanding of his Word , and encrease of faith , the more stil we distaste and loath . Here , vnlesse we let goe some one , or more of the mentioned holdfasts of faith either the first , [ Whatsoeuer God saith is true ] or the second [ Whatsoeuer the Pope saith , God saith ] or the third [ The Mosaicall , Euangelicall , and Apostolicall writings or those particular places , about whose sence the controuersie is , were spoken by God ] our soules are put to more violent torture , then Rauilaicks bodie was . But the true Papists are wise enough to slippe the third or last , so as it shall not pinch them ; and haue a tricke withal to make the First yeeld , what way they please ; who are resolued to follow what way soeuer , it shall please the Popes authoritie ( whereunto their soules indeede are onely tied ) to lead them . But of such as euer had , or hope to haue , any tast or relish of Gods Spirit should resolue absolutely to beleeue his interpretation of any place of Scripture , contrarie to that life-working sence , which must bee in euery heart endued with hope of seeing God : that mans disloialtie towards God and his Holy Spirit , is as impudent , as if a poore subiect should reply vnto his Prince , commanding him in expresse termes to doe thus , or so , I will not beleeue your wordes haue any such meaning as they naturally import ; but a contrarie , such as one of my fellow seruants hath alreadie acquainted mee withall ▪ whatsoeuer you say , I know your meaning is I , should beleeue him in al things concerning your will and pleasure : and whatsoeuer he shall enioyne that will doe . 8 th●● neither the Church can prooue the Scriptures , nor the Scriptures the Churches authoritie , was proued in the fourth Sectiō of the former Book ; that such as hold this damnable doctrine , again●● which wee dispute , doe not at all beleeue God speaking in the Scriptures , shal be euinced in the third Section of this . The present inconuenience , which now ( will they nill they ) we are to wrest from their resolutions of faith , is , that , indeed and conscience , they either acknowledge no authoritie in the Church , or Scriptures , or else greater in the Church , then in Scriptures . CHAP. II. Inferring , the generall conclusion proposed in the title of this Section from Bellarmines Resolution of faith . 1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith , as for deducing thence the proposed inconuenience : it wll not bee amisse to propose Bellarmines resolution of a Roman Catholikes faith . One especiall obiection of our Writers , as hee frameth it is , That faith ( if depending on the Churches iudgement ) is grounded but vpon the word of man , a weake foundation for such an edifi●e ; that the Scripture was giuen by the Spirit of God , and must therefore bee vnderstood by the same , not by the Churches Spirit . Hereunto * Bellarmine answereth , The word of the Church . i. of the Councell , or the Pope speaking ex Cathedra , is not the bare word of man. He meanes no word obnoxious to errour , but in some sort the word of God : in as much as it is vttered by the asistance and gouernment of the Holy Ghost . I adde ( saith hee ) that Heretiques are they , which indeede doe leane vpon a broken reed . For we must know , that a proposition of faith must be concluded in this or the like Syllogisme , Whatsoeuer God hath reuealed in Scripture is true , but God hath reuealed thus or that in Scriptures , Ergo this or that is true . The first proposition in this Syllogisme is certaine amongst all ; the second likewise amongst Catholickes is ●ost firme , as being supported by the testimonie of the Church , Councell , or Pope : of whose immunitie , from possibilitie of erring we haue expresse promises in the Scriptures , as , a It hath seemed good to the Holy Ghost and vs : b I haue prayed for thee thy faith should not ●aile . But , amongst Heretikes , the second or minor proposition , is 〈…〉 onely on coniecture , or iudgement of a priuate Spirit ; which vsually seemes , but is not good . Whence , seeing the conclusion must follow the weaker part , it necessarily followes , that all the faith of Heretikes ( such in his language are all that will not relie vpon the Church ) is but coniecturall and vncertaine . 2 A dreadfull imputation , could it be as substanstially proued , as it is confidently auouched . And the consequence of his resolution ( generally helde by all his fellowes ) is of no lesse importance , then this ; that no man can be infalliby assured , either of the truth , or true sence of any particular proposition ; in the whole Canon of Scriptures receiued by vs and them , vnlesse he haue the Churches authoritie for confirmation of both . For , vnto vs , that onely , which the Church auoucheth is certaine , and vnfallible ; that sence of it , which the Church giues , onely sound ; if we speake of any particular or determinate truthes . 3 How certaine and vnfallible assent vnto all , or any Scriptures , may bee wrought in mens heartes , without any infallible teacher , alreadie hath beene , and hereafter shall be ( God willing ) in more particular sort exemplified . In this place , it stood the Iesuit vpon , to haue giuen a better solution to the doubt obiected ; which he is so farre from vnloosing , that hee rather knits it faster ; as shall appeare , if the Reader will first cal to minde ; That for the establishing of firme and vndoubted assent to any truth proposed , it skils not how infallible the truth in it selfe or the proposer be , vn-vnlesse vnlesse they , whose beleefe or assent is demanded , be as infallibly perswaded of this infallibilitie in the truth , or the proposer . In this respect , our aduersaries pleade their immunitie from errour , as an article necessarie to be infallibly beleeued , for confirmation of Gods Word , alwayes most infallible ( as all grant ) in it selfe , but not so ( as they affirme ) to vs , vntill it bee auouched by infallible authoritie . 4 Herein they concurre with vs ; both with the truth , That if , we beleeue it onely as probable , that God spake all those wordes , which wee acknowledge to bee most infallible , because his , our beleefe notwithstanding is not infallible , but probable , or coniecturall . For as a man may haue bad desires of things essentially good ; so may he haue vncertaine perswasions of truthes in themselues most certaine . It is not therefore the supposed infallibilitie of the Church or Pope , howsoeuer , but infallibly apprehended and beleeued that must strengthen our faith , which otherwise ( as is pretended ) would be but coniecturall . And by the former principle , ( acknowledged aswell by them as vs ) it necessarily followes , that if we be only probably , not infallibly perswaded , the Pope or Church cannot erre ; our assent vnto the minor proposition . i. [ vnto any determinate part of Gods Word , ] is onely probable not infallible . For , by the Iesuites Doctrine , we cannot bee certainly perswaded , that God spake this , or that , but by the Churches testimonie . The immediate consequence of which two assertions , compared together , is , wee cannot bee more certaine that God hath spoken this or that , then wee are of the Churches infallibilitie . If then wee bee onely probably , not infallibly , perswaded , that the Church is infallible : our beleefe of the minor proposition ( that is of any determinate truth which men suppose God hath spoken ) must bee onely probable , or coniecturall , not infallible . Consequently to these collections , the learned Papists generally holde , that the Churches infallibilitie must be absolutely and infallibly beleeued ; ( as you heard before out of * Canus , Bellarmine , and Valentian ) otherwise , as Bellarmine would inferre , our beleefe of the minor in any Syllogisme , wherein a proposition of faith is concluded , can be but coniecturall . 5 The proposed inconuenience wee may deriue from this difficultie ; How the Papists themselues can attaine to the infallible beleefe of the Churches infallible authoritie ? The Church , they thinke , hath a publique spirit ; and publique spirits they know are infallible ; hence they may perswade themselues the Church is infallible , only vpon the same termes , they beleeue it hath a publique spirit , if their beleefe of this latter be but coniectural ; their assent vnto the former can be no better . Seeing then they must of necessitie grant ( for this is the principall marke they aime at ) that all must infallibly beleeue the Church hath a publique spirit : the difficultie remoues to this point , how this infallible perswasion is , or may bee wrought in them . Either it must be grounded vpon Scriptures , or not : auouched vnto them and wrought in their hearts it must be , either by a publique or priuate spirit . Let vs examine all the parts of this diuision . 6 First if priuate mens infallible perswasion of the Churches publike , or authentike spirit , be not groūded vpon Scriptures acknowledged by vs and them : the Churches authoritie without all controuersie , is much greater then the authoritie of Scriptures ; if it , by this assertion , can be any , and the Churches not all in all . For vnto that which men cannot know , whether it bee true or false , they cannot be bound to yeeld absolute or immediate obedience : vnto that authoritie , which they absolutely beleeue as infallible , they are bound to yeeld infallible assent , and absolute obedience directly , in it selfe and for it selfe . But by this supposition men cannot know Scriptures infallibly without the Churches authoritie , and yet they must infallibly beleeue the Churches authoritie without Scriptures ; The Scriptures authoritie therefore is either lesse then the Churches , or none at all . 6 But be it supposed that priuate mens infallible beleefe of the Churches publike spirit is groūded vpon Scriptures , acknowledged by vs and vrged by them to this purpose , as vpon these , it seemeth good to the Holy Ghost & vs ; I haue prayed for thee thy faith should not faile : The question whereunto wee demaund an answere , is whether this infallible beleefe of the Churches authoritie , grounded vpon these places , must be wrought in mens heartes by a priuate or publique spirit . If by a priuate spirit onely Bellarmine beleeued the Churches publique spirit , or those Scriptures truth , or true meaning , whereon he grounds it : Hee and all other Papists ( such as hee was when hee deliuered this Doctrine ; ) neither Bishops nor Cardinals , are subiect to the same inconueniences , which he hath condemned vs for , as Heretiques . For all priuate spirits , by his positions , are obnoxious to errour , vnsufficient to plant any infallible perswasion in matters of faith ; yet such is this article of the Churches authentique spirit , of which vnlesse men be so perswaded , infallibly perswaded , they cannot bee of the minor proposition in any Syllogisme ; wherein a point of faith is concluded : and vncertaine of the minor , they cannot be certaine of the conclusion , which , as Bellarmine rightly obserues , alwayes followes the weaker part . The infallible conclusion therefore of Bellarmines resolution , is ; vnlesse priuate men may haue publique spirits to warrant the truth of Scriptures , and the Churches infallibilitie thereon grounded ; they cannot truly beleeue any conclusion of faith . It remaines then we inquire ; what inconuenience wil follow , if they admit priuate men to be partakers of publike spirits . 7 Diuersitie of such spirits they acknowledge not . If therefore priuate mens infallible assent vnto the truth , or true sence of those particular Scriptures whence they seeke to prooue their Churches infallibilitie , must be planted by a publique spirit , planted it must be by the same spirit ; which guides , and guiding makes the Church and Pope authentique and infallible , both in their proposall of Scriptures and declaration of Scriptures sence . Seeing this spirit is one and the same , if it can make the Church or Pope infallible in all ; why may it not make all priuate men ( by this supposition partakers of it ) alike infallible , at the least in the right vnderstanding of those places , which warrāt the Churches infallibilitie or publique spirit . For our aduersaries , I hope , will easily grant , that the Churches publique and authentique spirit must be most infallibly beleeued , because so expressely taught in those Scriptures cited by Bellarmine to this purpose . If this publike or authentique spirit , can worke such infallible apprehension of those places true meaning in priuate heartes , why not in all others as necessarie for them to know ; that is , in all necessarie to saluation ? And if thus it doe , why are wee bound to beleeue the Pope , more then the Pope vs , wee being partakers of a publique and infallible spirit aswel as he ? 8 Or if they hold it no absurditie to say ; wee must beleeue two or three places , [ It seemeth good to the Holy Ghost and vs : Peter feed my sheepe ; ] by a pub●ique and authentique spirit , teaching vs from these to relie vpon the Pope in all other parts of Gods Word , because ( as it must be supposed ) we haue but a priuate spirit for their assurance : by this supposition the Popes authoritie , in respect of vs , must haue the same excesse of superioritie vnto Scriptures , that publike spirit hath vnto a priuate ; or the Pope ( who beleeueth all Scriptures by a publike spirit ) hath vnto a priuate man. This publike spirit , wherof they vaūt , is the same which did inspire the scriptures to Moses , the Prophets and Apostles ; and must ( by this position ) be the Pope or Churches immediate agēt for establishing this inuiolable league of absolute alleagance with mens soules vnto them , but of none so absolute to their Creator and Redeemer ; and the rest of whose written lawes , and eternal decrees , must be communicated vnto them by a priuate spirit , and subscribed vnto with this condition , If the Pope shall witnesse them to be his lawes , or to haue this or that meaning . 9 Nor can our aduersaries dense the truth of this subsequent collection , If it were possible for the Pope in matters controuersed to teach contrarie to Gods Word : wee were bound to follow him ; For they * themselues argue thus , If the Pope could erre in matters of faith ; faith might perish from the Earth ; all Christians bound to erre , because bound to obey him . This prooues that our assent to any Scriptures ( besides those which teach the Popes authoritie ) cannot in it selfe be perfect and absolute , but subiect to this condition [ if the Pope be infallible . ] And euen of those places , which ( as they pretend ) witnesse him to be such , there yet remaines a farther difficultie . These the Pope beleeues not , because they are confirmed to him by his predecessor , but directly and immediatly , by his publique spirit : But may priuate men beleeue them so too ? No. For these , especially and the * Churches infallibilitie contained in them , are ( by all our aduesaries consent ) propositions of faith , in respect of vs , need by their doctrine ) the proposall or testimonie of the Church , whereon all priuate mens faith must be immediately grounded : beleeuing this we shall from it ( at least conioyned with Scripture ) beleeue all other parts of Gods Word necessarie to saluation , aswell as the Pope doth these former from the testimonie of his publique spirit . Wherefore his authoritie must be vnto vs altogether as great , as the authoritie of the Godhead is vnto him ; which is farre greater vnto him , then it is or can be to any others ; for euen that which is acknowledged for Gods Word , both by him and vs , must be lesse authentique vnto vs then the wordes of this mortall man ; 10 For though we pardon our aduersaries their former absurdities , in seeking to prooue the Churches authoritie by the Scripture , and the Scriptures by the Churches ; though we grant them all they can desire ( euen what shall appeare in due place to be most false , ) That , whiles they beleeue the Popes particular iniunctions , or decisions , from a presupposal of his vniuersal transcendent authoritie , they doe not onely beleeue him , or his wordes , but those partes of Gods Word , vpon which they seeme to ground his infallibilitie : yet our former argument holdes still most firme ; because that absolute assent , which priuate men must giue vnto these supposed grounds of their Religion , before other portions of Scripture , is not grounded vpon any preheminencie incident to these words as they are Gods , as if they were more his then the rest , in some such peculiar sort , as the Tenne Commaundements are in respect of other Mosaicall Lawes ; nor from any internall proprietie flowing from the wordes themselues , as if their secret character did vnto faithfull mindes , bewray them to be more Diuine then others ; nor from any precedent consequent , or comitant circumstance , probably arguing that sence , the Romish Church giues of them , to be of it selfe more perspicuous or credible , then the naturall meaning of most other Scriptures , all inspired by one and the same spirit , all , for their forme , of equall authoritie and perspicuitie . All the prerogatiue then , which these passages can haue before others , must be from the matter contained in them ; and that , by our aduersaries position , is the Churches infallibilitie . Wherefore , not because they are Gods word , or were giuen by his Spirit , in more extraordinarie sort then others ; but because they haue more affinitie with the Roman Lord , in late yeares exalted aboue all that is called God , Father , Sonne , or Holy Ghost : these places aboue cited , must bee more authentikely beleeued , then all the wordes of God besides . As I haue read of pictures , though not more artificiall in themselues , yet helde in greater estimation amongst the Heathen , and freer from contemptuous censure then any other of the same Painters doing , onely because they represented their great God Iupiter . 11 Another difficultie , whereunto we demand an answere is , whether whiles they assent , as they professe , not onely to the infallibilitie taught ( as they suppose ) in the fore cited places , but also vnto the infallibilite of Scriptures which teach it : they acknowledge two distinct assents , or but one . If but one , let them shew vs how possibly the Church can bee said to confirme the Scriptures : if two , let them assigne the seuerall properties of either ; whether is more strong ; whether must bee to the other as Peter to his brethren ; or if neither of them can confirme the other , let them declare how the one can be imagined as a meane or condition of beleeuing the other . 12 An Heretikes beleefe of the minor proposition in the former Syllogisme ( saith Bellarmine ) is but weake : A Romanists beleefe of the same most strong . Let this bee the Minor , Peter feed my sheepe , or Peter I haue prayed for thee that thy faith should not faile : what reason can be imagined , why a Romanists beleefe of these propositions should bee so strong , and ours so weake ? The one hath the Churches authoritie to confirme his faith , the other hath not . What is it then to haue the Churches authoritie , onely to know her decrees concerning those portions of Scriptures ? If this were all , we know the Romish Churches decrees aswel as the Romanists : but it is nothing to know them , if we doe not acknowledge them . To haue Churches authoritie then is , to beleeue it as infallible : and for this reason is a Romane Catholikes beleefe of any portion of Scripture , more certaine and strong , because hee hath the testimonie of the Church , which he beleeues to be most infallible : and beleeuing it most infallibly he must of necessitie beleeue , that to be Scripture , that in euery place , to be the meaning of the Holy Ghost , which this Church commends vnto him for such . Let the most learned of our aduersaries here resolue the doubt proposed ; whether there bee two distinct assents , in the beleefe of the forementioned propositions : one vnto the truth of the proposition it selfe , and another vnto the Churches infallibilitie . It is euident by Bellarmines opinion , that all the certaintie a Roman Catholique hath aboue a Sectarie is , from the Churches infallibilite . For the proposition it selfe he can beleeue no better then an Heretique may , vnlesse hee better beleeue the Church , i. he beleues the Churches exposition of it , or the Churches infallibilitie concerning it , better then the proposition it selfe in it selfe and for it selfe . And so it is euident that the Churches authoritie is greater , because it must be better beleeued . 13 Suppose then one of our Church , which beleeues these propositions to be the word of God , should turne of Roman Catholique , his former beleefe is by this meanes become more strong and certaine . This granted , the next question is , what should be the obiect of this his strong beleefe ; the propositions beleeued : Peter feed my sheepe , I haue prayed for thee : or any other part of Gods written word ; or the Churches authoritie ; not the propositions themselues , but onely by accident , in as much as the Church confirmes them to him . For suppose the same man should estsoones , either altogether reuolt from the Church , or doubt of her authoritie , his beleefe of the former propositions becomes hereby as weake as it was before : which plainely cuinceth , that his beleefe of the Church and this proposition , were two distinct beleefes , and that this strong beleefe was fastened vnto the Churches authoritie , not vnto the proposition it selfe immediately , but onely by accident , in as much as the Church which he beleeueth so firmely , did teach it ; for his beleefe , if fastened vpon the proposition it selfe , after doubt mooued of the Churches authoritie , would haue continued the same , but now ( by Bellarmines assertion ) assoone as hee begins to disclaime his beleefe of the Churches infallibilitie , his former strong beleefe of the supposed proposition begins to faile , and of this failing no other reason , then alreadie is , can be assigned . The reason was , because the true , direct , and proper obiect of his stronge beleefe was the Churches authoritie , on which the beleefe of the proposition did intirely depend , as the conclusion doth vpon the premisses , or rather as euery particular doth on the vniuersall , whereunto it is essentially subordinate . CHAP. III. Containing a further Resolution of Romish faith , necessarily inferring the authoritie of the Romish Church , to bee of greater authoritie then Gods Word absolutely , not only in respect of vs. IF we racke the former syllogisme a little farther , and stretch it out in euerie ioynt to it full length : wee may quickly make it confesse our proposed conclusion and somewhat more . The Syllogisme was thus , Whatsoeuer God hath spoken is most true . But God hath spoken , and caused to be written all those wordes contained in the Canon of Scriptures , acknowledged by opposite religions of these times . Therefore these wordes are most true . The certaintie of the Minor depends , as our aduersaries will haue it , vpon the present Romish Churches infallibilitie , which hath commended vnto vs these Bookes for Gods Word . Bee it then granted , for disputations sake , that we cannot know any part of Gods Word , much lesse the iust bounds , extent or limits of all his words supposed to be reuealed for our good , but by the Romish Church : The Spirituall sence , or true meaning of all , most , or many parts of these determinate Volumes , and visible Characters , as yet is vndeterminate , and vncertaine ; whereas all points of beleefe must bee grounded on the determinate and certaine sence of some part of Gods Word reuealed ; for our aduersaries acknowledge all points of faith should bee resolued into the first truth . Hence , if wee descend to any particular or determinate conclusion of faith , it must be gathered in his Syllogisme , Whatsoeuer the Church teacheth concerning the determinate and true sence of Scriptures , whereon points of Faith are grounded , is most true . But the Church teacheth thus and thus , ( for example her owne authoritie is infallibly taught by the Holy Ghost in these wordes , Peter feede my sheepe , Peter I haue prayed for thee that thy faith should not faile ) goe : this sence and meaning of these wordes is most true . And as true as it is , must the sence likewise of euery proposition , or part of Scripture by this Church expounded or declared , be accounted . 2 The Maior proposition of this Syllogisme , is as vndoubted amongst the Roman Catholiques , as the maior of the former was vnto all Christians : but as yet , the minor ; The Church doth giue this or that sence of this or that determinate place , may be as vncertaine indeed , as they would make our beleefe vnto the minor proposition in the generall Syllogisme , before it bee confirmed by the Churches authoritie . For how can we be certain that the Church doth teach all those particulars which the Iesuites propose vnto vs ? wee haue Bookes indeede , which goe vnder the name of the Trent Counsell , but how shall wee know that this Counsell was lawfully assembled , that some Canons haue not beene foisted in by priuate Spirits , that the Councell left not some vnwritten tradition for explicating their decrees , after another fashion then the Iesuites doe ? who shall assure vs in these or like doubtes ? The present Church ? All of vs cannot repaire to Rome : such as can , when they come thither , cannot bee sure to heare the true Church speake ex Cathedra . If the Pope send his Writs to assure vs , what Critcicke so cunning as to assure vs , whether they be authentike or counterfeite ? Finally , for all that can bee imagined in this case , onely the Maior of the Catholicke syllogisme , indefinitely taken , is certaine ; and consequently no particular or definite conclusion of faith , can be certaine to a Romanist , because there are no possible meanes of ascertaining the Minor , [ What the true Church doth infallibly define ] vnto his Conscience . 3 Or if they wil hold such conclusions , as are ordinarily gathered from the Trent Councell , or the Popes decisions , as infallible points of faith : they make their authoritie to be farre greater then the infallibilitie of Gods written word ; yea more infallible then the Deitie . This Collection they would denie , vnlesse it followed from their owne premisses ; These for example , That a conclusion of faith cannot be gathered , vnlesse the minor ( God did say this or that determinately ) be first made certaine . But from the Pope or Churches infallibilitie , conclusions of faith may be gathered , albeit the minor be not certaine de fide . For who can make a Iesuites report of the Popes Decrees , or an Historicall relation of the Trent Councell , certaine de fide , as certaine as an Article of faith : And yet the Doctrine of the Trent Councell , and Popes Decrees , must bee held de fide , vpon paine of damnation , albeit men take them onely from a Priests mouth , or vpon a Iesuites faith and credit . 4 This is the madnesse of that Antichristian Synagogue , that acknowledgeth Gods Word for most infallible , and the Scriptures , which wee haue , for his word , if it selfe bee infallible . For it tels vs , they are such : yet will not haue collections , or conclusions with equall probabillitie deduced thence , so firmely beleeued by priuate men , as the collections or conclusions , which are gathered from the Churches infallibilitie . An implicit faith of particulars , grounded vpon the Churches generall infallibilitie , so men stedfastly beleeue it , may suffice . But implicit faith of particulars , grounded onely vpon our generall beleefe of Gods infallibilitie , prouidence , or written word , sufficeth not . This prooues the authoritie of the Church , to be aboue the authoritie of Scriptures , or the Deitie , absolutely considered , not only in respect of vs , [ that is all besides the Pope and his Cardinals . ] For that is of more authoritie absolutely , not onely in respect of vs , which vpon equall notice or knowledge , is to be better beleeued , more esteemed , or obeyed ; but such is the authoritie of the Church in respect of the diuine authoritie ; such is the authoritie of the Popes Decrees in respect of Gods Word . For the Minor proposition in both the former Syllogismes being alike vncertaine ; the conclusion must bee more certaine in that Syllogisme , whose maior relies vpon the Popes infallibilitie then in the other ; whose Maior was grounded vpon the infallibilitie of the Deitie . 5 Briefly , to collect the summe of all ; The authoritie of the Church is greater then the authoritie of Scriptures , both in respect of faith , and Christian obedience . In respect of faith ; because we are bound to beleeue the Churches decisions , read or explicated vnto vs , ( by the Popes messenger though à Sir Iohn Lack-lattin ) without any appeale : but no part of Scripture , acknowledged by vs and them , we may beleeue , without appeale , or submission of our interpretation to the Church , albeit the true sence and meaning of it seeme neuer so plain , vnto priuate consciences in whom Gods Spirit worketh faith . The same argument is most firme and euident , in respect of obedience ; 6 That authoritie ouer vs is alwayes greatest , vnto which wee are to yeeld most immediate , most strict and absolute obedience : but by the Romish Churches Doctrine ; wee are to yeelde supreme , and most absolute obedience , to the Church ; more supreme , and absolute then vnto Gods word : therefore the authoritie of the Church is greater ouer vs. The Maior is out of controuersie , seeing greatnesse of authoritie is alwayes measured by the manner of obedience due vnto it . The Minor is as euident from the former reason ; Our obedience is more absolute and strict vnto that authoritie , from which in no case we may appeale , then vnto that from which wee may in many safely appeale : but , by the Romish Churches doctrine , there lies alwayes an appeale from that sence and meaning of Scriptures , which Gods spirit and our owne conscience giues vs , vnto the Churches authoritie ; none , from the Churches authoritie or meaning vnto the Scriptures , or our owne consciences . 7 Our Sauiour Christ , bids vs , search the Scriptures ; Saint Paul , trie all , retaine that which is good ; Saint Iohn , trie the Spirits , whether they bee of God or no : Suppose a Minister of our Church should charge a Romanist , vpon his allegiance to our Sauiour Christ , and that obedience which he owes vnto Gods Word , to search Scriptures , trie spirits , and examine Doctrines for the ratifying of his faith ; he will not acknowledge this to be a Commandemēt of Scripture , or at least , not to be vnderstood in such asense , as may bind him to this practise . What followes ? if our Clergie charge him to admit it , he appeales vnto the Church : And , as in Schooles , simus and nasus simus is al one , so in their language is the Church and the Church of Rome . This Church tels him , he may not take vpon him to trie of what spirit , the Pope is , not examine his determinations , decisions , or interpretations of any Scripture ; by other known places of Scripture , or the analogie of faith acknowledged by all . Vnto this decree or sentence of the Church , ( although hee haue it but at the second hand , or after it haue passed through as many Priests and Iesuites mouthes , as are Post Townes from London to Edenburgh , hee yeeldes absolute obedience , without acknowledgement of farther appeale , either vnto Scriptures , or other authoritie whatsoeuer ; further manifestation of Gods will hee expects none . Let all the reformed Churches in the World , or all the Christian World besides , exhort , threaten , or adiure him , as he tenders the good of his owne soule , as hee will answere his Redeemer in that dreadfull day of finall iudgement , to examine the Church or Popes decrees , by Gods written Lawes : his answere is , he may not , he cannot doe it , without open disobedience to the Church , which to disobey is damnation of soule and bodie . But O fooles and slow of heart to beleeue , and obey from the heart , that doctrine whereunto yee were deliuered . Know ye not , that to whomsoeuer yee giue your selues as seruants to obey , his seruants ye are to whom yee obey , whether it bee the man of sinne vnto death , or obedience vnto righteousnesse ? Ofall Mankinde are onely Roman Catholiques , not bought with a price , that they may thus alienate their soules from Christ , and become seruants of men ; that they may consecrate themselues , by solemne vow , to the perpetuall slauerie of most wicked and sinfull men , euen monsters of Mankind . CHAP. IIII. That in obeying the Romish Churches decrees , wee doe not obey Gods Word as well as them , but them alone in contempt of Gods principall Lawes . 1 BVt the simple ( I know ) are borne in hand , by the more subtile ort of this generation , That thus obeying sinfull men they obey Christ , who hath enioyned them this obedience vnto such ; That thus beleeuing that sence of Scripture , which the Church their mother tenders vnto them , they doe not beleeue her better then Scriptures , because these two beleefes are not opposite but subordinate ; that they preferre not her decrees before Christs written Lawes , but her interpretation of them , before all priuate expositions . This is the onely Citie of refuge left them , wherein , prosecuted by the former arguments , they can hope for anie succour ; but most of whose gates alreadie haue beene , all shortly shall bee shut vpon them . 2 That they neither beleeue nor obey Gods Word whilest they absolutely beleeue and obey the Church without appeale , is euident , in that this Church vsually bindes men , not vnto positiue points of Religion gathered so much as from any pretended sence of Scripture expounded by it , but to beleeue bare negatiues ; as , that this or that place of Scripture , either brought by their aduersaries , or conceiued by such amongst themselues , as desire the knowledge of truth and right information of conscience , haue no such meaning as the Spirit of God , not flesh and bloud , ( as farre as they can iudge of their owne thoughts , ) hath reuealed vnto them . 3 But the Spirit may deceiue priuate men ; or , at least , they may deceiue themselues , in their triall of Spirits . They may indeed , and so may men in publique place , more grieuously erre in peremptorie iudging priuate men , because obnoxious to errour in the generall , erroneous in this particular , wherein they ground their opinions vpon Gods Word , plentifull to euince it ( at least ) very probable reasons they bring manie and strong , whereunto no reasonable answere is brought by their aduersaries , whose vsuall course , is , to presse them onely with the Churches authoritie ; which appeares to be of farre greater waight then Gods word , vnto all such as yeeld obedience to her negatiue decrees , without any euidence or probabilitie , either of Scripture or naturall reason , to set against that sence and meaning of Gods Lawes wherevnto strength of arguments vnrefuted , and probable pledges of Gods Spirit vndisproued haue long tied their soules . Doe wee obey God , or beleeue his word , whilest we yeeld obedience to the Church in such Commandements , as to our consciences vpon vnpartiall examination seeme condemned , ere made by the very fundamentall Lawes of Religion , and all this oftimes without any shew or pretence of Scripture , to warrant vs , that we doe not disobey God in obeying them ? 4 But doth the Romish exact absolute obedience in such pointes , as , if it were possible they could bee false , may endanger the very foundation of true Religion , without euident demonstration , that their daily practise neither doth nor can endanger it ? Yes . For what can more concerne the maine foundation , which Christians , Iewes , and Mahumetans most firmely hold , then those precepts , in number many , all plainely and peremptorily forbiding vs to worship any Gods but One , or any thing in the Heauen or Earth but him onely . The Romanists themselues grant , that , cultu latriae God alone is to bee adored , that so to adore any other is Idolatrie ; and Idolatrie ( by their confession ) a most grieuous sinne . O how much better were it for them to hold it none ; or Gods Word forbidding it of no authoritie , then so lightly to aduenture the hourely practise of it ( in contempt of such fearefull threatnings , as they themselues out of Gods Lawes pronounce against it , ) vpon such broken disioincted surmises , as are the best they can pretend for their warrant . 5 To beleeue Christs flesh and bloud should bee there present , where it cannot be seene , or felt , yea where we see and feele another bodie as perfectly as wee can doe ought , is , to reason , without warrant of Scripture , but a sencelesse blinde beleefe . But grant his bodie and bloud were in the Sacrament rightly administred , yet that out of the Sacrament , either should bee in the consecrated host , whilest carried from Towne to Towne for solemne shew more then for Sacramentall vse , is to reason ruled by Scripture ( to say no worse ) more improbable . Now to worship that as God , which to our vnerring sences is a Creature , vpon such blind supposals , that Christs bodie , by one miracle may be there ; by another vnseene is worse then Idolatrie committed vpon delusion of sence . So to adore a wayfer , onely a wayfer in all appearance ; without strict examination , nay without infallible euidence of Scriptures vrged for the reall presence ; is more abhominable , then to worship euerie appearance of an Angell of light , without triall what spirit it were , Sathan or some other , that so appeared . And if we consider the olde Serpents vsuall slight to insinuate himselfe into euery place , wherein inveterate custome or corrupt affection , may suggest some likelihood of a diuine presence vnto dreaming fancies , ( as he did delude the old World in Oracles and Idols : ) the probabilitie is farre greater , his inuisible substance , ( by nature not incompatible with any corporeall quantitie ) should be annexed to the supposed hoast , then Christs reall body , vncapable for any thing wee know of ioinct existence in the same place with any other ; howsoeuer , most disproportionable to such base effects as must proceede from the substance contained vnder the visible shape of bread , such as no accident could either breed , or support . 6 This is a point ( as is elsewhere obserued ) wherein Satan seemeth to triumph ouer the moderne Papists , more then ouer all the Heathens of the old World , whose sences onely hee deluded , or bewitched their reason , but quite inuerts all vse of these mens sence , faith and reason , making them beleeue Christs bodie to be present in the Sacrament , after a supposed miraculous manner , quite contrarie to the knowne nature of bodies , and yet more preposterously contrarie to the very end and essence of miracles . For what miracles were euer wrought to other purpose , then to conuince the imperfect collections of humane reason by euidence of sense , God vsing this inferiour or brutish part ( thus astonished by his presence ) to confute the curious folly of the superiour or diuine facultie of the soule , as hee did sometimes the dumbe Asse to rebuke the iniquitie of the Prophet her Master . But so preposterously doth Sathan ride the moderne Papists that hee is brought to beleeue a multitude of miracles ; against the euidence of sence , or reason , contrarie to the rule of faith ; all offered vp in sacrifice vnto the Prince of darknesse ; that he hauing , put out the eyes of sense , reason , and spirit at once , may euer after lead them what way he list . And as vnhappie wagges , or lewd companions , may perswade blind men to beg an Almes , as if some great personage did , when as a troupe of more needie beggers then themselues , passe by ; so is it much to bee dreadded , least the Deuill perswade the blinded besotted Papist that Christ is present where he himselfe lies hid ; that hee may with heart and soule offer vp those prayers and duties vnto him which belong properly vnto God ; and worship in such manner before the boxes whereinto he hath secretly conuaid himselfe , as the Israelites did before the arke of the Couenant . 7 * Vasquez thinkes we may without offence adore that bodie wherein the Deuill lurkes , so we direct not our worship vnto him , but to the inanimate Creature , as representing the Creator . Suppose this might be granted vpon some rare accident , or extraordinarie manifestation of Gods power in some particular place , in case , men were ignorant , or had no iust presumptions of any malignant spirits presence therein : Yet were it damnable Idolatrie daily to practise the like especially where great probabilitie were of diabolical imposture , which the solemne worship of any Creature without expresse warrant of Scripture , will inuite . Yet sense doth witnesse that Christ is not , no Scripture doth warrant vs , that he or any other liuing Creature , vnlesse perhaps * wormes , or such as spring of putrifaction , is present in their processions . Notwithstanding all the expresse Commaundements of God brought by vs against their practise : the § Trent Councell accurseth all that denie Christs reall presence in procession , or condemne the proposall of that consecrated substance to be publikely adored as God ; not so much as intimating any tollerable exposition of that Commandment , which forbids vs to haue any Gods but one . 8 * To omit many more ; another instance sutable to the former and our present purpose , wee haue in the decree of communicating vnder one kind . Our Sauiour at his institution of this Sacrament , gaue the cup aswell as the bread , and with the cup alone this expresse iniunction Bibite ex hoc omnes , Drinke all of this , albeit none of his Disciples were consicients or such as did consecrate . S. Paul recites the same institution in like words & continued the practise in such Churches as he planted . The a Trent Councel acknowledgeth that the vse of the cup was not infrequent , or vnvsuall in the Primitiue Church ; indeed altogether vsuall , and the want of it for many hundered yeares after Christ , vnknowne . The onely instance , that can from Antiquitie bee pretended , to proue it lawfull , and which in all likeli-hood did partly occasion it , argues the Ancients vse of it in solemne assemblies , to haue beene held as necessarie . For euen in cases of greatest necessitie , when the cup could not bee carried to parties sicke , or otherwise detained from publique Communions ; they had the consecrated bread dipped in it . And * Gregorie of Towres relates the poysoning of King Clouis sister ( Queene to Theodoricke ) by her owne daughter , in the Chalice , so , as he intimates withall , the ordinarie vse of the cup at that time , aswell amongst French Catholickes as Italian Arrians . Onely this was the difference ; The Arrians did not , as the Catholiques , drinke of the same cuppe with their Princes . 9 It may be , feare , conceiued vpon this or like example , least the Priests should , in a more proper sense prooue conficients , not of Christs , but of Lay Princes bodies ; made them , afterwardes , more willing to forbeare the Cup ; and the people , either in manners would not , or otherwise could not , be aduanced aboue them at this Heauenly banquet . Turonensis reason against these Heretiques , I thinke , did hold no longer then his life ; few Princes afterwardes durst haue aduentured to trie the truth of his conclusion [ Whether poyson drunke in the Sacrament administred by the supposed true Church would haue wrought . For , vnlesse my memorie faile mee , Ecclesiastike Princes , Popes themselues , haue beene as surely poysoned , in Catholike Chalies ; as the forementioned Queene was in the Arrian cup. 10 But what occasions soeuer , either mooued the laitie of themselues to imbrace , or the Cleargie to enioyne this Communion vnder one kind ; the * Trent Councell specifies none , and yet accurseth all that will not beleeue the Church had iust causes so to doe . Without any sure warrant of Scripture to perswade it , they bind all likewise to beleeue this bare negatiue , [ That neither our Sauiours wordes , at his institution of the Sacrament , nor any other place of Scripture , enioyne the vse of the cup as necessarie , by way of precept or commandement : ] Nor doth Christs words , in the sixth of Iohn , howsoeuer we vnderstand them , according to the diuerse interpretations of Fathers , ( either of Sacramentall or Spirituall eating ) enforce any such necessitie . Will you heare their reasons for this bold assertion . He that said , vnlesse yee eate the flesh of the sonne of man and drinke his bloud , you haue no life in you ; said also , If any man eate of this bread , he shall liue for euer . And he that said , whosoeuer eateth my flesh and drinketh my bloud hath eternall life ; said also , the bread which I will giue is my flesh , which I will giue for the life of the World ; Hee that said , whosoeuer eateth my flesh and drinketh my bloud , dwels in me and I in him : hath said withall , hee that eateth this bread shall liue for euer . 11 Gods precepts must bee very peremptorie , and conceiued in formall tearmes , ere any sufficient authoritie to enioyne obedience , in what subiect soeuer , will bee acknowledged in them by these men , that dare thus deny a necessity of communicating Christ in both kindes , imposed vpon all in these wordes ; Verely , verely I say vnto you , except yee eat the flesh of the sonne of man , and drinke his● bloud , you haue no life in you ; onely because it is said in the words going before , If any man eat of this bread , he shall liue for euer . Of how much better insight in Scriptures , then these graund seers of Rome , would blind Homer , had he liued in their time , haue proued ? For he neuer denied his fained Gods their Nectar , because Ambrosia was an immortall meate , And would hee , or any man not more blinde in heart and minde then he was of bodily sence , collect , against Christs expresse wordes , that his bloud , the true heauenly Nectar , was not necessary , because his flesh doth strengthen to eternall life , especially if hee considered their captious interpollation , against whom in that place hee disputes , which caused him not to expresse his minde so fully there , as elsewhere hee had done albeit afterwards he ingeminates the necessitie of drinking his bloud , aswell as eating his flesh in such precise and formall tearmes ; as if he had euen then bethought himselfe , that such Antichristian Spirits as these Trent Fathes , might happily dare to elude his most sacred precept , by such Satanicall glosses , as in that decree they haue done . 12 He had told the Iewes ( asmuch as was pertinent to their obiection ) that hee was the liuing bread , which came downe from Heauen : much better then Manna , which their Fathers had eaten . Bread he called himselfe in opposition vnto Manna , not restrayning this to his bodie or flesh onely ; albeit what he meant by bread , he expounds partly by his flesh , And the bread which I will giue is my flesh , which I will giue for the life of the World ; Besides that bread in the Hebrew Dialect containes all sorts of food , the manner of giuing this An brosia was such , as did affoord Heauenly visible Nectar too . For whilest hee gaue his flesh vpon the crosse , hee powred out his bloud withall . But the Iewes catch at this speech , ere he had expounded his full meaning , How can this man giue vs flesh to eate ? Then Iesus said vnto them , verely , verely I say vnto you , except ye eate the flesh of the sonne of man , and drinke his bloud , ye haue no life in you . Which wordes , considered with the former circumstances , to any mans capacitie not infatuation , import thus much ; Doe yee murmur that I should profer you my flesh ? verily I say vnto you , and yee may beleeue me , Vnlesse ye drinke my bloud , as well as eate my flesh , yee haue no life in you . For so hee addes , my flesh is meate indeede , and my bloud is drinke indeed ; that is , both are as necessarie to eternall , as meat and drinke to corporall life . 13 For these and many like reasons , necessarily arising from the text ; some , aswell of their greatest Schollers , as best interpretors , denie the former places to be meant of Sacramentall eating , otherwise , vnable to conceiue any possibilitie , either of auoiding the inconueniences vrged by vs , or of defending their infallible Church from errour in this decree . Yet saith the Councell , howsoeuer they be vnderstood , according to the diuerse interpretations of Fathers , they inferre no such necessitie . No ? not if most Fathers , as Maldonate contends , did hold them to be directly meant of Sacramentall eating ? Why then did Iansenius and Hesselius renounce the Fathers in this ? surely to defend their mother , whose credit they haue much better saued , vpon supposition that these wordes are meant onely of spirituall manducation , then Maldonate , otherwise acute , but most peruersely sottish , in his Apologie for this decree , hath done . And yet , to speake the truth , the same inconuenience will follow as necessarily , though not so perspicuously at first sight , albeit we grant them to be meant of spirituall eating primarily . For * in that they are meant primarily of spirituall they cannot but be meant of Sacramental eating also , seeing these two ( as elsewhere I haue obserued ) are not opposite , but subordinate . Whence if we grant that Christs bloud , aswell as his flesh , must bee communicated to vs by faith , or spirituall manducation ; the consequence will bee [ Therefore the cuppe , as well as the bread , must bee administred in the Sacrament ; ] because Christ saith in the institution , that the cup is his bloud , and the bread his bodie or flesh : that is , the one is the sure pledge , o● instrument ; whereby his flesh ; the other whereby his bloud , which wee must spiritually eate , ( as well in the Sacrament as out of it , ) must bee communicated vnto vs. For , as the auncient Fathers haue obserued , our Sauiour Christ did in his institution exhibit that vnto vs sensibly which before hee had promised as inuisible , so that the precept of eating Christs bodie , and drinking his bloud sacramentally doth binde all capable of this Sacrament as strictly , as that other of eating his bodie and drinking his bloud Spiritually : seeing this latter is the seale and assurance of the other . And as our aduersaries acknowledge an absolute necessitie of pre●pt , for eating Christ Sacramentally and Spiritually , though that precept concerne not infants : so in all reason they should grant an equall necessitie of precept , for eating his flesh and bloud distinctly in the Sacrament , though this bee not necessarie to all men , at all times , if without negligence or contempt they cannot be partakers of both . For impossibilitie , vpon what occasion soeuer , not caused through their one default , exempts them from that generall precept of eating Christ vnder both kindes ; as want of yeares , or discretion , doth children from any iniunction , diuine , or humane of communicating so much as in one kind . For notwithstanding the former precept , [ except ye eate the flesh of the Sonne of man , and drinke his bloud , yee haue no life in you , ] as peremptorie as any can be for communicating , aswell sacramentally as spiritually , in both kindes ; it were vncharitble to mistrust Gods mercie towardes such poore soules , as long for the cup of saluation , which no man giueth them ; yea which the Romish Church hath by decree , as peremptorie as she could make , denied to all the Laitie without exception , to al the Cleargie except such , as may by a peculiar right challenge his bloud as their owne , by way of exchange , because they haue made him a bodie which hee had not before . 14 Yet is it a small thing with this great whore , to depriue the Christian World of the Lords , vnlesse shee vrge it , instead thereof , to pledge her in the cup of Deuils , full of the wine of fornication , coloured with her adulterate Scriptures authorized no doubt for such purposes . Where our Apostle Saint Paul saith , that he , and his fellow Ministers were stewards of the mysteries of God ; the vulgar Romane edition renders the Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine dispensatores and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( rightly rendred in this place ) elsewhere ( vpon carelesnesse , rather then any intention of harme , as I am perswaded ) by the Latine * sacramentum . Whether vpon set purpose of some more learned in that Councell , presuming to gull the simple and illitterate by their cunning , as Chemnitius probably thinkes ; or whether the mysterie of iniquitie ( as is more probable ) wrought vnawares in the braines of the ignorant , which were the maior part , and , as some haue related , did ouersway the learned vncapable of such impudency as should giue countenance to this ignominious decree ; partly from the equiuocation of the Latine dispensatores , partly from the synominall signification which the vulgar hath made of mysterium , and sacramentum , the beetle-heads haue hammered out an interpretation of Saint Pauls words before cited , so scurrilously contrarie to his meaning , that the blacke Dogge , which is said to haue appeared vnto Cardinall Crescentius ( might hee haue spoken in the Councell ) could scarce haue vttered it without blushing . For the Apostle meant such dispensatores or Stewards , as our Sauiour speakes of in the foure and twentieth of Saint Matthew ; such as should giue their fellow seruants their inst portions without purloyning ; such as daily expected their Masters returne , to cal them vnto a strict account of their stewardship . For so it is expressely added , * Moreouer , ( or as much as belongs vnto our office ) it is required of Stewards , that they be all sound faithfull . Not to dispute of the Churches authoritie in disposing of Sacraments , nor to exagitate the impietie of this decree , be the one for the present supposed as great , the other as little as they list to make it ; onely this I would demaund of any that is so himselfe ; whether he can imagine any men , sober , or in their right mindes , would not assoone haue vrged that text , The foole hath said in his heart there is no God , for establishing Atheisme , or Saint Peters checke vnto Simon Magus , to prooue Simonie lawfull ; as deriue the Churches authoritie , for detayning the least part of the word of life , much lesse the cup of saluation , from these wordes , Let a man so thinke of vs as of the Ministers of Christ , and disposers of the secrets of God. What secrets ? of the Gospell , before hid , but now to be published to all the World ; of which the same Apostle elsewhere had said , Anccessitie is laid vpon me , and wee vnto mee , if I preach it not . Of the vse , or necessitie of the Lords cup , not a word in this place , not a syllable , for the Lord had sent him , not to administer this Sacrament , but to preach the Gospell : of which the Doctrine of the Lords Supper was a part indeed ; but where expressely and directly he deliuers that , doth hee intimate by any circumstance , that either it had beene , was , or might bee otherwise administred , then according to the patterne prescribed by our Sauiour at the first institution ? Rather his often repetition of these coniunctiues , This bread and this cuppe , eating and drinking , the bodie and bloud , &c. Argue , he neuer thought the one should be receiued without the other ; that this prohibition of the cup was a particular branch of the Mysterie of iniquitie , not to breake out till latter ages , hid from his eyes that had seene the Mysterie it selfe begin to worke . As often a as yee shall eat this bread ( saith the Apostle ) and drinke this cup , yee shew the Lords death till hee come . Wherefore whosoeuer shall eate this bread , and drinke the cuppe of the Lord vnworthily , shall bee guiltie of the bodie and bloud of the Lord. Let a man therefore examine himselfe , and so let him eate of this bread and drinke of this cup. For he that eateth and drinketh vnworthily , eateth and drinketh his owne damnation , because hee discerneth not the Lords bodie . * Yet vnto the Trent Councell Saint Paul in the former place , where hee had no such occasion , as not speaking one word either of the Doctrine , necessitie , or vse of the Sacraments seemes to intimate , and that not obscurely , the Churches authoritie in dispensing them as the Trent Fathers haue done . What then might euery Minister of Christ , euerie distributer of Gods secrets , haue vsed the like authoritie , before the Church representatiue did ; at least , by tacite consent , approue the practise ? This place doubtlesse proues , either altogether nothing , or thus much , for the Apostles wordes are indefinite , for their litterall sence , equally appliable to euerie faithfull Minister , or priuate dispenser of such secrets ; not appropriate to the intire publique bodie Ecclesiastique , or the capitall or Cardinall partes thereof . Of the Corinthians , to whom he wrote , one said , I am Pauls , another I am Apollos , the third I am of Cephas ; all boasting in the personal excellencies of their first Parents in Christ , as the Papists now doe in Saint Peters and his successours Catholique Primacie . To asswage these carnall humours in his children , their Father that great Doctour of the Gentiles , seekes more in this , then in any other place of all his Epistles , to debase himselfe , and diminish others high esteeme either of his owne worth , or of his calling * Who is Paul then ? and who is Apollos , but the Ministers by whom ye beleeued ; and as the Lord gaue to euerie man ? I haue planted , Apollos watered , but God gaue the increase . So then , neither is he that planteth any thing , neither hee that watereth , but God that giueth the encrease , And he that planteth , and hee that watereth are one , and euery man shall receiue his wages according to his labour . For wee together are Gods labourers : ye are Gods husbandrie , and Gods building . And after a serious incitement of master builders to fidelitie , with the like admonition to Gods husbandrie , or building , not to reioyce in men , he concludes as he had begun , Let euery man esteeme vs ( such as I haue said ) Ministers of Christ and disposers of the mysteries of God. Of whom were they so to esteeme ? Of Saint Paul himselfe , and euery faithfull Minister . Doth he then intimate here any such prerogatiue aboue the meanest of his brethren , as the Romish Cleargie vsurpes ouer the whole Christian World ? any authoritie to prohibit , either the dispensors of Gods mysteries from administring , or men so carnally minded as were these to whom he wrote from communicating Christs bloud aswell as his bodie ? So the Trent Fathers thinke ; and , as if for their wilfull deniall of the Lords cup vnto the people , the Lord had giuen them the cup of giddinesse , to cast them into a Babilonish slumber whilest they consulted about this decree ; and their Scribes through retchlessenesse had written , what their rauing Masters in their sickly or drunken dreames , had vttered : wee finde , in the same Decree , another place of Saint Paul immediately annexed , though as disproportionable to the former ( as it is placed in their discourse ) as a mans head to an horses necke , both as vnsutable to their intended conclusion , as a super addition of finnes or feathers would be , to such a monstrous Hippocentaurique combination . The place is Saint Pauls conclusion of that discourse concerning the Sacrament , * Other thinges will I set in order when I come . 16 Granting ( what is not necessarie ) hee spake of ordering matters concerning this Sacrament : to receiue the wine , aswell as the bread , was no part of their present disorder , whose misbehauiour at the Lords Table did minister mere iust occasions to Saint Paul , then long beardes did to the Councell of Constance , to denie the vse of the cup , might Christs bloud and bodie , which he had iointly rendered to all , be vpon any occasion iustly seuered by man in the administration of his last Will and Testament . Whatsoeuer the number or qualitie of the guests bee ; the great Lords Table must be alwaies so furnished as it was at the first institution ; for he hath no respect of persons . If a rich stately Prelate come in with a gold ring in goodly vestiments , & a poore honest Layicke in vileraiments , he saith not to him in Pontificiall roabes , come sit you here at my messe , where you may drinke of my wine aswell as eate of my bread : nor to the poore Layicke , stand thou there a part , or sit downe here vnder my footstoole , where thou maist bee partaker of the crummes which fall from my table , though not of my cup , which must be kept for thy betters . High and low , rich and poore , all were redeemed with one price , all at this offering equal , all alike free to tast of euery dish , so they come with wedding garments , without which euen the best must be cast out , as vnworthie to tast of any part , if not of all . That part , which the Counsels of Constance and Trent , vpon pretences of reuerence to the LORDS Supper , haue detained from Moderne Christians , the Corinthians had receiued vnworthily ; yet was not the Cuppe , for this reason , held superfluous by Saint Paul who onely sought to represse the abuse , as knowing the vse of it to bee most necessarie . The matters then hee meant to order , when he came , was , to set out this Heauenly banquet with greater decencie and solemnitie , not to abridge them , of any substantiall or materiall part thereof . 17 Nor doe the Trent Fathers , if wee may trust them vpon their * words . For they ( desirous as it seemes to make the whole Christian World as sottish , as themselues were impious ) would make men beleeue , they could iuggle away the Cuppe , and neuer touch the very substance of the Sacrament ; as if the wine were not as substantiall a part of the Lords Supper , as was his bloud of his bodie , or humanitie . An integrall or materiall part they cannot denie it to bee ; and such if it bee , there Apologie is as shamelesse , as if a man should let out most of anothers bloud , cut of his arme , or legge , or maime him in some principall part , and plead for himselfe , I did not meddle with his substance , meaning ( as the Councell I take it heere doth ) his essence , seeing he is yet as truly a reasonable Creature , as before . 18 But to debarre them of that refuge , it may be they sought or their followers may yet hope to finde in the equiuocation of this word , substance , importing as much sometimes as a material , or integral , sometimes as an essential part . If the cup be an essential and substantiall part of this Sacrament , the Councell by their owne confession did souly erre , in prohibiting Communion vnder both kindes : If no such part it bee , they might by their owne rule haue altogether denied the vse of it so much as to the sacrificer , or consicient : but so the verie vse and end , on which the essence of the Sacrament , ( as of all other matters of moral practise ) immediatly depends , and by whose expiration instantly must determine , should vtterly haue perished . The end and vse of this sacred institution , as our Sauiour expressely teacheth , and the Councell grants , was to represent the testators death , yea so to represent it , as we migh be partakers of his bodie and bloud , not spiritually onely , but withall , ( as the Trent Fathers contend ) sacramentally . Admitting then all they can pretend against the necessitie of the Cuppe [ That whole Christ were in the bread alone ; ] yet this will not preserue the true and fruitfull vse of the Sacrament , nor salue that deadly wound , the essence of it must perforce receiue from frustration of the end , necessarily ensuing the cuppes absence . For this Sacrament was ordained , as to represent , so to exhibit Christs bodie , vnto all faithfull Communicants not as intire , and whole ; his bloud , not as it was inclosed in the vaines : but the one , as torne and rent , the other , as shedde and powred out vpon the crosse . This is my bloud of the new Testament , ( saith our Sauiour ) which is shed for many , ( for all that receiue it faithfully ) for the remission of sinnes . His bloud then , as shed and powred out , is as the loadstarre of penitent and contrite hearts , whereon the eyes of their faith , that seeke remission of sinnes in this Sacrament , must bee fastened : for ( as the a Apostle saith ) without sheding of bloud is no remission . This was the complement of that inestimable all-sufficient Sacrifice , that which represents his precious bloud thus powred out , the principall part of this Sacrament , aswell in respect of representing his death , as in applying remission of sinnes thereby in generall purchased , and by this Sacramentall Type sealed to euery one in particular ; especially if the Trent Councels Doctrine be true , that Christs verie bloud , which was shed vpon the crosse , is really present in the Chalice , and might be as immediately sprinkled at least vpon the lips or dores of euerie faithfull receiuers heart , as the bloud , of the Paschal Lambe was vpon the doore-posts of the Israelites . Thus , as Sathan the Father of lies , so false opinion , suggested by him , draw men with pleasure into those euils , for whose practise in the end they become their chiefe accusers . That opinion which first brought in neglect of the Chalice , and , as the Trent Councell presumed , would haue warranted them in making this decree , doth most condemne them : for the measure of their iniquitie , could not haue beene so fully accomplished , vnlesse they had held a transubstantiation of the wine into Christs bloud . 19 What part of Scripture , can wee presume they will spare , that dare thus countermand the most principal of all Gods Commandements ? what reckoning may wee thinke , they make of our Sauiour Christ , that aduenture thus shamefully to disanull and cancell his last will and testament , defrauding almost the whole Christian World , of halfe their Lord and Maisters royall allowance , partly without any shew of Scriptures , either to restraine , or otherwise interpret these Soueraigne precepts ; partly vpon such idle and friuolous allegations , as may further witnesse their sleight estimate of Gods Word , saue onely so farre , as it may bee wrested to serue their turnes . 20 But grant the places there alleaged by the Councell , did so mitigate either the forme of the institution , or the peremptorie manner of our Sauiours speeches in the sixth of Iohn , as to make it disputable in vnpartiall iudgements , whether they did plainely inioyne any necessitie of communicating vnder both kindes : the former decree notwithstanding would manifestly inferre an vsurpation of Soueraigntie ●uer Gods word , quite contrarie to the generall Analogie of faith , reason , and conscience ; by all which , in cases doubtfull , and , for the speculatiue forme of truth , disputable with eqall probabilitie , affirmatiuely or negatiuely ; wee are taught to frame our choice , when wee come to practise , according to the difference of the matter , or of consequences , which may ensue , more dreadfull one way , then the other , alwayes to preferre either a greater good before a lesse , or a lesse euill before a greater , though both equally probable . Suppose then these two contradictorie propositions , [ The deniall of the cup is a mutilation of Christs last will and testament : the deniall of the cuppe is no mutilation of Christs last will , and Testament , ] were , for their speculatiue probabilities , in iust examination , equipendent ; yet the doctrine of faith deliuered in Scripture , reason and conscience , without contradiction , instruct vs , that to alter , abrogate , or mutilate the sonne of Gods last will and testament , is a most grieuous , most horrible , most dreadfull sinne ; but to permit the vse of the Chalice , hath no suspition of any the least euill in it . Had the Trent Fathers thus done , they had done no worse then our Sauiour , then his Apostles , then the Primitiue Church , ( by * their owne confession ) did . This excesse of euill , without all hope of any the least compensatiue good to follow vpon the deniall , should haue swaied them to that practise , which was infinitely more safe , as not accompanied with any possibilitie or shew of danger ; although the speculatiue probabilitie of anie diuine precept necessarily inioyning the vse of the cup , had beene none . Thus peremptorily to aduenture vpon consequences so fearefull , whereto no contrarie feare could in reason impell , nor hopes any way comparable allure them ; thus imperiously to depriue the whole Christian World of a good , in their valuation , ( testified by their humble supplications and frequent embassages to that Councell ) so inestimable , without any other good possible to redound vnto the deniers , saue onely vsurpation of Lordly Dominion ouer Christs heritage ; plainly euinceth , that the Church is of farre greater authoritie with them , then GOD : Word , either written in the Sacred Canon , or their hearts ; then all his Lawes , either ingrafted by nature , or positiue , and Supernaturall . For , 21 Admit this Church representatiue had beene fully perswaded in conscience rightly examined , and immediatly ruled by Scripture , that the former decree did not preiudice the institution , vse , or end of this Sacrament ; yet most Christians earnest desire of the Cuppe , so publikely testified , could not suffer them to sleep in ignorance of that great scandall , the deniall of it needes must giue to most inferiour particular Churches . Wherefore the rule of charitie , that mooued the Father of the Gentiles to that serious protestation . * If meate offend my brother , I will eate no flesh while the World standeth , that I may not offend my brother : should in all equitie , diuine , or humane , haue wrought these Prelats hearts to like profession , If want of their spirituall drinke offend so many Congregations , and such a multitude of our brethren , we will rather not vse our lawfull authoritie acknowledged by all , then vs●rp any that may be offensiue or suspicious vnto others , though apparantly iust vnto our selues : for they could not be more fully perswaded , this decree was iust then Saint Paul was that all meates were lawfull to him . 22 But may we thinke these Prelates had no scruple of conscience , whether the very forme of this decree were not against our Sauiours expresse command , * bibite ex hoc omnes , drinke yee all of this : For mine owne part , whiles I call to minde , what else where I haue obserued , that the Iewes were neuer so peremptorie in their despitefull censures of our Sauiours doctrine , nor so outragiously bent against his person , as when their hearts were touched in part with his myracles , or in some degree illuminated with the truth he taught : The Councels extraordinary forwardnesse to terrifie all controuenaries of this decree , makes mee suspect they were toe conscious of their own shallow pretended proofes to elude Gods word , whose light and perspicuitie in this point had exasperated their hardned hearts , and weake-sighted faith , to be so outragious , in the very beginning of that session , as if they had meant to sti●fle their consciences , and choake the truth , lest these happily might crosse their proceedings , or controule their purposes , if this cause should once haue come to sober and deliberate debatement , For , as theeues oftentimes seeke to auoid apprehension by crying loudest , turne the theefe ; so these wolues hoped well to smother their guilt , and preuent all notice taking of their impietie by their grieuous exclamations against others monstrous impious opinions in this point interdicting all vpon penaltie of the causes following , ere they had determined ought to teach , preach , or belieue otherwise then they meant to determine . 23 Yet , though the Councell accurse all that holde communication vnder both kindes as a necessarie Doctrine , it doth not absolutely inhibit all vse of the Chalice , but leaues it free vnto their Lord the Pope to grant it , vpon what Conditions he please , either vnto priuate men , or whole Nations , vpon what conditions then , may wee presume , will it please his Holinesse for to grant it ? vpon any better then Satan tendered all the Kingdomes of the Earth vnto our Sauiour ? for this fained seruant of Christ , a true Gehazi , repining at his Lord and Masters simplicitie , that could refuse so faire a profer , made after Sathan in all hast , saying , in his heart , I will surely take somewhat of him , though my Master spared him ; and , pretending , a message in his name , to whom all power was giuen in Heauen and in earth , hath got an interest in the chiefe Kingdomes of the World disposing such as hee can best spare , or worst manage , to any potent Prince , that will fall downe and worship him and his copartner the Prince of darkenesse ; who , of late yeares , haue almost shared the whole World betwixt them ; the one ruling ouer infidels , the other ouer professed Christians . And seeing the Pope ( because his pompe and dignitie must bee maintained by Worldly wealth and reuenewes ) dares not part with the proprietie of so many Kingdomes at once , as Sathan ( who onely lookes for honour ) profered ; hee hath found out a tricke to supply his wants , for purchasing like honour and worship , by his office of keeping Saint Peters keyes , if earthly Prouinces or Dominions faile him , Gods Word , his sonnes bloud and bodie , all , shall be set to sale , at this price , Fall downe and worship him . For no man , we may rest assured , no Nation or Kingdome , whom hee can hinder , shall euer tast of the Lords Cup , vnlesse they will first acknowledge lawfull authoritie in him , to grant , denie , or dispose of it , at his pleasure ; which is an homage wherewith the Deuill is more delighted , then if wee did acknowledge him Supreme Lord of all the Kingdomes of the Earth : for that were as much lesse preiudiciall to Christs prerogatiue royall , as a damage in possession or goods would bee to a personall disgrace , or some foule maime or deformitie wrought vpon a Princes bodie . CHAP. V. Propounding what possibly can bee said on our aduersaries behalfe for auoiding the force of the former arguments : and shewing withall the speciall points that lie vpon them to prooue , as principally , whether their beliefe of the Churches authoritie can bee resolued into any diuine testimonie . 1 VNto all the difficulties hitherto proposed , I can rather wish some learned Priest or Iesuit would , then hope any such euer will directly answere point by point . For the Readers better satisfaction I will first briefly set downe , what possibly can be said on their behalfe , and , after a disclosure of their last secret refuge , draw forth thence the dead & putrified carkasse of Romish faith ; which vnto the ignorant and superstitious , that cannot vncouer the holes and clefts wherein these impostors vpon euery search are wont to hide it , may yet seeme to liue and breath ; as the fable went of Saint Iohn the Euangelists bodie , after many yeares reposall in the graue ; or as the blinded Iewes to this day bragge , the scepter of Iudah yet flourisheth , beyond Babilon in Media , or some vnknowne part of India , whither no European is likely to resort for a disprouall of his relation . 2 Vnto the demonstratiue euidences aswell of their errour in expounding Scriptures pretended for , as of other Scriptures rightly alleaged by vs against their former or like decrees , they will be readie to oppose what Bellarmine hath * done , That the Church must iudge of Scriptures euidence , and priuate errours in expounding it , not priuate men of the Churches expositions . Vnto the obiected dreadfull consequences of their decrees , ( could these possibly be erroneous ) they would regest disobedience to the Church ; that to disobey it is to disobey God , Father , Sonne , and Holy Ghost , a sinne as hanious as mangling of Christs last will and Testament , as Idolatrie . On the contrarie , to obey the Church euen in her negatiue decrees and naked decisions , vngarded with any pretence of Scripture , ( much more where this louing Mother , for the education of her children will vouchsafe , what shee need not , to alleage some clause or sentence of Holy writ , ) we obey not the Church onely but Gods Word also , though not in those particular places , which in our iudgements either contradict the former , or like decrees , or else make nothing at all for them ; yet in textes produced for the Churches transcendent generall authoritie . As he that adores the consecrated hoste in procession , because his holy Mother commands him so to doe , or accoūts wāt of Christs bloud no losse , because denied him by her authoritie ; although vnto priuate spirits he may seeme to contradict that Law , * Thou shalt worship the Lord thy God , and him onely shalt thou serue : doth yet sincerely obey the Holy Ghost , and rightly obserue the true sence and meaning of these his dictates , Peter I haue prayed for thee , that faith should not faile , Peter feed my sheep , Thou art Peter , and vpon this rocke will I build my Church . From these places once firmely beleeuing the Church possibly cannot erre , hee must not question , whether the practises by it inioyned contradict the former lawes both being deliuered by the holy spirit , who can not contradict himelfe . This I take it , is the summe of all , the most learned of our aduersaries can or would reply vnto the former difficulties . Not to draw faster , but rather remitting the * former bonds , wherein they haue inextricably intangled themselues , by their circular progresse in their resolution of faith ; admit their late doctrine lest any possibilitie of knowing Scriptures , acknowledged by both to bee Gods word , or of distinguishing humane testimonies ( written or vnwritten ) from diuine : The present question we may draw ( with their free consent ) vnto this issue ; whether their beleef of the Churches infallible authoritie , vndoubtedly established , as they pretend , in the fore cited places , can bee truly resolued into any branch of the first truth , or into humane testimonies onely . If into the latter onely , the case is cleare , that absolutely obeying the Romish Church , in the former or like decrees , ( which her authoritie set aside ) to all or most mens consciences would seeme to contradict Gods principall lawes ; wee beleeue , and in beleeuing obey men more then God ; humane authorities , lawes , or testimonies more then diuine . 4 The strength or feeblenesse of Romane faith will best appeare , if wee trie it in any one of these ioynts Whether by Diuine testimonie it can bee proued , that Saint Peter had such an vniuersall , infallibe , absolute authoritie , as these men attribute vnto the Pope : Whether by like infallible testimonie it can bee proued , the Popes from time to time , without exception were Peters vndoubted successors , heires apparant to all the preheminencies , or prerogatiues he inioyed : Whether either the soueraigntie or vniuersalitie of their authoritie , supposed probable in it selfe , or to themselues ; or particular iniunctions deriued from it can bee so fully notified to all Christians , as they neede not question , whether in yeelding obedience to such decrees , of like consequences as were the former , they doe not grieuously disobey Gods Word . For though the Popes themselues might know this truth by Diuine reuelation , or otherwise , their internall assurance , vnlesse generally communicable by diuine testimonies , could be no warrant vnto others , for vndertaking matters of feareful consequences , whereof they doubt , not onely out of secret instinct or grudging of their consciences , but from an apprehension of opposition betwixt the very formes of lawes papall , and diuine . 5. First , it is improbable , that he to whom our Sauiour said ; If thy brother trespasse against thee , di● Ecclesiae , was the * Church vnto which all must , from which none may appeale : Or , if Peter , the Pope if he will be Peters successor must , in causes of controuersie appeale vnto the Church . How is he then , as our aduersaries contend , the Church , or such a part of it , vnto whom all , euen Peter himselfe ( were he aliue ) must appeale ? Must others appeale to him , as Iudge , in his owne cause ? or he vnto himselfe alone ? Not as alone , but ( so a late Papist , to my remembrance , answeres Gerson ) as accompanied with his fellow Consull , his Chaire , which is to him , as Caesar was to Iulius : and so shall Gods word be to both ; as Bibulus was to Iulius Caesar , a meere pretence , or bare name of authority , nothing else . Yet if that word auouch , that neither S. Peters , or his successors faith , could euer faile in determining , controuersies , we contradict it , not the Popes decisions only , if we doe not in all doubtfull doctrines fully rely vpon them . CHAP. VI. That neither our Sauiours prayers , for the not fayling of Peters faith : Luke 22 , ver . 32. nor his commending his sheepe vnto his feeding : Ioh. 21. ver . 15 proue any supremacy in Peter ouer the Church , from which the authority of the Pope cannot , with probability , be deriued . 1. IS it then probable , our Sauiors praiers , for Saint Peter did collate any authority vpon him , either oecumenicall for extent , or souereigne for others dependence on it ; or absolutely , and perpetually infallible for time , without integritie of life , or other condition : besides such cathedrall consultation , as is required in the Pope to support it ? Rather the proper effect they aymed at , was an extraordinary assistance in the practise of such points , as already had been , or afterwards should be reuealed vnto him . Our Sauiour while he vttered them , did cleerely foresee all his followers should be sifted by Sathan , he that professed greatest loue and resolution more then all the rest , in such fearefull sort , that without this promised supportance , his faith had vtterly fayled : which though afterwards it proued much stronger , by this shaking , yet whether stronger then was any of his fellowes , is vncertaine , most vnfit to be disputed : Howsoeuer , no circumstance in that place prognosticates , or aboods such extraordinary future strength , rather all suppose for the present , a peculiar necessity of his Masters prayers for him , as foreseeing his tripping ( to vse the mildest censure ) would be so dangerous , as the memoriall of his recouery , might be a perpetuall incouragement to all back sliders , against distrust of Gods mercies . No man so sit to raise vp such as are fallen , or wallow in the filth of sinne , as he that hath firmely apprehended grace from aboue ( or rather is so apprehended by it ) and yet can withall , out of a sincere and humble acknowledgement of his relapses , stoop lower then others in spirituall graces his inferiors , and as it were let himselfe into the pit of despaire , wherein sinners lie linking their present frailty in his owne forepassed infirmities . It much disagrees with my temper , euer to exaggerate the sinnes of Gods Saints ; yea , I thinke the deniall of Christ was lesse sinfull in Saint Peter , then the like would be in many others , that haue receiued lesse grace , because the temptation was aboue measure * extraordinary permitted ( no doubt ) to this end , that he might be a more faithfull comforter of his brethren ; whose faith was feeble , crazed , or decayed . He that hopes with fruite to reprehend , or exhort men much daunted , or ashamed at the fowlenesse of their offences , must as farre as truth will suffer him , acknowledge himselfe to be a sharer in his owne reproofes ; to haue been sometimes tainted with the originall of their present griefe : for so the parties grieued will be lesse iealous , and conceit the medicine better . Thus the royall host , in the Poet , cheeres vp his Princely guest , amated at the mention of his infamous ancestors ; Ne perge queri casusque priorum Annumerare tibi : Nostro quoque sanguine multum Errauit pietas , nec culpa nepotibus obstet . Tu modo dissimilis rebus mereare secundis Excusare tuas . — Did Parents shame their children staine , sweet Prince thy case were mine : For Piety , sometimes , her course did alter from our line , The blemish though did not descend . Let vertue be thy guide ; So shall thy same , thy Parents faults , though fowle and monstrous hide . 2. By these , and like circumstances , may our Sauiors words , [ But I haue prayed for thee that thy faith faile not : Therefore when thou art conuerted strengthen thy brethren ] be construed most appositely to his meaning . What was it then Peter was to strengthen in others ? That which had been defectiue in himselfe . Was that his charity , his faith , or both ? Wee reade ( sayth Bellarmine ) Peters charity did faile , that his faith did faile wee neuer read . In vaine then doth Bellarmine , in vaine do all his fellowes labour , to proue our Sauiour should in these words ratifie a perpetually indeficient puritie of Roman faith ? for Peter was to repaire in others what had been impaired in himselfe ; to preuent , if it were possible , the like fall in such as did , or to themselues did seeme to stand ; to conuert , restore and strengthen such , as in like , or worse sort had denyed their Redeemer . With much greater probability , might the Romanists seeke to establish a perpetuall indeficient Christian charity in Peters successors , had Peters loue , or charity only failed . But the bad liues and manners of the Roman Clergie , would giue too manifest euidence against them in this attempt : In this respect haue these stout challengers taken vpon them the defence , of a neuer failing faith , because not so easily confuted . For , it is a matter very hard ( I must confesse ) to prooue , that faith can neuer faile , which may deny Christ , so formally and constantly as Peters did , without defect . The best is , that by their owne confession this place can proue , the acts or exercises of Romane faith to be no better , then S. Peters was in this deniall of Christ . His offence , they grant , was foule , but his faith without defect . So may Popes be monstrously luxurious in their liues , but alwaies infallible in their Doctrine . Reader , consult with thine owne heart , and giue sentence ( as in the sight of God ) of the whole frame of their Religion , by the foundation ; and of the foundation ( such as they willingly acknowledge faith to be of all true Religion and euerie Christian vertue ) by Bellarmines testimonie . If Peter became ( as they pretend ) the fundamentall rocke , by confessing : that Religion doubtles , which hath no better ground of infallibilitie , then Peters faith not secured from a threefold deniall of Christ , our Confession , was first planted by the Spirit of error , and of Antichrist . 3 Not to dispute any longer , what it was , but who they were Saint Peter was to strengthen : all without exceptions . This iustly may seeme impossible , seeing the exercise of his Ministerie could not extend to all Nations , much lesse vnto all ages . Yet these wordes bequeath no hereditarie royall iurisdiction ouer all persons , but rather inioyne personall acts of penetencie vnto Saint Peter , for his former personall offence . He had found extraordinarie mercie at his Lord and Masters hands ; and was to communicate the like vnto his fellow seruants more guiltie of his offence . Christ , after his faith had failed did conuert and strengthen him against the like temptation ; and he , conuerted , was commanded to conuert and strengthen others . Whom ? Not such as by conuersion might become his brethren , or rather his children in Christ ; but rather such , as were hewen out of the same roke , and could truly call Abraham their father , Sira their Mother , ioinct professors with him of Moses Law and the Prophets , more then his brethren and associates , in denying him , of whom Moses and all the Prophets bare testimonie . 4 To subtract all matter of calumniation from men , too much disposed to cauill without any probable cause , or iust occasion : notwithstanding his threefold deniall of Christ , I denie not a triple or quadruple prerogatiue in Peter , in respect of Christs other Apostles ; yet consisting , not in any authoritie more infallible in it selfe , or more soueraigne for superioritie , ouer such as were to depend vpon him as a chiefe messenger of the Lord of Hostes , but in an extraordinarie efficacie of his ordinarie Apostle-ship . In what respect then was his ordinarie Ministerie or Apostles-ship , so extraordinarily powerfull ? In respect of the vniuersall Church throughout all ages , of the Iewish Synagogue , for the time being onely . S. Paul confutes the former as euidently as he plainly auoucheth the later , * When they saw the Gospell ouer the vncircumcision was committed vnto me , as the Gospell ouer the circumcision was vnto Peter ( For he that was mightie by Peter in the Apostle-ship ouer the circumcision , was also mightie by me toward the Gentiles ) Iames and Cephas and Iohn , which were counted to bee pillars , knew of the grace that was giuen vnto me , they gaue to me and to Barnabas the right handes of fellowship , that wee should preach vnto the Gentiles and they vnto the circumcision . 5 Here the lesse in speech I amplifie , the more in heart and mind I tacitely admire the vnspeakeable power & wisdom of our God , that by the extraordinarie offences , or infirmities of one or two , cause firmely establish the faith of all his Saints . Albeit hee vsed the Ministerie of euery other Apostle , in reconciling the world vnto himselfe : yet Paul and Peter were as the two principall intermediate elements , proportioned and qualified of purpose , for the more apt connecting this mixt inferiour Globe with the Heauenly Sphere , the sonnes of men with the sonne of God ; the one by symbolizing with the Iew , the other with the Gentile in his sinne , both with Christ in true wisedome , in all good gifts and graces of the spirit . Saint Paules offences against God manifested in the flesh , haue the same proportion to Saint Peters , that the ignorance , infidelitie or idolatrie of the Gentiles had with the Iewes delinquencie , or Apostacie from the God of their Fathers . Saint Paul had not known our Sauiour in the flesh , ignorant of his wisedom in teaching , or power in working , and in his ignorant zeale vnto Moses and the Law , did persecute his followers and disciples after his resurrection ; hereby made a ●itter Symbole for reconciling the Gentiles vnto God , whom they had not knowne , vsually misled in a blind deuotion to their dumbe Idols and traditions of their elders , to hate and persecute the Iewes , the onely professors of true Religion , the onely seruants till that time of the euerliuing God. Saint Peter had long conuersed with our Sauiour , heard him teach as neuer man taught , seene him doe what no man else could euer doe , his eyes had beheld the brightnesse of his excellent glorie , and , out of his apprehension of his Deitie hee had professed more then ordinarie loue , * Lord I am readie to goe with thee into Prison , and to death : yet when he comes vnto his triall , flartly denies that euer hee knew him ; hereby more fitly qualified for recouering the backsliding Apostaticall Iewes , who had knowne the Lord , and all the wonders which he had wrought for Israel : they had professed such loue and loyaltie to him , as no people could doe no more vnto their Gods ; posteritie still retaining the protestations of their Religious fathers ; All this is come vpon vs , yet doe we not forget thee , neither deale we falsely concerning thy couenant . Our hearts not not turned backe : neither our steppes gone out of thy pathes . Surely for thy sake are we slaine continually , and are counted as Sheep for the slaughter : Yet when hee came in the similitude of man to exact obedience and a leageance at their handes , they will not know him ; but , as Samuel had foretold , cast him off from raigning ouer them , and openly protest against him ; Wee haue no King but Caesar . 6 Answerable to this obseruation is the successe of their Apostleship , registred by the Euangelist . We neuer read so manie Iewes , at once so throughly conuerted by our Sauiour , or so seriously affected with his Doctrine in his life time , as with that memorable a sermon of Saint Peter . The manner , of his reiterated appellations , Yee men of Iudea , and yee all that inhabit Ierusalem , ye men of Israel , b Men and Brethren ; of mentioning Gods promises made to them , and to their children ; of his reply ; his earnest beseeching and exhorting them , that had appealed ioinctly to him , and the other Apostles : argue , these were the brethren , he in particular was enioyned to conuert , confirme & strengthen . And like a skilful Surgeon , that knew by his own recouery how to pricke their consciences , without giuing them a deadly wound , he presseth them in the last place , with crucifying the Lord of glory . The mention whereof had beene enough in anothers iudgement , to haue mooued them to dispaire : but this comforter knew by experience , that to be throughly toucht in heart , as he had beene , for such foule offences past , was the readiest way to that true repentance , which he found , and such repentance the surest holdfast of liuely faith . But he that was thus powerful in the circumcision , became a stone of offence vnto the Gentiles , with whom he had to deale at Antioch . For by his tripping in an vncouth way , ( as being out of his naturall element ) hee made them stumble , iustly reproued , for his amphibious conuersation with men of tempers so contrarie , by Saint Paul ; vnder whose hand the edification of the Gentiles did better prosper . Yet hee nothing so powerfull in conuerting the Iewes , though his zeale towardes them was no lesse then Saint Peters was ; his endeuours , to sow the seed of life in their hearts , as great but with small hope of seeing any fruit of his labours . But it will bee worth the Readers paines , I am perswaded , to obserue ; that albeit hee presse the Iewes at Antioch with the very same arguments , ( but more forcibly and artificially framed ) wherewith Saint Peter had conuerted so many , yet is enforced to make a contrarie conclusion . Peter concludes in hope prognosticating successe , Amend your liues , and be baptized euerie one of you in the name of Iesus Christ , for the remission of sinnes , and yee shall receiue the gifts of the Holy Ghost ; For the promise is made vnto you and to your children . And the same day were added to the Church about three thousand soules . Saint Paul , for conclusion , takes his farewell of them , as no part of his peculiar charge ; onely telles them it was his , and his fellow Barnabas dutie , to admonish them . Then Paul and Barnabas spake boldly , and said , It was necessarie that the word of God should first haue beene spoken vnto you : but seeing you put it from you , and iudge your selues vnworthie of euerlasting life , loe , we turne to the Gentiles . For so hath the Lord commanded vs ; saying I haue made thee a light of the Gentiles , that thou shouldest bee the saluation vnto the end of the World. And when the Gentiles heard it , they were glad , and glorified the word of the Lord : and as many , as were ordained vnto eternall life , beleeued . Thus the Word of the Lord was published thoughout the whole Countrie : But the Iewes stirred certaine deuout and honourable women , and the chiefe men of the Citie and raised persecution against Paul and Barnabas , and expelled them out of their Co●sts . 7 Thus it is as true of graces , as natures ordination , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the power & efficacy of Christs chiefe Apostles , is restrained vnto their proper and limited Sphere ; God alwayes blessing those endeuours best , that are imployed within the precincts of that peculiar charge whereto hee apoints vs. By that which hath beene said it may appeare , that Saint Peters and Saint Paules prerogatiues , how great soeuer , were both personall , to expire with themselues ; although a title of supremacie ouer the Gentiles might be pretended , with much greater probabilitie from S. Paul then from S. Peter , whose peculiar charge was the Iew ; as may be yet further manifested by the place most vrged for his , his & Successors oecumenicall iurisdiction , bequeathed , as the Romanists suppose , in these words , Peter feed my lābes , Peter feed my sheep , &c. 8 But the naturall circumstances of that place compared with the late exposition of the former , deads all their blowes , thence intended against vs , ere they can rightly frame themselues to fetch them . A little before these wordes were vttered , desirous to approoue his excessiue loue to our Sauiour , and manifest more then an ordinrie desire of his companie ( that had appeared vnknowne vnto him , but from Iohns notification ) girt his coat about him , and cast himselfe into the Sea , whiles the other Disciples ( not aboue two hundred Cubits from Land ) came by ship to meet him . After a short dinner passed , as the text seemes to insinuate , in silence ; * at least not entertained with such varietie of discourse , as might either interrupt some priuate intimation made to Peter of future conference , or put the former occasion of this following exhortation out of the other Apostles memorie : our Sauiour enioynes Simon the sonne of Iona , to feed his Lambes , againe and againe to feed his Sheep . He see him then like a louing Souldier , desirous , by his aduenturous approach vnto him , to recouer his formerr reputation , much impaired by denying him . Whether our Sauiour checke or cherish this desires I question not ; much lesse determine . His speeches , with the former circumstances , import thus much , Thou hast made profession of more then ordinarie loue vnto mee of readinesse to lay downe thy life for my sake , though all others , euen these thy fellowes , should forsake me ; willing I see thee , by thy present hazard of it , to make thy former wordes good . But wouldest thou haue mee yet to shewe thee a more excellent way ? I haue tolde thee it long since thou art conuerted , strengthen thy Brethren , SIMON the Sonne of IONA , if thou desire to prooue thy selfe a CEPHAS , or testifie the sincerittie of thy faith and loue , which by the powers of darkenesse were of late so grieuously shaken , feed my Lambes , feed my sheepe : yea , seeing thou thrice deniedst the Shepheard of thy soule , I say vnto thee the third time , feede my sheepe . Let the memorie of thy forepassed threefolde sinne , also let this same my present threefolde admonition , excite thee vnto triple diligence in thy charge ; to shew such pittie and compassion , as I haue shewed to thee , vnto that lost and scattered Flocke , which haue denyed mee , or consented to my crucifying . Let thy faithfull performance of what I request thee at my farewell , bee the first testimonie of thy loue to mee , to be lastly testified by the losse of thy life , which thou didst promise mee when I gaue mine for my sheep , but shalt not pay vntill thou hast fulfilled this my request ; a Verily verily I say vnto thee , when thou wast yong , thou girdest thy selfe , and walkedst whither thou would b but when thou shalt be old , thou shalt stretch forth thine hands and another shall gird thee and leade thee whither thou woulddest not . 9 But here Bellarmine , alwayes exceeding wittie , either to elude Scriptures , whose naturall meaning is euidently against him , or to collect a gulling sence from such , as nothing at all make for him , would inferre that the possessiue , c My necessarily referres Peters charge , or iurisdiction , vnto all the flocke that called Christ their Lord , owner . For seeing after his resurrection there was but one Fold ; for this great Shepheard to say ; My sheepe , could not distinguish one sort from another ; and therefore none to be exempted from Peters ouersight . But the Flocke though one in respect of the owner , which had purchased all with one price , did consist of sheep much different in breeding , and retaining their seuerall markes ; some were of the circumcision , others of the vncircumcision ; the former had beene our Sauiours peculiar charge in his life time , ( for he was not sent but vnto the lost-sheep of Israel ; ) these he might with note of distinction , call My sheepe . As if a Shepheard , raised to better fortunes , should purchase a great many more sheep , then hee was wont to looke to himselfe and referre both sorts to seuerall keepers , though both to Fold together in the euening , he might Signanter say to the one , looke well to my sheep : though both Flockes were his by right of possession ; but onely the one his , by a peculiar relation of former charge or ouer sight . And thus , as we haue said before , the Iewes were committed peculiarly to Saint Peters care . Albeit , consonantly to the former exposition of both places alleadged , our Sauiour by My sheepe , might onely intimate his tender care ouer his flocke , without distinction ; that Peter might more carefully feed as many as he could personally looke to , seeing the proofe of his loue to his Lord and Master , and of his fidelitie which had failed , did consist herein . As for Bellarmines other collections , that our Sauiour , by mentioning his sheep , should meane Prelates or Superiours ; by his little sheep ( so their vulgar distinguisheth , ) inferiour pastors ; by his lambes , mere Layickes , such as haue Fathers but no children in Christ : they onely proue that in this light of the Gospell , there is a generation of men professing Christianitie , yet as apt as grossely to transforme Christs Spirituall loue , as the Heathen did his fathers glorie , into the similitude of their carnall corrupt affections . 10 If it may stand with Christian sobrietie , so precisely to determine of particular differences implied in these words ; it is most likely our Sauiour meant to include all sorts of people , according to the different care their diuers estates required : some were to be tenderly handled and cherished like lambes ; others to be lookt vnto like elder sheep , and to be fed with stronger meate , but with lesse personall or assiduous attendance . There is no one kind of argument perswades me more , the Romish Church is led by the Spirit of errour , then whiles I obserue , how they still approoue themselues to be Peters successors in denying Christ , and going the wrong way vnto the truth of the Gospell ; alwayes like vngracious children , seeking to enter vpon the inheritance bequeathed , without performance of what the Testator principally required . Our Sauiour requested Peter in these tearmes , Feede my sheepe ( not thine ; ) intimating , he should approue himselfe a faithfull Shepheard , one that was to giue strict account vnto the owner , of whatsoeuer befell the flocke : these men by commission pretended from Saint Peter , would make themselues great sheep-masters , to kill and eate at their pleasures . That to feede , is all one , as to rule and gouerne , as they would haue it , is a conceipt of men onely minding their bellies , or seeking to be fed by others spoiles . That feeding or pastorship is alwayes accompanied with rule and authoritie , none that euer tasted any Spirituall food will denie . That Peter was a Pastor and a Feeder , an extraordarie Pastor , a principall Feeder , and therefore of preheminent rule and authoritie ouer his flocke ; wee acknowledge : but no preheminence in him aboue his fellowes , which was not grounded vpon his eminent care , and more then ordinarie fidelitie in feeding it ; not with Lordly iniunctions sealed with Anathemaes , but with sinceritie of life and soundnesse of Doctrine . There was no difference betwixt the tenure of his and others estates , as if he had beene Lord by inheritance , not obnoxious to any forfeiture by misdemeanour ; and others but lease holders ( during terme of good life and manners ) of the priuiledges they inioyed to returne by excheate , or for want of succession vnto Peters successors . That penitentiall exercise of feeding Christs sheep , in such strict tearmes so often inioyned ; rather argues , that should haue beene interpreted vnfaithfulnesse or disloyaltie in him , which would haue beene accounted onely neglect or want of diligence in others . And the ingenuous Reader may if it please him , easily obserue , that of all Apostolicall writings now extant , none haue either lesse intimation of any preheminencie or supremacie , or more liuely characters of their authors vnfained humilitie , and lowly submission of himselfe vnto the meanest of his fellow Ministers , then Saint Peters : as if by them he would haue testified his perpetuall mindfulnesse of that former offence , and strict charge of fidelitie in feeding Christs flocke thereupon inioyned . The Elders ( saith hee ) which are among you , I beseech , which am , what ? the chiefe Apostle , an Ecclesiastique Monarch , Christs Vicar generall , an Elder of Elders ? no but also an Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●nd a witnesse of the sufferings of Christ ▪ and also a partaker of the glorie that shall be reuealed ; Feed the flocke of God , which dependeth vpon you , caring for it , not by constraint , but willingly ; not for filthie lucre , but of a readie minde ; not as though yee were Lords ouer Gods heritage , but that yee may bee examples to the flocke . Yet for any to arrogate such infallibilitie , or challenge such authoritie , as hee had without perseuerance in the like fidelitie and sinceritie , as Peter requested vpon the strictest termes of loue vnto his Lord and Master , in all likelihood would and did vse in feeding his flocke ; is such a mocke of Christ and this his blessed Saint , as none but the brood of Antichrist could euer haue hatched , yet inferiour to that , which accompanies the third pretended ground of Romish faith , Tu es Petrus & super hanc Petram , Thou art Peter and vpon this Peter ( as they would haue it ) will I build my Church . CHAP. VII . That Christ , not Saint Peter is the rocke spoken of Mathew 16. verse 18. that the Iesuits exposition of that place demonstrateth the Pope to be the great Antichrist . 1 WHy the Latine interpreter following the Greeke , should varie the Gender , reading Tu es Petrus & super hanc Petram ; not , Tu es Petra , or super hanc Petram : although the tongue wherein they suppose Saint Mathew wrote , had but one and the same word , Cepha , Bellarmine and * Maldonate giue these two reasons . First seeing Saint Peter was a man , his name was to bee expressed in the Greeke and Latine by a word of the Masculine gender . Secondly , albeit the Greeke Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee sometimes vsed for a rocke ; yet very seldome , or in the Atticke Dialect onely , if at all , when it is taken for a fundamental rocke fit to erect edifices vpon . Thus professed Commentators oftimes finde out many wittie reasons of like alterations in words , which the Authours neuer dreamed of . But granting ( what these two learned Romanists onely , suppose , none can prooue ) S. Mathew had written in the Syriake tongue : neither of the two reasons alleaged for the Greeke or Latine interpreters variation of the Gender , can haue any place in Saint Iohn , who wrote in Greeke , but not in the Atticke Dialect , and yet purposely instructing vs what the Syriake word Cepha , which our Sauior gaue as a Surname to S. Peter at his first calling meant , saith it is by interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus not Petra ; though this feminine might haue beene vsed without offence in the interpretation of his name , so hee had not beene vsually called thereby , or being so vsually called , it might haue growne into a masculine ; for why should Petra seeme a more effeminate name in Saint Peter , then Zabarella or Carafa , in their Cardinals , or Aquauiua , in the Generall of the Iesuits ? If Iesus himselfe had giuen the gouernour of the societie , enstiled by his owne name , this surname in the abstract , Aquauiua : what would men thinke it did portend ? that he should be that well of water , which springeth into euerlasting life ? or rather that hee had beene so denominate from some relation to such water , that Claudius Aquiuiua was as much as Claudius de Aquauiua ? It is most likely then , that as well Saint Iohn when he interpretes Cepha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greeke Translator of Saint Mathew , in saying , Tu es Petrus , not Petra ; did seeke to preuent that sinister sense , which posteritie might c●ll out of the ambiguous Syriake Cepha , sometimes signifying the rocke it selfe , otherwhiles implying no more then a denomination from it . Nor was it Saint Austines , ignorance of the Hebrew and Syriacke , as a Bellarmine obiects ; but rather his perfect knowledge of Christ , as the onely rocke of saluation , which made him thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke should imply no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one belonging to that sure foundation wheron the Church is built . Would God Bellarmine could plead ignorance in these tongues for his excuse ; euen hee that hath no acquaintance with the Syriacke , but by the affinity of it with the Hebrew , or with neither but from the common analogy betwixt them , and moderne tongues destitute of such variety of formations or cases , as are facile and plentiful in the Greeke and Latine , cannot be ignorant that abstracts or substantiues whilest giuen as names to men , are vsually equiualent to the concrete or adiectiue , whereby they are oftimes expressed in Latine , as in our English we attribute the substantiue or abstract name of Countries vnto Earles , or of Townes vnto Barons ; whom our soueraigne Lord when he speakes in Latine , would call Essexius , in English lie cals Essex : so Roger Mortimer with vs , is Rogerus de mari mortuo with latine Writers . Euen in the latine it selfe , wherein in the distinction betweene abstracts and concretes , or substantiues and adiectiues , is obuious and apparant : the fundamentall abstract or substantiue is giuen oftimes by way of cognomination , to expresse some relation betweene it , and the partie denominated from it , in value no more then the adiectiue or denomination in the oblique case ; so Scipio taken properly , or in it direct and primary signification , is a walking staffe , baculum , but attributed to Cornelius ( the first of that honourable family called Scipiones ) implies no more then one that had beene instar Baculi , or Scipionis , instead of a rod or walking staffe to his blind decrepite father : so a Scropha thereto attributed in the abstract vnto another family in Rome , imports not their ancestors had beene swine , or their mother a sow , but onely some particular relation to that creature . The like wee may say of b Asina and Bestia , names of other Romane families . And if I mistake not , that famous professor which hight Victoria in the abstract , was but Franciscus ● victoria , de victoria , or victorius . In like sort , although it were true that Cepha in the Syriacke did onely signifie a rocke or fundamentall stone ; yet seeing all grant that Christ was truly and principally such , the same name giuen vnto Simon the sonne of Iona , must imply no more then a denominatiue reference vnto the rocke , so as if hee had beene called in latine Simon Petra , or in English Simon Rocke , this could imply no more then Simon de Petra or Petreus , Simon a rocke , or of the rocke . 2 But whatsoeuer the Syriacke Cephas , or the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place cited doe import : it will be demanded , why our Sauiour bestowed this name on Simon the sonne of Ione , at his first comming to him ? The particular references betwixt him and the rocke it selfe , or chiefe stone , might be so many , as might conuince him of curiosity , perhaps of folly , that would peremptorily or precisely determine , what one should giue occasion to this denomination : Most probable it is , that he who knew what was in man , did at the first sight of Simon , see in him , or meane to bestow vpon him some extraordinary aptnesse to apprehend the words of eternall life , or to discry the gate of the Lord whereby the righteous were to enter , or ( which is equiualent ) Christ to bee the chiefe corner stone spoken of by the Psalmist : Herein I willingly assent to Bellarmine , that Saint Peter was the first that distinctly did apprehend , or at least , by confession , open the great mystery of Christianity and foundation of true religion , God incarnate in our flesh . Thus much the circumstances of that place seeme to inferre ; For Iesus , when he came vnto the coasts of Caesarea , he asked his Disciples whom doe men say that I ( commonly knowne by the name of the sonne of man ) am ; and they said , some say , Iohn Baptist , some , Elias , and others Ieremiah ; all to this effect , that hee was some one of the Prophets , or as Nathanael in his confession meant ) such a son of God , as they had beene . These were in the way , but came not neere the maine foundation , which Peter first vncouers , for when our Sauious demands ; But whom say yee ( whom I must appoint , as chiefe builders , and principall parts of that spirituall temple , which is toward ) that I am ; Then Simon Peter answered and said , Thou art the Christ the sonne of the liuing God. And from his first discouery of this rocke , or chiefe corner stone , he might well be denominated a rocke or stone , as Maximus was named Messala from a towne in Sicily so called , which hee had taken , or , as wee might denominate some famous mariner , from some notable place which bee should first discouer . To this effect doth our Sauiour reply vnto Saint Peter ; Blessed art thou Simon the sonne of Iona , for not flesh and bloud , not the chiefe builders amongst the people , but hee that laid this pretious stone in Sion hath vncouered the same to thee , And seeing thou hast said , what should be said and thought of me , I onely say of thee , thou hadst not thy name for nought ; rightly wast thou called a Rocke , or stone , that hast so plainely opened the way vnto that very rocke , whereon I meane to build my Church . Had our Sauiour meant Peter had been that Rocke , or were his words to be interpreted , as in effect the Papists doe ; Hee had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tu es Petra illa super quam , &c. But seeing hee addes no Emphasis to Peters name , but vnto petra , these words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] are but an actuall expression , or more definite specification , of what had beene potentially included in the indeterminate transitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reuelabit ; for where our English reades flesh and bloud hath not reuealed it vnto thee , the originall is verbatim , hath not reuealed to thee , to wit , that rocke whereupon I will build my Church , the direct current then of our Sauiours speech is thus ; Blessed art thou Simon the sonne of Ionah , for not flesh & bloud , but my father which is in heauē , hath reuealed that Rocke to thee , whereupon I will build my Church , against which the gates of hell shall neuer preuaile , whereof thou ( according to the omen of thy name long since giuen by me ) shall be the first liuing stone , by whom all others shall be squared , ere admitted into this spirituall aedifice . 3 That our Sauiour did not expresly mention any other rocke or stone before hee said to Simon , Thou art Peter , doth nothing preiudice this exposition . It sufficed that God and the Rocke of saluation : a Messiah , the chiefe corner stone , the Christ , were then knowne , and yet are held as aequiualent , euen amongst the learned Papists , that the Disciples to whom hee then spake , did no lesse perfectly know , more ready to acknowledge as much , as our aduersaries yet doe , that not Peter , but his and their master onely , was to bee the chiefe corner stone in that Temple , they had often heard hee should , and now hee tels them hee was to build . The present Dialogue would abundantly instruct them , that not the sonne of man himselfe , howsoeuer considered , but in such sort as his heauenly father had reuealed him to Saint Peter , truely apprehended as God and Man , was a foundation competent for so incomparable a structure ; such as before this time had gone the farthest ; such as thought hee had beene Moses , ( who had no peere among the Prophets , greater then whom it was scarce expected any sonne of mortall man should be ) had not come vnto ground firme enough to build their owne , and all mens faith vpon , To them the gate of the Lord ▪ by which the righteous were to enter , was not fully opened , they came not to a distinct , direct , & perfect view of this chief corner stone : for this reason they could not be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stones actually wrought , and so well sitting this precious foundation , as others might bee framed by their patterne , and them iointly fastned to it . This was Peters prerogatiue , vnto whom the keyes are first giuen ( as vnto the first of all the faithfull that had passed this gate & power by them , to admit as many as were , to exclude al that were not fashionable to this Rocke and corner stone . 4. Seeing then neither the Apostles then thought , nor can any man yet conceiue , that Peter could be an extraordinary stone or second foundation in the aedifice , there spoken of , but must withall admit Christ to be the chiefe corner stone , or surest fundamētal rocke : I would appeale to my aduersary in his sober mood ; to any not actually drunken with the Babylonish cup , vnto whether foundation , vnto what stone , the principall or lesse principall , these words [ and vpon this Rocke will I build my Church ] must be referred ? Wee must iudge of the foundation by the aedifice , and of the aedifice by the attribute . Now , as there is no one title wherein the spirit doth more delight to expresse the strength and praises of the liuing God , then this of Rocke : so was there neuer any more puissant effect attributed to any Rocke , then the eternall stability of this aedifice . What Saint Paul sayth of the foundation , I may truly say of the aedifice and the attribute . Another aedifice more strong then this Church , can no man build ; no attribute can be imagined more glorious then this : That the gate of hell shall neuer preuaile , or ( as * Maldonate more fully expresseth the maiesty of the Hebraisme ) shall not be able to stand against it or confront it . To ascribe the supportance of such a structure to the strength of Peters faith , not as it was in him onely , but as it is perpetually propagated to his successors , is , to impeach him of disloyalty , and rob Christ of his greatest glory . For , * euen such as plead , for this prerogatiue in Peters successors , confesse , that this they giue to Peter is our Sauiours most vsuall stile ; we may with the Prophet demand , Who is the d Rocke besides our God ? e The Lord is the Rocke of our saluation : ( of such saluation as the gates of Hell cannot oppugne ) the same he is the Lord our Rocke and our Redeemer . 5. The former interpretation will yet further approue it selfe , to be most consonant to the generall analogie of faith , most natiue to the place before alleaged , and in respect of Romish glosses , such , as is the Church of Christ vnto the gates of Hell , or the Arke of olde vnto Dagon ; if we obserue ( what is most frequently , and perspicuously taught in other Scriptures , pertinent to the maine point in controuersie ) : First , that the immediate subiect of Peters confession [ Goa incarnate or dwelling ( as S. Paul speaks ) bodily in Christ ] is presupposed , by all sacred writers , as the great mystery of mans redemption , the fundamentall Rock of saluation . Secondly , that all , and only they , which in sincerity of heart conceiue , and with stedfast perseuerance , retaine this confession which Peter made , are true and liuely parts of that aedifice , which the Sonne of the liuing God here promised to erect . 6. The Reader , I know , in this fruitfull age of learned expositors may finde variety of Comments , but none that can more fully satisfie him , then Saint Peters owne paraphrase vpon our Sauiours promise to him , if we compare it with other Scriptures , in sence and meaning equiualent ; That Christ was the only Rock whereupon this Saint himselfe , as a liuing member of the Church , was built , is apparant : because , intending to make his flocke , liuely parts of the same aedifice , he tels them they come not to himselfe , as to a second Rock , but vnto the Lord , as vnto a liuing stone , disallowed of men , yet chosen of God and pretious : As if he had sayd ; Not flesh and bloud , not the wisest of men , but only our heauenly Father did first reueale him vnto me for such , and in the words following ( as if he had purposely intēded to certifie vs ) that the name of Peter did descend to him from this affinity with this elect and pretious stone ( not because he was a Rocke or fundamentall stone himselfe ) he addes , and ye as liuely stones be made a spirituall house , a liuely Priest-hood ( Priests as liuing , and altars as stones ) to offer vp spirituall sacrifices , acceptable to God , by Iesus Christ . Though they were not all to haue the title or name of Peters ( for so there could be no distinction ) yet so they would beleeue and confesse as he did , that Christ was the liuing stone , they were to haue the realty or substance , to be stones of that spirituall house , against which the gates of hell should not be able to preuaile . 7. And seeing hee now endeuoured to fasten them vnto Christ , as vnto the only sure Rocke of their redemption ; it could not be so auaileable to tel them in our Sauiours owne words , that becomming such a spirituall house , and continuing in offering vp sacrifices acceptable vnto God , the gates of hell should not preuaile against them . Vntill this Day-starre had more fully shined in their hearts , hee knew it for the better method to kindle the same hope in them , by the Prophets light , which in time would breake forth clearer of it selfe : for that glorious promise of our Sauiour differed from the propheticall prediction , which S. Peter giues them for their assurance , but as the light which goes before , doth from the brightnesse following the Suns rising : What Christ had told him , was in effect contained before in that * scripture : Behold , I lay in Sion a chiefe corner stone , elect and pretious , and he that beleeueth therein shall not be * ashamed ? Why not ashamed ? because his hope should be most sure ; and Hope ( as the Apostle sayth ) maketh not ashamed : he meant , It supporteth against all shame or terror , the world , flesh , or diuill can oppose against vs. They may threaten but not so deiect vs , as to cause vs , either through feare of disgrace or other danger , skulke , or runne from mens presence , as a learned Hebrician expresseth the Hebrew word rendred by the vulgar , non festinabit , he shall not hasten ; or to expresse the full valew of both these Apostles speeches , by the last and most potent obiect of shame ; belieuing in Christ , wee shall not be found naked in that last day , nor wish the Mountains for a couering to our shame ; but enabled by sure hope to stand before the Sonne of man : for , not ashamed of him before men in this life , hee will not be ashamed of vs in that day . Then shall that victory of this spirituall house ouer the impotent assaults of Hell gates be manifested . Thus by Saint Peters owne exposition , The Sonne of the liuing God , whom hee confessed was that liuing Stone , from whose strength this spirituall house , whereof he and his flock were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liuely stones becomes so strong . To make either Saint Peter or his successors ioint , though secondary , supporters of this glorious worke , were to diuide our faith betwixt Christ and them : For it only stands by faith and confidence immediatly fastened vpon the foundation or supporters . If then we may not so fasten our faith either vpon Peter , or his successors , we can receiue no other strength from them , then wee doe from Christs other Apostles , and that is only from their Ministeriall function , in squaring and fastening vs vnto this liuing stone . To this purpose , sayth Saint Paul , Other foundation can no man lay , then that which is laid , which is Iesus Christ. Whosoeuer was himselfe builded on him , albeit he neuer heard of Saint Peter , albeit the doctrines hee heaped vpon this foundation were but hay and stubble , or matter alike apt to take fire ; yet the flame wherein these idle speculations of his braine were to perish , should but singe his cloathes not deuoure his substance ; because by faith vnited vnto that liuing stone , which without any other intermediate sconce , or fence , doth quench the flames of hell , and keepe them from scorching any , euen the last and vppermost that shall bee built vpon him , vnto the worlds end . For the same Apostles rule is vniuersall both in respect of time and persons . * If thou shalt confesse with thy mouth the Lord Iesus , and shalt belieue in thine heart , that God raised him vp from the dead , thou shalt be saued . 8. But did Saint Paul by speciall reuelation vtter this , as a mystery altogether vnknowne before vnto the faithfull ? Rather by participation of the same spirit , which spake in the Prophet , he onely vnfolds the Oracle late expounded , I must confesse without distinct apprehension of so good warrant them , as is now suggested ; For the Apostle to proue his former assertion , vrgeth that place of the Prophet , a Whosoeuer belieues in him shall not bee ashamed ; So then with Saint Paul it is all one , to belieue in Christ raised from the dead , or in the corner stone , reiected of men , allowed of God. And it seemes the declaration made vnto Saint Peter , that Christ whom he confessed ( howsoeuer a Rocke to fall vpon to both the houses of Israel ) was the sure foundation of the fathfull , which the Prophet foretold should bee laid in Sion , made his ignorance , ( to say no worse ) in disswading his master from suffering such disgrace and ignominy of the Elders , high Priests and Scribes , more inexcusable , because it had beene so plainely foretold , that the corner stone was to bee basely esteemed of them , ere aduanced of God. Hence our Sauiour reproues him so sharpely * Then hee turned backe and said vnto Peter , Get thee behind me Sathan , thou art an offence vnto me , because thou vnderstandest not the things that are of God , but the things that are of men : As if hee had said , shall this Rocke become a stumbling stone vnto thee also , vnto whom it was first reuealed ? What I now tolde thee , the Prophet long since foretold ; a It was the Lords doing , and should haue beene maruellous ( not offensiue ) in thy sight . Hast thou neuer read how the builders must first refuse that stone which the Lord will afterwards appoint chiefe in the corners ? From remembrance of this checke Saint Peter it may be , whiles hee paraphrased vpon this place , vsed not the Psalmists but our Sauiours wordes , Yee come ( saith he ) as vnto a liuing stone , disallowed not by the builders , but of men , chosen not of the Lord , but of God , howsoeuer elsewhere hee more fully paralels these two , ( as Saint Paul had done ) [ Christ crucified and raised againe . ] [ the stone cast aside , and constituted as h●ad of the corner ] * Be it knowne vnto you all , and to all the people of Israel , that by the name of Iesus Christ of Nazaret , whom yee haue crucified , whom God raised againe from the dead , euen by him doth this man stand here before you whole : This is the stone cast aside of you builders , which is become the head of the corner ; neither is there saluation in any other : for among men there is giuen none other name vnder heauen whereby wee must be saued . Then is there no other , whose name imported as much as a Rocke or stone , to support men against all commotions , the powers of hell could raise against them . 9 So our Sauiour takes [ the husbandmen killing of the Lord of the Vineyeards sonne ] and [ the builders reiecting the head stone of the corner ] as equiualent ; First , hee demaunds , * When therefore the Lord of the Vineyeard shall come , what will hee doe to those husbandmen ( that had slaine his sonne ) * they reply , hee will cruelly destroy those wicked men , and will let out his Vineyeard vnto other husbandmen , which shall deliuer him the fruits in their seasons : And this iudgement they had giuen against themselues , hee ratifies by the like expresse sentence , which the Lord already had past vpon them ; * Read yee neuer in the Scriptures , the stone which the builders refused , the same is made the head of the corner ? ( This was the Lords doing , and it is maruellous in our eyes . Therefore say I vnto you , the Kingdome of God shall be taken from you , and shall bee giuen to a nation which shall bring forth the fruits thereof : ) and whosoeuer shall fall on this stone shall be broken , but on whomsoener it shall fall , it wil grinde him to powder . 10 This may suffice for proofe , that Saint Peters confessing the sonne of man to be the Christ , the sonne of the liuing God , was all one with our Sauiours declaration , Vpon this Rocke will I builde my Church , &c. because Christ and the liuing stone which God had promised to found in Sion , are vnto sacred Writers , and all participants of that spirit , by which they wrote the selfe same . Nor is there any thing more vsuall with the holy Ghost , then to referre like speeches of our Sauiour vnto places of Scripture more different in words then the two former alleadged ; albeit there bee no such identity of persons , time and place , or continuation of di●course , to manifest their mutuall coherence , but onely equiualency of their inward meaning ; This Method the holy Spirit vseth the rather , I thinke , because hee would accustome vs ●o investigate his sense and meaning , not so much by the like forme , or character of words , as by the analogy of faith . For , as the Apostle saith , the letter killeth , because it vsually leadeth such as rely vpon it to strange and vnholesome senses ; as the identity of our Sauiours and Saint Peters name in the Syriacke , or their vicinity in the Greeke and Latine , made the Rocke of saluation become a Rocke of fence vnto the Romanist , who by his stumbling at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , falles vpon the stone laid in Sion , and shall bee broken , yea for this disobedience to this eternall word , and seeking to lay another foundation then what was laid already ; that stone shall fall vpon him and grind him ( at least his doctrine ) to powder , as will more fully appeare , if wee compare their exposition of that donatiue , they suppose he did bestow vpon Saint Peter , with that Disciples doctrine whom he loued . 11 As wee haue shewed from Saint Peter and Saint Paul , and the generall analogie of faith , that Simon the sonne of Ionah had his name of Cephas or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his affinity with the Rocke of saluation , or chiefe corner stone , hee being as the first wrought stone in that aedifice : so doth Saint Iohn ( whose doctrine pregnātly confirmes our former exposition of these words , Thou art Peter . &c. ) make that very confession which Peter vttered , as the surest square or line , the perfect Index whereby to try and examine all other stones , whether fitting or rightly proportioned to this euerlasting structure . Dearely beloued ( saith he ) belieue not euery spirit , but trie the spirits whether they are of God , for many false Prophets are gone out into the world . How should they know true Prophets from false , such as were true , were of God , such as were false , of Antichrist ; how should they know such as were of God , from such as were of Antichrist ? Hereby shall yee know the spirite of God ; euery spirit ▪ that confesseth that Iesus Christ is come in the ●lesh , is of God. 12 But is euery spirit of God that can frame an orthodoxall conceit of this great mystery , and outwardly confesse what they inwardly assent vnto , as vndoubtedly true ? So should the wicked spirits be of God : for a spirit of an vncleane Diuell openly said as much in effect , as Peter did ; what he knew by arguments more sure then most Popes doe , I know who thou art , euen the holy one of God , yea many came out of the possessed crying , what Peter afterwards confessed , Thou art the Christ the sonne of God. The mystery it seemes they had conceiued aright , because our Sauiour giues them the like iniunctions his Disciples had vpon Peters confession , the one he rebuked , and would not suffer to say , the other , hee charged they should tell no man , that he was Iesus the Christ , because this Rocke was not as yet to be plainely manifested to the world , Although it is most probable , hee would not haue the vncleane spirits at any time to be proclamers of this mystery : for vnto the * wicked said God , What hast thou to do to declare mine ordinances , that thou shouldest take my couenant in thy mouth , seeing thou hatest to be reformed , and hast cast my words behind thee ? &c. If vncleane spirits may not be permitted to promulge this or like diuine mysteries , by the mouthes of men , whose bodily members they so possesse , as to cause them vtter they know not what ; may wee without exception safely admit all their cathedrall decisions , whose soules and minds they haue wholly transformed into the similitude of their vncleannesse , for heauenly oracles , for embassages of saluation immediately sent from God for foundations of faith and manners ? Christ by the same Psalmist hath said , To him that disposeth his way aright , will I shew the saluation of God. 13 But to proceed by our Apostles former rule ; from which , and others of his fully * paralell thereunto , it is euident , that for a iust triall of a spirit speaking by God , there must bee both a platforme of doctrine rightly proportioned to the former foundation [ Christ come in the flesh ] and a correspondent edification , not of verball or schoole consequences , but of reall and materiall workes , proceeding from liuely faith and inward sanctititie , so testifying the habitation of Christ the liuing stone in the confessors heart , as Christs owne workes and doctrine did the Godheads bodily dwelling in him , the Apostle addes , Euery spirit which confesseth not that Iesus Christ is come in the flesh , is not of God ( that is ) is opposite vnto the spirit of God , but this is the spirit of Antichrist , of whom yee haue heard , how that he should come , and now already hee is in the world . A spirit of Antichrist then is manifested , by a contrariety in the forme of doctrine , or by an hostility between the very foundations , which hee and the spirit of God endeavour to lay ; so as the edification of the one doth in the issue , menace the demolition of the other . And as this opposition vnto Gods spirit is greater or lesse , so doth it argue the partie in whom it is to participate , more or lesse of the spirit of Antichrist . In both these respects of opposition or hostility in the foundation , or in the issue or consequences of all hereticall temples or congregations , that hetherto haue beene , or can bee imagined as possibly future , the structure of the Romish Church , doth most fully answere to the Idea or platforme of that edifice , which the Apostle hath foretold great Antichrist should erect . 14 For demonstrating which conclusion , wee onely suppose , what euery one must grant , that if the spirit of vncleane diuels , hee whose comming is by the power of Sathan , in guile and deceit , may without preiudice to his grand hostility against Christ , in formall tearmes confesse the great mystery of saluation . [ Christ manifested in the flesh : ] for seeing hee must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite vnto Christ , not by way of negation or contradiction , but by a positiue contrariety or hostility ; Christian Religion and Antichristianisme , must as all other contraries agree in some one kind or matter ; and the kind or matter in matters of Religion , must bee the obiect . If wee here onely set aside an agreement with true professors in that generall transcendent obiect , that Christ is the sonne of the liuing God , the very first principle of Romish Religion , euē the specifical difference which makes it Romish , is as contrary with the first Element of true orthodoxall christian Religion , as fire to water , heate to cold . For , if to confesse Christ come in the flesh , put to death , and raised againe , be ( as is proued ) all one , as to acknowledge him the chiefe corner stone reiected of men , but aduanced by God : if this bee the maine foundation of Christianity , so all-sufficient , that without it , no other must bee laid . How were it possible more to deny this truth in effect or consequence , more to oppugne the whole edifice of our faith , then by planting another Rocke , another foundation , without communication wherewith , none can bee supported by the former , against the gates of hell . 15 But perhaps wee mistake , o● maligne the Romanist , in charging him with shufling in another foundation besides Christ , in that sense the Apostle denies any other * foundation can be laid : Wee rather by too much pressing them with that axiome of his , make him contradict himselfe ; for elsewhere hee saith * Wee are built vpon the foundation of the Apostles and Prophets . I will not here dispute whether Saint Paul in that place mean , wee are built vpon the persons : of the Prophets and Apostles , they being placed nearer the rocke , or maine foundation it selfe , then wee , or rather vpon the maine foundation , which both the Prophets and the Apostles iointly had laid , besides which no other can bee laid , Christ crucified and glorifiea : For he is both the foundation which wholly supporteth , and the corner stone which onely ocupleth the whole building ; in which hee is the highest and the lowest , first laid in humility for the disobedient to fall vpon , but now exalted vnto greatest glory to fall vpon them . And as the Apostle cals his owne scarres , the markes of Christ , because inflicted for Christs sake ; so may hee call Christ the foundation of the Prophets and Apostles , because the onely end whereto both Propheticall and Apostolicall lawes were directed , was to lay this sure foundation . But granting what they take for granted . The Apostle did meane , wee were builded vpon the Prophets and Apostles , as vpon a second foundation , or first row of stones ; next in order vnto the rocke , so they make Peter a rocke or foundation onely in this sense ? If they doe not , hee could not bee the Rocke on which the Church is built . If they do , let them giue vs the right hand of fellowshippe ; for wee accuse them , not for making him such a foundation as the other Apostles were , but suchas , it is euident , they were not , yea such indeed , and substance as Christ onely is , and should bee acknowledged by all the faithfull . For in what sense is Christ said to be the foundation ? Because hee is the head of his Church , both for supporting and directing it . Was not Peter such in respect euen of his fellow Apostles ? * Bellarmine can assigne no difference betwixt them but in these very tearmes . All of them hee confesseth had occumenicall iurisdiction , but not in such sort as Peter had , all were infallible , because Apostles and Ambassadors , but not after the same maner he was : yea Peter was their head , on whom they did depend ; so did not hee on them . This makes Peter the corner stone that cupleth the building . Which doubtlesse was Christs peculiar whilest hee liued on earth , not communicated vnto Peter as they acknowledge , vntill his resurrection or ascention . That they tell vs then , they make but one primary foundation , and therefore none such as Christ is , as if they should say , they admit no more such Popes as Pius primus was , because there hath neuer beene , nor euer shall bee any Pope Pius the First but hee : for to make Peter such a Primate , is to make him a foundation or head of the same rancke and order , that Christ was ( onely his inferiour , as successor in time ) or ( to vse their words ) a foundation in Christs place , So Bellarmine * expresly auoucheth , where prouing Peters Supremacy or Lordship from his name , hee thus inferres , Peter onely was knowne by Christs owne name of Cephas or Rocke , whereby he is called as often as by any other whatsoeuer , yea this is the peculiar attribute , in which he is set out vnto vs as the foundation and head of the Church : therefore Christ communicating this vnto Peter , would haue it signified vnto the world that hee meant to make Peter the foundation and head of the Church in his owne place . Why doth Christ cease to bee the foundation in becomming the head stone in the corner ? or doe they to auoid open suspition of Antichristianisme acknowledge him come in the flesh , but gone againe to make roome for Peter and his successors ? Certainely , were the Apostle to gather the meaning of Bellarmines speeches , his inference would bee thus ; a In that he sayeth , a new head is come in his place , hee abrogates the formers authority , as he was Ambassador betweene God and man : nor is it now as the Testament giuen by Moses was in the Prophets time ready to expire , but already expired by actuall succession of another , vnto whom Christ the first visible head ( or foundation ) did at his aduancement to higher dignity , seale the same commission hee had from his father , for transacting all affaires concerning the state of his visible Church . 18 But doth the space betweene heauen and earth more exceed Romes distance from the vtmost ends of the world , then hee to whom all power was giuen in heauen and earth , doth the present Pope in amplitude of spirituall iurisdiction ? Whence is it else that Christ regiment cannot so fully and immediately extend it selfe vnto his Church militant , wheresoeuer scattered vpon the face of the earth , as the Popes may to the East or West Indies , from eyther of which he cannot receiue certaine information , how his instruction sent thither , succed with his flocke vnder a yeeres space at the least . Euery Pope in his time is a rocke , a * foundation , an head in Christs absence from the earth . Might not euery one of them in like sort admit a Pope , a Vicar generall , an absolute fellow Monarch , from whom in these remote countries , there should bee no more appeales to Rome , then are from Rome to Christs throne of Maiesty : If wee speake not of that Maiesty which hee there enioyes , but of that authority which hee sometimes had , * or wee can imagine hee could haue in regiment of his Church , were hee now visibly present in the flesh : it is that Saint Peter , and his successors may by our aduersaries doctrine , be more properly instiled compeeres to Christ , then the best man liuing besides vnto the worst of them . For it must bee thought that Christ in his absence ratifies all their decrees without exception , as wee may not question them more then wee might Christs owne , were hee visibly resident in his Church , yet was the authority of Christs other Apostles so mightily ouertopped by Peters Supremacy , that they could not bee infallible or occumenicall without his approbation ? If they were , Peter was not such an head to them , as his Successors are to theirs , euen to all Bishops or inferior Ministers throughout the world . If they were not , the Pope , if hee will bee Peters Successor , should make Bishops or Cardinals , at least eleuen , occumenicall Pastors of authority infallible , though with such dependancy on his plenarie power , as Christs other Apostes had on Peters . Or let them resolue vs in other fundamentall difficulties , which their doctrine ministers . 19. * Christ sayd , thou art Peter ; that is , say they , a Rocke , an head , a foundation in my place . Vnto whom was this sayd ? to one of the twelue expressed by name , Simon the sonne of Iona : To whom likewise ( singularised by the same expresse tearmes of indiuiduall difference , and like restraint of present circumstances or occurrences ) it was said , feed my lambes , feed my sheepe . If any of Christs speeches , ( as the * Popes aduocates graunt many ) were personally directed to Saint Peter , questionlesse these two . By what analogie of faith , or rule of Grammer can they then extend these , to euery Pope in his generation ; or if any such there haue beene , or yet may be , vnto whom the foeminiue title of Petra , by right of sexe , may better agree then vnto Simon Bar-Iona . Yet might the name or title infallible draw the supreame dignitie after it , they are much-ouerseene in not giuing the name of Peter to euery Pope . Christ they confesse , is come in the flesh , and was in person made head , and foundation of the Church , and at his departure left Peter in his steed : Peter , the Scriptures tell vs , was to follow Christ ; but ( as they pretend ) left Pope Linus in his place , so hath euery Pope his successor since that time . Yet these latter mightily faile in not nominating others , whiles they themselues are liuing and visible stones ; as Christ without question did Saint Peter , whiles conuersant with the faithfull in the flesh , and Peter Linus in his lifetime . 20. But howsoeuer , they must of necessitie either make Peter Linus , and their * successors but one ioint permanent foundation , and so the Popes should not bee builded vppon the foundation of the Prophets and the Apostles , but rather Christs other Apostles vpon them ; vpon whom , likewise , all the faithfull , since the Apostles time , should be immediatly built : Or , if they doe not make Peter and the Popes one ioint vnseparable foundation , they must admit as many seuerall foundations as Popes , so as the euerlasting Rocke whereon the Church is built , could not be truly said one and the same , but by a perpetuall equiualency of alteration or succession : as we say corruptible elements , fire , or water , or candles , remaine one and the same ; because as one part consumes , another , as good , comes in the place . This glorious aedifice ( as hath been obserued ) stands only by faith , or firme adherence to the foundation : and by the Aduersaries owne confession , to disclaime the authority of the present Romish Church , or Pope in points of faith , is an heresie or Apostasie , of the same nature , as if a man had renounced Peter for his supreame head , and this all one , as if he had cut himselfe of from being a member of Christ . Wherefore , in respect of vs that are now to be edified , the authority of this present Pope is equiuale ●t to Christs : our adherence to the one , in points of faith and manners must be such , as it should haue been to the other , had we liued in the dayes of his visible conuersation in the world . Finally , CHRIST , Saint Peter , and his successors , in regiment of the Church militant here on earth , differ , by the Roman account , no otherwise then Romulus , Numa , Ancus , &c. Romulus was first Founder of that kingdome , but least other of kings of the same ranke and order he was : onely his dignity after his departure was acknowledged greater in another world ; because , as his people were made to beleeue be ascended aliue into heauen , as a God. Much better might the Romanist deriue his Psewdocatholique Romane faith , from * Romulus the first builder of that great City , that sometimes ruleà ouer the Kings of the earth ; then from Christ , who did erect a kingdome indeed , but not of this world ; wherein none was to succeed him , because he remaines , Yeasterday , to day , the same for euer : Whence the * Prophet sayth , this kingdome shall neuer be destroied or giuen to another people , but shall breake and destroy all former kingdomes , and it selfe stand for euer . For any , especially of that nation whose former kings had put this immortall King to death concerning the flesh , to enstile themselues Rockes , and foundation of this euerlasting Empire , or absolute spirituall Monarchies in this place ; doth euidently shew , they are the feete of that image , most of which hath been , as shall be broken to peeces , by that stone cut without hands out of the Mountaine , vntill it become like the chaffe of the summer flowers , carried away with the winde , and no place bee found for them ; or , as the * Apostle interprets the Prophet , the Lord shall consume them with the spirit of his mouth , and shall abolish them with the brightnesse of his comming . 21. Would the Iesuite then know , wherein he , and his Latian Lord God must take after Saint Peter ? Me thinks their formal acknowledgement of that generall principle ; Christ manifested in the flesh , * & made the headstone in the corner , compared with their late mentioned Apostacy , in seeking to lay another foundation ; was liuely resembled , if not mystically prefigured , by Saint Peter faith , ( immediatly after his glorious confession ) eclipsed by interposition of such earthly conceits , as perpetually darken their mindes . For , vpon our Sauiours declaration , what bodily calamity , what ignominy & reproach should at Ierusalem , shortly after , befall the Rocke it selfe ; whereupon that Church , against which hee had now sayd , the gates of hell should neuer preuaile , was founded : Peter ( as Saint Mathew sayth ) tooke his Master aside , and friendly checks him , as if he had forgotten his former promise , * Maister be good to your selfe , this shall not be vnto you . As if he had sayd , if the gates of hell shall not preuaile against your Church , or vs your poore Disciples ; I hope you are able to priuiledge your owne person from such disgrace , and scorne , as none but they can intend against you . So carnally did this great Apostle vpon ignorance , conceit Christs spirituall promise , as the papacy , vpon habituall or affected error , doth to this present day . For one principall argument , most vsuall in the mouthes and pennes of that great Heads chiefe disciples , to proue the Romish the only Church , vnto which that glorious promise was made , or , at least , hath been perpetually performed , is , because no temporall or secular power hath euer beene able , ( though many wicked Potentates , Kings , and Emperors ( such titles they giue to all their enemies ) haue attempted , either to deface her externall pompe , state , and splendor , or so to vse the Popes or Cardinalls , or other of her principall and dearest children , as the Iewes did our Sauiour Christ and his Disciples . They are of the world , and therefore speake they of the world , and the world heareth them . But could they , vnto any child of God , more plainly proue themselues heires to that checke , giuen by our Sauiour to Saint Peter , * Goe behinde me Satans , ye are an offence , because ye vnderstand not the things that are of God , but the things that are of men ? Could they more euidently demonstrate , the Pope to be that man of sin , that must be inducted to the Church of God by Satan * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chiefe aduersary or accuser , he himself bearing the name of aduersary , likewise , in his title * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — a second foundation , in shew subordinate , in deede and consequence quite contrary to that , which the Prophets and Apostles haue laide ; eternally priuiledged , if wee may beleeue his followers , from those spurnings of men , from which the pretious stone of Syon was not exempted . 22. To collect the summe of late Romanists comments , vpon their Churches supposed fundamentall Charter ; Their confession of Christ come in the flesh , and made head stone in the corner , though conceiued in forme of words orthodoxal enough , proues only this , ( but disabundantly to all the world ) that the Pope , their supreame head , sits in the Temple of God , whose circumference in respect of men , who cannot search other mens hearts , is defined by this confession . Their attributing the title of Rocks , or fun damentall supportance of that spirituall house , vnto this head , proclaimes vnto all the world , that hee sits as God in the Temple of God , shewing himselfe that he is God. For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equiualent to the Syriacke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sence they take it , ( as affording such impregnable supportance , or fortification against the powers of hell , world , or flesh , ) is oftener by their owne * vulgar latine , rendred Deus , then Petra or Rupes , which it directly signifies ; because , considered with these circumstances or effects , it is rather a glorious title of the god-head , or deity it selfe , then a particular attribute , taken from some diuine propriety , communicable to Gods seruants in the abstract . 23. Lastly , vnto mee their common exposition of Christs speeches vnto Saint Peter , suggest this argument more then demoustratiue , that the Papacy is led by the spirite of great Antichrist , in that no doctrine of Diuels can more directly contradict , or more shamefully deny the vertue and power of Christ come in the flesh , nor more peremptorily disanull , or cancell his promise there made vnto his Church , then Iesuiticall comments vpon it , doe . Christs promise was a promise of life and sauing health , a full assurance of eternall happinesse , to all that should bee truely built vpon that Rocke which Peter confessed , or which they say , Peter was They make the tenure of this glorious couenant to be no more but this , that Peters successors and such as will builde their faith vpon them ( speaking ex Cathedra ) as vpon Rockes inuincible ; shall be indefectible in points of Christian faith and manners ; howsoeuer euen these Rockes themselues may be , for life and conuersation , as wicked as Annas or Caiphas , or other blinded guides of the Iewish Sinagogue that crucified our Saniour . 24 Thus by a pretended successiue perpetuity of Peters faith , they vtterly abolish that liuely faith , whereby he confessed Christ , which is alway included as a necessary condition , without which none be capable of that glorious promise , but with it all are made immediate heirs of saluation . Or to speake more plainly , none may expect the least portiō of Peters blessing without Peters faith ; nor can that be in any , but such as are borne of God : Euery one saieth Saint IOHN , that is borne of God ouer commeth the world , and this is the victory that ouer commeth the world , euen our faith . And again , who is he that ouer commeth the world , but hee which belieueth : ( what Peter had confessed ) that Iesus is the sonne of God. And our Sauiour himselfe , to whom his father had giuen power ouer all flesh , that hee should giue eternall life to all , giuen him by his father ; tels vs , that this life eternall must grow from that root of faith which first did branch in Peters mouth ; but must be so planted as it grew in him , in euery hart endued with sure hope ; much more in al such as lay challenge to such preheminency , or prerogatiue of faith , or hope , as Peter had ; This is life eternall that they may know thee , ( sayeth Christ speaking of his Father ) to bee the onely very God , & whom thou hast sent Iesus Christ , so then God manifested in the flesh , was the Rocke of saluation , whereupon the Church is built : he that rightly knowes , and so belieues this truth , hath life eternal dwelling in him . 25 But shall such a faith as may be seuerd from charity ? shall such a knowledge of Christ as may bee in them to whom Christ shall say ; Depart from mee I neuer knew you , I say not , make any so impregnable a Rocke , but so fasten any to that Rocke so impregnable , as the gates of hell shall not bee able to dispossesse him of eternall life ? Whiles wee produce the late cited , or other testimonies alike pregnant to condemne the Pontificians for denying Iustification onely by faith , they thinke themselues fully acquitted with this solution , that our assurance of saluation relies not vpon faith , as alone , but as it is the foundation of charity , and accompanied with other christian vertues . We neuer taught ( as shall be shewed in that controuersie , ) that faith , vnlesse thus attended , could with true confidence plead cur cause before God , which yet though thus at tended , it onely pleades . But here our aduersaries must be contented to take their payment in their own coine : For , if no man can bee iustified , or made heyre of saluation , it is vnpossible any should bee a liuely stone , or liuing member , much lesse a supreame head , or sure foundation of that spirituall house , alwaies victorious ouer death and hell , without a faith so appointed , as in the former case they require , without a faith as clearely testifying Christ dwelling in men , by workes flowing from it , as their edification vpon him by an Orthodoxal forme of words . Whosoeuer is destitute of a faith thus bearing fruit vnto saluation , is so farre from being a Rocke or sure foundation for others to build vpon , that hee himselfe ( if we may belieue our Sauiour ) buildes all h●s hopes vpon the sand : Whosoeuer heareth these my words , and doth them not , shall bee likened vnto a foolish man , which hath builded his house vpon the sand , & the rain fell , and the stoudes came , and the winds blew , and beat vpon that house , and it fell , and the fall thereof was great . Not euery one therefore that saieth vnto our Sauiour , as Peter did , thou art the Christ the sonne of the liuing God , but he that expresseth his faith and hope by works , answerable to Christs conuersation in the flesh , and his fathers will , shall enter into the kingdome of heauen ; because hee onely is built vpon that Rocke , which the floud-gates of hell cannot vndermine or ouerthrow : For , whosoeuer ( sayeth our Sauiour ) heareth of mee these words , and doeth the same , I will liken him to a wise man which builded his house on a rocke , And the raine fell , and the floudes came , and the winds blew , and beat vpon that house , and it fell not , for it was grounded vpon a Rocke . 26 Let the Iesuite either produce any heresie , broached since our Sauiours Incarnation , or frame a conceite of any but Logically possible before his comming vnto iudgement , which in outward profession , not disclaiming the former maine foundation of christianity [ God manifested in the flesh ] can indeed and issue more euidently ouerthrow it , more distinctly contradict either those fundamentall precepts of saluation last cited , or more fully euacuate the often mentioned promise made vnto Saint Peter , then the foundation of Romish religion , as Romish doth ; and I will doe publike pennance in sacke-cloth and ashes , for laying the imputation of Antichristianisme vpon it . Our Sauiour saith , whosoeuer heareth these words and doth them not , doth build his house vpon the sand : They teach the contradictory as an Article of faith ; that the Pope or a councel of Bishops assembled by his appointment , instructed by his infallability , confirmed by his plenary power , doe alwaies build vpon the same Rocke as Peter did ; yea that the Pope himselfe , how wicked soeuer , is that very Rocke whereupon the Church ( that is in their language , the Bishoppes thus assembled ) is built ; the oecumenicall Pastor that must keepe them , and by them all Christs flocke , from going astray ; the supreame head , that by his vertue and influence must sustaine euery member of Christs body ( here on earth ) from falling into heresie , or approching the territories of hel , through any kind of error or infidelity . 27 Our Sauiour promised in solemne manner , ex Cathedra , the gates of hell shall neuer preuaile against his Church . What Church ? the Catholike . What Catholike ? Visible or Inuisible ? Triumphant or Militant ? Visible and Militant ? What Catholike , visible , militant Church ? The Romane ? that consists of diuers members : In it some are Pastors , some are sheepe ; whether haue better interest in that promise ? Pastors . Of Pastors , some are Prelates , some inferiours ; whether are to be preferred before the other ? Prelates doubtlesse ; for of them consists the body of the Church representatiue , which is most properly called the Church , and next in reuersion vnto Peters prerogatiue . Did the gates of hell then neuer preuaile against the greatest Romish Prelates ? I nominate no particular person ; I speake onely of them as the Scripture doth of Drunkards , Whoremongers , Adulterers , Dogs , Enchanters . Many of highst place in that Church haue for a long time liued , and for ought their followers can , or * care to say vnto to the contrary , died such as the spirit of God hath excluded from the kingdome of heauen ; such as Gods word tels vs , hell must swallow vp with open mouth . Are they the Church , and may hell gates preuaile against them , and yet not preuaile against the Church ? 28 But if a woman , an whorish woman cannot be taken without an excuse , may wee thinke those effemenate sworne creatures of seruitude to that great strumper , can want an answere ? No , this distinction is alwaies at hand . Their Popes and Cardinals may as erre , so goe to hell . But how ? as priuate Doctors , not as oecumenicall Pastors , not as they speake ex Cathedra : so to my remembrance I haue read of a proud Romish Prelate , that reproued for his secular pompe made answere , hee followed these fashions as hee was a Duke , not as an Archbishoppe . But the reprouers reply hath made the Apologie ( better then which no Iesuite can make for the Pope ) most ridiculous euer since . If this be so , quoth the shepheard ( such was the Pastor God had appointed to rebuke the madnes of this false Prophet ) I pray resolue mee what shall become of my Lord Duke , if the Archbishoppe goe to the diuell . If many , sometimes Popes , be now in hell ( as no Iesuite I thinke , will professe any morall hope that all are saued : ) What is becom of the Church representiue , which lodged in their brains ? Hath the number of glorified Saints been encreased by their departure from earth ? Were they euer a whit more happy for being heires to that glorious promise ; Thou art Peter , and vpon this Rocke will I build my Church ? or were their comments vpon that place Orthodoxall ? what was the comfort Saint Peter himselfe could euer haue reaped thence ? Onely this , though Sathan may so sift thee , that thy soule may goe to hell before thy body descend to the graue ; yet rest assured of this , that thy faith which in Cathedrall resolutions shall neuer faile thee in thy life time , shal suruine in thy successors when thou art dead ; but to what purpose , if notwithstanding this prerogatiue , all may descend one after another into hell ? 29 Or if their doctrine were true , to what end did Christ come in the flesh ? onely to build a Church , which like a lampe or candle may gloriously shine , whiles there is an interrupted succession of Popes ▪ to propagate the splendor ; but whose glory when that expires , for ought that glorious promise addes vnto it , must bee extinguished ; as the light goes out when the oyle is spent . Better assurance then euery Pope for his time hath , Saint Peter by their doctrine had none from those wordes of our Sauiour . For whatsoeuer power or prerogatiue was in them bequeathed to him , doth descend by inheritance to his successors . And would the meanest Iesuite now liuing haue gloried much in a life , graced with no greater visible Church dignity then S. Peters was , perpetually exposed to like danger , without any other solace to support it , saue onely this , that his posterity should enioy the same priuiledges ? But now that the glory and dignity of the Romish Church is becom so great , & the Iesuites portion thereby grown so fat ; they can bee well content to sooth vp the Pope in his conceit , that howsoeuer his person may goe to hell ( a place it seems not much dreaded , because vnknown ) yet hell gates shall neuer preuaile against his faith ; which hath brought such large possessions to the Church ; both which hee may infallibly entayle to his successors vntill the worlds end . But ( as I said before ) what then shall become of that cathedrall faith ? shall it augment the quire of Gods elect , or can they make as many S. Faithes as haue beene Popes ? 30 Herein appeares the excesse of these dayes impietie , in respect of former , that this imaginary Idea of Romish faith should be more superstitiously adored then any other Idoll in the world euer was ; Although that of the Apostle may bee more properly said of it then any other , nihil est in mundo . Other Idols represented either men or beasts , some permanent creature , or reall quality : This is a fancy of a Chimaera , a shape of nothing ; or if by nature and essence ought , it is such a conceit or mentall quality as may bee in diuels . Existance it hath none , but as Eclypses of the sunne , by fittes or courses , when the Pope shall speake ex Cathedra . What shall become of it , and the colours in the Rainbow , after the day of iudgement , are two questions of like vse & consequence : and of these two obiects , the one as fit to direct mens courses by sea or land , as the other to conduct vs towardes heauen . The dazled imaginations of these Idolaters , that can thus conceit this faith to bee spirituall , and eternall by succession , when it cannot saue them in whom it is , are much worse then some foolish heathens dreames of an immortall fame , that was to accompany their mortall soules , ( as they esteemed them ) and argue in these sonnes of Antichrist , either an incogitancy , or vnbeliefe of Christ , who liues for euer , come in the flesh , or a secure worldly hope , hee shall neuer , or not this long time , come to iudgement . 31 Saint Peter hath fortold , that there shall come in the last daies mockers , which will walke after their lusts , and say , where is the promise of his comming ? for since the fathers died , all things continue alike from the begiuning of the creation . Atheists and Libertines I know here are literally meant . But as the Prophets vsually prefigure our future blisse by Ierusalems presēt glory , or other known felicity , by which perhaps it was represented vnto them : So might S. Peter shadow out vnto vs the mystery of iniquity , according to that rude draught which it had in his time . For the substance , natiue quality , or proportion of the Atheists , and the moderne godlesse Romanists mockery , that are the same , onely the one is more rude and rough hewen , the other more smoothly varnished with hipocrisie , and ouerlaied with artificiall colours . The blunt Atheist like a lewd debter that simply denies his bond , imagines the Lord will neuer come to call him to an account . The subtle Romanist like a crafty companion that acknowledgeth the debt , but no set day of payment specified , saue onely [ tomorrow ] hopes to driue off God almighty from day to day , putting Christs comming as farre from him the next three yeeres to come , as it was the last three past ; and so would hold on these hundred thousand yeeres , if the world should stand so long because Antichrist , who by professed enmity against Christ , shall giue the world three yeeres warning ( according to the yeeres of an hireling ) of its dissolution , ( if wee may belieue this mocker ) is not yet reuealed : Nor euer shall bee to him , vnto whom ; since the Patriarkes and Apostles died , continue as they did from the beginning of the new creation , ( mans redemption ) without any generall Apostasie or decay of Peters faith , which remaines still as fresh and liuely , as when he first confessed Christ . Not the Iew more sottish , in expecting his Messias , then this hypocrite in deferring Antichrists comming . And no maruell , when that which first caused the Iew so grieuously to stumble , and since retaines him in his vnbeliefe , is made the onely ground of the Romane Catholikes faith . Hell , by approued experiment of the ones fall , knew well the same charme would enchant the other : both being equally tainted with a superstitious heathenish conceit , that their teachers could not erre , because they sit in the seates of such as were infallible in their life times . And hence it is they are so blind , and see it not , bewitched , and bewitching others with continuall reiterating that magicke spell of templum Domini , the Church , the Church , words whose meaning they vnderstand no more , then simple women doe waggish scholars medicines , or charmes for the tooth ach . Their ignorance though they may put vs in mind of another mockery , they make of our Sauiours words . 32 For where hee promised hell gates should neuer preuaile against his Church , meaning against no true Christian soule espoused to him by an indissoluble knot of faith and euerlasting loue : these mockers dispossesse the Christian world of this glorious hope , by a double delusion ; first perswading it , that the vniuersall Church militant may encampe in one mans brest , vpon whom , though hell shut her gates , the simple ( such as they would make vs all ) must belieue the Church is safe , because hee came not with them as an heretike . For so in the second place , though our Sauiour promiseth in termes as ample and maiesticall as can be deuised , that not Hell gates ; that is , no power or force of hell , shall bee able to hold play with that Church , whose safe conduct to his heauenly kingdome hee there vndertooke , they make the meaning of his assurance to bee but this : No heresie ( as if hell gates were furnished with no other munition ) shall euer make breach vpon the Romane Consistory , or approach the Popes seat of dignity . Thus , to support the Popes supremacy , they would make Christ so to shufle , as if a Prince , ( were it possible any Prince could bee so base ) should warrant his confederates safe conduct through his territories , vpon as high tearmes , as his soueraignery or supremacy would stretch vnto , and yet challenged vpon the others miscarriage , interpret his meaning to haue been but this ; I did warrant him he should not die of poyson , administred by any Physition of mine in my dominions ; that no violence should bee offered him by theeues and robbers , or other vnruly subiects , I vndertooke not . CHAP. VIII . That the Romanists beliefe of the Churches infallible authority cannot be resolued into any testimony better then humane , whence the 〈◊〉 conclusion immediately followes . That the Romanist in obeying the Church-decrees , without examination of them by Gods word , prefer mans lawes before Gods. 1 SEing it hath beene manifested as well by ostensiue proofe from Scriptures , as by deduction to inconueniences , most contrary to the analogy , and preiudiciall to the main foundation of faith , that Saint Peter was not the Church , nor such an head as the Pope doth make himselfe of all the faithfull : the principall point is cleare , that the Romanists beliefe of such a transcendent , absolute oecumenicall authoriry in the Church , as might warrant our obedience to the former decrees , cannot bee resoluedinto any diuine testimony , or absolute promise of Christ : in neither of which the Pope can haue any interest , but onely by right deriued from S. Peter . 2 To follow them a little in their schoole humor , onely reckoning the speculatiue probabilities that can bee brought for them , without computation of their blasphemies , or other dangerous consequences , wherewith their doctrine heretofore hath beene , and must bee farther charged ; let vs trie what strength the other ioincts haue in themselues , and see in the next place , what proofe they can make their Popes are successors to such preheminences as Peter had . Albeit euen this ioinct , as all the rest of their religion , is quite benummed , and vtterly depriued of sence , by the deadly blow lately giuen to the principall nerue , whence life and motion must bee deriued to the whole body of their religion : for if wee consider the intensiue perfection of that preheminence , or estimation , which Peter in respect of his fellowes had , either with his Lord , or with his flocke : this was founded in a correspondent excesse of his loue , his liuely faith , and diligent feeding ; vnto no one of which good qualities , the Popes professe themselues heires infallible . Or if wee respect the extent or amplitude of S. Peters extraordinary soueraignety , it was the same with Dauids kingdome , or Christs owne pastorall charge ; and reached but from D●n to Beershebah . At the vtmost , it and the circumcision had the same circumference : Within which , how great soeuer his authority was , the Pope can haue no pretence to bee his successor therein . For the edification of the people committed to him by our Sauiour , was to bee finished before Ierusalems destruction ; since which time Israel hath beene perpetually scattered amongst the nations without a shepheard , to gather them . And when it shall please the Lord , as it is probable it will , to reduce them to his fold : their Ruler shall bee of their own people , strangers shall haue no more dominion ouer them . 3 Had the Pope deriued his right from Saint Thomas , Bartholomew or other Apostle , which haue no writings extāt , this might haue yeelded some surmises , not so easie to bee disproued , that Romish traditions did containe the summe , at least of all these Apostles vnwritten doctrine : if from Saint Paul the great Doctor of the Gentiles and first planter of faith amongst the Romans , as much commended by him as any other of his children in Christ ; the improbability had beene much lesse then now it is in Peters case , that the Bishoppe of Rome , if any should haue succeeded him . But when that people beganne to grow out of loue with the truth , fashioning themselues vnto this present world , ( the disease whereof Saint Paul * forewarned them ) it was Sathans policy to present vnto them , longing after such a Monarchicall state as their heathenish Predecessors had , such shewes of Peters Supremacy , and residencie at Rome , as by the diuine permission had either crept into some of the Ancients religious cogitations , or else in time of darkenesse haue been shufled by the predecessors of these cheating mates late discouered , into their writings , as fitte baites to entice them vnto this deriuation of that absolute power from Peter , to their greater condemnation , and our good . For God no doubt in his prouidence ordered this their blindnesse to illuminate vs , as he did the fall of the Iewes to confirme the Gentiles in faith , seeing of al the Apostles Peters prerogatiues ( as hath beene shewed ) were most euidently personall , all to determine with himselfe ; vnto which obseruation his owne writings also giue testimony . Euen a little before hee was to leaue the world , where hee most manifested his earnest desire of preseruing his flocke , sound in faith after his death , he giues no intimation ( as shall bee shewed more at large hereafter ) of any Successor , vnto whom they were to repaire . His present Epistle he foresaw would bee more auaileable to this purpose , then any tradition from him : * I will not bee negligent to put you alwayes in remembrance of these things , though that yee haue knowledge , and be established in the present truth . For I thinke it meet as long as I am in this Tabernacle , to stirre you vp , by putting you in remembrance ; seeing I know that the time is at hand , that I must lay downe this my Tabernacle , euen as our Lord Iesus Christ hath shewed me . I will endeauour therefore alwayes that yee also may bee able to haue remembrauce of these things after my departing . 4 As for peculiar direction of later times , whence perpetuall infallibility must bee deriued ; it cannot bee gathered from his writings , that hee knew so much as his brother Paul did . Albeit in this point , these two great pillars of Christs Church , more famous then all their fellow Apostles besides for present efficacy of their personall ministery , come farre behind the Disciple whom Iesus loued ; whose written Ambassage was in a peculiar sence , to tarry till Christs last comming vnto iudgement , as hee himselfe did vnto Christs first comming to destroy Ierusalem , and forwarne the nations . Besides the doctrine of common saluation , necessary for all to know , plentifully set downe in this Disciples Epistle , his Reuelations containe infallible directions , peculiar to euery age . And as in some one gift or other , euery Apostle almost exceeds his fellowes : so if amongst all , any one was to haue this prerogatiue of beeing the ordinary Pastor , or to haue ordinary successors as Aaron ( thogh inferior to Moses in personal prerogatiues during his life ) had after his death : this doubtlesse was Saint Iohn ; who ascribes that vnto the diligent expositors , hearers or Readers of his bookes , which the Romanist appropriate to such as rely vpon the visible Churches determinations : neuer questioning whether it bee that Babylon which Saint Iohn deciphers , or no ; Blessed is he ( saith Saint Iohn ) that readeth ; and they that heare the words of this prophesie , and keep those things which are written therein , for the time is at hand . Blessed they are that reade it with feare and reuerence , or so affected as this Disciple was : for vnto such the Lord will by meanes ordinary , by sober obseruation of the euent , reueale his secret entent , as he did it vnto him by the extraordinary gift of Prophesie , * for the testimony of Iesus is the spirit of Prophesie . 5 It is euident the spirit of God entended to shew Iohn , and Iohn to shew the faithfull , all the Eclipses that should befall the Church vntil the worlds end . His prophesies since his death , were so to instruct the world of all principal euents present or to come , as hystories do of matters forepast . Now as he in our times , wherin God inspires not men with Moses spirit , is accounted the best Antiquary , that is , most conuersant and best seen in the faithfull cords of time ; not hee that can take vpon him to diuine as Moses did of the worlds state in former ages : so since the gift of prophesie ceased , hee is to bee esteemed the most infallible teacher , the safest guide to conduct others against the forces of hell , chiefly heresies or doctrines of Diuels , that can best interprete him , who first descried them , and in his life time forewarned the Churches of Asia , planted by Saint Paul , and watered by him , of the abhominations that threatned shortly to ouerspread them , and after them the whole visible Church vntill these latter times , doth the Pope then professe more skill in Saint Iohns Reuelations then any other ? If hee doe , let him make proofe of his profession by the euidence of his expositions . But from this Apostle hee pretends none at al , and we demand but any tollerable proofe of succession from S. Peter . 6 A supreme oecumenicall head ( say the Parasites to the See Apostolique ) is as necessarie now , as in Saint Peters time : therefore hee must iure diuino haue a Successour . But neither doth Scripture or Reason admit any such head , as they haue molded in their braines , either then or now . As hath beene abundantly proued ; and their owne instances brought to illustrate the probabilitie of such a deuice contradict them . For admit that Christ and earthly Princes stood in like neede of Deputie-Gouernors in their absence : would the King of Spaine were he to goe on Pilgrimage vnto his Kingdome of Ierusalem , leaue but one Deputie ouer all the Dominions of Spaine and Portugal , the West Indies , Sicilie , Naples , and Millaine ? Or leauing but one , would indue him with such absolute power ouer all his Subiects in these Nations , as they imagine Christ doth the Pope ouer euery Christian soule throughout the whole world ( what spirit then may wee think ) did possesse Bellarmine , when he auouched that the church and common weales are different in this case ? let vs heare the difference . The Church Catholike must bee one by communion with one head : so must the Liege people of euery Monarch be one by subordination to one Soueraigne , whether resident amongst them , or farre absent . Why may not Christ then , though absent , be that only supreme head , whence vniuersally the Church receiueth vnitie ? or why may not hee rule in it , though dispersed through many Nations , as effectually by his Angels , and ordinarie Ministers of the Gospell , as the Pope doth by his Nuncioes , fallible Legates , or other inferiour Prelates ? 7 But though reason and Scripture faile them , yet Councels , Histories , and Traditions , may be mustered to their aide . These are the first Springes of these many Waters , whereon the great Whoore sits . From what historie therefore doe they beleeue the Pope is Peters successour ? from historie canonicall or diuine ? no Secular , Monkish , or Ecclesiasticall at the best , vpon which the best faith that can be founded is but humane : and their professed villanie in putting in and out whatsoeuer they please , into what writing soeuer , ( Gods word only excepted ) makes it more then doubtfull , whether many ancient Writers did euer intimate any such estimate of the Romish Church , as is now fathered vpon them ; or rather , this foule iniquitie late reuealed , whilest some haue beene taken in the manner , hath beene long time concealed as a mysterie of the Romish state . But they beleeue not this succession from expresse written historie , but from Tradition partly . From Tradition , of whom ? Of men , what men ? Men obnoxious to error , and parties in this present controuersie : yet neither partiall , nor erroneous while they speake ex Cathedra , saith the Iesuit . But who shall assure vs what they haue spoken ex Cathedra concerning this point ? The Councels , What Councels ? Councels assembled by the Pope ; Councels of men for the most part , as ill qualified as carnally minded , and so palpably carried away with faction , that to attribute any diuine authoritie vnto them , were to blaspheme the holy Spirit . Councels which the Papists themselues acknowledge not of sufficient authoritie , vnlesse they follow the Popes instructions ; from whom likewise they must receiue their approbation . The Pope must assure vs the Councell ( which perhaps elected him , reiecting a Competitor euery way more sufficient ) doth not erre . But that the Pope is lawfully elected ; that so elected , he cannot erre in this assertion , who shall assure vs ? hee himselfe or h●s Predecessors . This then is the last resolution of our faith , if it relie vpon the Church . 8 We must absolutely beleeue euery Pope in his owne cause : First , that he himselfe is ; secondly , that all his Predecessors vp to Saint Peter were infallible . When as many of them , within these few hundred years late past ( by their owne followers confession ) were such , as whatsoeuer must deriue it pedigree from them , may iustly be suspected to haue first descended from the father of lies ; such as not speaking ex Cathedra , were so far from the esteeme of absolute infallibility , that such as knew them best did trust them least in matters of saecular commodity , and if they were found vnfaithfull in the wicked * Mammon , who will trust them in the true ? Not * Papists themselues , vnlesse they speake ex Cathedra . Then belike our Sauiour did not foresee this exception from his generall r●ie : or Iudas by this knacke might haue proued himselfe or any other knaue , as faithfull a Pastor as S. Peter . 9 But if a Pope shall teach ex Cathedra , that he is Peters lawfull successor and therefore of diuine infallible authority , in expounding all the former places , wee must notwithstanding our Sauiours caueat , belieue him . Why ? Because it must bee supposed he hath diuine testimony for this assertion . As what , either diuine history , diuine tradition , or diuine reuelation ? Diuine history thy disclaime , nor can impudency it selfe pretend it . It may bee hee hath the perpetuall traditions of his predecessors . But here againe wee demaund what diuine assurance they can bring forth , that euery Pope from Saint Peter downewards , did giue expresse cathedrall testimony to this perpetuall succession in like authority . Suppose ( what no Iesuite dare auouch , vnlesse hee first consult his superiours , whether hee must not of necessity say so , for maintenance of the Popes dignity ) that this assertion had beene expresly conueyed from Saint Peter to the present Pope , without interruption ; yet if any one of them did receiue it from his predecessor , hauing it but as a priuate man , or vpon his honesty , hee might erre in deliuering it to his successor , so might the third in belieuing him . For no beliefe can bee more certain then it proper obiect , or immediate ground . If That bee fallible , the beliefe must needs be vncertaine , obnoxious to error , and at the best humane . No better is the Popes testimony , vnles giuen ex Cathedra : and no better is the ground of his owne beliefe , of what his Predecessors told him , vnlesse they tolde it him so speaking . Wherfore though this present Pope should teach ex Cathedra , viua voce , that hee is Peters lawfull successor ; yet vnlesse hee can proue that none of his predecessors did euer neglect so to auouch the same truth , it is euident that hee speakes more then hee can possibly know by any diuine testimony , either of history , or vnwritten tradition . It is euident againe , hee bindes vs to beleeue that by diuine faith which hee cannot possibly know himselfe , but onely by faith humane . For the onely ground of his assertion , is this supposed perpetuall tradition : and this is but humane , vnlesse it bee perpetually deliuered ex Cathedra . No is there any other meanes possible vnder the sunne , nay either in heauen or earth , for to know matters of this nature forepast , but either the testimonie of others , that haue gone before vs , who either were themselues , or tooke their relations vpon trust from such as were present , when the things related were acted , or else by reuelation from him who was before all times , and is a present spectatour , an eye witnesse of euery action . 10 Our knowledge of matters forepast by the former means , ( though Popes themselues be the relators , vnlesse their relation bee cathedrall ) as hath been proued , are but humane and fallible , Things known by immediate reuelation from God are most certaine , because the immediate Relator is most infallible . Doth the Pope by this meanes know , what his Predecessors , or Saint Peter thought concerning this perpetuall succession , or generally all matters concerning this point long since forepast ? He may as easily tell vs what any of his successors shall doe or say an hundred yeers hence . And thus much if this present Pope will vndertake , the Christian people then liuing , may safely belieue , what the Pope then being shall say of this ; or both of their predecessors . But to belieue man , as an infallible prophet of things past , which cannot approue himselfe a true foreteller of things to come , were to inuert Gods ordinance , and mocke his word . For it hath been a perpetuall law of God , that no mā should euer be belieued more then man , or by any faith , more then humane , though in matters present , whereof hee might haue beene an eye witnesse : vnlesse he shewed his participation of the diuine spirit , by infallible praediction of things to come , or euidencie of miracles fully answering to the prediction of Gods word already written , as shall bee shewed at large in the next section . 11 If wee put together the first elements of Romish faith , as they haue beene sounded apart , they make no such compound , as the simple and ignorant Papists , ( who in policy ) are taught to read this lesson , as little children vntaught , will by gessing at the whole in grosse , without spelling the parts , belieue they doe . First , their prerogatiues they giue to Peter are blasphemous . Secondly , their allegations , to proue that their Popes succeede as full heires to all Peters prerogatiues , are ridiculous . Whence it must needes follow , that their faith is but a compost of folly & blasphemy . This pretended perpetuity of tradition , or suspitious tale of succession from Peter , is the best warrant they haue , the Church doth not erre in expounding the places alleadged for her infallability , and their beliefe of their infallibility in such expositions , the onely security their soules can haue , that obeying the former decree of worshipping the consecrate host , of cōmunicating vnder one kind , they doe not contemptuously disobey Gods principall lawes , mangle Christs last Will and Testament , vilifie his pretious body and bloud . Seeing then they themselues confesse the places brought by vs against their decrees to be diuine ; and we haue demonstrated that mens beliefe of that infallible authority in making such decrees , to bee merely humane : the former conclusion is most firme , that whilest men obey these decrees against that naturall sense and meaning , which the former passages of scripture suggest so plainly to euery mans conscience , that the Churches pretended authority set aside , none would euer question whether they could admit any restraint , they obey men more then God , humane lawes more then diuine , and much better belieue the traditions of humane fancy , of whose forgery for others worldly gaine there bee strong presumptions , then the expresse written testimony of the holy spirit , in the especiall points of their owne saluation . 12 Or if vnto the testimony of Gods spirit , recorded in Scriptures , wee adde history , tradition , Councels , or former Popes decrees or whatsoeuer possibly may be pretended to proue the present Popes authority , it must still bee supposed greater & better knowne , then all that can be brought for it or against it , as will appeare , if we apply our argument vsed before . That authority is alwayes greater which may trie all others , and must bee tried by none , but such is the Popes declaration , or determination of all points in controuersie , whether about the canon or sence of Scriptures , ouer those which are brought for it , whether about the truth , true meaning or authority , or vnwrittē traditions , whether about the lawfulnes of councels , or their authentique interpretations : in one word , his determinations are monarchical , & may not be examined , as S. Austen or others of the ancient fathers writings may by any law written or vnwritten . So * Bellarmine suteable to the Trent Councell , expresly auoucheth : The Fathers were onely Doctors or expositors , the Pope is a iudge , What then is the difference betweene a Iudge and an expositor : To explane as a Iudge , there is required authority , to explane as a Doctor , or expositor , onely learning is requisite . For a Doctor doth not propose his sentence as necessary to bee followed , but onely so farre as reason shal councell vs : but a Iudge proposeth his sentence to bee followed of necessity . Whereof then will the Pope bee Iudge ? Of expounding Scriptures : these places of Scripture which make for his pretended authority . Must his sentence herein of necessity be followed ? By Bellarmine it must , albeit wee see no reason for it , either out of Scripture or nature . It is for Doctors to bring reasons for their expositions ; but the Pope needs not except hee will : nor may wee exact it of a Iudge . So hee addes more expresly , We admit not of Bartolus , or Baldus glosses , as wee doe of Empecours declarations . Austine and other Fathers in their Commentaries supply the places of Teachers , but the Councell and Popes exercise the function of Iudges , whereunto God hath designed them . But how shall we know that God hath committed all iudgement vnto them , seeing wee haue beene taught by his word , * that hee hath committed all iudgement vnto his sonne , Because all men should honour the sonne as they honour the father ? We reade not of any other to whom the like authority is giuen by God , or his sonne ; yet of one , whose very name shall import the vsurpation of like authority , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christs Vicar generall , vnto whom the Sonne as must bee supposed , doth deligate the same iudiciary power the Father deligated vnto him . 13. But may a Princes declaration in no case be examined by his subiects ? Yes , though in ciuill matters , it may , so farre as it concernes their consciences ; as whether it be consonant to Gods word or no , whether it make more for the health of their soules , to suffer what it inflicts vpon the refusers , or to act what it commands . To controle , contermaund , or hinder the execution of it , by opposition of violence or contrary ciuill power , subiects may not . But for any , but man , to vsurpe such dominion ouer his fellow creatures soules , as earthly Princes haue ouer their subiects goods , lands , or bodies , is more then Monarchicall , more then tyrannical , the very Idea of Antichristianisme . And what I would commend vnto the Reader , as a point of especiall consideration , this assertion of Bellarmine , concerning the Popes absolute authoritie , directly proues him , as was auouched * before , to be a supreame head or foundation , of the selfe same ranke and order with Christ , no way inferiour to him in the intensiue perfection , but onely in the extent of absolute soueraigntie . For , greater soueraignty cannot be conceiued then this , That no man may examine the truth , or equity of commands , or consequences immediately deriued from it , though immediatly concerning their eternall ioy or miserie . No Prince did euer deligate such soueraigne power to his Vice gerent , or deputy : nor could he , vnlesse for the time being ( at least ) he did vtterly relinquish his owne supreame authority , or admit a full compere in his kingdome . * Bellarmines distinctions , of a primary and secondary foundation , of a ministeriall and principall head of the Church , may hence he described to be but meere stales set to catch guls . Their conceit of the Popes copartnership with Christ , is much better resembled , and more truly expressed , by the Poets imaginations of Iupiter , and Augustus Caesars fraternity , Diuisum imperium cum Iove Caesar habet : Ioue and Caesar are Kings and Gods : But Ioue of heauen ; that 's the onely ods . That Christ should retaine the title of the supreame head ouer the Church militant , and the realitie of supremacie ouer the Church triumphant , ouer aduersaries are not offended : Because , there is small hope of raising any new tribute from the Angels , and Saints in heauen , to the Romish churches vse ; and as little feare that Christ should take any secular commodity from it , which aunciently it hath enioyed . 14. But though it were true , that we were absolutely bound to obey an absolute Monarchie , of whose right none doubts : yet may we examine whether euery Potentate that challengeth Monarchicall iurisdiction ouer others , or giues forth such insolent edicts in ciuill matters , as the Pope doth in spirituall , do not goe beyond his authority in these particulars ; albeit his lawfull prerogatiues in respect of others , be without controuersie many and great , yet limited both for number and magnitude . For suppose King Henry the eight , after hee had done what he could against the Pope , should still haue professed his good liking of Romish religion , opposing only this to all his Popish Cleargie , that had challenged him of reuolt : Am not I defender of the faith . The Pope , whom I trow you take for no false Prophet , hath giuen me this prerogatiue amongst Christian Princes , as expresly , as euer Saint Peter bequeathed him his supremacy aboue other Bishops . It is as impossible for me to defend , as for his Holinesse to teach , any other besides the true Catholique faith . Let the proudest amongst my Prelates examine my expositions of his decrees , and by S. George , he shall fry a fagot for an heretick , Would this or the like pretence ( though countenanced by royall authority ) haue been accepted for a iust defence , that this boisterous King had not contradicted the Pope , but the tatling Monkes , or other priuate expositors of his decrees ? would this haue satisfied the Popes agents , vntill the King and his Holinesse had come to personall conference , for finall debatement of the case ? yet for Christs seruants thus to neglect their masters cause , is no sinne in the Romanists iudgement , yea an heresie is it not to deale so negligently in it . For a sinne of no lower ranke they make it , not to submit our hearts , minds , and affections , vnto the Popes negatiue decrees , though against that sence of scripture , which conscience and experience giue vs. Vnto all the doubts , feares , or scruples these can minister , it must suffice ; That the Pope sayth he expounds scripture no otherwise then Christ would , were hee in earth , but onely controls all priuate glosses or expositors of them . But can any Christian heart content it selfe with such delusions , and defer all examinations of doctrine , vntill that dreadfull day come vpon him , wherein the great Shepheard shal plead his owne cause , face to face , with this pretended Vicar and his associates ? Do we beleeue that Christ hath giuen vs a written law , that he shall come to be our Iudge , and call vs to a strict accompt wherein we haue transgressed or kept it ; yet may we not try by examination , whether these Romish guides lead vs aright or awry ? Whether some better or clearer exposition may not be hoped for , then the Pope or Councell , for the present , tenders to vs ? What if the Pope should prohibite all disputations about this point in hand , [ whether obeying him against the true sence of scripture , ( as we are perswaded ) wee yeeld greater obedience vnto him , then vnto Scriptures ; ] may we not examine the equity of this decree , or his exposition of that Scripture which happely he would pretend for this authority , his amplius , fili mi , ne requiras ? No : by their generall tenent , and * Valentians expresse assertion , it were extreame impiety to trauerse this sence , or exposition , vnder pretence of obscurity , &c. By the same reason , for ought I can see , it would follow , that , if the question were , [ whether , obeying the Pope more then God , we did obey man more then God ] we might not examine , at least not determine , whether the Pope were man or God , or a middle nature betwixt both , which came not within the compasse of that comparison . CHAP. IX . In what sence the Iesuites may truly deny they beleeue the words of man better then the words of God : In what sence againe our writers truly charge them with this blasphemy . 1. IF we reuiew the former discourse , we may find , that equiuocation , which Bellarmine sought ( as a knot in a bulrush ) in our writers obiections , to be directly contained in their Churches deniall of what was obiected . Whilest they deny that they exalt the Churches authority aboue scriptures , or mans word aboue Gods ; this deniall may haue a double sence . They may deny a plaine and open profession , or challenge of greater authority in their Church then in Scriptures : Or they may denie , that in effect and substance they ouerthrow all authority of Scripture , saue onely so farre as it makes for their purpose . 2. That the Pope should openly professe himselfe competitor with God , or , in expresse tearmes , challenge greater authority then Scriptures haue : was neuer obiected by any of our writers . For all of vs know , the man of sinne must be no open , or outward enemy to the Church , but Iudas like , a disciple by profession : his doctrine , indeed , must bee a doctrine of diuels , yet counterfeiting the voice of Angels ; as he himselfe , though by internall disposition of minde a slaue to all manner of filthinesse , and impurity , must bee enstiled sanctissimus Dominus , the most holy Lord. If the poison of his iniquity were not wrapt vp in the titles of diuine mysteries , it would forth-with be disliked by many silly superstitious soules , which daily suck their bane from it , because perswaded that the scriptures , which they neuer haue examined , whose true sence they neuer tasted , but from some reliques of heathenish zeale , idolatrously worship in grosse , do fully warrant it . When our Writers therefore obiect , that the Papists exalt the Popes lawes aboue Gods ; ( had not these holy Catholicks an especiall grace to grow deafe , as often as wee charge their mother with such notorious and knowne whoredomes , as they see might euidently be proued vnto the world , if they should stand to contest with vs ) their meaning is plaine ; that the Pope , in deed , and issue , makes the Scriptures , which in shew he seemes to reuerence , of no authority , but onely with reference to his owne . That he , and his followers should in words much magnifie Gods word , written or vnwritten , we do not maruell ; because the higher esteeme men make of it , the higher still hee may exalt his throne , being absolutely enabled , by this deuise , to make all that belongs to God , his Word , his Lawes , his Sacraments , the pretious Body and Bloud of his Sonne , blessed for euer , meere foot-stooles to his ambition . For , if the authority of Scriptures , or such traditions as he pretends , be established as diuine , and he admitted , sole , absolute , infallible Iudge of their meaning ; it would argue either Antichristian blindnesse not to see , or impudency of no meaner stocke , not to acknowledge that the Pope by this meane might appropriate vnto himselfe the honour due vnto God , and play vpon his Creator in such sort , as if a corrupt Lawyer hauing euidences committed to his trust , should by vertue of them take vp rents , and let leases to the Landlords dammage , and Tennants ouerthrow . And ( what is most villanous ) vnto whatsoeuer prerogatiues , though most preiudiciall to the diuine maiesty ; his Parasiticall Canonists shall blasphemously entitle this most holy Father the sonne of God , and his faithfullest seruants , ( Apostles or Prophets ) must be brought forth to abette the forgery , as if euidence giuen in Court by infamous Knights of the Post , should in the finall day of hearing bee produced , vnder the hands and seales of free Barons , or other chiefe Peeres of the Land : for , as was intimated before , whatsoeuer the Pope though in his owne cause , shal say , it must by this doctrine , be supposed , that Christ doth say the same . Yea , if it should please his Holines to auouch ex Cathedra , that these words , Thou art a Priest for euer after the order of Melchisedech , are truely and literally meant of himselfe as Christs Vicar , or of perpetuall succession in Peters chaire : the euidence must be taken as vpon the Almighties oath ; who in that place hath sworne as much as these words import ; but what that is the Pope must iudge . That then he permits Christ the title of his soueraigne Lord , and vrges others to subscribe vnto his lawes as most diuine , is iust , as if some Polititian should solicite the whole body of a kingdome , solemnely to acknowledge one , otherwise lawfull heire vnto the Crowne , for their Monarch most omnipotent and absolute , ( whose will once signified must bee a law for euer inuiolable , to all his subiects ) not with intent that hee should in person retaine such perpetuall soueraignety ouer them , but that hee might haue absolute power to dispose of his kingdome , as he pleased vnto the worlds end ; or to nominate others , as absolute in his place , whilest he spent his dayes as a soiourner in a forraine land . Finally , not the most treacherous and detestable plot , the most wicked Pope that hath beene , is or shall be , could desire to effect , but may by this deuice be countenanced , with as great and sacred authority , as were the best actions our Sauiour euer vndertooke which ( as may better appeare from what shall be said in the next * Section ) is to make euery Popes authority as much greater then our Sauiours , as their liues and actions are worse then his was . 3 Suppose some Diuell should possesse the Popes place in similitude of a man , ( as some Papists thinke the great Antichrist , who shall challenge as great authority as the Pope doth , shall be a Diuell incarnate , or the sonne of a Diuell , ) might he not hold his dignity by the same plea the Iesuites make for their Lord and Master ? Could hee not be content to pretend Christs name , or succession from Saint Peter , ( as Simon Magus might hee haue obtained what hee desired , would haue done ) for his owne aduantage ? Could hee not vrge the authority of Gods word to confirme his owne ouer it , and all that is called Gods ? If in such a case it might not be permitted men to examine his allegations out of Scriptures , how could the diuell himselfe bee conuinced by Scriptures , or deposed from his supremacy , thence pretended ? And can wee doubt , whether hee which makes no other plea , then the Diuell were hee in place might , is not that Filius Diaboli , The great Antichrist ? Were we not taught that the sonnes of this world are wise onely in their owne generation , wee might iustly wonder that any men indued with naturall wit , could be so blind , as at the first sight not to descrie the politique sophismes vsed by the Romanist to cosen Christ of his kingdom . As their whole Religion is but the image of the old Romane policy ; so their maine plot of Templum Domini , Templum Domini , the Church , the Church , as if all were rebels against Christ , that will not sweare absolute fealty to the Church Romish , may bee most fully paralelled by the like practise of such cunning Statesmen , as hauing alwaies one eye to the aduancement of their own priuate fortunes , liue vnder an absolute Monarch , of himselfe royally minded , but not much intermedling in the affairs of greatest moment . Oportunity of high place vnder a king , vpon what occasion soeuer thus sequestred , that poore mens complaints cannot possesse his eares , tempts polititians to effect their owne purposes , vnder pretence of his right , to condemne all of treason or disloyalty , that will not obey their designes directed in their Soueraignes name , though most abhorrent from the disposition of his royall heart , were hee acquainted with such lamentable grieuances of his poore Subiects , as are the vsuall consequents of Princes gracious fauours vpon great ones . The more absolute such a Princes lawfull authority , the greater his natiue subiects loue vnto him is , the more both , may both bee abused by such vnthankefull officers . As it is the soueraigne conceit all men haue of Christs kingdome , which keepes the silly in such seruility vnto the Pope , his pretended agent . 4 This is the onely difference in these two cases otherwise most like . An earthly Prince may liue and die deluded of his Machiauillian states-men , ouer whom hee hath no power , after he himselfe is once subiect . But Christ liues and raignes a King for euer ; and though his throne bee in the highest heauens , beholds the things are done on earth ; hee sees , and yet suffereth his pretended officers to retaine such as loue darkenes more then light , in grossest ignorance and blind subiection to the Prince of darkenesse , and his associate , the Prince of darkenesse ; hee sees and yet suffers them detain all such as delight in lies more then in truth , from acquaintance with his holy spirit ; Hee sees , and yet suffers their foulest villanies to be countenanced by his sacred lawes ; hee sees , and yet suffers his holy name to be abused , to the establishing of Antichristian heresies ; hee sees and yet suffers his glory made a stale for maintenance of their secular pompe . Hee is the keeper of Israel , and cannot so slumber , as any abuse should escape his notice ; his indignation shall not sleepe for euer , but in due time he will rouse himselfe as a Lion awaked , to take vengeance vpon all the workers of iniquity , on them aboue others , who haue thus vsurped his throne on earth , taking that iudgement during the time of his supposed absence wholly into their handes , which belongs onely vnto him : Euen so come Lord Iesu , holy and true , and with the breath of thy mouth destroy him that hath destroyed trueth and sincerity from amongst the sonnes of men . SECT . III. Containing the second degree of great Antichrists exaltion , in making his authority more absolutely infallible then any the visible or representatiue Church of the Iewes , Moses or the Prophets euer had : Finally , in making it greater then Christs or his Apostles was . THat the Church of Rome doth aduance her decrees aboue the lawes and ordinances of the Almighty , her wordes that in this kind is called Gods , aboue all diuine Oracles , written and vnwritten , is apparant out of their owne positions hitherto discussed ; yet is this but the first degree of great Antichrists exaltations . The second is the exalting the Popes aboue any personall authority that euer was either practised or established on earth . This in briefe is the assertion , which ( by Gods assistance ) wee are in this present section to make euident ; The authority which the Iesuites and Iesuited Priests giue , and would bind others vpon paine of damnation to giue vnto the present Church or Pope , throughout euery age , is greater then any authority that euer was challenged since the world began , by any man or visible company of men , the man Christ Iesus not excepted . This conclusion followeth immediately out of three positions generally held , and stifly maintained by that Church . The first , that the Pope ( liue hee as hee list ) cannot erre in matters of faith and manners , when hee speaketh ex Cathedra : that we are bound infallibly to belieue whatsoeuer he so speakes , without examination of his doctrine by Gods word , or euident externall signe , or internall experiment of Gods spirit , speaking in him . The second , that wee cannot assure our selues the Scriptures are the Oracles of God , but by the infallible testimony of the Visible Church . The third , that the true sense and meaning of Scriptures , in cases doubtfull , or controuersed , cannot be vndoubtedly known without the infallible declaration of the same Church . CHAP. I. What restraint , precepts for obedience vnto the Priests of the Law , though seeming most vniuersall for their forme , did necessarily admit : And how vniuersall Propositions of Scriptures are to be limited . 1 SEing wee vndertake to proue , that no such authority as the Romish Church doth challenge , was euer established on earth : The answering of those arguments drawne from the authority of the Priestes in the olde Testament , may to the iudicious seeme at the first sight needlesse , yet because such as they set the fairest glosses vpon , if wee looke into the inside or substance , are fullest fraught with their owne disgrace and ignominy ; It will not be superfluous to acquaint the Reader with some particulars , prefixing some generall admonitions to the yonger sort , for more commodious answering of all that can be brought of like kind . 2 Their common places of consening the world , especially smatterers of Logicke , or schoole learning , with counterfeit proofes of Scripture , is either from some vniuersall precept of obedience to the people , or generall promises of infallibility made to the Priests in the old Testament . Such as come vnto the Scriptures , hauing their mind dazled with notions of vniuersale primum , or other Logicke rules true in some cases , thinke the formerprecepts , being for their forme vniuersall , may admit no exception , limitation , or restraint , otherwise the holy Ghost might breake the rule of Logicke : when as they admit many restraints , nor alwayes from one , but ofttimes from diuerse reasons ; from these following especially . God sometimes inioynes obedience ( as wee say ) in the abstract , to set vs a patterne of such true accurate obedience ; as men should performe vnto authority it selfe , or vnto such gouernours , as neither in their liues , nor in the seat of iudgement , would decline either to the right hand or to the left , but square all their proceedings to the exact rule of Gods word . Vnto such gouernours continuall and compleat obedience , was to bee performed ; because the parties gouerned vpon examination , should alwayes finde them iumpe with the law of God , vnto which absolute obedience , as hath beene shewed , is due . Nor doth the word of God in setting out such exact obedience , lie open to that exception , which Polititians take against Philosophers ; as if it ( as Philosophers doe ) did giue instructions onely , for happy men of Aristotles making , or for the Stoickes wise men , who can no where bee found but in Platoes common-wealth , whose Metropolis is the Region of Eutopia . For the ancient Israel of God had this prerogatiue aboue al the nations of the earth , that their Priests lips whilest they themselues were clothed with righteousnesse and bare holinesse vnto the Lord in their breasts , should still preserue knowledge , and bee able to manifest the will of God vnto the people , not onely by interpreting the generall written law , but by reuelations concerning particular facts of principall moment , as may bee gathered from that law , * Also thou shalt put in the breast plate of iudgement the Vrim and the Thummim , which shall be vpon Aarons heart , when hee goeth in before the Lord ; And Aaron shall beare the iudgement of the children of Israel vpon his heart before the Lord continually . 3 To omit the various interpretations , and diuers opinions of this brest-plates vse ; why it was called the breast plate of iudgement : a Iosephus and Suidas in my mind come neerest the truth . That the Reuelation by it was extraordinary , that Gods presence , or iuridicall approbation of doubts proposed , was represented vpon the pretious stones , that were set therein is probable , partly , from the aptnesse of it to allure the Israelites vnto Idolatry , partly from that formality which the b Egyptians in imitation of the Ephods ancient vse amongst the Iewes , retained long after in declaration of the truth in Iudgement . For Diodorus tels vs that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or chiefe Iudge in that famous and venerable Egyptian high Court , or Parliament , did weare about his necke in a golden chaine , Insigne , a tablet of pretious stone , or ( if the Reader bee disposed to correct the translator ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they called ( as the Septuagint did Aarons breast-plate ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on which hee stedfastly looked while matters were debating , ( as Suidas saith the High Priest did on his breast plate , whilest they asked counsell of God ; ) and whilest hee gaue sentence turned it vnto the beter cause ( exhibited as the fashion was in that Court , in writing ) in signe the truth it selfe did speake for it , that the Vrim or Thummim were more then an Embleme , yea an Oracle of iustice and right iudgement , is apparant out of Scripture : When Ioshua was consecrated to bee Israels chiefe gouernour in Moses stead , he was to stand before Eleazar the Priest , ordained to aske counsell for him by the iudgement of Vrim before the Lord : So did * Abiathar certifie Dauid of Sauls malitious resolution against him , and the Lords of Keylahs treachery , if hee should trust vnto them . So againe Dauid is assured of victory , by the iudgement of Vrim and I Thummim , if he would follow the Amalakites that had burnt Ziglag . 4 Such Priestes as these , were to bee absolutely obeyed in answeres thus giuen from the mouth of God. And it is most probable , that the parties whom these answeres did concern , had perfect notice of the Reuelation made to the Priests , howsoeuer the truths of such answeres being confirmed by experiment in those dayes , they were to vndertake what the Priests appointed , and to obey his aduice at least by cautelous obedience , vntill the euent did proue the truth . But neither was this certaine manifestation of Gods will so absolutely promised vnto the Priests , but not liuing according vnto the direction of Gods law , hee might faile in his Oracles ; Nor was this peoples prerogatiue aboue others without all limit ; that if they liued no better then others did , they should as often as they asked counsell of God , infallibly know , whether the answere were from him or no , albeit there were no defect in the Priest . For this reason the Lord answered not * Saul , when hee asked counsell of him , neither by dreames , nor by visions , nor by Vrim , nor by the Prophets , for Saul was now cast off by God , not willing to vouchsafe an answere vnto his demaunds : which argues , that the reuelation made to the Priestes , was also manifested to the party , solemnely and in sincerity of heart proposing the questions , whereof hee desired to be resolued . 5 That the Priest had no such priuiledge , or absolute promise of Gods infallible presence , as the Pope challengeth , is apparant from the law of temperance prescribed . * And the Lord spake vnto Aaron saying , thou shalt not drinke wine , nor strong drinke , thou nor thy sonnes with thee , when yee come into the Tabernacle of the congregation ; lest yee die . This is an ordinance for euer throughout your generations , that yee may put difference betweene the holy and vnholy , and betweene the cleane and vncleane , and that yee may teach the children of Israel all the statutes the Lord hath commanded thee by the hand of Moses . If these Priests themselues were vnholy and vncleane , they could not infallibly discerne betweene the holy and vnholy , betweene the cleane and vncleane : if they liued not according to this , they could not teach the children of Israel the rest of Gods expresse lawes , much lesse could they infallibly manifest vnto them his will in all doubts and controuersies . But the Pope ( so absolute is his prerogatiue , which the Iesuites attribute vnto him ) must bee thought to bee infalliby assisted by the holy spirit , albeit hee lead a most vnhallowed , vnclean , polluted life . 6 But for the promise made vnto Leui , and his seede , God himselfe by his Prophet * Malachy most expresly interpretes the meaning of it ; And now O yee Priests , this commandement is for you , if yee will not heare it , nor consider it in your heart , to giue glory vnto my name , saith the Lord of hostes , I will euen send a curse vpon you , and will curse your blessings , yea , and I haue cursed them already , because ye do not consider it in your heart , behold I will corrupt your seed , and cast dung vpon your faces , euen the dung of your solemne feastes , and you shall bee like vnto it , and yee shall know , that I haue sent this commandement vnto you , that my couenant which I made vnto Leui might stand , saith the Lord of hosts . My couenant was with him of life and peace , and I gaue him feare , and hee feared me , and was afraide before my name , the law of truth was in his mouth , and there was no iniquity found in his lippes , hee walked with mee in peace and equity , and did turne many from iniquity ; for the Priests lips shall preserue knowledge , and they shall seeke the law at his mouth . As if hee had saide ; Such Priests I haue had in former times , and such might your prayses from my mouth , and your estimation with men haue beene , had you framed your liues according to the rules which my seruant Moses had set you . But were these Priestes , against whom hee here speakes , infallible in their doctrine still ; because Gods promise was so ample vnto Leui ? If they were not , why doth Bellarmine bring this place to proue the Popes infallible authority , in teaching diuine vntruthes ? If they were , why doth the Lord complain in the words immediately following ? But ye are gone out of the way , ye haue caused many to fall by the law , yee haue broken the couenant of Leui , saith the Lord of hastes , Therefore haue I made you also to bee despised , and vile before all the people , because you keepe not my wayes , but haue beene partiall in the law . 7 This place alone ( though many others might be brought ) clearely euinceth Gods promise vnto Leui and his posterity , during the time of their priesthood , to haue been condititionall , not absolute . And as Gods promise of infallibility was vnto him & his seed , such was the obedience due to thē & their authority , not absolute , but conditional & where the precepts may seem vniuersal , yet are they to be limited oftimes by the conditiō of the priests life . 8 But sundry propositions there bee in Scriptures for their forme vniversall , which are also absolutely true in their proper subiect , whose full extant or limits notwithstanding are not alwayes euident . Whence many mistake in stretching them too farre ; others seeing them faileS in some particulars , which seem comprehended vnder the vniuersality of their forme suspect the absolutenesse of their truth ; and account them rather morally probable , or conditionally true , then necessary and certaine ; yet are they most absolutely necessary and certaine , onely their vniuersality is to bee limitted by their proper subiects . This is a common difficulty in all arts , though lesse apparent in the Mathematickes , or Metaphysickes , or other like abstract contemplatiue sciences . But in Philosophie , as well naturall as morall , many generall rules there bee most true and euident to such as know the nature or quality , either of the subiect , or matter whereunto they are applied , or of these particulars , whence the induction was gathered ; and yet are obscure and doubtfull vnto others , who marke the vniuersality of their form , not so well acquainted with the nature of those subiects , in which their tru his principally , and most euidently seene , nor so able to discerne the identity or diuersity , the proportion , or disproportion which other subiects may haue with the former ; but of the triall of rules in arts ( if God permit ) elsewhere . I will now instance in Scripture onely ; what proposition could bee for the forme more vniuersall , what precept conceiued in words more generall , then that of sanctifying the Sabaoth . In it thou shalt do no wanner of workees , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies vllum opus ? The Scribes and Pharisies putting a Religion in the letter of the Law , ( as the Iesuites now doe , when it may make for their aduantage ) did conclude from the generality of this precept , that our Sauiour brake the Sabaoth , when hee healed the sicke vpon it : Their pretences , if we respect the vniuersality of the proposition onely , were farre more probable then the Papists can picke any for their purpose : Yet Iewish skill , in that they consider not the end of the Sabaoth , which might haue limited the vniuersall forme of the precept , and restrained it vnto some kind of workes onely ; for not all , but onely all those workes which were repugnant to the end of this precept were forbidden . The end of the Sabaoth was to sanctifie themselues vnto the Lord ; to set forth his praise both in words and workes . Such workes then onely are here onely forbidden as did distract the mind , or make men vnapt to heare , read , or meditate on heauenly matters ; all workes of secular vocation , or priuate consequence , which might hinder mens endeauours for procuring the health , or wel-fare of others ; not works of charity , or present necessity , not works tending to greater publike good , or to the auoidance of greater harmes , which could not be preuented but by present working ; for men are to read , heare , and meditate vpon Gods word , that by it they may bee fruitfull in good deeds by which Gods name is more immediately glorified , then onely by speaking well , and not doing so . Wherefore our Sauiour Christ did better obserue the Sabaoth by working vpon it , to saue mens liues , or recouer their health ; then the Pharisees did by abstaining from such workes of mercy , as might haue glorified Gods name more immediately , then any speculalatiue or precise rules , how it should bee kept : Yea , by not working these good workes , when faire occasion was offered , they did the workes of Satan , euen murther it selfe , as our Sauiour Christ implies in that question proposed vnto the Scribes and Pharisees which sought an accusation against him : * I will aske you a question , whether it is lawfull on the Sabbaoth dayes to do good or to doe euill , to saue life , or to destroy it ? 9 The like limitations this precept had in case of necessity , or for the auoidance of some great extraordinary calamity , not otherwise auoidable , then by doing such works , as vpon ordinary and dayly occasions were vnlawfull to be done vpon the Sabaoth day . It was an opinion receiued ( as it seemes ) amongsts the Iewes , that they might not fight , nor build the breaches or places wherby their enemies did hope for entrance vpon the Sabaoth . In this perswasion * about the number of a thousand Jewes did lay down their liues . But when Matthias heard of this his people , and Country mens massacre ( more generall then it needed to haue beene , but for this their strict and precise interpretation of the former generall commandement , he and his friends wisely resolued * Whosoeuer should come to make battell with vs vpon the Sabaoth day , we will fight against them , that wee die not all as our brethren that were murdered in the secret places . Which they might haue stopped , but would not , for feare of violating the Sabaoth . The reason of this their resolution ( contained in the 40 verse ) was most strong , drawne from the end of the Sabaoth ; For they said one to another , If wee all doe as our brethren haue done , and fight not against the heathen for our liues and for our Lawes , then shall they incontinently destroy vs out of the earth . And if the whole Iewish nation had beene at that time vtterly rooted out ; who should either haue sanctified Gods Sabaothes , or preserued his lawes from the iniurie of times , or fury of the heathen ? Nature had taught the heathen , that it was foolish , propter vitam viuendi perdere causas : much more might religious discretion teach all men , how preposterous a course it were for the pre●ise keeping of one , to crosse , or ouerthrow the end of all Sabaothes . 10 Yet our Aduersaries I am sure cannot bring any precept so peremptory or generall , for absolute obedience vnto the High Priests , and gouernours , as the former was for not working vpon the Sabaoth . And yet this wee see hath its restraint from the end , and holds onely absolutely true in certaine kind of workes , not in all . The like restraint , either from the end , or from the circumstance , may all those places likewise suffer , which seeme to bee most generall for absolute obedience vnto Gods messengers or spirituall gouernours . 11 The end of obeying Gods messengers is , that men thereby may obey God himselfe . Suppose then God had said [ Thou shall obey the Priest in all things whatsoeuer he shall command thee : ] a Wise man notwithstanding all this would thus resolue ; suppose the Priest command mee to doe that , in doing which I shall disobey God , or to omit that continually , in performing of which I should obey God : am I bound to obey him in all such commands : so should I frustrate the end of the law , and commit the same offence by this my blind obedience , which others doe by presumptuous and willfull disobedience vnto spirituall gouernours . But it will bee replyed , who shall iudge whether the spirituall gouernour commaund thee such seruice , as argues disobedience vnto God , or no ? If the case bee doubtfull , and I be commanded by my lawfull Pastor , I haue answered already in what sense obedience must bee performed . But if the case be euident , men must openly disobey their Pastors , before they certainly disobey God. But who shall iudge of the euidence ? Euery mans conscience . Shall that then bee euident which euery man shall say is euident vnto him ? No , but what indeed and conscience is , and so shall appeare in his iudgement that searcheth the heart and reines . Such as do not feare his censure will make no conscience of disobeying men pretending authority from him : Such as with feare and trembling expect the sonne of mans appearance will not much esteeme , how they bee iudged by men further then in reason they may be perswaded ; their sentence shall bee ratified in the last day of iudgement . And because God hath endued spirituall gouernours with power of retaining and remitting sinnes ; euery one that feares him which gaue , will feare to disobey them to whom this power is giuen ; lest if they retaine , hee will not remit ; and retaine they iustly may , or rather must , the sinnes of all sinnes , as adde thirst to drunkennesse , contempt of Gods messengers , summons to repentance vnto actuall breaches of his law . This is as open rebellion vpon a riot , perhaps first attempted vpon ignorance of the Law , inconsideratenes or foolish passion , but continued after proclamation made in the Kings name , by a publike magistrate authorized for such purposes : The parties admonished vpon such high tearmes , to desist from any suspitious enterprise ( though no more ) must bee certaine of the Princes , or chiefe Lawgiuers future approbation of what they go about , if they persist , otherwise disobedience to a lawfull Magistrate or inferiour officer , will be found rebellion against the state or soueraignety . 12 Though it bee most true what hath been before deliuered , that vnto Pastors conditionall obedience is onely due , yet is not the condition precedent to all acts of obedience , but subsequent at least to some , and to bee inferted by way of limitation or caution , for desisting vpon discouery of farther danger , rather then interposed as a stoppe to breed delay , or prohibition of all obedience vntill euident proofe be made , that it is expresly due in the particulars enioyned . The want of this distinction betweene a condition precedent , and a condition subsequent , or annexed vnto actuall obedience , hath beene the originall ( I am perswaded ) atwel of the Papists error in demanding absolute obedience , without all condition of limitation , as of many Protestants granting lesse then is due to Pastors , that is obedience onely vppon this condition ; If they shew expresse warrant of Scriptures for the particulars enioyned . Nor is the condition betweene the Pastor and his flocke like vnto that betweene man and man in legall contracts , or in controuersies of debt , wherin all are equall , & nothing due vnto the plaintife , before the performance of the condition bee proued : but such as is betweene a priuate man , and a Magistrate , ( both subordinate in their seuerall places to one soueraigne , vnto whom onely absolute and complete obedience is due , though vnto his officers some obedience is absolutely due , at the least to be dicto audiens , to heare him with patience , reuerence , and attention , not to contradict , or neglect his commands , but vpon such euident reasons as the inferiour party dare aduenture to trie the cause instantly with him before the supream Iudge . The acts of obedience which are absolutely due from the flocke to spirituall magistrates , or Christs messengers , and precedent to the condition interposed or inserted , are the vnpartiall examinations of their owne hearts and consciences , the full renouncing of all worldly desires , earthly pleasure , carnall lustes or concupiscenses , because these vn●enounced haue a command ouer our soules , and detaine them from performing seruice , best acceptable vnto God , or yeelding that sincere obedience , which is absolutely due vnto his sacred word . For this end and purpose the flocke stand absolutely bound to enter into their owne hearts and soules , to make diligent search and strict enquirie , what rebellious affection , or vnruly desire is harbored there , as often as their ouerseers shal in Christs name charge them so to doe : otherwise their neglect or contempt will be in that dreadfull day a witnesse of their rebellion in this life , a barre to keepe sinne in , and shut grace out . 13 But if any man out of the sincerity of a good conscience , and stedfast resolution of a faithfull heart , ( which hath habitually renounced the world , flesh and Diuell , that it may be alwaies ready to serue Christ ) shall refuse his Pastors commandement , though threatning hell paines to his disobedience in some particulars , hee doth yet better obserue the former precept by this his deniall , then others doe by performance of absolute blind obedience without strict vnpartiall examination of their consciences , for he doth herein obey God , whom to obey with heart and mind thus freed from the dominion of Sathan , and the worlde , is the very end and scope , the finall seruice whereunto all performance of obedience vnto spirituall gouernours is but as a trayning of Christs faithfull Souldiers . And in these acts of obedience , is that saying of our Sauiour most generally and absolutely true ; * Hee that heareth you , heareth mee , he that desp●seth you , despiseth me . That precept of denying our selues , and renouncing all , is the foundation of all the rest , concerning obedience : without performance of this , neither can our vndertaking any other acts be sincere , nor our refusall ( lawfully admonished ) safe : our best obedience , not hereon grounded , is non christian , our disobedience vnchristian , and rebellious . For which cause we are absolutely bound vnto habituall performance of this , ere wee can bee admitted as lawfull auditors of Christs other precepts . All other our resolutions , or deliberate intendments ; whether for performance of any action commended for good and honest , or for maintaining any doctrine proposed by lawfull pastors for true and orthodoxall , must bee limitted by their proportion . or disproportion to the end of obedience enioyned vnto spiritual commanders ; which as wee said before , was to obey God in all . Those acts then must bee vndertaken , which vpon examination appeare not preiudiciall to that oath of absolute obedience , which wee haue taken vnto our supreame Lord : these omitted , which out of this generall resolution of renouncing all , and denying our selues , and this vnpartiall examination of our soules in particular doubts , may seeme to derogate from that absolute loialty which we owe to Christ . No minister may expect obedience , but vpon these conditions ; & he that sincerely obeieth in the forementioned fundamentall act of renouncing all , and denying himselfe , & yet disobeyes in other particulars , vpon such grounds and motiues as wee haue said , doth perfectly fulfill that precept , ( if any such there were ) obey your spirituall ouerseers in all things . 14 Bee our bond of duty to such gouernours , whether by ordinary subiection to their calling , or voluntary submission of our iudgements , to their personall worth , neuer so great ; yet seeing they command onely in Christs name , and for the adunacement of his kingdome , to imagine spirituall obedience should bee due to such iniunctions , as vpon sober and deliberate examination seeme to crosse the end they propose , would argue such spirituall madnesse , as if a man should aduenture to kill ( by all probabilitie of present occurrence , his father or mother , because he had formerly vowed ( without consideration of any homicide , much lesse pa●●icide ) thence likely to follow , to kill the first liue creature hee met . In such a case as * Philo acutely obserues , a man should not forsweare himselfe , or breake his vow , yet ouerthrow the very end and vse of all vowes , which were instituted as bridles to make vs refraine all occasions , or prouocations to euill , not as halters to lead or draw vs to such vnnaturall villanies . 15 These rules hitherto mentioned ritely obserued , there is no greater difficulty in restraining vniuersall precepts of obedience to the Church ; then in limitting generall commandements of kings to their Deputies or Vice-gerents . Now , if a King should charge his subiects to obey his Lieutenant in all that hee should command : any reasonable man would take the meaning to bee this ; That hee should bee obeyed in all things that belong vnto the King ; seruice , because this is the end of his appointment , and the proper subiect of this precept . No man in this case would bee so mad , as to take the Princes word for his warrant , if by his Lieutenant and he should be put into some seruice , which here more then suspitious to bee traiterous , or apparently tending to the Kings destruction . If a Iesuite should see the Popes agent or nuncio ( whom he were bound to obey by the Popes iniunction deliuered in most ample termes ) tampering with the Popes open enemies ; either consorting with vs in our Liturgie , or communicating with vs in our Sacraments ; receiuing pension from forrainers , or secretly conferring with such of their Counsellors as had more wit then himselfe ; could hee dispence with his oath of absolute allegeance to the Pope , vpon these or like euasions ? This is suspitious indeed ; but how shall I know whether the Popes Agent in doing this , doe disobey his Holinesse ? If he say no , must I not belieue him ? must I not obey him , and doe as hee doth , whom the Pope commands mee to obey in all things ? The Iesuites are not so simple in the Popes cause , as they would make all other in Gods : they could tell how to limit such commands , though deliuered in most vniuersall and ample termes . This is the matter then which so vexeth their denoute hearts , and sets them beside themselues with furious zeale in this argument ; that any Christian should be as wary and circumspect , lest hee should proue disloyal● vnto the Creator and Redeemer of mankind , as they are , lest they should disobey the aduancer and supporter of their order . 16 But to come nearer the point , & instance in some precepts of obedience deliuered in most generall forme : Might the literall or Logicke note of vniuersality carry away such absolute soueraignety as they contend for : farre greater reason there is , why euery father or minister should be an absolute Pope ouer his own family , then why the Pope of Rome should bee a father of all christian congregations , an absolute Iudge of Scripture , or master ouer mens faith . * Saint Paul commands children to obey their fathers in all things , for that is well pleasing vnto the Lord , which is as much as if he had said , in obeying them you obey the Lord. Again , he commands seruants to bee obedient vnto them that are their masters according to the flesh in all things , not with eye-seruice as men pleasers , but with singlenesse of heart fearing God. Both these precepts are conceiued in tearms , as generall , as any precept for obedience to spirituall gouernours . In the precept concerning wiues obedience to their husbands , the note of vniuersality is omitted : for he saith wiues submit your selues vnto your husbands , as it is comely in the Lord , not in all things had the Apostle made any mention of obedience vnto spirituall gouernours , or were there any hope to comprehend Pastors vnder the name of fathers or masters , it would quickely bee inferred , the note of vniuersality was purposely added by our Apostle in these latter precepts , that men might know absolute obedience without limitation or examination , was due vnto the Pope . 17 But the holy men of God , whose mouthes alwayes spake out of the abundance of their hearts , as the spirit gaue them vtterance , and were not curious to cast their words in such exact scholastique mouldes , as men addicted to artificiall meditations , hauing their braines more exercised then their hearts in Gods word , vsually doe , euen where they seeme to speake most vniuersally for the former , are to bee vniuersally vnderstood onely in that subiect or matter , which for the present they mind most . As when our Apostle commands seruants and children to obey the one , their masters ; the other , their parents in all thinges : the meaning is , as if hee had said , yee that are christian seruants , be ye most willing to yeeld all obedience that is due vnto masters ; yee that are Christian children , to yeeld all obedience vnto your parents , which is conuenient for any children to yeelde to theirs : So that the vniuersall note doth rather inioine a totality of heartinesse and cheerefulnesse , a perfection of sincerity , in performing that obedience which other children ought to their fathers , or seruants to their masters , then any way extend the obiect of christian childrens or seruants obedience to more particulars , then others were bound vnto , at the least hee doth not extend the obiect of their obedience to any particulars which might preiudice the sincerity of their obedience due vnto other commanders ; whilest hee enioyneth seruants to obey their masters in all things , he reserues their allegiance intire vnto Princes and higher powers . Such must bee obeyed both by masters and seruants , by fathers and sonnes . Much more doth God when hee inioynes obedience in most ample forme vnto Kings or spirituall gouernors , reserue obedience due to himselfe most intire and absolute . 18 Yet intire and absolute it cannot be , vnlesse it depend immediatly & absolutely vpon his lawes ; vnlesse it be exempt from the vncontrolleable disposall , or infallible direction of other authorities . Nor can Christ be said our supreme Lord , vnlesse our obedience to him and those lawes which hee hath left vs , doe limit and restrain all other obedience due vnto any authority deriued from him or his lawes , more then a Prince could bee said to bee that seruants supreame Lord or Soueraigne , which were bound absolutely to obey his Master in all points , without examination , whether his designements were not contrary to the publike lawes and statutes of his Prince and Country . Wherfore as the oath of Allegeance vnto Princes doth restraine the former precepts ; Seruants obey your Masters in all things , that is , in all things that are not repugnant to publike lawes , nor preiudiciall to the Crowne and dignity of your Soueraigne : so must that solemne vow of fidelity made vnto Christ in Baptisme , and our dayly acknowledgement of him for our Soueraigne Lord , restraine all precepts in ioyning performance of obedience to any power on earth , and set these immoueable bounds and limits to them ; Obey thy King and Gouernour in all things , that is , in all things that are not repugnant to the lawes and ordinances of the Great King , thy supreame Lord and Gouernour . Whilest thou obeyest him , thou doest well , in disobeying them , as well as that seruant that takes Armes against his Master in the Kings defence , whilest thou disobeyest him , all other obedience is rebellion ; Yee are bought with a price ( saith our Apostle ) bee not yee the seruants of men ; Seruice according to the flesh hee elsewhere approues , he strictly inioynes : for that is freedome in respect of this seruitude of minde and conscience , in being wholly at any other mans disposition . 19 Nor is it more difficult for Christs seruants to discern when gouernours sollicite them to disloyalty against him , then for seruants according to the flesh , to know when their masters seduce them vnto rebellion ; so Christian men would feare God , as much as naturall men doe earthly Princes . Such as feare God , are sure of a better expositor of his lawes for fundamental points then seruants can haue for their Princes . The transgression of both are easie to discern in the beginning of reuolts or apostasies ; but the latter more difficult , when traitors or vsurpers are grown strong , and can pretend faire titles vnto soueraigneties , or coine false pedegrees , yet is it not impossible for sober and obseruant spirits in such a case , to foresee what party to follow ; vnto such the signes of the time , and carriage of the seuerall causes will bewray who haue the true title . But this difficulty is none in our spirituall obedience , challenged by the Church of Rome : for that Church in words confesseth Christ to be the true King and supreame Lord , no vsurper , which is as much as to say , the Pope is an vsurper , and a rebell , that dares in deeds and substance chalenge the soueraignety from him ( as you heard in the former dispute , by making claime to this vnlimited , vnreserued obedience . Vpon what grounds especially wee are now to examine , by these rules hitherto discussed . CHAP. II. The authority of the Sanhedrim not so vniuersall or absolute amongst the Iewes as the Papists make it , but was to bee limited by the former Rules . 1 ONe especiall place on which they stand , is from that Law in * Deuteronomy , If there arise a matter too hard for thee in iudgement , betweene bloud & bloud , betweene plea and plea , betweene plague and plague , in the matters of controuersie within thy gates , then shalt thou arise , and goe vp vnto the place which the Lord thy God shall chuse , And thou shalt come vnto the Priestes of the Leuites , and to the Iudge that shall be in those daies , and aske , and they shall shew thee the sentence of iudgement , and thou shalt do according to that thing which they of that place ( which the Lord hath chosen ) shew thee , and thou shalt obserue to doe according to all that they informe thee : According to the Law which they shall teach thee , and according to the iudgement which they shall tell thee shalt thou doe , thou shalt not decline from the thing which they shall shew thee , neither to the right hand nor to the left : And that man that will doe presumptuously , not hearkning vnto the Priest ( that standeth before the Lord thy God to minister there ) or vnto the Iudge , that man shall die , and thou shalt take away euill from Israel , so all the people shall heare and feare , and doe no more presumptuously ▪ 2 This precept admits of many restrictions , any one of which doth take away all the force of our aduersaries obiections ; First , it may ( without preiudice to our cause ) bee granted ; although it cannot out of these words bee necessarily inferred ; that God here prescribes obedience in the abstract , such as was to bee performed vnto those Priests and Iudges that liued , according to that patterne which hee had set them . Thus may this precept of obedience for the extent be vniuersall , and concern all causes whatsoeuer , spirituall or temporall ; doubts of conscience or matters of this life : in all which such gouernours wereto bee obeyed ; but conditionally [ if they were such as God in his law required they should be ] vnto such ( as you heard before ) hee gaue illuminations extraordinary , such as the parties that were to obey , might haue perfect notice of . But how great soeuer the extent of this precept be : not one fyllable in it makes more for absolute obedience vnto spirituall , then vnto ciuill gouernors ; for it is said indefinitely * thou shalt doe according to that thing which they ( eyther spirituall or temporall ) of that place which the Lord hath chosen shall shew thee . And againe , the words are dis●unctiue , That man that will doe presumptuously , not hearkening vnto the Priest or vnto the Iudge , that man shall die ; whether the Priest were to be supreme Iudge or no , it is not said , at the least the High Priest was not the chiefe man alwayes in the Councell , for hee was not alwayes admitted into the supreme Consistory or Sanhedrim , which is established in this place , yet a Bellarmine will haue the b definitiue sentence belong vnto the Priest , and the execution of it to the ciuill magistrate : so indeed the present Romish Church in spirituall cases would bee iudge , and make Christian Princes her hangmen , but their practise must not be taken for an infallible exposition of that Law , whence they seeke to iustifie their practise quite contrary to the practise of the Iewish Church and Synagogue . Nor doth Bellarmine or any other , beside the base parasiticall Canonists , or the Popes trencher chaplaines , deny , but that in many ciuill causes , the Prince or temporall Magistrate hath a definitiue sentence ; can hee then gather out of any circumstance of this place , that onely spirituall causes are here meant ? nay , hee confesseth that the law is generall concerning all doubtes that might arise out of the law ; yea it is most probable , that it onely concernes ciuill controuersies , and Bellarmines reason to proue , that it includeth spirituall causes , or matters of religion , is most idle . The occasion of this Law ( saith hee ) was for them that did serue other Gods as appeares , out of the beginning of the Chapter ; now the seruice of other Gods is a point of Religion . But what though Moses in the former part of this Chapter speake of Idolaters , must this law therefore concerne Idolaters . In the former part hee speaketh onely of Idolaters , but this law is not onely for them by Bellarmines confession . Yea the circumstances of the place , and the expresse law against Idolaters mentioned before , euince , that in this Chapter , as in the former , he first sets downe lawes concerning the true seruice of God , and in the latte● part giues precepts for the obseruation of the second Table , the maintaining of loue , by the finall composition of all controuersies that might arise betwixt neighbours . In the former law Idolaters are sentenced to death , and Idolatry ( saith Bellarmine ) is a point of Religion ; Was the Priest alone then to giue sentence , and the ciuill Magistrate onely to execute it . There is not the least pretence for it out of this Text. Any ordinary Magistrate might execute him that was lawfully conuicted of this crime , nor was it so hard a matter to iudge , who was an Idolater amongst the Iewes , as it is to determine what is an heresie amongst the Romanists . This was to be proued by witnesses , not by Logicall proofe or force of speculatiue reason : Had the cunningest Iesuite in the world been taken amongst them kneeling down before an Image and praying to it , all the distinctions in the master of sentences , or Aquinas or both their Commentators could not haue redeemed him , against two honest men that would haue sworne hee would haue done thus much ; there had beene no appeale from any City in Iudah , vnto any higher Court ; his doome had been read in the gates , and without them hee should ( as Homer speakes ) haue put on a stony coat . 3 That the Kings of Iudah were only to execute the Priests definitiue sentence in all hard controuersies , is a positiō wel deseruing execution without appeale at Princes hands . And no doubt but it did so amongst the Iewes . The former Court as is most probable , was to cease , when they had a King amongst them . And Moses in the former Chapter , after he had giuen the other law for ending controuersies , giues the law for the election of their king , if so bee they would haue one : as if the former Court had then ceased to bee the supreme Tribunall ; seeing all Subiects might appeale vnto the King from it , in which this Soueraignty did before reside , as being the supreme Tribunall , whence there could be no appeale . 4 The King in the Law concerning his qualification , is commanded to haue the Law of his God written out . * And it shall bee with him , and he shall read therein all the dayes of his life , that hee may learne to feare the Lord his God , and to keepe all the words of his Law , and these Ordinances for to doe them , that his heart bee not lifted vp aboue his brethren , and that he turne not from the commandement to the right hand , or to the left . Was hee to take all this pains , onely that hee might learne to execute the Priestes definitiue sentence ? This any heathen might haue done . But the Kings of Israel , albeit they were not to meddle in the execution of the Priests office , were notwithstanding to bee so well skilled in Scriptures as to bee able to iudge , whether the Priest did according to that Law which God had set him to follow , and to controle his definitiue sentence , if it were euidently contrary to Gods word , which both were absolutely bound to obey . 5 It may perhaps here be obiected , that the King had no such assurance of infallibility in iudgement as the Priest had , & therefore it was requisite he should rely vpon the Priestes definitiue sentence . What construction then can any Iesuite make of these words ; A diuine sentence shall bee in the lips of the King , his mouth shall not transgresse , he saith not , in execution of iudgement giuen by the Priests , but in iudgement giuen by himself , seeing it is an abomination to Kings to commit wickednes , for the throane is established by iustice . And againe , * Righteous lips ( such the Priests should as and might haue beene , but vsually were not ) are the delight of Kings , and the King loueth him that speaketh right things . This place if wee respect either the abstract forme of precept , or plenitude of Gods promise for abiliment to performe it , is more plaine and peremptory for the Kings , then any can bee brought for the high Priests infallibility , in giuing definitiue sentence ; yet doth it not necessarily inferre , Kings shall not ; but rather shewes that they should not , or that they might not at any time erre in iudgement , so they would stedfastly follow those rules which God had prescribed them . For when God saith ; A diuine sentence shall bee in the lips of Kings ; this speech doth no more argue a perpetuall certainety in giuing righteous sentence , then if he had said ; A corrupt or erroneous sentence shall not be in the lips of Kings , or his mouth shal not transgresse in iudgement . For as that which God saith , shall not be done , oftimes is done : so may that which God saith , shall bee done , bee oftimes left vndone . Who is hee then would make this collection : God saith , Thou shalt not steale , that is no man shall steale , ergo there can be no theeues , no theft committed , yet is our aduersaries collection as foolish , The Priests lips shall preserue knowledge , Ergo they cannot erre in giuing definitiue sentence , or againe , The spirit shall lead you into all truth , they shall be all taught of God ; therefore the Church shall be infallibly taught by the spirite , and shall as infallibly teach others , liue they as they list . 6 These places shew what should bee done , and what God for his part will infallibly performe ( so men would be obedient to his word ) but neither doe these , or any of like nature , include any infallibility of not erring without performance of due obedience in practise of life ; nor doe they necessarily conclude , that men alwayes shall performe such obedience . The most which they inferre , is this , that Gouernours by duety are bound to performe , that performing such obedience in practise of life , they might bee freer from error , in their doctrine or definitiue sentence . And it was abstinence and integrity of life that was to preserue sincerity of iudgement in Princes as well as Priests lips , for which reason Princes had their precepts of temperance , answerable to those rules prescribed for the Priests . So Salomon teacheth kings , * Giue not thy strength vnto a woman , nor thy wayes , this is to destroy Kings . it is not for Kings , O Lemuel , it is not for Kings to drinke wine , nor for Princes strong drinke , lest he drinke and forget the decree , and change the iudgement of all the children of affliction . This place euidentlie shewes , that if their Princes were of riotous or intemperate liues , they had no promise that they should not peruert the iudgement of the children of affliction . The Conclusion hence arising is ; all the places that can bee brought , either for the King or Priests authority , rather shew what manner of men they should be both in life and iudgement , then assure them of any infallibility of iudgement , if they be dissolute in life . This was a point neuer dreamt of by any , before the Popes notoriously infamous liues , did discredite the titles of sanctity and infallibility ( which from a conceit of their predecessors integrity they haue vsurped ) and inforced their parasites to frame a distinction of sanctity in doctrine separated from sanctity in life . 7 It is questionable , whether both Priestes and Princes of Iudah had not an extraordinary priuiledge aboue all other nations , both for being infallible in their definitiue sentences whilest they liued according to the lawes which God had giuen them , and also for their more then ordinary possibility of liuing according to such lawes . Gods blessings ( as is most probable ) in both these respects , were extraordinary vnto their Princes and Priests : yet not so infinitely extraordinary , that either of them might without presumptuous blasphemy hope for ordinary integrity ( such as the more ciuill sort of heathens had ) much lesse for any absolute infallibility , if they were extraordinarily wicked in their liues , or vnfaithfull in their other dealings . Euen the peoples wickednesse did impaire the force and vertue of these extraordinary blessings promised to their Kings and Priests , God gaue them priests as well as Princes in his anger , such as should be plyable to their humor , not such as should infallibly direct them against the suggestions of the world and flesh for their spirituall good . So that these gracious promises both for their spirituall and temporall gouernors sincerity in iudgement , did depend in part vpon the condition of this peoples life . 8 The vsuall Prouerbe was most true ( though the words thus inuerted ) like people , like Priests . Thus did the wise sonne of Sira●h interpret Gods promises both to Priest and Princes * Because Phineas the sonne of Eleazar had zeale in the feare of the Lord , and stood vp with good courage of heart , when the people were turned backe , and made reconciliation for Israel ; therefore was there a couenāt of peace made with him , that hee should be the chiefe of the Sanctuarie , and of his people , & that he and his posterity should haue the dignity of the Priesthood for euer . And according vnto the couenant made with Dauid , that the inheritance of the Kingdom should remaine to his sonne of the Tribe of Iudah , so the heritage of Aaron should bee to the onely son of his sonne , and to his seed . God giue vs wisdome in our heart to iudge his people in righteousnesse , that the good things that they haue be not abolished , and that their glory may endure for their posterity . 9 For what wee haue said it is most euident , that the precepts inioyning obedience vnto ciuill Magistrates , are as large & ample as any can be found for obedience vnto spirituall gouernours , and what limitations soeuer the one did , the other might admit , during the time of the Law. The promises of Gods extraordinarie fauour , for directing both in their proceedings , were equall to both alwayes conditionall in both cases . 10 As for this Law , Deut. 17. the very nature of the Text and circumstances annexed thereto , inferre no more then this ; That God would haue a supreame Tribunall amongst the Israelites , wherein all con●rouersis which could not be ended in inferiour Courts , were to bee finally determined , lest priuate contentions might grow to publike dissentions , or wranglings for petty damages , turne to the ouerthrow of the state by disturbance of common peace . It may bee admitted then that absolute obedience is here enioyned , but not vniuersally absolute , nor in all causes , but in causes of controuersie betwixt man and man , not in causes betwixt men and their owne consciences . And although the ground of controuersers plea might bee from some spirituall law , ( as concerning succession in the Priesthood , &c. ) or haue some spirituall matters annexed as consequent , the Iudges censure was to extend onely vnto mens ciuill carriage , in such controuersies , and the Plaintiffes were to prosecute their right or title ( were it matter of wrong , of inheritance , spirituall or temporall ) no farther then the sentence of his Court did permit . All were bound vpon paine of death to sit down with their priuate losse , rather then raise tumults or endanger the publike forme of gouernement established in Israel . Euen when they knew the Iudges sentence in particular to be erroneous , they were to doe or suffer as hee commanded , to remit their right , to let goe that hold and interest which they thought they had in matters of temporall consequence ( though perhaps of spiritual title ) and vndergoe what corporall penalty soeuer the Priest or Iudge ( whethersoeuer were supreme magistrates ) did inioyn them ; but they were not bound to thinke as the Priest or Iudge thought , nor to holde their sentence was alwayes agreeable to the law of God. Albeit much easier it was for the Sanhedrim , then for the moderne Romish Consistory , to resolue more controuersies brought vnto them by this diuine rule . Because the ancient Israelites did not vse to trouble their Priests or Iudges with such quirkes and quiddittes , as coined for the most part by Schoole-men , haue bred greatest contention in the Christian world , such as neuer could haue beene decided by the iudgement of Vrim or Thummin , not by Prophets , visions or dreames : Hee that had desired any , must haue gone to Endor for resolution , Sam. 1. c. 28. v. 7. In Ierusalem or Shiloh ( whiles they flourished ) the proposers of such controuersies should haue bin punished for their curiosity , which amongst the Israelites had beene as hatefull as the sinne of Witch-craft . The want of such a Tribunall as this , for punishing contentions and curious spirites , hath caused such fruitlesse contentions , and nice questions , as cannot possibly bee resolued , once set abroach or prosecuted , but might easily haue beene preuented by the religious care and industry of such a supreme Consistory in euery kingdome . What hath beene said concerning the meaning of this place , Deut. 17. is confirmed by the practise of the Iewes and their ancient Records ; First , that not onely conditionall , but absolute obedience is here inioyned , is not probable out of those wordes , v. 11. * [ according to the Law which they shall teach thee : ] not onely the written law of God ( as some will haue it ) but such customes as were receiued in this Court , thogh but probably deduced from the written law , or otherwise inuented by their magistrates in cases omitted by the Law-giuer . All such customes , decrees , or ordinances were to bee obeyed absolutely in such matters as did concern mens temporall losses or commodities , there was not appeale to any other Court on earth , for the reuersing of any sentence giuen in this ; to haue attempted thus much , by this law , had beene present death ; and by the same all Christian Princes iustly might , yea ought to put death all such , as in any cause spirituall or temporall , vpon any occasion whatsoeuer , shall appeale to Rome from the chiefe Tribunall allotted for the hearing of such causes in their natiue Country : for by nature and Christian duety , all are bound to abide the sentence of that Tribunall ; though not to approue it , yet not to resist it , or oppose violence vnto it , though it offer violence to them : for God onely must take vengeance of their abusing of that authority , which hee had giuen them for others good , not for their harme . Would God all Christian Princes would put this law in practise , and fulfil Gods word in the forementioned place , that al might die which doe thus presumptuously : that so euill , and ( the mischiefe of mischiefes ) all appeales to Rome , might bee taken away from Israel ; that so all Christian people hereafter might heare and feare , and doe no more presumptuously . Secondly , that the high Priest was not the infallible Iudge , nor aboue Kings in giuing definitiue sentence , is most euidently confirmed by consent of Iewish * antiquity ; for the High Priest was not admitted into their chiefe Consistory but vpon this condition , if he were a wise man , and being admitted , yet was hee not to sway al as he pleased , for so is it said in the same place , that the king was not to be of the * Sanhedrim , because they were forbidden to contend with him , with the High Priest they might . But the Prophets of God did alwayes in their doctrine withstand either the Priests , Prophets , Kings or Iudges , as often as they went * contra stationes Montis Sinai . CHAP. III. That our Sauiours iniunction of obedience to the Scribes and Pharisees , though most vniuersall for the forme , is to be limited by the former Rules , that without open blasphemy it cannot bee extended to countenance the Romish cause : that by it we may limit other places brought by them for the Popes transcendent vniuersall authority . 1 ANother place there is , which , as it seems hath beene too much beaten heretofore , because some of the cunningest Anglers for Peters tribute , beginne of late to relinquish it . The place is Math. 23. verse 2. 3. The Scribes and Pharisees sit in Moses seat . All therefore whatsoeuer they bid you obserue , that obserue and do , but after their workes doe not , for they say , and doe not . Bellarmine in his first attempts , is more forward to fortifie this hold then any other ; to what purpose , I cannot diuine , vnlesse to terrifie such as view it only a far off ; but it seems he felt vpō beter experience , the maintenance of it once closely besieged , would not quit the cost ; for elsewhere , hee yeelds as much expresly , as will inforce him to surrender vp this , if it bee instantly demanded . Perhaps he hoped his premunitions might worke some secret disposition in most mens minds more preiudiciall to our cause , then wee out of our honest simplicity could at first sight suspect . It will not therfore be amisse , partly to preuent the possible danger of his concealed conclusion , by shewing the expresse folly of his premises ; partly , to examine the place it selfe , because the euidence of it failing , will bee a presumption against all they pretend of like kind , and may afforde some farther light how we may restraine propositions for their forme most vniuersall , by the matter or circumstances concomitant . 2 The fortresses which hee erects for defence , are three . His first , that our Sauiour in this very Chapter * wherein he reprehends the Scribes and Pharisees most sharpely , yet giues this caue at to such as are weake in faith , lest they should neglect their doctrine for their bad liues and hypocrisie The note , considered in it selfe , is not amisse , but brought to countenance their bad cause , or else to preiudice the truth of ours , by raysing a suspition in the ignorant of our bad dealing , as if wee taught the contrary . 3 His second fortresse is , that neither our Sauiour Christ , nor his Apostles did euer taxe the Prelates , or inferiour Priests , by these names directly , but alwayes vnder the name of Scribes and Pharises , lest they might thereby seeme to reprehend the Priesthood or seat of authority . And this they did , that men might know , honour and reuerence to bee due vnto the Prelacy or PriesthOod , although the Priests or Prelates in their liues and persons were not so commendable . The consequence is not amisse ; albeit his reason bee not so firme , and the corollary , which hee hence deduceth , most malitious . Hence ( saith hee ) wee are giuen to vnderstand , that the heretikes of this age , which vpon euery occasion inueigh against Bishops , Priests , especially the Pope , doe but ill consent in manners with our Sauiour and his Apostles . But did neither our Sauiour Christ , nor his Apostles taxe the Priests & Prelates by their proper names for that reason which Bellarmine brings ? * Wee may suppose I trust without offence , that Gods Prophets did not go beyond their commission , in taxing the chiefe offences or offendors of their times ; that our Sauiour or his Apostles might vpon the like or greater occasions , haue vsed the same forme of reprehension the Prophets did , or other more personall . The true reason why so they did not , was , because they had no such respect of persons or titles , as Bellarmine dreames of , but aimed chiefly at the fairest , for such vsually gaue greatest countenance to foulest sins . And who knowes not , now in the Synagogues latter dayes , the glorious titles of Scribes and Pharises had , in a sort drowned the names of Priests ; as the reputation of Iesuites hath of late yeeres much eclipsed all other titles of inferiour ministers , heretofore more famous in the Romish Church ? It was likewise the high esteeme of these two Saint like sects , which seduced most silly soules throghout Iewry , to follow traditions contrary to Gods lawes , as the Iesuites late same hath drawne most of the blind Churches children ( which goe more by eare then eye sight ) to account villany piety , and falshood subtlety . As our Sauiour and his Apostles reprehended the Rabbies or Priestes in their times , not vnder the names of Priestes and Leuites , but vnder the glorious names of Scribes and Pharisies , then reputed the onely guides of godlinesse : so would they , were they now on earth ( as wee in imitation of them ) taxe the Romish Clergy , especially vnder the names of Iesuits , or other more famous orders in that church . But the Sect of Scribes and Pharises being not knowne in Malachies time , nor any other order so glorious then , as the order of Priests , he tels them their owne in their proper names ; And now O yee Priests this commandement is for you . So did Micah and Zephania , and euery Prophet , as their demerites gaue occasion . 4 His third fortresse is , that whatsoeuer Christ saith of Moses chaire , must he conceiued to make more for Saint Peters , and such as sate therin . Why our Sauiours admonition should make more for the Popes authority within his owne territories then it did for the Scribes and Pharises , or High Priests authority in the land of Iewry ; I see no reason that it may concerne the people , liuing vnder the Pope , and Clergy of Rome , as much as it did the people of Iewry then subiect to the High Priest , Scribes and Pharises , I will not deny ; for such Iudges as they were , the Popes of Rome in their seuerall generations may bee , nay , would God they were not . Let vs see then , what infallibility in giuing definitiue sentence , Bellarmine can proue out of the fore-mentioned place . The words are plaine , Whatsoeuer they bid you doe , that doe . What , all without any exception ? nay , you doe the Papists wrong , if you collect so ; Whatsoeuer they speake ex Cathedra . Then the proposition , though most vniuersall for the forme is restrained by our aduersaries themselues , vnto such doctrines onely , as they taught ex Cathedra . And iustly , seeing this restraint hath more apparent ground in the Text then any other . Therefore it is said , they sit in Moses seat , they are infallible , not alwaies , because they somtimes sit ; but whiles they sit in Moses seat , or giue sentence out of it ; what is it then to giue sentence out of Moses seat ? to pronounce sentence solemnly , and vpon deliberation ? If vnto all their doctrines or definitiue sentences so prononnced , men had beene bound in conscience to yeeld obedience : the Pope ( as shall bee shewed anone ) had neuer sate in Peters chaire ; yea , Peter himselfe had been in conscience bound to be an Apostata from Christ . But what is the meaning of these words ? They sit in Moses seat , all therefore whatsoeuer they bid you , that obserue , and doe ? That is , all that Moses first said , and they recite , This is a strange interpretation indeed , will the ignorant or illiterate Papist reply , yet ( to omit many others of their owne , ) a late * Iesuites whole skill in expounding Scriptures ( saue onely where doting loue vnto their Church , hath made him blind ) none of theirs , few of our Church haue surpassed , [ * When hee commands to obserue , and doe all that the Scribes & Pharises say , whilest they sit in Moses seat , hee speakes not of theirs , but of Moses his doctrine . the meaning is , as if hee had said , whatsoeuer the law or Moses ( recited by the Scribes and Pharises ) shall say vnto you , that obserue and doe , but doe not yee according to their works . ] This he takes to bee Saint Hilaries , and Saint Hieroms exposition of the place . If any man yet further demand , why our Sauiour did not speake more plainely , [ Whatsoeuer Moses saith , obserue and doe ] rather then [ Whatsoeuer the Scribes and Pharises say , obserue and doe : ] Maldonat in the same place giues two reasons : The first , because our Sauiour did now purpose to taxe the Scribes and Pharises hypocrisie which hee had not taxed , vnlesse hee had shewed , that they taught otherwise then they liued . The second , that in this Chapter hee intended to reprehend the Scribes and Pharises sharpely , and therefore it was expedient , hee should first commend them for some things , lest all his reproofes might seeme to proceed from passion , or want of iudgement . Thus farre Maldonat , vnto whose answere wee may adioyne , that our Sauiour Christ ( as Maldonat also wel hath noted ) did speake these words vnto such as had seene his miracles , and heard his doctrine , and yet could not bee his dayly auditors with his other Disciples : but were to repaire to the Scribes and Pharises , as vnto their ordinary teachers , and instructers in the Law. Here , if wee consider the humor of rude and ignorant people for such may wee suppose most of his auditors were as yet ) it was very likely they would either be slow to heare , or ready to distast any doctrine that should proceed from the Scribes and Pharises mouthes , whom they had heard so much discommended by that blessed mouth , which spake as neuer mans did . For it is a worke of great iudgement ▪ nay of the spirit ouerruling the flesh , to make men rellish their doctrine , whose liues & conuersations they loath . And such as are but schollars ( though neuer so meane ) to an excellent master , will vsually be puft vp ▪ with a conceit of themselues , from other mens conceit and commendations of him , and in this humor scorne to learne of any more meanely qualified , or of lesse estimation in the same profession . Againe , there is a iealousie in most illiterate minds , that their Preacher , if hee follow not such lessons in his life , as hee giues them , doth not teach them as they should bee taught , nor instruct them sincerely as hee thinkes , but rather in policy inioynes them strictnesse of life , that hee himselfe may follow his pleasures without partners . 5 Hence vsually are many wholesome spirituall medicines disproued , ere proued or tasted , because the parties vnto whom they are tendred , haue no conceit or rellish of any good , but what is pleasant to sense , or profitable for secular purposes ; such as none that truely thinke , or call good , but will so entertaine it in action and resolution , neuer willingly preferring the lesse before the greater , both being of the same kind . If a man should make choice of that bargaine , which he would perswade as lesse commodious vnto others ; none would belieue hee spake sincerely as hee thought , but rather cunningly to preuent others , or to effect his owne gaine without a sharer . But whilest secular good stands in competition with spirituall , albeit wee approue the one as truely good , and condemne the other as euill ; yet euen the best of vs is often enforced to take vp that complaint ; To will is present with me , but I finde no means to performe that which is good for I doe not the good things which I would , but the euill which I would not , that doe I. Rude and illiterate mindes , ignorant of this difference betweene sensitiue and spirituall good , as altogether vnacquainted with the one , out of their owne custom alwayes to act what they intend , suspect their Pastors , whilest they commend wholesome food vnto them , do not thinke because they do not as they say . From this sourse issue these or the like mutterings amongst themselues , Tush , if our Parson were of the same minde out of the Pulpit , as he makes shew for in it ; why should bee not frame his life accordingly ? Doth he loue vs ( trow we ) better then himselfe ? nay , I warrant him , hee is old inough to know what is good for himselfe : and if he knew that which he bids vs do , to be as good for him , as hee would make vs belieue it is for vs ; what a Gods name , hinders him from doing it ? he hath little else to doe besides , much lesse I am sure then any of vs. 6 To meet perhaps with all these , but especially with this last temptation , our Sauiour giues his auditors this preseruatiue ; The Scribes and Pharises sit in Moses chaire , all therefore whatsoeuer they bid you obserue , that obserue and doe , but after their workes doe not ] As if hee had said , Though their liues bee hypocriticall and bad , yet bee not too iealous of their doctrine : They deliuer that ordinarily vnto you , which Moses did teach your forefathers . The doctrine is exceeding good , howsoeuer these cursed hypocrites do not follow it : But this is Gods iudgement vpon them , that they should see the truth with their eyes , and not vnderstand it by laying it to their hearts . 7 This I ta●e it , is the drift of our Sauiours speech , whence the vniuersall no●e [ whatsoeuer ] must bee restrained to such materiall doctrines , as the Scribes and Pharises themselues , either expresly deliuered out of Moses , or whiles they interpreted him , commended to others as good in the generall , howsoeuer they shrunk backe or shufled , when they came to the practise of such particulars as crossed their humors ; or vnto these precepts of good life , whose truth and equity their auditors might easily haue acknowledged , either from their conseruancie with the principles of nature , or other vndoubted mandates of Moses law , or from the authority of bad , yet lawfull teachers , whose aduise is alwayes to be followed as good , vnlesse there be iust suspition of euill , or sinister respects , of which their bad liues are then onely iust presumptions , when they handle particulars that concerne themselues , as making for their gaine , credite , glory , Apologies in bad courses , or auertment of deserued disgrace . 8 If we take this whole vniuersall affirmatiue , [ Whatsoeuer they bid you , that obserue and do ] in that sense our Sauiour meant it : it is but equiualent to this , or the like vniuersall negatiue , [ Leaue nothing vndone that either Moses , or such as sit in his seat commandes as good ] or your conscience cannot iustly witnes to bee euill , albeit they which commend it to you for good , are euill , and cannot teach themselues to doe it . Few Preachers in any well ordered Church , are so vnlearned , or bad of life , but what they solemnely one time or other deliuer out of Moses and the Prophets , might be a sufficient rule for their hearers internall thoughts , and outward actions : did not the flocke preposterously make their Pastors doings , the rule of their thoughts and sayings ; alwayes suspecting that , as not good , which they see left vndone , and accounting all lawfull for themselues to doe , which they see done and practised by their leaders . When as not the Pastors liues or doings ; but their sayings are to bee made rules of other mens liues and actions . And our Sauiour enioynes the former obedience vnto the very Pharises ; who spake as well , and did as ill as any could doe ; very patterns of hypocrisie . In expounding Moses , hey could not but often inculcate the orthodoxal doctrine of good workes , of almes deedes , and liberality ; yet retained they the rootes of auarice in their hearts , whose bitternesse would bewray it selfe vpon particular occasions , * All these things heard the Pharises , saith Saint Luke , which were couetous , and they mocked him . They often exhorted others to circumcise the heart , to be humble and meeke as Moses was , yet remained proud themselues , ambitious of highest places in the Synagogues , inwardly fully of rauen and wickednesse . They often taught others as Moses had done , to walk vprightly as in the sight of the Lord their God ; and yet did all their works to bee seene of men . They had often taught their auditors to honour father and mother , and learnedly discoursed vpon the equity of this precept in generall : yet could vpon priuate respects dispense with it in sundry particulars . They said well in the former , and did ill in the latter . And albeit they iustified their practise by tradition of the elders ( as the Pontificians doe theirs , when they absolute subiects from the bond of duet , to their ciuil ; or children ; to their naturall parents , that they may bee more seruiceable to the Church their mother , ) yet their sayings in these Apologies were but accessary to their doings ; not comprehended vnder ▪ that vniuersall affirmatiue [ All whatsoeuer they bid you , obserue , and doe , ] but vnder the negatiue [ After their works do not ] for they were more desirous to be honored as Rabbies and Fathers of the congregation , then to honour the parents of their flesh : albeit they vsually taught others so to do , saue onely when their treasurie might bee enriched , or their owne honour enlarged by dispensations , which the people easily might haue discerned for contrary , as well to the Law of God and nature , as these dispensators owne doctrine , when themselues were not parties . 9 * From the restraint of this vniuersall precept , wee may easily limit that speech of our Sauiour vnto Saint Peter , which Bellarmine labours to make more then most vniuersall , because the surest ground in their supposals of the Popes transcendent authority , [ * I will giue vnto thee the keyes of the kingdome of heauen , and whatsoeuer thou shalt bind vpon earth , shall bee bound in heauen , and whatsoeuer thou shalt loose on earth , shall be loosed in heauen . ] By these keyes saith a Bellarmine , is vnderstood a power of loosing , not onely sins , but all other bonds or impediments , without whose remouall there is no possibility of entrance into the Kingdome of heauen : for the promise is generall ; nor is it said , Whomsoeuer , but whatsoeuer thou loosest , &c. giuing vs hereby to vnderstand , that Peter and his successors may loose all knots or difficulties , of what kindsoeuer , if of lawes , by dispensing with them , if of sinnes , by remitting them , if of controuersies , or opinions , by vnfolding them . Thus farre would this cunning Sophister improue the vniuersall [ Whatsoeuer ] aboue it ordinary and ancient value in Scripture phrase : further then the condition of the partie , to whom the promise was made ( being Christs seruants , not his equall ) will suffer . For what greater prerogatiue could Christ himselfe challenge , then such as Bellarmine ( for the present Popes sake ) would make Saint Peters ? The vniuersall note in this place , as the like before , includes onely an abundant assurance of the power bequeathed ; a full and irreuocable ratification of the Keyes right vse , such a shutting as none can open , such an opening as none can shut ; as often as sentence is either way giuen vpon sufficient and iust occasions . The proper subiect that limits the vniuersall forme of this more then princely prerogatiue , is the denyall or confession of Christ , either in open speech , in perpetuall actions or resolution ; as shall bee ( by Gods assistance ) made euident against Romish assertions ) without derogation from the royalty of Priest-hood , which within these territories is much more dreadfull and soueraigne , then worldlings will acknowledge , vntill they bee made feele the full stroke of the spirituall sword , in these our dayes , for the most part borne in vaine . 10 Whatsoeuer reasons else they can from any other places of Scripture pretend for absolute infallibilitie in the High Priests , or Church representative vnder the Law , fall of their owne accord , these fundamentall ones being ouerthrowne . But before I proceed to euince the Iewish supreme tribunall most grosly erreneous de sacto : I must request the ingenious Readers , as many as vnderstand Latine , and can haue accesse vnto these great Doctors writings , to be eye-witnesses with vs , or if it please them , publike Notaries of their retchlesse impieties . Of which vnlesse authentique notice bee now taken , and propagated to posterity by euident testimonies beyond exception : his impudent generation in future ages , when these abominations grow old , and more stirred in beginne so to stinke , that for the Churches temporall health , the bookes of moderne Iesuites must be purged , will surely deny that euer any of their grand Diuines were so mad with incestuous loue of their whorish mother , as to seeke her maintenance by such shamelesse , grosse , notorious , palpable written blasphemies , as vngracious Iudes would rather haue choaked with an halter in their birth , then haue granted them entrance into the world through his throat . Hee in comparison of these Antichristian Traitors , ingenuously confessed his soule offence in betraying innocent blood . But euen the flower of Romish Doctors Bishops , and Cardinals , are not ashamed to iustifie him , in betraying ; and the Scribes and Pharises , in solemnely condemning our Sauiour ; For , if the one sort did not erre in iudgement , the other did not amisse in executing what they enioyned : * yet by that very consistory of Priestes , and Elders , brought in by Bellarmine , as chiefe supporters of the Churches infallibility , was the life of the world censured to death for an hereticke , or refractarious Scismatique ; and the * ●al●udists , taking that Consistories authority but for such as the Iesuites supposed , conclude directly from principles common to the Synagogue and the Romane Church , that hee deserued no lesse , because hee would not subscribe vnto their sentence , nor recant his opinions . 11 Againe ; if wee vnderstand that other place [ The Scribes and Pharises sit in Moses seat , all therefore whatsoeuer they bid you , that obserue and doe , ] vniuersally as most Papists doe , and Hart out of his transmarinall Catechisme , would gladly haue maintained it : any Iew might thus assume ; vnto the Scribes and Pharises solemnly bid Iudas and others to obserue our Sauiour as a seducer , or traitor , and charged the people to seeke his bloud : therefore they were in consciences , and vpon paine of damnation , bound so to doe . Doe I amplifie one word , or wrong them a iot in these collections ? I appeale vnto their owne Writers . Let Melchior Canus , inferiour to none in that Church for learning , and for a Papist a man of singular ingenuity bee iudge betwixt vs. If from his words , as much as I haue said , doe not most directly follow : let let mee die the death for this supposed slander . Against the absolute infallibility of Councels , or Synods , maintained by him in his fifth booke : our Writers , as hee frames their argument , thus obiects . The Priests and Pharises called Councels , whose solemne sentences were impious , because they condemned the sonne of God for such : in like sort may the Romish Prelacie giue sentence contrary vnto Christ . Vnto this obiection , saith * Canus , the answere is easie ; Let vs heare it . The practises of the Priests were indeed against our Sauiour : but the sentence of men otherwise most wicked , was not onely most true , but withall most profitable to the common-weale . Yea , Saint Iohn the Euangelist tels vs , it was a diuine Oracle : for after a long and various deliberation vsed by the Councell , Caiaphas now sate as chiefe , being the High-Priest , pronounced that sentence whereunto almost all ( at the least the maior part ) agreed ; [ It is expedient , that one die for the people , and that the whole nation perish not ] , vpon which speech the Euangelist forthwith a●s ; This hee spake not of himselfe , but beeing High-Priest for that yeere , hee prophesied , Whence it followes , sayeth Canus , that our Prelates liues and actions may perhaps be contrary to our Lord Iesus : but their iudiciall decrees or sentences , such as are cōfirmed by the Pope ( who must bee president in their Councels , as Caiaphas was ) shall proue true and profitable vnto Christians , as instituted by God for the peoples good , yea ●hey shall proceed from the holy Ghost , for the reason which wee haue learned of the Euangelist , to wit , because such as giue them , are Prelates of Christs Church . And this is all I haue to say vnto the second argument . 12 It is easie indeed for them thus to answere : to whom it is most easie and most vsuall to blaspheme , That the Popes , aswell as Caiaphas prophecies , may in the euent proue true and profitable to Christs Church , wee doe not doubt : because vnto such as loue God , or are beloued of him , all things , euen Sathans malice that had suborned Caiaphas and his brethren against Christ and his members , turne to the best . But hee that had taken this High-Priest , whilest hee vttered this sentence , for an infallible Prophet of the Lord , had been bound in conscience to haue done so to our Sauiour at his , as the people did to Baals Priests , at Elias instigation . If our aduersaries will permit vs to interprete the Trent Councels decrees , as the faithfull of those times did Caiaphas prophecie : wee will subscribe vnto them without delay . It is expedient , wee grant , and profitable withall vnto the Church , that there should bee such decrees , whereby the faith of others might bee tried . But as it was not lawfull for the people , to imbrue their hands in Christs bloud , though the greatest benefite that euer befell the world , was by his death : so neither is it safe to admit the Trent Canons , though a wonderfull blessing of God they should be set forth , because they so clearely testifie the truth of his word concerning Antichrist . Canus said more in this then was needfull , according to his supposed principles in his answere to the next argument . But God who ruled the mouth of Caiaphas , and made him speake the trueth , when hee intended nothing lesse , did also direct Canus penne to vent , what vpon better consideration hee would haue concealed . Yet herein hee wrote , but out of the abundance of his owne , and most of his fellowes hearts , who hold that the Priests and Pharises did erre onely in a matter of fact , not in any point of faith , when they condemned Christ . Of which in the next Chapter . For conclusion of this , consider with me , Christian Reader , how great cause we haue to thanke our gracious God , that the sect of Iesuites , or rabble of Predicants , were not founded in our Sauiours dayes ; for then doubtlesse the Diuell had picked a traitor out of that crue , whose impudent , sophisticall Apologies for open blasphemie , and vnrelenting perseuerance in traiterous plots , might haue outfaced the world , that the deliuering of Christ into his enemies hands had beene no such sinne , as Iudas testified it was , both by his penitent speech , and desperate end . CHAP. IIII. What it would disaduantage the Romish Church to deny the infallibility of the Synagogue . 1. THat any visible company of men before our Sauiour Christs time , did challenge such absolute authority ouer mens faith , as the Pope doth , would bee very hard for them to proue ; & no question but the High-Priest and Rulers amongst the Iewes , did oftentimes challenge more then they had . If the Romanist should say , that they had no such infallible authority in deciding all controuersies , as their Church now challengeth : the assertion would be as improbable in it selfe , as incongruous to their positio●s . For vnto any indifferent man such infallibility in the Watch-Tower of Sion , must needes seem more requisite during the time of the law , then since the promulgation of the Gospell . Bee it granted , the points to be expresly beleeued of the ancient people , were but few : yet euen such of them as were most necessary to saluation , were more enigmatically and mystically set downe , then any in the new Testament are ; and the measure of Gods spirit vpon euery sort of men , ( the vulgar especially ) in those times , much lesse . For this cause God raised vp Prophets to instruct them , whose authority though it was not such , as the Romane Church now challengeth ( but giuen to supply the ignorance and negligence of the church representatiue in those dayes : ) yet much greater then is ordinarily required in the light of the Gospell , by which as the doctrine of saluation is become most conspicuous in it selfe , so is the illumination of Gods spirit more plentifull then before it had beene . And since the Prophets haue beene so clearely expounded by the Apostles , and the harmony of the two Testaments so distinctly heard , the ordinary * testimony of Iesus is become equiualent to the spirit of Prophesie . Allowing then these infinite ods on our parts , that enioy the labours of formers ages , with the ordinary preaching of the Gospell , an infallible oecumenicall authority is much lesse needfull now , then it was in the law . 2 Or if our aduersaries will bee so wayward , as to deny the like infallibility to haue beene requisite in the ancient Iewish Church : they shall hereby thwart euidently themselues , disanull their chiefe title , and vtterly disclaime the maine plea hitherto vsed for their owne infallibility . For most of them doe vrge Gods promises made vnto that Church , to proue a necessity of admitting a like authority in theirs . And if these promises made to the Iewes , admit any distinction , condition , or limitation , whereby this most absolute infallibility ( as they suppose it ) may bee empaired : then may all the promises made or supposed to bee made vnto their Church ; admit the same , or like . But besides the weakning of their title , by debarring themselues of this plea ( drawne from the example of the ancient Iewish Church ) no man that reades their writings can bee ignorant , that all their chiefe and principall arguments ( wherewith they carry away most simple soules , and importune such , as almost neither feare God nor man , to giue sentence for them and their Church against vs ) are drawn from these , or the like tropicks [ vnlesse God had ordained one supreme Iudge , or infallible authority , that might decide all controuersies in matters of faith viua voce , he had not sufficienly proued for his Church , yea , which were most absurd , hee had left it in worse estate , then ciuill Estates are for ordinary matters ; for they , besides their written lawes , haue Iudges to determine all cases or controuersies arising . And seeing that Monarchicall gouernment is of all others the best ; and in any wise mans iudgement most auaileable for auoiding all dissention , and keeping the vnity of faith ; there should bee no question , but God hath ordained such an authenticall manner of deciding all controuersies . If hee haue not , it must needes bee , either because hee could not establish such an infallible authority , and vncontroleable power ; or else , because he would not . To say he could not , were to deny his omnipotency , open blasphemie : to say he would not , were little better ; for this were to deny his goodnesse and loue to his Church , both which the Scriptures testifie to bee great , nay infinite . 3 But how great soeuer his loue to his Church , and chosen be ( as we acknowledge it to bee infinite and euerlasting ) if these or the like arguments make any things for the infallibility of the present Romish ; they proue as much , and as directly , for the ancient Iewish Church . For that was a visible company of men , not of oxen and Asses , and of them God had a care also . Nay they were his owne peculiar people , and ( without al controuersie ) * the onely visible Church , which hee had on earth . Wherefore all the former arguments , if they conclude any infallible authority in the present Romish Church ; they conclude much more for the like infallibility of the Iewish . And by necessary consequence , if I proue that the Church had no such authority , my assertion stands sure ; That this infallible authority which the factors of the Romish Church doe challenge , is greater then any visible Company of men had before our Sauiour time . And by the same proofe , shall the Romish Church bee debarred for euer , of both the two former pleas ; either drawne from the authority of the Priests , or from the best forme of gouernment . CHAP. V. That iustly it may be presumed the Iewish Church , neuer had any absolute infallibility in proposing or determining Articles of faith , because in our Sauiours time it did so grieuously erre in the fundamentall point of saluation . 1 FOr proofe of the Conclusion proposed [ that Ierusalem had no such absolute infallibility , as Rome pleades for , ] I tooke it for a long time as granted by all , that if any such authority had beene established in the law , it should not haue varied vntill the alteration of the priesthood . For Gods couenant with Leui was in this sence euerlasting , that it was to endure without interruption , vntill his sacrifice was accomplished , that was a Priest after a more excellent order . His oblation of himselfe , was the common bond to the law and Gospell : the end of the one , and the beginning of the other . Nor did the legall rites or ceremonies themselues ( though these most obnoxious to corruption ) vanish by little and little , as this sacrifice did approch neerer and neerer , as darkenesse doth before the rising of the sunne : rather that consummation wrought vpon the Crosse , did swallow them vp at once , as virility doth youth , youth childhood , childhood infancy . Seeing then our aduersaries suppose this infallibility was annexed as a prerogatiue royall vnto the Priesthood : they cannot imagine any tollerable reason , why the one should expire before the other was quite abolished . Hence it is that most of them hold the Scribes and Pharises in our Sauiours time , were absolutely infallible in their Cathedrall consultations . And I had iust reasons to presume Bellarmine had been of the same mind . For besides his vrging that place ( without all sense or reason , vnlesse grounded on this opinion , ) They sit in Moses chaire ; All therfore whatsoeuer they bid you , that obserue and do , ] these other words of his , seemed to imply thus much , [ * It cannot be shewed that the Sinagogue of the Iewes did faile [ in saith ] vntill Christs comming , at what time it did not faile , but rather become better by change ] By his speeches elsewhere I perceiued , by the Synagogue thus changed , hee meant the Church planted by Christ : not the Consistory of the High-Priests and Elders , not the Catholike representatiue Iewish Church . * For , sayeth he , as it is not necessary the Popes Vicar should bee inerrable , when the Pope himselfe doth guid the Church , and defend it from error : so neither was it necessary , that the Iewish high Priest should not erre , when Christ the High-Priest of the whole Church was present , and did gouerne his Church in person . 2 This example , were it true , might illustrate ( though ill-fauoredly ) his assertion once supposed , as possible ; but no way argues it to be probable . Herein his similitude failes , that the High Priests in our Sauiours time , were Aarons lawfull successors , their Priesthood as entire then as euer it was ; and they Deputies to none in this ranke or order . That their Predecessors had such infallibility , hee faine would proue . Can he or any for him , shew vs when , or by what meanes it should determine , whiles the Priesthood lasted ? To take away the Popes infallibility , euen in this last age of the world , were , in thier construction to deny Christs promise made vnto Saint Peters chaire . And was not the former like prerogatiue as inseparably annexed to Moses seat ? did our Sauiour before his Passeouer , either by doctrine or practise , derogate ought from any lawfull authority established on earth ; much lesse from that , which God had expresly instituted ? The greatest prerogatiue , the Scribes and Pharises , Priests or Rulers euer had , was , that they were Aarons successors , and possessed Moses place : and this authority was neuer disanulled , but rather ratified by our Sauiour , after hee had vndertaken his ministeriall function ; They sit in Moses seat , all therefore whatsoeuer they bid you , that obserue and doe . And elsewhere , Goe , and shew thy selfe vnto the Priest , &c. 3* Yet this Sophister would perswade vs , that Isaiah and Daniel had foretold the expiration of this prerogatiue in latter times . They both indeed foretell this peoples extraordinary generall blindnesse ; about the time of our Sauiours conuersation on earth , But this directly proues , what wee obiect ; not what Bellarmine should haue answered , at least to vs , who contend the Priests and Rulers of this people , were not infallible in our Sauiours time ; nor doth Isaiah , or Daniel , or any Prophet of God say , they were at any time such . Let any Iesuite proue ( what easily hee may ) out of * Isaiahs words , cited by Bellarmine , that the Iewish church representatiue was not infallible in our Sauiours time ; and from the same wee shall as clearely euince it , palpably erroneous in Isaiahs owne dayes , or immediately after . For the selfe same words which the Euangelist saith , were fulfilled in the vnbeleeuing Iewes that heard our Sauiours doctrine , were literally and exactly veri●ied of their forefathers before the captiuity of Babylon , as the Cardinall himselfe ( would hee take the paines to reade the whole Chapter , and reuiue the place cited by him , ) I know would not deny : His wordes are these ; * And hee said , go , and say vnto this people : a Yee shall heare indeed , but yee shall not vnderstand , yee shall plainely see and not perceiue . Make the heart of this people sat , make their eares heauy , and shut their eyes , lest they see with their eyes , and heare with their eares , and vnderstand with their hearts , and conuert & he heale them . Then said I Lord , how long ? And he answered , vntill the Cities be wasted without inhabitant , and the houses without man , and the land be vtterly desolate , and the Lord haue remoued men far away , and there be a great desolation in the midst of land . The truth of our assertion is so pregnant , that * Maldonat the most iudicious expositor amongst the Iesuites , takes it as granted , the words late cited were literally meant onely of that generation , with whome the Prophet liued , and brings this very Text , as one of the aptest instances to illustrate the third kind , as he makes it of fulfilling prophesies , to wit , when that which is truely and literally meant of one , is fitly applyed vnto another matter or sort of people , for the similitude of their nature or disposition . Although ( to speake the truth ) hee might haue referred it more iustly , at least , more artificially , to the fourth kind there mentioned by him . For , as shall appeare hereafter , this prophesie was alike literally , properly , and directly meant of both , but verified of the former times more immediatly , as first in order , because that part of it obiect had precedency in actuall existence ; of the latter more completly as principally intended by the holy Ghost . 4 The blindenesse there spoken of , was euen then begunne , but did encrease from that age vntill the captiuity , and continued vntill Christs comming , in whose dayes it was augmented , and the prophesie fully accomplished as the desolation which followed their blindnesse in putting him to death , was greater then that which Nebuchadnezer brought vpon the City and land for the prouocations wherwith Manass●th , Iehoiachim , and other wicked Rulers , as well Priests , as Laicks , had prouoked : he Lord by cruell persecution of his messengers sent vnto them . This was a disease in their Prelates and Elders , lineally descending to the Scribes & Pharises , who tooke a themselues for infallible teachers , and free from oppugning such doctrine , as their forefathers had persecuted vnto the death . The sinne of these later in crucifying Christ , was in degree more grieuous , because his personall worth was much greater then the Prophets ; but the ignorance was of the same kind in both ; for , as our Sauiour saith , the latter did but * fulfill the measure of their fathers iniquity , in murthering Gods messengers . And , as afterwardes shall bee declared , such as the Romanists account the Church representatiue most infallible , did continually cause , or countenance these persecutions . The originall likewise of this cruelty , continued from former to later generations , was the very same in both : the one distasted Gods word , whilest the Prophet spake them ; the other vnderstood them , not , whilst they were read euery sabboth day vnto thē , both * fulfilled them in condēning Gods messengers , & shedding innocent blood , vpon such grosse & palpable blindnes , as Isaiah describes . 5 It will recreate the attentiue Reader to obserue , how the Lord hath confounded the languague of these cunning builders whiles they seeke to raise vp new Babylon from the foundation of the old Synagogue . Bellarmine would seeme to make a conscience of blaspheming , and therefore hath rather aduentured to be reputed ridiculous , in auouching ( as you heard before ) without all ground or shew of reason , that the infallible authority , formerly established in the Synagogue did expire vpon our Sauiours entrance into his Ministeriall function . Many of his fellowes knowing how necessary it is for them to defend the publike spirit of the Synagogues , and conscious withall how friuolous it would be , to say it should vanish by our Sauiours presence , who came rather by doctrine and practise to establish , then ouerthrow any ordinance of the law , resolue ( though by open blasphemy ) to maintaine the Scribes and Pharises infallibility , vntill the abolishing of Aarons Priesthood . That they condemned our Sauiour , was ( in these mens iudgements ) an error onely in matter of fact , not of faith , or doctrine : and in such case the Pope himselfe may erre , whiles he speakes ex Cathedra . That the High Priest did not erre in faith , they take it as proued because the * Euangelist sayth , he prophesied , It were good one should die for the people . 6 Such infallibility as this , I neuer shall enuy the Pope : and I desire no more , then that hee would confirme this last cited doctrine ex Cathedra . * For no question but all such throughout the Christian world , as beare any loue to Christ at all ( any besides the Iesuites , who make no conscience of vilifying their Redeemer for aduancing the Popes dignity , by defending his infallibility ) would renounce his decrees , and take him for Antichrist euer after . For this was no error de facto , vpon false information , or priuy suggestion . Euen the High-Priests themselues , for the inueterate hate which they had borne vnto our Sauiours person and doctrine ( such as the Romish Church did vnto Hus , and Ierome of Prage , ) hold a Councell , how they might put him to death ; and so farre were they from being misled with false information , that they suborne false witnesses against him , and failing in this , seeke to insnare him in his owne confession ; & finally condemne him with ioint consent , for auouching one of the maine points of Christian beliefe , the article of his comming to iudgement . I thinke might Sathan himselfe speake his mind in this case , hee would condemne Gretzer and his fellowes , if not for their villany , yet for their intollerable folly , in questioning , whether it were an error in faith , or no , to pronounce the sentence of death with such solemnity against the Iudge of quicke and dead ▪ for professing and teaching the maine points and grounds of saith . This villanie is too open and euident to maintaine the pollicie of the Prince of darkenesse . And if neither feare of God , nor shame of the world , could bridle the Iesui●es mouthes , or stoppe the pens from venting such doctrine : yet certainely this Prince of darkenesse ( their Lord and Master ) for feare of some greater reuolt , will lay his command vpon them , and make them in this discoursing age speake more warily , though they meane still no lesse wickedly . 7 Because this is a point worth the pressing let vs ouerthrow , not only their answeres already giuen , or arguments hence drawn for their Churches authority : but in briefe preuent all possible euasions . If any Papist shall here reply , that these High Priests , and their assistants did not speake ex Cathedra , when they so farre missed the cushion : this answere as it might perhaps drop from some ignorant Iesuites mouth or pen , who is bound by oath to say something ( and therfore must oftentimes say he knows not what ) sot the defence of the Church : so wee may well assure our selues , that the Pope himselfe dare not for his triple Crowne deliuer it ex Cathedra ; nor will the learned Papists hold this point , if it bee well vrged . For , as these High-Priests error was most grosse and grieuous : so was it receiued vpon long and mature deliberation , their manner of proceeding was publike and solemne . They tooke Iesus , saieth the * Euangelist , and led him to Caiaphas the High priest , where the Scribes and Elders were gathered together . And lest a Iesuite should haue picked a quarrell at the time of their assembly , as if they had met at some vnlawfull howre , Saint * Luke saith , as soon●● as it was day , the Elders of the people , and the High-Priests , and the Scribes came together , and led him into their Councell , and examined him vpon the very fundamentall point of saith ; Saying , 〈◊〉 thou the Christ , tell vs ? For affirming this , which is open infidelity to deny the High Priest himselfe , not misled by any witnesses , but from * Christs owne wordes which hee himselfe had heard , pronounceth sentence against him . And if this were not enough , he proposed the matter to the rest of his associates ; * What thinke yee ? and they answered and said , Hee is worthy to die ? After all this , they vrged the people to approue of this their sentence , perswading them to aske Barrabas , and to destroy Iesus . And so strongly had they coniured the multitude by their pretended authority , that they apprehend this their choice as a point of faith , or good seruice to God and his Church . For when Pilate laieth his blood vnto their charge : All the people ( * as the Text sayeth ) ( all such as relyed vpon the Scribes and Pharises , or their high Priests ) answered and said , His bloud be vpon vs and our children . One of your say Papists could not haue been more throughly perswaded of your Churches authority , nor more violently bent against Iohn Hus , or any other of Christs Martyrs , for the like reasons , then this whole multitude was against Christ , being condemned by the High-priest ▪ speaking ex Cathedra . Here were 〈…〉 & more solemnities obserued in this proceeding 〈…〉 require in the Pope speaking ex Cathedra . Theirs 〈◊〉 publike assembly , and sentence was giuen by ioint consent in 〈◊〉 story , and in the morning : you hold it sufficient for the Pope to giue his definitiue sentence alone , without euidence of the fact it selfe , whereunto hee ties mens faith , as shall appeare by your owne confessions . Nor do you limit him any time , as well in the afternoone , as in the forenoone ; as well ( for ought wee can gather ) when drinke is in , and his wits out of his head , as when he is sober . For you hold it not necessary for him to vse any long deliberation . But , if it be his will to bind all Christians to belieue him , the whole Church must belieue that he was herein directed chiefe by the holy Ghost : for the Church is bound to heare their Pastor : And , if hee binde all men to belieue him , then must all of necessity belieue , that hee was infallibly assisted by the holy Ghost , in shewing that which hee binds them to belieue : for otherwise the whole Church might erre , nay were bound to erre , because it is bound to belieue the Pope . These consequents are your own , not mine , as may in part appeare from what hath been already , more fully from what shall bee said hereafter . Besides , the whole multitude of the Iewish people heard the Priestes and Elders vtter their opinions concerning Christ and his doctrine viua voce : wee haue the Popes decrees but by heare say . Either was this sentence pronounced ex Cathedra , or else it will bee hard for you to proue , that any sentence in your Church hath beene so pronounced , or can bee , although the Pope himselfe bee present in the Councell , and bee an eye witnesse of all proceedings . 8 Yet if any of you should here shufle ( as yee vsually doe at the last pinch ) and say [ Howsoeuer Valentia , or some others of our learned , but priuate spirites , may define , what it is to speake ex Cathedra ; yet wee know not , whether our Church hath so defined it , or no : and therefore although these High-priests and Elders did obserue all the circumstances , which these doctors require in a sentence giuen ex Cathedra ; yet , for ought we know , they might , nay sure they did faile in some circumstance which we know not , and did not indeed speak ex Cathedra , albeit they seemed so to do : wherefore this doth not conclude against the Popes infallible authority , when he speakes ex Cathedra : ] if any of you shall take this last hold ( as I cannot imagine any other left you ) we shall quickly beate you out of it . * For let it be granted for disputations sake , that the Pope hath ( as yee suppose these Iewes had ) an infallible authority , when he speakes ex Cathedra : yet seeing it is a matter so hard to bee knowne , euen by these that heare him , whether hee obserue all circumstances required to the exercise and true vse of such infallible authority , and whether her hee speake ex Cathedra or no , when he may seeme to sundry so to speake ; it would be the onely safe course for all Christian Churches vtterly to renounce all obedience to him , but vpon examination of his doctrine , to stand continually vpon their guard , lest vnder pretence of this his infallible authority , when he speakes ex Cathedra , hee may worke some such inestimable mischiefe vnto the Scriptures , or Christes chosen here on earth , as these High Priests did vnto Christ himselfe , by his seeming to speake ex Cathedra , when hee doth not . If , by abusing this his infallible authority , he should either make away these Scriptures , or animate the people to imbrue their hands in the bloud of Christs deerest Saints : it is not his speaking ex Cathedra , that can redeem their soules from hell , nor restore Gods word againe ; for these are matters of an higher price , then that they should bee purchased with two or three words of his Holinesse vnhallowed mouth . 9 To conclude , if this authority of your Church be but such , as the ancient Church of the Iewes had ; you cannot expect any faithfull people should otherwise esteeme of your decrees , then the faithfull in our Sauiours time were bound to esteeme of the Iewish High-Priests and Elders , whom surely they did not take for Christs onely , nor best friends . If the Popes infallibility bee but such , as these high Priests had : you may bee as guilty of the bloud of Christs Saints , as they were . If you will challenge ( as indeed you doe ) greater authority then they had : yee must of necessity renounce your principall arguments brought to proue it . CHAP. VI. That Moses had no such absolute authority as is now ascribed vnto the Pope : That the manner of his attaining to such as hee had , excludes all besides our Sauiour from iust challenge of the like . 1 WHether Moses were a Magistrate ( as the Papists thinke ) spirituall , or ( as others ) meerely ciuill , or ( whereunto vpon grounds in due places to be discussed , I most incline ) actually neither , and virtually both , it will suffice , for proofe of our conclusion , that the Pope is no seruant of God , but an aduersary , in that hee exalts him selfe aboue Moses , whom none , besides the High Priest , and sole Mediator of the new couenant , was to equalise in soueraignety ouer Gods people . Nor doth the excesse of glory ascribed vnto the new Testament , in respect of the old , argue greater authority in Christian , then was in ordinary legall gouernours , whether temporall or spirituall , much lesse doth it inferre greater authority in any ( Christ onely excepted ) then Moses had . 2 If we take Christs Church , as consisting both of Priests and people : it is a congregation farre more royall and glorious , then the Synagogue so taken was . If we compare our High-Priest ( or mediator of the new Couenant ) with theirs , the Apostles comparison is fittest : * Consider the Apostle and High Priest of our profession , Christ Iesus : who was faithfull to him that hath appointed him , euen as Moses was in all his house . For this man is counted worthie of more glory then Moses , in as much as hee which hath builded the house , hath more honour then the house . Now Moses verily was faithfull in all his house , as a seruant , for a witnesse of the things which should be spoken after : but Christ is as the sonn● ouer his owne house , whose house wee are . If seuerally wee sort our people , or Ministers with theirs , as the Apostles successors with Aarons , the preheminence both wayes is ours . Notwithstanding , this excesse of our Ministers glory , whether ordinary or extraordinary , compared with the like of theirs , is not so great as the preeminences of Christs flocke aboue the people of the Synagogue . Yet must all excesse of in spirituall graces , which the ordinary hearers of the Gospell haue the ordinary hearers of the law , be subducted from that prerogatiue which wee that are Christs messengers , haue in respect of Aarons successors , ere we can take a right account of our own authority ouer our flock committed to vs , in comparison of theirs ouer the ancient people . Computatis computandis , our soueraignety will proue lesse , not greater , as our aduersaries confusedly reckon without their host . Their pretended glosses , that all such places of Scripture as make for the authority of Moses chaire , conclude á fortiori for Saint Peters , because the New Testament is more glorious then the old , are , as if a man should argue thus : The ancient Roman and moderne German , are States far●e more noble then the Turkish or Moscouitish : therefore the Romane Consuls had more absolute authority ouer the people , or the present Emperour , ouer the Princes and States of Germany , then the Turke hath ouer his Bashawes , or the Moscouit ouer his Vassals . 3 The glory of a common weale , or praise of gouernement , consists in the ingenuitie or ciuill libertie , not in the slauery , or seruile condition of the gouerned : or in their voluntary obsequiousnesse to wholesome lawes , proportioned to common good ; not in their absolute subiection to the omnipotent will of an vnruly Tyrant , subiect to no law , but the law of sinne . Our Sauiours authority ouer his Disciples was more soueraigne , then is befitting any to vsurpe or challenge ouer his fellow seruants ; his kingdome more glorious after his resurrection then before : yet a little before his suffering , hee saith to his Disciples : * Yee are my friends , if ye doe whatsoeuer I command you . Henceforth call I you not seruants , for the seruant knoweth not what his Master doth , but I haue called you friends , for all things that I haue heard of my Father , haue I made knowne to you . It is the very conceit of the base degenerate , dissolute , sottish later heathen Romane , more delighted in such gaudy shewes as his luxurious Emperours made happily , once or twice in their whole raigne , then in the valour and vertue of his victorious , free-born Ancestors , that to this day swims in the Iesuites braine , and makes him dreame the royalty of Christian Priest-hood , or glory of the Gospell , should consist wholly , or chiefly in the magnificent pompe of one visible high Priest , or Oecumenicall Bishoppe ; for garnishing of whose Court , the whole Body of Christ besides , must bee content to spend their liues , goods , or substances , and as his occasion shall require , to pawne their very soules , as younglings , will bee at any cost or paines they can deuise , to decke vp a Lord of the Parish , a victor in a Grammer schoole ; or as merry fellowes wil be ready to spend more then their incomes will defray , to haue a gallant Lord of misrule of their owne making . 4 But they demand , Wherein doth the Pope aspire aboue the pitch of Moses throne ? He desires but to he reputed an infallible teacher , and was not Moses such ? yet not such after the same maner . He approued himselfe perpetually infallible , because alwaies found most faithfull in all affaires belonging to God : but had it beene possible for him to haue worshipped the golden Calfe , to * haue eaten the offerings of the dead , or to haue ioyned himselfe to Baal-Peor : The Leuites and such as claue vnto the Lord in these Apostasies would haue sought Gods will at more sanctified lips , then his , at least for that time , were If then wee consider him not as he might haue been , but as indeed hee proued ; the peoples obedience vnto him , was de facto perpetuall and compleat : yet but conditionally perpetuall , but conditionally compleat , or perpetually compleat vpon their sight and vndoubted experience of his extraordinary familiarity with God , of his intire fidelity in all his seruice . The Pope would bee proclaimed so absolutely infallible by irreuocable pattent or inheritance , as no breach of Gods commandements , no touch of disloyalty to Christ in actions , might breede a forfeyture of his estate , or estrange Christian consciences from yeelding obedience to him , euery way as compleat and absolute , as that which the people of God performed vnto Moses , or Christians doe yet vnto their Sauiour . Whence though we admit Moses infallibility , and his to be the same ; yet the difference betweene the absolutenesse of their authority , or the tenour , or holds of this same infallibility , would be such , as is betweene a Tenant at will , or one that enioyes a faire estate , perhaps , all his life time , yet onely by continuance of his Lords good liking of his faithfull seruice , & a Freeholder that cannot by any act of fellony , murther , treason , or the like , forfeit his interest in as large possessions . 5 Againe , albeit the authority gotten , or manner of holding it , were the same ; yet the manner of getting it in Moses and the Pope is not alike . The one profers no miracle for the purchase , no signe from heauen , no admirable skill in expounding Gods word ; his calling hee professeth to bee but ordinary , and in this respect ( say his followers ) hee was to succeed Saint Peter : Moses not such , nor so affected : his miracles were many and great ; the signes & tokens of his especiall fauour with God , almost infinite : his calling extraordinarily extraordinary : otherwise that obedience the people performed to him , had beene no lesse then desperate Idolatry ; as the challenge of the like without like proofe & euidence of such fauour with God , is no better then blasphemie or Apostasie . Hence saith * S. Austen , the people of Israel did belieue Moses lawes were from God , after another maner , then the Lacedemonians did Lycurgus lawes were from Apollo . For when the Law which enioines the worshippe of one God , was giuen vnto the people , it did appeare ( as farre forth as the diuine prouidence did iudge suff●cient ) by strange signes and motions , whereof the people themselues were spectators , that the creature did performe seruice to the Creator for the giuing of that Law. But wee must belieue as firmely as this people did Moses , that all the Popes iniunctions are giuen by God himselfe , without any other signe or testimonie , then the Lacedemonians had , that Lycurgus lawes were from Apollo . Yet is it here further to be considered , that the Israelites might with farre lesse danger haue admitted Moses lawes then wee may the Popes , without any examination , for diuine , seeing there was no written law of God extant before his time , whereby his writings were to bee tryed . No such charge had been giuen this people , as he giues most expresly , to this purpose * Now therefore hearken , O Israel , vnto the ordinances , and to the Lawes which I teach you to doe , that yee may liue and goe in , and possesse the land which the Lord God of your fathers giueth you . Yee shall put nothing vnto the word which I command you neither shall yee take ought there from , that yee may keepe the commandements of the Lord your God which I command you . But was the motiue or argument by which hee sought to establish their beliefe , or assent vnto these commandements ) his owne infallible authoritie ? no but their owne experience of their truth , as it followeth , * Your eyes haue seene what the Lord did because of Baal-Peor . For all the men that followed Baal Peor the Lord thy God hath destroyed euerie one from among you : but yee that did cleaue vnto the Lord your God , are aliue , euery one of you this day ; so gracious and mercifull is our God vnto mankind , and so farre from exacting this blind obedience which the Pope doth chalenge , that hee would haue his written word established in the fresh memory of his mighty wonders wrought vpon Pharaoh and all his host . The experiment of their deliuerance by Moses had beene a strong motiue to haue perswaded them to admit of his doctrine for infallible , or , at the least , to haue beleeued him in his particular promises . When the snares of death had compassed them about on euery side , & they see no way but one , or rather two ineuitable wayes to present death and destruction , the red sea before them , and a mighty host of bloud behind them , the one seruing as a glasse to represent the cruelty of the other : they ( as who in their case would not ? ) * cry out for feare . He that could haue foretold their strange deliuerance from this eminent danger , might haue gotten the opinion of a God amongst the Heathen : yet Moses confidently promiseth them , euen in the middest of this perplexity , the vtter destruction of the destroyer , whom they feared . * Feare yee not , stand still , and behold the saluation of the Lord , which he will shew to you this day : for the Egyptians whom you haue seene this day , you shall neuer see againe . The Lord shall fight for you : therefore hold you your peace . Notwithstanding all this , Moses neuer enacts this absolute obedience , to be belieued in all that euer he shall say , or speake vnto them , without farther examination , or euident experiment of his doctrine . For God requires not this of any man , no not of those to whome hee spake face to face ; alwayes ready to feed such as call vpon him , with infallible signes and pledges of the truth of his promises . For this reason , the waters of * Marah are sweetned at Moses prayer . And God vpon this new experiment of his power and goodnes , takes occasion to reestablish his former couenant , vsing this semblable euent , as a further earnest of his sweet promises to them . [ a If thou wilt diligently hearken O Israel vnto the voice of the Lord thy God , and wilt doe that which is right in his sight , and wilt giue eare vnto his commandements , and keepe all his ordinances : then will I put none of these diseases vpon thee , which I brought vpon the Egyptians : for I am the Lord that healeth thee . ] As if hee had said ; This healing of the bitter waters shall bee a token to thee of my power in healing thee . Yet for all this they distrust Gods promises for their foode , as it followeth , cap 16. Nor doth Moses seeke to force their assent by fearefull anathemaes , or sudden destruction , but of some principall offenders herein . For God will not haue true faith thunderblasted in the tender blade : but rather nourished by continuance of such sweet experiments : for this reason he shewers down Manna from heauen a I haue heard the murmuring of the children of Israel , tell them therefore , and say , At euening ye shall eat flesh , and in the morning you shall be filled with bread , and yee shall know that I am the Lord your God. For besides the miraculous manner of prouiding both Quailes and Manna for them , the manner of nourishment by Manna did witnesse the truth of Gods word vnto them . They had been vsed to grosse and solid meates , such as did fil their stomackes , and distend their bellies ▪ whereas Manna was in substance slender , but gaue strength and vigour to their bodies ; and serued as an embleme of their spirituall food , which being inuisible , yet gaue life more excellently then these grosse and solid matters did So saith * Moses : Therefore hee humbled thee , and made thee hungry , and fed thee with Manna which thou knewest not , neither did thy Fathers know it , that he might teach thee , that man liueth not by bread onely , but by euery word that proceedeth out of the mouth of the Lord. 6 Yet in their distresse ( so fraile is our faith , vntill it be strengthned by continuall experiments ) they doubt , and tempt the Lord , saying . * Is the Lord amongst vs or no ? Nor doth Moses interpose his infallible authority , or charge them to belieue him , against their experience of their present thirst , vnder pain of eternall damnation , or sufferance of greater thirst in hell : such threates without better instruction in Gods word , and the comfort of his spirit , may bring distrusts or doubts to vtter despaire , and cause faith to wither where it was wel nigh ripe , they neuer ripen & strengthē any true and liuely faith . Moses himselfe is faine to crie vnto the Lord , saying , What shall I doe vnto this people ? for thy be almost readie to stone me . As the Papists would doe to the Pope , were hee to conduct them through the wildernesse in such extremity of thirst , able to giue them no better assurance of his fauor with God , then his Anathemaes , or feed them onely with his Court-holy-water , or blessings of mind ▪ But euen here againe God feedes Israels faith with waters issuing out of the rocke , making themselues eye-witnesses of all his wonders , that so they might belieue his wordes and promises , nay himselfe , from their owne sense and feeling of his goodnesse , and truth of his word . 7 Though no Law-giuer or Gouernour , whether temporal or spirituall , especially , whose calling was but ordinary , could possibly before or since so well deserue of the people committed to his guidance , as this great General already had done of al the host of Israel ; were they vpon this consideration , forthwith to belieue whatsoeuer hee should auouch without further examination , signe , or token of his fauour with God ; without assured experience , or at the least more then probable presumptions of his continuall faithfulnesse in that seruice , whereunto they knew him appointed ? Albeit , after all the mighty workes before-mentioned , wrought in their presence , they had beene bound thereunto : the meanest * handmaid in that multitude had infallible pledges plenty of his extraordinary calling , lockt vp in her own vnerring senses . But from the strange , yet frequent manifestation of Moses power and fauour with God , so great as none besides the great Prophet whom hee prefigured , might challenge the like , the Lord in his all ●acing wisdome , tooke fi●te occasion to allure his people unto strict obseruance of what he * afterwards solemnly enacted , as also in the● ▪ to forwarne all future generations without expresse warrant of his word , not absolutely to belieue any gouernour whomsoeuer in all , though of ●ried skill and fidelity in many principal points of his seruice . That passage of Scripture wherin the manner of this peoples stipulation is registred , well deserues an exact 〈◊〉 of all , especially of these circumstances , [ How the Lord by rehearsall of his mighty workes forepassed , extorts their promise to doe whatsoeuer should by Moses be commanded them , & yet will not accept it offered , vntill hee haue made them eare-witnesses of his familiarity and communication with him . ] First , out of the Mount he called Moses vnto him to deliuer this solemn message vnto the house of Iacob ; Yee haue seene what I did to the Egyptians , and how I carried you vpon Eagles wings , and haue brought you vnto mee . Now therefore , if you will heare my voice indeed , and keepe my couenant , then yee shall bee my chiefe ●easure aboue all people , though all the earth be mine . After Moses had reported vnto God this answere , freely vttered with ioint consent of all the people , solemnly * assembled before their Elders [ b All that the Lord commanded , we will doe , ] was the whole businesse betwixt God and them , fully transacted by this Agent in their absence ? No , hee is sent backe to sanctifie the people , that they might expect Gods glorious appearance in Mount Sinai , to ratifie what he had said vpon the returne of their answere ; * Lo● I come vnto thee in a thicke cloud , that the people may heare , whilst I talke with thee , and that they may also belieue thee for euer . They did not belieue that God had reuealed his word to Moses for the wonders hee had wrought ; but rather that his wonders were from God , because they heard God speake to him , yea , to themselues . For their principall and fundamentall lawes were vttered by God himselfe in their hearing , as Moses expresseth , d These words , ( to wit ) the Decalogue ) the Lord spake vnto all your multitude , in the mount , out of the midst of the fire , the cloud , and the darkenesse , with a great voice , and added no more . And lest the words which they had heard might soone bee smoothered in fleshly hearts , or quickly slide out of their brittle memories ▪ the Lord wrote them in two Tables of stone , and at their ●ranscription not Moses onely , but Aaron , Nadab , and Abihu , with the seuenty Elders of Israel , are made spectators of the diuine glory , rauished with the sweetnesse of his presence . * They saw saieth the Text , the God of Israel , and vnder his feet , as it were , a worke of a Saphire stone , and as the very heauen when it is cleare . And vpon the Nobles of the children of Israel he laid not his hand , also they saw God , and did eate and drinke . After these Tables through Moses anger at the peoples folly and impiety , were broken , God writes the a same words againe , and renewes his Couenant b before all the people , promising vndoubted experience of his diuine assistance . 8 Doth Moses after all this call fire from heauen vpon all such as distrust his words ? Aaron and Miriam openly derogate from his authority , which the Lord confirmes againe viua voce , descending in the a pillar of the cloud , conuenting these detractors in the dore of the Tabernacle ; Wherefore were you not afraid to speake against my seruant , euen against Moses ? Thus the Lord was very angry and departed , leauing his marke vpon Miriam , cured of her leprosie by Moses instant prayers . No maruell if Korah , Dathan . and Abirams iudgements were so grieuous : when their sinne against Moses , after so many documents of his high calling , could not but bee wilfull , as their perseuerance in it , after so many admonitions to desist , most malitious and obstinate . Yet was Moses further countenanced by the appearance of Gods glory d vnto all the congregation , and his authority further ratified by the e strange and fearefull end of these chief malefactors , ( * foretold by him , ) and by fire , issuing from the Lord to consume their confederates , in offering incense vngratefull to their God , Tantae molis erat Iudaeam condere gentem ! So long and great a worke it was to edifie Israel in true faith , but without any like miracle or prediction , such as neuer saw him , neuer heard good of him , must belieue the Pope as well as Israel did their Law-giuer , that could make the sea to grant him passage , the cloudes send bread , the windes bring flesh , and the hard rocke yeeld drink sufficient for him and all his mighty hoast , that could thus call the heauens as witnesses to condemne & appoint the earth as executioner of his iudgements vpon the obstinate and rebellious , yet after all this hee inflicts no such punishments vpon the doubtfull in faith , as the Romish Church doth , but rather ( as is euident out of the places * before alleadged ) confirmes them by commemoration of these late cited , and like experiments , making a Gods fauours past the surest pledges of his assistance in greatest difficulties that could beset them . To conclude this people belieued Moses for Gods testimony of him , wee may not belieue Gods word without the Popes testimony of it . Hee must bee to God as Aaron was to Moses , his mouth , whereby hee onely speakes distinctly or intelligibly to his people . CHAP. VII . That the Churches authority was no part of the rule of faith vnto the people after Moses death , That by experiments answerable to his precepts and predictions , the faithfull without relying vpon the Priests infallible proposals , were as certaine , both of the diuine truth , and true meaning of the law , as their forefathers had beene that liued with Moses , and saw his miracles . 1 TO proceed vnto the ages following Moses ; How did they know Moses law , either indeed to bee Gods word , or the true sence and meaning of it , being indefinitely knowne for such ? By tradition ? Yes , By tradition onely ? No , But how at all by tradition ? As by a ioint part of that rule , on which they were finally to relie ? Rather it was a meane to bring them vnto the due consideration , or right application of the written rule , which Moses had left them . So hard were their hearts with whom this great Law-giuer had first to deale , that faith could not take roote in them , vnlesse first wrought and subacted by extraordinary signes and wonders : but once thus created in them , the incorruptible seed therof might by meanes ordinary , easily be propagated vnto posterity , with whom it was to grow vp and ripen , not by bare credence to their ancestors traditions , nor by such miraculous sights as they had seene ; but by assiduous and serious obseruation of Gods prouidence in their owne times . For all his wayes , to such as marke them , are euer paralell to some one or other rule contained in this booke of life . The Israelites in euery age might haue discerned the truth of his threates or promises , alwayes fulfilled according to the diuersity of their wayes , though thus much the best amongst them would seldome haue obserued , perhaps not so much as once haue compared their course of life , with either part of Gods couenant of life and death , vnlesse thus forwarned by their Ancestors . The tradition then of former , was of like vse , for begetting true beliefe in latter generations , as the exhortations of tutors , who haue already tasted the sweet of helicon , are vnto their pupils for attaining true knowledge in good arts , of whose pleasantnesse they neuer conceiue aright , vntill they taste it themselues , though taste it but vpon the others commendation , they would not , without their direction , ( ordinarily ) they could not . 2 This Methode Moses himselfe prescribes ; * Consider this day , for I speake not vnto your children , which neither haue known nor seen the chastisement of the Lord your God , his greatnesse , his mighty hand and his stretched-out arme , and his signes , and his acts which he did in the midst of Egypt , vnto Pharaoh the King of Egypt , and all his land . For your eyes haue seene all the great acts of the Lord which he did . Therefore shall yee keepe all the commandements which I command you this day , that yee may be strong , and goe in and possesse the land wither ye go to possesse it . Gods wonders past , they were to consider to what end ? That they might lay vp their Law-giuers words a in their hearts , and in their soules , bind them as remembrances vpon their hands , that they might bee as frontlets betweene their eyes , or sights whereby to leuell their steps , lest they trode awry . Gods word so rooted in the fathers , as thus to fructifie in their carriage , gesture , speech , and action , the seed of it was to bee sowne in the tender & supple hearts of children , as Moses in the next words ads ; * And yee shall teach them your children , speaking of them when thou sittest in thine house , and when thou walkest by the way , and when thou lyest down , and when thou risest vp . And thou shalt write them vpon the posts of thine house , and vpon thy gates . Thus was Gods couenant with his people , first , briefly drawne in signes and wonders , and vttered by a mighty voyce in mount Horeb , as it had beene a demise Paroll ; afterwards , conceiued in more ample sort , and written in more speciall tearmes by Moses , but was to bee sealed to euery generation , by their sure experience of Gods mercy and iustice ; the one , infallibly accomplishing their prosperity for obeying ; the other , their calamities for transgressing it , as in the same place followeth , * For , if ye keepe diligently all these commandements which I command you toe , doe that is , to loue the Lord your God , to walke in all his wayes , and to cleane vnto him ; then will the Lord cast out all these nations before you , and yee shall possesse great nations mightier then you . All the places whereon the soles of your feet shall tread , shall be yours ; your coast shall be from the wildernesse , and from Lebanon , and from the riuer , euen the riuer Perah , vnto the vttermost Sea. No man shall stand against you , for the Lord your God shall cast the feare of you vpon all the land , that yee shall tread vpon , as hee hath said vnto you . 3 Euery light or formall obseruation of this couenant suffised not to auert Gods threates , or make them capable of those bounteous promises , which hee neuer failed to fulfill , as long as in heart and deed they vsed Moses writings for their rule , nor weighing the foolish traditions of the Elders ; * When he slew them ( sayth the Psalmist ) they sought him , * and they returned , and sought God earely . And they remembred that God was their strength , and the most high God their redeemer . Proportially to their repentance ( but far aboue , or rather without all proportion of deserts ) did the Lord deale with them . For , as their hearts ( though in some sort turned vnto him ) were not vpright with him , neither were they faithfull in his couenant : so hee being mercifull , thus farre forgaue their iniquite , that hee destroyed them not , but oftimes called backe his anger , and suffered not his whole displeasure to arise . 4 The whole historicall part of the old Testament , vntill Dauids time ( epitomized by this Psalmist ) witnesseth , what way soeuer this people went , either the blessing or the curse which Moses there sets sets before them , did alwayes surely meet them * Behold I set before you this day a blessing , and a curse , the blessing , if yee obey the commandements of the Lord your God , which I command you this day , and the curse , if yee will not obey the commandements of the Lord your God , but turne out of the way which I command you this day , to goe after other Gods yee haue not knowne . In these terms of blessings and cursings , hee enstiles the former dis●unctiue couenant ; If yee shal hearken therfore to my commandements which I shall command you this day , that you loue the Lord your God , and serue him with all your heart , and with all your soule : I also will giue raine vnto your land in due time , the first raine and the latter , that thou mayest gather in thy wheate , and thy wine , and thine oyle . Also I will send grasse in thy fields for thy cattell , that thou mayest eate , and haue enough . But beware lest your heart deceiue you , and lest yee turne aside and serue other Gods , and worship them , and so the anger of the Lord be kindled against you , and hee shut vp the heauen , that there be no raine , and that your land yeeld not her fruit , and yee perish quickly from the good land which the Lord giueth you . To stirre them vp to more strict obseruance of the former couenant , the blessinges and cursings here mentioned , were to be pronounced with great solemnity at their first entrāce into the land of Cannan , When the Lord thy God therfore hath brought thee into the land whither thou goest to possesse it , then shalt thou put the blessing vpon Mount Gerizim , and the 〈◊〉 Mount Eball . And elsewhere Moses chargeth the people saying , * These ( all sonnes of the free-woman ) shall stand vpon Mount Gerizim to blesse the people when yee passe ouer Iordan , Simeon and Leui , and Iudah , & Issachar , and Ioseph and Beniamin , and these ( sonnes of the bond-woman ) shall stand vpon Mount Ebal to curse , Ruben , Gad , and Asher , and Zebulon , Dan , and Nephtali , and the Leuits shall answere and say vnto all the men of Israel , with a lowde voyce . Nor was this rehearsall more strictly enioined by Moses , then faithfully performed by Ioshuah ; And all Israel and their Elders and Officers , and their Iudges stood on this side of the Arke , and on that side , before the Priests of the Leuits , which beare the Arke of the Couenant of the Lord , as well the stranger , as hee that is borne in the Country halfe of them were ouer against Mount Gerizim , and halfe of them ouer against Mount Eball , as Moses the seruant of the Lord had commanded before , that they should blesse the children of Israel . Then afterward he read all the words of the Law , the blessings and cursings , according to all that is written in the book of the Law. There was not a word of all that Moses had commanded , that Iosuah read not before all the Congregation of Israel , aswell before the women and children , as the stranger that was conuersant among them . The like solemnity was to be continued euery seuenth yeare , as Moses commanded them , saying , euery seuenth yeere , when the yeere of freedome shall bee in the feast of tabernacles , when all Israel shall come to appeare before the Lord thy God in the place which he shall chuse , thou shalt read this law before all Israel , that they may heare it . Gather the people together , men and women and children , and thy stranger that is within thy gates , that they may heare , and that they may learne , and feare the Lord your God , and keepe and obserue all the words of this law , and that their children which haue not known it may heare it , and learne to feare the Lord your God , as long as yee liue in the land , whether yee goe ouer Iorden to possesse it . 5 * Children were to bee instructed first , priuately , then publikely ; that the solemnity of the spectacle might worke in them a modest feare and reuerence , without whose precedent impression true faith hardly findes entrance into the heart of man. And without miracles it seldome takes , but where the seedes of it haue been sowen in tender yeares ; nor doth it vsually sinke in yonger breastes , vnlesse sucked in with admiration . All that Moses , all that Iosuah , all that Priests and Leuites , all that Parents or other Instructers , priuate or publike , could doe to such , all they aimed at , was to propose the infallible word in such sort , as might stir vp their hearts to receiue it with attention and admiration ; afterwards to make sure triall of it ( alwayes sufficient to proue it selfe ) by their practise . No instructer in that people , euer taught his hearers , either finally or iointly , to relie vpon the infallibility of his proposals . 6 But the Iesuites heart , though his mouth will not vtter it , thus indites ; Did all this stirre these Scripturians would seeme to make , or tatling parents daily inuitation of their children to strict obseruance of this rule , take such effect as Moses dreamed of in posterity ? No ▪ But the reason why it did not , was because they sought not in time to supply the defect or rarity of miracles in latter , with more frequent and solemne memoriall of such as had happened in former ages ; or with more abundant meditation vpon their written law , and diligent obseruation of their ordinary successe , alwayes correspondent thereunto . Take heed to thy selfe sayeth Moses , and keepe thy soule diligently , that thou forget not the things thine eyes haue seen , and that they depart not out of thine heart all the dayes of thy life , but reach them thy sonnes , and thy sonnes sons ; forget not the day that thou stoodest before the Lord thy God in Horeb , when the Lord said vnto me , Gather me the people together , and I will cause them to heare my words , that they may learne to feare me all the daies that they shall liue vpon the earth , and that they may teach their children . The necessity of this , and like premonitions , was too well manifested by the euent . The people ( saith another Penman of the sacred Canon ) ha● serued the Lord all the dayes of Iosuah , and all the dayes of the Elders that outliued Iosuah , which had seene all the great works of the Lord that he did for Israel . Not the auouchment or presence of infallible teachers , but their sure experience of Gods power and mercy , did more surely fasten this peoples assent vnto the truth of that which Moses had left written , then Moses liue personall proposall could doe their Fathers , to his words vttered in their audience . But after that generation ( with whom Iosuah had conuersed ) was gathered vnto their fathers , and another generation arose after them , which neither knew the Lord , nor yet the works hee had done for Israel , then the children of Israel did wickedly in the sight of the Lord , and serued Baal . Whence it came to passe , that whither soeuer they went out , the hand of the Lord was sore against them , as the Lord had said , and as the Lord had sworne vnto them , so he punished them sore . Notwithstanding , the Lord raised vp Iudges which deliuered them out of the hands of their oppressors : yet when the Iudge was dead , they returned , and did worse then their fathers , in following other gods , to serue them , and worship them , they ceased not from their owne inuentions , nor from their rebellious way . What rule then was left to reclaime them ? the infallible proposals of their Priests ? Though these or an Angell from heauen should haue proposed any other doctrine , then what was consonant to their written law ( whose true meaning in this respect , euery one of them should haue knowne ) Moses curse before mentioned , had ouertaken them following it . So much were they addicted vnto Baals Priests proposals , that Angels could scarsly be heard , though suggesting nothing but what their Lawgiuer had taught , though assuring them by their presence of such assistance from their mighty God as he had promised . Thus when the generall of these heauenly souldiers , sought to encourage Gedeon , The Lord is with thee thou valiant man ; Hee replies , Ah , my Lord , if the Lord be with vs , why then is all this come vpon vs , and where be all his miracles which our fathers told vs of , and said , Did not the Lord bring vs out of Egypt ? but now the Lord hath forsaken vs , and deliuered vs into the hand of Midianites . As if hee had said , I will not deny but the Lord hath done of old , as our fathers haue declared vnto vs ; Moses story I distrust not , but am sure he hath dealt farre otherwise with vs. 7 But doth this defect of faith in him , conuince the law of imperfectiō ? rather the obiect of his distrust , might haue taught him to haue belieued the perfection of Moses law , which had so often forewarned them of such oppression by their enemies , when they forsooke the God of their fathers . These forwarnings had Gideon belieued aright ; hee had not distrusted the Angels exhortation . What was the reason then of his misbelieuing , or rather ouerseeing that part of the law ? Not ignorance of Gods word in generall ; for the miracles related by Moses he had in perfect memory . What then ? want of sufficient authority to propose vnto him these particular reuelations , or their true meaning ? This is all the Romanist can pretend . Yet what greater authority could he require , then that Angell had , which spake vnto Gideon ? Our Apostle supposeth any Angels proposall of diuine doctrines , to be at the least equiualent to Apostolicall , Though wee sayeth he ( whether Paul or Cephas ) or ( which he supposeth to be more ) an Angell from heauen preach vnto you otherwise , then wee haue preached vnto you , let him be accursed . Or , if wee respect not onely the personal authority of the proposer , but with it the manner of proposing Gods word : What proposall can wee imagine more effectuall then this great Angel of the couenants reply vnto Gideons distrustfull answere ; [ and the Lord looked vpon him , and said Goe in this thy might , and thou shalt saue Israel out of the hands of the Midianites , haue I not sent thee ? ] 8 Whether Gideons diffidence after all this , were a sinne , I leaue it to bee disputed by the Iesuites . A defect or dulnesse , no doubt it was , and onely in respect of the like in vs , they hold a necessity of the visible Churches infallibility : vnto whose sentence whosoeuer fully accords not , is by their positions , vncapable of all other infallible means of diuine faith . To pretend doubt or distrust of Gods word once proposed by it , yea , to seeke further satisfaction or resolution of doubts then it shall vouchsafe to giue , is more then a sinne , extreame impiety . Yet had this great Angell stood vpon his authority in such peremptory tearms , Gideon had died in his distrust . For after a second reply made by Gideon , [ Ah my Lord , whereby shall I saue Israel ? behold my familie is poore in Manasseh , and I am the least in my fathers house ] and a further promise of the Angels assistance not like the former , [ haue I not sent thee ] but [ I will therefore be with thee , and thou shalt smite the Madianites as one man ; ] hee yet prefers this petition ; I pray thee , if I haue found fauour in thy sight , then shew mee a signe that thou talkest with me : Depart not hence I pray thee , vntill I come vnto thee , and bring mine offering , and lay it before thee . After he had by more euident documents fully perceiued it was an Angell of the Lord that had parlied with him all this time , erecting his deiected heart with these comfortable words , Peace bee with thee , feare not , thou shalt not die ; He yet demands two other signes before hee aduentures vpon the Angels word . But after it is once confirmed vnto him by experience of his power , in keeping his fleece drie in the middle of moisture ; and moistning it where was nothing but drinesse about it ; hee is more confident vpon a Souldiers dreame , then a Iesuite in like case would bee vpon the Popes sentence or blessing giuen ex Cathedra , * When Gadeon heard the dreame told , & the interpretation of the same , he worshipped and returned to the hoast of Israel , and said ; Vp , for the Lord hath deliuered into your hand , the hoast of Midian . 9 Nor hee , nor his people could at any time haue wanted like assurance of Gods might and deliuerances , had they according to the rule which Moses set them , turned vnto him with all their heart , and with all their soule ; but as far were they , as the Papists from admitting his words for their rule of faith . The vnwritten traditions of Baal , were ( at the least ) of equall , or ioint authority with his writings , and in deed , and action , though not in word and profession , preferred before them . Longer then their assent was , by such miraculous victories as Gideon had now gotted ouer the Midianites , and as it were tied and fastned to the blessings and cursings of Moses law , this stiffe-necked generation did neither cleaue to it , nor to their God ; * But when Gideon was dead , they turned away and went a whoring after Baalim , and made Baal-Berith their God , and remembred not the Lord their God , which had deliuered them out of the hands of all their enemies on euery side . Miracles after the Law-giuen , were vsually either tokens of precedent vnbeliefe , or for signes to vnbelieuers , seruing especially to put them in mind of what Moses had foretold : the attentiue consideration of whose predictions , wrought greater faith and confidency in such as without miracles laid this law in their harts , then this people conceiued vpon the fresh memory of Gideons extraordinary signes and glorious victory . 10 * The like occasions of such distrust as were obserued in Gideon , were frequent in those times , wherein the foure and fortieth Psalme was written , yet the author of it , is not so daunted with the oppression of his people , as Gideon was . The manifestation of such reproach , contempt , and scorne , as Moses said should befall them , did alwayes animate such as indeed had vsed the Law as a perpetuall rule to notifie the diuersity of all successe , good or bad , by the degrees of their declining from it , or approach vnto it . The greater calamities they suffered , the more vndoubted experience they had of diuine truth contained in Mosaicalthreats : the more vndoubted their experience of their truth , vpon consciousnesse of their owne transgressions , the greater motiues they had vpon sincere and hearty repentance , to apprehend the stability of his sweetest promises for their good . No depression of this people , but serued as a contersway to accelerate , intend , or enlarge the measure of their wonted exaltation , so long as they rightly weighed all their actions and proceedings in Moses ballances , equalizing their permanent sorrow for sins past , vnto their wonted delight in transient pleasures . 11 Thus when Ieremie more admired then distrusted Gods mercies , in rendering the purchase of his kinsmans field to him , close prisoner , for denouncing the whole desolation of his country , when the Kings and Princes of Iudah had no assurance of so much possession in the promised land , as to inherite the sepulchres of their fathers : the Lord expels not his suspensiue rather then dissident admiration , with signes and wonders , as he had done Gideons doubt , or his stiffe-necked forefathers distrust . By what meanes then ? by the present calamities which had seized vppon the Cities of Iudah , and that very place wherein his late purchased inheritance lay , when hee cast these , and the like doubts in his mind ; * Behold the Mounts they are come into the City to take it , and the Citie is giuen into the hand of the Caldeans that fight against it , by meanes of the sword , and of the famine , and of the pestilence , and what thou hast spoken is come to passe , and behold thou seest it : And thou hast said vnto me , O Lord God , Buy vnto thee the field for siluer , and take witnesses : for the City shall be giuen in to the hand of the Caldeans . Then came the word of the Lord vnto Ieremiah saying , Behold , I am the Lord God of all flesh , is there any thing too hard for me ? The Lord had * stricken Iacob with the wound of an enemy , and with a sharpe chastice mē● , for the multitude of his iniquities , wherefore hee cryed for his affliction , and said , My sorrow is incurable , not considering who it was had done all this vnto him : for , because the Lord had killed , they must belieue hee would make aliue againe . Their present wounds inflicted contrary to the rules of politique defence , where the best pledges of their future health , beyond all hope of State-Surgeons . And this is the very S●ale of Ieremiahs assurance , from the Lords own mouth : Thus sayeth the Lord , like as I haue brought all this great plague vpon this people ; so will I bring vpon them all the good I haue promised them . And the fields shall be possessed in this land , whereof ye say , It is desolate , without man or beast , and shall be giuen into the hand of the Caldeans . Men shall buy fields for siluer , and make writings , and seale them , and take witnesses in the land of Beniamin , and round about Ierusalem . So absolute and all-sufficient was Moses law in particular actions , much more in generall or doctrinall resolution , that God himselfe , for confirmation of his Prophets , & this distrustfull peoples faith , in a point by humane estimate most incredible , thought it sufficient to be a remembrance to the Law-giuer . For the Lord here saith to Ieremiah , concerning this particular ; Moses many generations before , had vniuersally foretold ; * Now when all these things shall come vpon thee , either the blessing or the curse which I haue set before thee , and thou shalt turne into thine hart among all the nations , whither the Lord thy God hath driuen thee : then the Lord thy God will cause thy Captiues to returne , and haue compassion vpon thee , and will returne to gather thee out of all the people , where the Lord thy God had scattered thee . Though thou w●rst cast vnto the vttermost part of heauen ; from thence will the Lord thy God gather thee , and from thence will he take thee . And the Lord thy God will bring thee into the land which thy fathers possessed , and thou shalt possesse it , and he will shew thee fauour , and will multiply thee aboue thy fathers . By this rule of Moses , according to the prediction of Ieremiah ; doth Nehemiah afterwards frame his prayers to God , & direct his enterprise for restauration of Ierusalem : Wee haue grieuously sinned against thee , and haue not kept the commandements nor the statutes , nor the iudgements which thou commandest thy seruant Moses , I beseech thee remember the word that thou commandest thy seruant Moses , saying , Ye will transgresse and I will scatter you abroad among the people . But if yee turne vnto me , and keepe my commandements , and doe them , though your scattering were to the vttermost part of the heauen , yet will I gather you from thence , and will bring you vnto the place that I haue chosen , to place my Name there . Now these are thy seruants , and thy people , &c. O Lord I beseech thee , let thine eare now hearken to the praier of thy seruants , who desire to feare thy name , and I pray thee , cause thy seruant to prosper this day , and giue him fauour in the presence of this man. He saw the truth of Moses diuine predictiō confirmed by the Kings present grant of his petition , & speedy restauration of Ierusalem , * albeit a Prophet by profession , had disswaded the enterprise , as likely to proue dangerous to his person . CHAP. VIII . That the societie or visible Company of Prophets had no such absolute authority as the Romish Church vsurpes . 1 DId the Records of antiquity , afford vs any the least presumption to thinke , that absolute beliefe or obedience might safely be tendered by inferiors , as due to any visible Company of men , without examination of their proposals by Moses writings , since they were extant : the society of Prophets in all respects the Romanists can pretend , had the most probable title to this prerogatiue . Their professiō or calling was publike and lawfull ; their distinction from all others , eminent ; their persons and places of residence , visible and knowne ; their promises for enioying the extraordinary presence or illuminations of Gods spirit , peculiar : many of them , venerable for their integrity in ciuill dealings , and sanctity of priuate life ; some of them endued with the gift of miracles : In all these , and many like considerations , that fraternity or collegiate society , might iustly haue pleaded all the priuiledges a publike spirit can grant to one sort of men before others . For , if the more or lesse expresse testimony of Gods word for extraordinary assistance of his spirit , or the different measure of his illumination , or manner of immediate teaching be that which makes som mens spirit more publike then their brethrens : this difference was greater betweene the Priests or Prophets , and people of old , then since God spake vnto the world by his sonne ; yet what Prophet did once intimate the necessity of his proposall , for notifying the truth of Scriptures ? What one did euer bewray the least desire to haue his interpretations of them , vniuersally held authentique ? or his particular predictions , absolutely assented vnto , without further triall then his bare assertion , without examination of them by Moses doctrine already establis●ed ? 2 Had they beene the infallible Church representatiue , had their assertions , though giuen by ioinct consent ex Cathedra , or in the most solemne manner vsed in those times beene of such authority as the Romanist would perswade vs a Councell of their Prelates lawfully assembled is , Gods people had stood bound to embrace whatsoeuer a maior part of that profession had resolued vpon : but this inference , though necessarily following the supposed premises , the Iesuit I know , dare not affirme , lest Ahabs bloud , vntimely shed by confidence in their infallibility , cry out against him . Yet a Bellarmine too well knowing the liquorish temper of this present age , ( for the most part acquainted with none but table-talke Diuinity ) to bee such as will swallow down any doctrine , bee it neuer so idle , prophane , or poisonous , so it bee sauced with pleasant conceit and merriment , would put vs of with this iest ; That as in Saxonie , one Catholiques verdict were to be taken b●fore sowre hundred Lutherans : so should one of the Lords Prophets haue beene followed in those times , before fiue hundred of Baals . And * Ahab no doubt had so done , had not the Diuell taught his Diuines then as hee hath done Bellarmine and his fellowes since , to take vniuersality , as a sure note of the Church ; traditions , and customes of the Elders , for the rule of faith , and ( which is the vndoubted Conclusion of such premisses ) to follow a multitude to any mischiefe . So mightily did the opinion of a maior part , being all men of the same profession , sway with the superstitious people of those times that a Ahabs Purseuant conceiued hope of seducing Micaiah whilst they were on the way together , by intimating such censures of schisme , of heresie , of peeuishnesse , or priuacy of spirit , as the false Catholike bestowes on vs , likely to befall him , if he should vary from the rest . The best answere ( I thinke ) a Romane Catechisme could afford , would be to repeat the conclusion which Bellarmine would haue maintained , [ All the rest besides were Baals Prophets . ] They were indeede in such a sence as Iesuites and all seducers are : but not by publike profession or solemne subscription to his rites , as may partly appeare by Iehosaphats , continuing his resolution to goe vp to battell against Micaiahs counsell , which questionlesse , hee would rather haue died at home , then done , had hee knowne Michaiah onely to haue belonged vnto the Lord , and all his aduersaries vnto Baal ; partly , by that reuerent conceit which euen the chiefe of these seducers entertained at that time of Elias , whose vtter disgrace Baals seruants would by all meanes haue sought , for his late designes acted vpon their fellowes : Yet as * Iosephus records , the chiefe argument vsed by Zidkiah to diminish Micaiahs credite with both Kings , was an appearance of contradiction betwixt his and Eliahs prediction of Ahabs death , the accomplishment of both being apprehended as impossible , lesse credit ( as he vrged ) was to be giuen to Mica●ah , because so impudent as openly to contradict so great a Prophet of the Lord as Elias , at whose threatnings Ahab King of Israel trembled , humbling himselfe with fasting , cloathed in sackcloth . And it is likely hee would so shortly after entertaine the professed seruants of Baal for his Councellors ? yet , seeing the euent hath openly condemned them for seducers , and none are left to plead their cause : it is an easie matter for the Iesuite or others to say , they were Baals Prophets by profession . But were not most Priests and Prophets in Iudah & Beniamin vsually such ? yes , and ( as afterward shall appeare ) did band as strongly with as ioint consent , against Ieremy , and Ezechiel , as these did against Michaiah . The point wherein wee desire resolution , is , by what rule of Romish Catholique Diuinity , truth in those times might haue beene discerned from falshood before Gods iudgements did light vpon the City and Temple . Hee is more blind then the blindest Iew that euer breathed , who cannot see how such as professed themselues Priests and Prophets of the Lord , aswell in Iudah as in Israel , did bewitch the people with the selfe same spels the Papists boasts of to this day , as the best prop of his Catholike faith . Yet such is the hypocrisie of these proud Pharises , that they can say in their hearts ; Oh had wee liued in the dayes of Iezabel , we would not haue beene her inquisitors against such Prophets as Elias and Micaiah were : When as in truth Iezabels impietie towards them , was clemency in respect of Romish cruelty against Gods Saints , her witchcrafts but as veniall sins , if wee compare them with Iesuiticall sorceries . But of this error more directly in the Chapter following ; of their sorceries and impieties hereafter . 3 Vnto our former demand , [ whether the society of Prophets were the Church representatiue , whether the people were bound without examination to belieue whatsoeuer was by a maior part , or such of that profession as were in highest or most publike place determined . ] What answere a learned Papist would giue I cannot tell . Then this following , better cannot be imagined on their behalfe , [ That this supreme authority which they contend for , was in the true Prophets onely ; that they , albeit inspired with diuine illuminations , and endued with such authority as the Iesuite makes the Popes humana diuinitas inspirala , did notwithstanding permit their declarations , for the hardnesse of this peoples heart to be tried by the euent , or examined by the law , not that they wanted lawfull power ( would they haue stood vpon their authority ) to exact beliefe without delay ; seeing readinesse to belieue the truth proposed , is alwayes commended in the sacred Story . And no doubt , but the people did well in admitting the true Prophets doctrine , before the false , at the first proposal ; the sooner , the better . But were they therefore to belieue the true Prophets absolutely without examination ? Why should they then belieue one of that profession , before another ; seeing seducers could propose their conceits with as great speed and peremptorinesse as the best ? Nor did reason onely disswade , but the * law of God also expresly , forbid that people , alwayes , and in all causes to trust such , as vpon triall had beene found to diuine aright of strange euents . Yet grant wee must , that hardnesse of heart made this people more backeward , then otherwise they would haue beene to belieue truthes proposed ; that oftimes they required signes from their Prophet , when obedience was instantly due from them to him ; that oftimes they sinned in not assenting immediately , without interposition of time for triall , or respite to resolue vpon what termes beliefe might be tendered . Thus much wee may grant with this limitation ; [ if we consider them absolutely , or so well disposed as they should , and might haue beene , not as the Prophets found them . ] For in men inwardly ill affected or vnqualified , for true faith , credulity comes neere the nature of vice then vertue , a disposition of disloyalty , a degree of heresie or infidelity , rather then a preparation to sincere obedience , or any sure foundation of true and liuely faith . Assent perchance men so affected , may more readily then others would vnto sundry diuine truthes : yet not truely not as they are diuine and consonant to the rule of goodnesse , but by accident , in as much as they in part consort with some one or other of their affections . And the more forward men are vpon such grounds , to belieue some generalities of Christian dueties ; the more prone they proue , when opportunity tempts them , to oppugne others more principall , and more specially concerning their saluation . For credulity , if it spring not out of an honest disposition vniformally inning vnto goodnesse , as such ; but from some vnbrideled humor , or predominant naturall affection : will alwayes sway more vnto some mischiefe , then vnto any thing that is good . * Many belieued in Iesus ( saith Saint Iohn ) when they saw his miracles . It pleased them well hee had turned water into wine , that hee had giuen other proofes of his power , in driuing buyers and sellers out of the Temple , did minister hope vnto proud hearts , hee might proue such a Messias as they expected , as elsewhere vpon the like occasion they said , * This is of a truth the Prophet that should come into the world . The ground of this their aptnesse to belieue thus much , ( as is intimated in the words following ) was their inordinate desire of hauing an earthly King , that might rule the nation with an yron rod. a When Iesus therefore perceiued by their forwardnesse to professe the former truth , that they would come and take him to make him a King , he departed againe into a mountaine himselfe alone ; for the same cause no doubt , which the Euangelist specifies in the former place , * But Iesus did not commit himself vnto them , because he knew them all , and had no need that any should testifie of man. He knew such as vpon these glimpses of his glory were presently so stifly set to belieue in him , vpon hopes of being fed with dainties , or mighty protection against the Heathen ; would bee as violently bent against him , euen to crucifie him for a seducer , after they had discouered his constant endeuours to bring them both by life and doctrine vnto conformity with his crosse , mortification humility , contempt of the world , patience in affliction , with other like qualities despiseable in the worlds eyes ; yet maine principles in his schoole , and elementary grounds of saluation ; so his countrimen of Nazareth sodainly admiring the gratious words which proceeded out of his mouth , after hee begunne to vpbraid them with vnthankefulnes , as speedily attempt to throw him headlong from the toppe of the hill , wherein their City was built . By this it may appeare , that of the Iewish people in ancient times , some did sinne in beeing backeward : others , in an immature forwardnesse to belieue propheticall doctrines . But the fountaines or first heads whence these swift motions of life were depraued in the one , was inordinate affection , or intrinsique habitual corruption ; the roote whence such deadnesse was deriued into the actions of the other , was hardnes of heart , precedent neglect of Gods word , and ignorance of his wayes thence ensuing . Which presupposed , the parties so affected , did not * amisse , in not beleeuing the true Prophets without examination ; but in not abandoning such dispositions , as disenabled them for belieuing all parts of truth proposed with constancy , and vniformity , making them fitte instruments to be wrought vpon by seducers . Hence saith our Sauiour , * I come in my fathers name , and ye receiue me not : if another shall come in his owne name , him will yee receiue . How can yee belieue which receiue honour one of another , and seeke not the honour that commeth of God alone : Nor Propheticall , nor Apostolicall , nor Messiacall much lesse could Papall authority make them belieue the doctrine of life , intirely and sincerely , whilest their hearts were heardned ; whose hardnes though , might easily haue been mollified , by laying Moses law vnto them , while they were young and tender . 4 It is a rule as profitable for our owne information in many points , as for refutation of the aduersarie , that the commendation of necessary meanes , is alwaies included in the commendation of the end ; which how good or excellent soeuer it bee , our desires of it are preposterous , all earnest endeauours to attaine it , turbulent ; vnlesse first addressed with proportionable alacrity to follow the meanes that must produce it : sober spirites alwayes bound their hopes of accomplishing the one by perfect suruey of their interest in the other ; as minds truly liberall , determine future expences , by exact calculation of their present reuenewes . Euen in businesses of greatest importance , though requiring speediest expedition , a wise man will moderate his pace according to the quality of the ground whereon hee goes , otherwise the more haste may cause worse speed . The Iewes were , as wee are , bound to belieue truthes proposed without delay : but both for this reason most strictly bound to a continuall vniformity of practising diuine precepts already knowne , without dispensing with this or that particular , though offensiue to our present disposition without indulgence to this or that special time , without all priuiledge sought from the pleasure or displeasure of men , both bound , so to frame our liues and conuersations , as to bee instantly able to discerne the truth proposed , not by relying vpon their authority that propose it , but for it selfe , or from a full and liuely , though a quicke and speedy apprehension of immediate homogeneall consonancie betweene the externall and the internall word . For if any part of Gods word truly dwell in vs , though secret it may bee and silent of it selfe , yet will it Eccho in our hearts , whilest the like reuerberates in our eares from the liue voice of the Ministery . Thus had the Iewes hearts beene truely set to Moses law , had their soules delighted in the practise of it as in their food , they had resounded to the Prophets call , as a string though vntouched , and vnable to beginne motion of it selfe , will yet raise it selfe to an vnison voice , or as the soules of heauen answere with like language to others of their owne kind , that haue better occasion to beginne the cry . In this sense are Christs sheepe said to heare his voice , and follow him ; not euery one that can counterfeit his or his Prophets call , 5 The issue of all that hath beene said is , that none within the precincts of these times , whereof wee now treat , from the Law , giuen , vnto the Gospell , were bound to belieue Gods messengers , without examination of their doctrine by the precedent written word . Onely this difference there was ; such as had rightly framed their hearts to it , did make this triall of Prophetical doctrines , as it were by a present taste , which others could not without interposition of time , to worke an alteration in their distempered affections . For this reason do the Prophets alwayes annex Mosaicall precepts of repentance , to their predictions of future euents , as knowing that if their hearts to whom they spake , were turned to God , their sight should forthwith bee restored clearely to discerne the truth . For further manifestation of the same conclusion , it appeares sufficiently from sundry discourses in the former booke , that Israels incredulity vnto their Prophets , was finally to bee resolued into their neglect , their imperfect , or partiall obseruance of Moses precepts . Wherefore not the liue voice of them , whose words in themselues were most infallible , and are by the approbation of time , with other conspicuous documents of Gods peculiar prouidence , preseruing them in diuine estimation so long , become an vndoubted rule of life vnto vs : but the written word before , confirmed by signes and wonders , sealed by the euents of times present and precedent , was the infallible rule , whereby the propheticall admonitions of euery age , were to bee tried and examined . 6 The words of the best , while they spake them , were not of like authority , as now written they are vnto vs , nor were they admitted into the Canon , but vpon iust proofe of their diuine authority . That one speech which Esay vttered , was an axiome so well knowne , as might bring all the rest to bee examined , before admission ; * To the Law and to the Testimony if they speake not according to this word , it is because there is no light in them . For Gods will already knowne and manifested to the proples consciences , was to ouersway the contrary proposals of knowne Prophets , though neuer so peremptory . Nor was it impossible for Prophets to auouch their owne conceites vnder the name of diuine Reuelations , more immediatly sent from God , then the Pope pretends : witnesse the * man of God , that went from Iudah to Bethel , seduced by his fellow Prophets , fained reuelation from an Angell , counselling him to diuert into his house , contrary to the Lords commandement giuen before . The ones dealing was , I confesse most vnusual ; so was the others death , yet a liuely document to cause all , that should heare of it vntill the worlds end , take heede of dispensing with the word of the Lord once made known vnto themselues , vpon beliefe of more manifest reuelations or instructions , by what meanes soeuer giuen to others , either for recalling or restraining it . Hence may the Reader discry , aswell the height of our aduersaries folly , as the depth of their impietie , making their Churches authority , which by their own acknowledgement cannot adde moe bookes to the number of the Canon already finished , but onely iudge which are Canonicall , which not , farre greater then theirs was , that did preach and write these very bookes , which both wee and they acknowledge for Canonicall . For the Prophets words were no rule of faith , vntill examined and tried by the written word precedent , or approued by the euent ; the Popes must be , without triall , examination , or further approbation then his owne bare assertion . CHAP. IX . That the Church representatiue amongst the Iewes was for the most part , the most corrupt Iudge of matters belonging to God : and the reasons why it was so . 1 BVt was the neglect of Moses law , or this peoples inward corruption , abounding for want of restraint by it , the sole cause of their dulnesse in perceiuing , or of their error in peruerting the things of Gods spirite : This ouerflow of wickednesse serued as a tide to carry them : but the continuall blasts of such vaine doctrine , Templum Domini , Templum Domini , the Church , the Church , was like a boisterous wind to driue them headlong into those sands , wherein they alwayes made shipwracke of faith and conscience . The true Prophets neuer had greater opposites then the Priests , and such as the Papists would haue to be the onely pillars , yea the onely materiall parts of the Church representatiue . Notwithstanding , whom the Fathers had traduced for impostors or Sectaries , and oftimes murdered as blasphemers of the Deity , or turbulent members of the state ; the Children reuerenced as men of God , and messengers of peace vnto the Church and common weale . What was the reason of this diuersity in their iudgement ? or doth it argue more stedfast beliefe in posterity ? No , but more experience of the euents , foretolde oftimes , not fulfilled vntill the Priests , and other opposites , either coaeuals or ancients to the Prophets , were couered with confusion . The childrens motiues , to belieue particulars oppugned by their parents , were greater ; and the impediments to withdraw their assent from them , lesse : That the children should thus brooke what their fathers most disliked in the Prophets , is no more then wee may obserue , in other Writers . Few much reuerenecd in any faculty by posterity , but had eager detractors in their flourishing dayes , vicinity alwayes breeding enuy . And euen of such , as did not aemulate them for their skill , nor would haue beene moued with enuy at their fame or glory , they were not esteemed as they deserued , being defrauded of due praise by such of the same profession , as better pleased the predominant humor ; alwayes next in election to the lauish Magnificates of present times ; but vsually reiected by posterity , when that particular humour , ( euermore shorter liuth than the humorous ) beganne to change . Thus in euery faculty , haue those authors which most applied themselues to solidity of truth , neglecting new-fangle trickes or flashes of extemporary wit , endured in greatest request , and best credit throughout all ages : as meates strongest and most nourishing , not most delicate , are fittest for continuall diet . What the Latine Poet said of his Poems , euery Prophet might haue more truely applyed vnto his writinges . Mox , tibi si quis adhuc pretendat nubila , liuor Occidet , & meriti post me referentur honores . Though cloudes of enuy now may seeme , thy splendent rayes to choake ; These with my ashes shall dissolue , and vanish as their smoake . VVhat whilest I breath sharpe censures blast , when my leafe fals , shall spring , Thy fame must flourish , as I fade ; graue honour forth shall bring . It was a Methode most compendious , for attaining such eternity of fame , as the continuall succession of mortality can affoorde vs , which is giuen by * another Poet , but in prose ; Dum viuas virtutem colas , inuenias famam in Sepulchro ; Hee that hunts after vertue in his whole course of life , shall bee sure to meete with fame after death ; but hardly sooner , least of all could these Prophets bee much honoured in their owne Country , whilest men of their owne profession , carnally minded , possessed the chiefe seates of dignity , sometimes the best stay and pillars of faith in Gods Church , most capable of that infallibility , which their proud successors did more boast of . Yet were , euen these seducers alwayes willing to celebrate the memory of ancient prophets , because the authority giuen to their sayings , or reuerence shewed vnto their memory by the present people , ouer whome they ruled , did no way preiudice their owne dignity or estimation which rather increased by thus consorting with the multitude in their laudatoes of holy men deceased . Thus from one and the same inordinate desire of honour and praise from men , did contrary effects vsually spring in these masters of Israel . The dead they reuerenced , because they saw that acceptable vnto most , & likely to make way for their owne prayse amongst the people : but feare lest the liuing Prophets should bee their coriuals in suites of glory , whereunto their soules were wholly espoused , did still exasperate and wher the malice of impatient mindes , conscious of their own infirmities , against their doctrine , which could not be embraced , but their estimation must be impaired , their affections crossed , & their politique proiects dashed . The higher in dignity the Priests and Rulers were , the more it vexed them , such poore men , as the true Prophets , for the most part , were , should take vpon them to direct the people . Their obiections against those men of God , their scurrilous taunts , and bitter scoffes , their odious 〈◊〉 forged , to make way for bloudy persecutions , are most liuely represented by the like practizes of the Romish Clergy ; continued almost as many yeares against the Albigeans , Hu●sites , and generally against al whom they suspect to haue any familiarity with the spirit , whose testimony against them , is as authentique as euident ; onely ouerborne through Gods permission in the worlds sight , by preiudice of priuatenesse . Thus , when poore Michatah would not say , as the King would haue him , the politique State-Prophet Zidkiah ; sonne of Chenaanah , gaue him a blow on the cheeke , to beate an answere out to this demand ; When went the Spirit of the Lord from mee to thee ? As many proud Prelates would in like case , reply vpon his poore brother , that should crosse his opinion , specially in a matter belonging , though but a farre off , vnto the State ; Sirrha , I am your better , know your place , before whom , and in what matter you speake . Nor did Zidkiah onely , but 400. more ( no otherwise discernable for false Prophets then by such triall as wee contend for ) as if they would haue bound the Almighty to haue followed most voices in bestowing victory , perswade the King to goe vp against Ramath Gilead . But my former assertion is fully ratified by Michaiahs reply to the others demand ; When went the &c. Thou shalt see ( saith hee ) in that day , when thou shalt goe from chamber to chamber to hide thee . No question , but such as were neuters before , after they see his prophesie fulfilled in Ahabs ouerthrow , did take Michaiah for a Prophet , as true as Zedkiah was false . 3 In like manner when Ieremy a poore Prophet and Priest of Anathoth had come vnto Ierusalem among the Prelates , and prophesied the truth , but truth offensiue to the State , * That all the euils which God had pronounced , should be brought vpon that City , and her townes : Pashu● the sonne of Immer the Priest , which was appointed gouernour in the house of the Lord , intreats him worse then Zidkiah had done Michaiah . Hee could haue flouted him with as good applause of his complices , as the Inquisitors can a Protestant now : You that can read State fortunes a farre off , can you tell where you shall lodge your selfe this next night ? if you cannot take him for a better Prophet that can . And by Pashurs Prophesie , hee was to take vp his lodging in his way home in the Stockes that were in the high gate of Ben●amin , neare vnto the house of the Lord. whose desolation hee had threatned . The like entertainement hee found againe at the whole multitudes hands , but by the Priests and Prophets instigation ; * Now when Ieremiah had made an end of speaking all that the Lord had commanded him to speake vnto all the people , then the Priests and the Prophets , and all the people tooke him and said , Thou shalt die the death . Why hast thou prophesied in the name of the Lord , saying , This house shall bee like Shiloh , and this City shall bee desolate without an inhabitant ? As if the Church of God could possibly erre , or the gates of hell preuaile against the splendor of it , would the Romish Clergie adde , should the Lord send a Prophet with such tidings vnto Rome . And did they not learne this interpretation of Christs promise vnto his Church , from the hypocriticall Iewes their predecessors , which made the like comment in Ieremiahs time , vpon Gods wordes as pregnant for the high-Priests succession as Saint Peters ; * Come aud let vs imagine some deuise against Ieremiah , for the Law shall not perish from the Priest , nor counsell from the wise , nor the word from the Prophet , come , and let vs smite him with the tongue , and let vs not giue heed to any of his words . Away with the heretique . The manifestation of like affection in the Prelates towards Gods Prophets , did embolden Shemaiah the Nehelemite , to write from Babylon vnto Zephaniah the high Priest and his associates to this effect . * The Lord hath mad thee Priest , for Iehoiada the Priest , that yee should bee officers in the house of the Lord , for euery man that raueth and maketh himself a Prophet , to put him in prison , and in the stocks . Now therfore , why hast not thou reproued Ieremiah of Anathoth which prophesied vnto you . This captiuity is long : built houses to dwell in , and plant gardens , and eate the fruites of them . 4 But when Pashur found the Omen of that * name which Ieremiah gaue him , when hee and his mates proued indeed Magors Missabibs , a terror to themselues , and all about them , when they saw with their eyes all the miseries there expressed , then was Ieremiah held for a true Prophet , especially by such as outliued the captiuity , to see the truth of his prophesie for thier good as exactly fulfilled , as this had heen for their harme , whilest according to his * prediction , Shemaiah and his seed were rooted out from amongst Gods people happily replanted in their natiue soile . For from the reasons set downe before , posterity did alwayes better iudge of prophesies then the age wherein their Authors liued , at the least , the younger and meaner sort of that age which out-liued the euent , vsually better digested their doctrine , then the ancient or men of dignity that enuied them credite amongst the people , yet were not such as lesse maligned them , greater belieuers vniuersally , as was said before , but onely of some few particulars . For , if a new Prophet should haue risen amongst thē hee was almost as euill entreated by the present Clergy , or others , whose humors he contradicted . This is euident by the Scribes and Pharises , and the chiefe Rulers of the Iewish Church in our Sauiours time ; * They builded the tombs of the Prophets , & garnished the sepulchres of the righteous , and said ( as they verily thought ) If wee had been in the dayes of our fathers , we would not haue beene partakers with them in the bloud of the Prophets : yet made they the people of their owne time so mad , as to be partakers with thē in the bloud of that great Prophet , their long desired Messiah , the onely Sauiour of the world . Throughout the whole Story almost of the old Testament , the truth proposed may appeare , that the visible Church ( if it be taken in such a sence as the Romanists take it ) was the most corrupt Iudge either of the truth , or true meaning of Gods word ; that the people seduced by their goodly shewes and glorious titles of Moses successors , were still brought into the combination of bloud , vntill they brought vpon themselues , their posterity , and the holy City , * All the righteous bloud that was shed vpon the earth , from the bloud of Abel the righteous , vntil the bloud of their Messiah . 5 But though their cruelty and hypocrisie be so notoriously knowne , as it euen seemes to point out the like in the moderne Romanist : yet some honestly minded will perhaps demand , how the people of those ages wherein the Prophets liued , could possibly know the truth of their Prophesies , seeing for the most part they saw a maior part of men in Ecclesiastique authority , bent against them . This happily may tempt vnsētled minds to thinke the Lord had determined his Prophets should haue Cassandraes fates , neuer to bee belieued till remedy were past . The peoples mist●king of their predictions , was in a sort fatall , yet not necessary , but vpon supposition of former neglect God sent them Prophets for their good , but their wickednesse turned his blessings into cursings , their hypocrisie and folly made them so blind , that they could not discerne the signes of the times , vntill wofull experience , the fooles onely Schoolemaster , began to teach it them , when their time for lore was ended . a A prudent man ( saith the wise-man , ) seeth the plague , and hideth himselfe : but the foolish go on still , and are punished . But wherein doth that prudence consist , which might haue preuented this plague ? surely in reading Gods law and continuall meditation thereon ; for this giues wisdom to the simple . Men in this case should haue asked b counsell of their own heart ▪ for there is no man more faithfull vnto thee then it , for a mans mind is sometimes more accustomed to shew more then seauen Watchmen that sit aboue in an high Tower. And aboue all this , pray to the most High , that he will direct thy way in truth . Had they thus done without partiality to their corrupt affections , or without all respect of persons ( in which Christian faith cannot bee had : ) Moses law had beene a lanterne vnto their feet , for the discerning of true Prophets , and those discerned , had beene a light vnto latter ages , for discerning the true Messias . 6 The euidence of this truth , not without cause so often inculcated , will better appeare , if wee consider ●ow most propheticall predictions of particular alterations , were but determinations of Mosaicall generalities , out of which they grow as branches out of the stocke . As for example , The Lord told Moses before his death , and he gaue it to Israel for a song to be copied out by all , * That when they went a whoring after the Gods of a strange land , forsaking him he would forsake them , and hide his face from them . After Ie●oiadahs death , Zechariah his sonne seeing the Princes of Iudah leauing the house of the Lord to serue Groues and Idols , albeit hee were moued as the Text saith , by the spirit of God , yet onely applies Moses generall prediction to the present times , * Thus saith God , Why transgresse yee the commandement of the Lord ? Surely yee shall not prosper , because yee haue forsakeu the Lord , he also will forsake you . Saint Paul himselfe vseth his own aduise , not the Lords authority in such points , as were not euidently contained in Moses law ; * Vnto the married command not I , but the Lord , Let not the wife depart from her husband , for so Moses had expresly commanded . But to the Remnant , I speake , not the Lord , If any brother haue a wife that belieueth not , if shee be content to dwell with him , let him not forsake her . And againe , concerning Virgins , I haue no commandement of the Lord , but I giue mine aduise as one that hath obtained mercy of the Lord to be faithfull ; This was his iudgement , and as he thought warranted by the spirit of God ; yet hee prescribes it not as a generall rule of faith to all , but rather leaues euery man to bee ruled by his conscience , and the analogie of Moses law . So likewise , though God vse an extraordinary reuelation to instruct Saint Peter in the free vse of meates forbidden by Moses ; yet hee perswades him it by manifesting the true meaning of another clause of the same law ; for what hee vttered vpon this * instruction and the experiment answerable thereto , was but a further specification of what Moses had said , a I perceiue of a truth ( saith S. Peter ) that God is no accepter of persons , Moses had said , * The Lord your God is God of Gods , and Lord of Lords , a great God , mighty and terrible , which accepteth no persons , nor taketh reward , who doth right vnto the fatherlesse and widdow , and loueth the b stranger , giuing him sood and rayment . 7 These passages sufficiently enforme vs , that the extraordinary spirit wherewith the Apostles themselues were aboue the measure of Gods former messengers inspired oftimes , onely made the stems , whether of the tree of life , or of knowledge planted by Moses to blow and flourish in them by little and little after the manner of naturall growth , it did not alwayes bring forth new ones in an instant , as the earth did at the first creation . Much more vsually did prophesies during the standing of the first temple , spring out of Mosaicall predictions . If wee compare his writings with latter prophesies , not long before the Babylonish captiuity , though hee had departed this life before their fathers entred into the land of promise , yet hee speakes vnto this last generation as an intelligencer from a farre Country , that great preparation was made against them , but who should bee the executioners or managers of mischiefe intended ; hee leaues that to such Prophets as the Lord should raise them vp for the present . Ieremy and Ezechiel vpon his admonition , following his direction , are sent by God , as it were , to scowre the coast , to discrie when the Nauy comes , for what Coast it is bound , and how neare at hand . Here had the people faithfully examined their hearts by Moses law , whether not guilty of such sinnes as deserued the plagues threatned by him , they had quickly assented vnto Moses writings , and the Prophets words . For as consciousnesse of their sinnes in generall , might cause them feare some plague or other , indefinitely threatned by their Lawgiuer , whose writings they best belieued : so might the diligent obseruation of their particular transgressions , and their progresse in them , haue taught them to presage the determinate manner of their plagues and punishments foretold by the present Prophet . For God in his vsuall course of iustice , so suites his punishments to the most accustomary habits or predominant sinnes , as vnto men religiously obseruant of times and seasons , the growth and processe of the one will giue a certaine crisis of the other . Besides euery age hath peculiar signes subordinate to the generall predictions of good or euill foretold by Gods messengers , whereby the faithfull learne to know the day of their visitation , and as Salomon saith , to hide themselues ( in latibulo altissimi ) from the plague ; ) if not by their hearty repentance , godly prayers , and religious endeauors to preuent it . And because wee in this age , are not so well acquainted with the particular signes of former times , wherein true Prophets liued , it is hard for any liuing now , though easie to all the faithfull then , to giue any certaine or particular rule how the truth of their prophesies might haue beene , at least probably knowne , before the euent did finally and absolutely approue them . Would to God wee could discerne the signes of times present ; and the Lord of his infinit mercy giue vs grace to know the day of our visitation . But of this argument elsewhere by Gods assistance . It shall suffice in the next place to shew that our Sauiours doctrine was by the same meanes to be discerued . CHAP. X. That the Soueraignety giuen by Iesuites to the Pope is greater then our Sauiours was . 1 IT is a Rule in Diuinity [ whatsoeuer can rightly be conceiued as an absolute perfection , hath reall existence in the Almighty . ] From this notion of the Deity , swimming in the braines of such as in heart & deed make the Pope their Lord & God , doe the parties thus affected , vsually take whatsoeuer power might possibly be deligated by God to any , as actually granted vnto his holinesse . And thus I imagine some Iesuite or other , when hee shall bethinke himselfe will except against our disputes in this present cause , [ Deny you cannot that God can , and what if hee should expresly grant such authority as the Pope now challengeth , would your arguments conclude him to bee Antichrist , or the doctrine we teach to be blasphemous . ] On the contrary , seeing our Sauiour Christ did neuer either practise or challenge , seeing neither Moses nor the Prophets did euer so much as once intimate such absolute power should be acknowledged in that great Prophet , of whome they wrote , wee suppose the imagination of the like , in whomsoeuer , cannot bee without reall blasphemie . Yet suppose Christs infallibility , and the Popes , were ; in respect of the Church Militant , the same : the Popes authoritie would be greater : or were their authoritie but equall , his priuiledges with God would bee much more magnificent then Christs . That which most condemned the Iewes of infidelity , in not acknowledging Christ as sent with power full & absolute from God his father , were his mightie signes and wond●rs , his admirable skill in Gods word alreadie established ; but chiefly his sacred life and conuersation as it were exhibiting vnto the world a visible patterne or cōspicuous modell of that incomprehensible goodnesse which is infallible . Now , if we compare his powerfulnesse in words and workes , with the Popes imperfections in both ; or his diuine vertues with the others monstrous vices : to equalize their infallibilities , were to imagine God to bee like man , and Christ ( at the best ) but as his faithfull seruant , the Pope his Minion , his Darling , or some of his age . For such is our partialitie to our owne flesh , that oftimes ( though the Wise man aduise to the contrarie ) a lewde and naughtie sonne ( in that hee is a sonne ) hath greater grace and priuiledges , then the most faithfull seruant in the fathers house . So would the Iesuites make God dote vpon the Pope , whose authoritie , bee his life neuer so vngracious , if they should denie to bee lesse then Christs in respect of vs , their practises enioyned ex Cathedra would confute them . For much sooner shall any Christian , though otherwise of life vnspotted , be cut off from the congregation of the faithfull , for denying the Popes authoritie , or distrusting his decrees , then the Iewes that saw Christs miracles , for contradicting him in the dayes of his flesh , or oppugning his Apostles after his glorification . Nor bootes it ought to say , they make the Popes authoritie lesse then Christs , in respect they deriue it from his ; rather , because they euidently make it greater then Christs was , it cannot bee truly thence deriued : or if it could , this onely proues it to bee lesse then the other , whilest onely compared with it , not whilest wee consider both in respect of vs : for Christs authoritie as the Sonne of Man , in respect of vs , is equall to his Fathers , whence it is deriued , For the Father iudgeth no man , but hath committed all iudgement vnto the Sonne . 2 But wherein doe they make the Popes authoritie greater then Christs ? First , in not exempting it from triall by Christs and his Apostles doctrine , neither of which were to be admitted without all examination of their truth , for as you heard before Gods word was first vttered in their audience , established by euident signes and wonders in their sight , and presence of whom beliefe and obedience vnto particulars was exacted . And it is a rule most euident and vnquestionable , that Gods word once confirmed and sealed by experience , was the only rule whereby all other spirits and doctrines were to bee examined ; that not Propheticall visions were to bee admitted into the Canon of Faith , but vpon their apparent consonancie with the word alreadie written . The first Prophets were to be tried by Moses , the latter by Moses and their Predecessors ; Christs and his Apostles , by Moses and all the Prophets , for vnto him did all the * Prophets giue testimonie . The manifest experiments of his life and doctrine so fully consonant to their predictions , did much confirme euen his Disciples beliefe vnto the former Canon , of whose truth they neuer conceiued positue doubt . 3 Againe , there had beene no Prophet , no signes , no wonders , for a long time in Iudah , before our Sauiours birth , yet hee neuer made that vse either of his miracles , or more then Propheticall spirit , which the papists make of their imaginary publike spirit : he neuer vsed this or like argument , to make the people relie vpon him . How know yee the Scriptures are Gods word ? How know yee that God spake with Moses in the Wildernesse , or with your Fathers in Mount Sinai ? Moses , your Fathers , and the Prophets are dead , and their writings cannot speake . Your present Teachers the Scribes and Pharises doe no wonders . Must you not then belieue him whome daily you may behold doing such mightie workes as Moses said to haue done ; that Moses , as your fathers haue told you , was sent from God ; that Gods word is contayned in his writings : otherwise you cannot infallibly beleeue that there was such a man indeed as you conceiue hee was , much lesse that he wrote you this Law , least of all can you certainely know the true meaning of what hee wrote . Hee that is the onely sure foundation of faith , knew that faith grounded vpon such doubts , was but built vpon the sand , vnable to abide the blasts of ordinarie temptations ; that thus to erect their hopes was but to prepare a rise to a grieuous downefall , the ready way to atheisme , presumption , or despaire . For this cause hee doth not so much as once question how they knew the Scriptures to be Gods word : but supposing them knowne and fully acknowledged for such , he exhorts his hearers to search them , seeking to prepare their hearts by signes and wonders to embrace his admirable expositions of them . And because the corruption of particular morall doctrines brought into the Church by humane tradition , would not suffer the generality of Moses , and the Prophets already belieued to fructifie in his hearers hearts , and branch out vniformely into liuely working faith : he laboured most to weede out Pharisaisme from among the heauenly seed , as euery one may see , that compares his sermon vpon the Mount , with the Pharises glosses vpon Moses . If the particular , or principall parts of the law and Prophets , had beene as purely taught , or as clearely discerned , as the generall and common principles : His Doctrine , that came not to destroy , but to fulfill the law in words and works , had shined as brightly in his hearers hearts at the first proposall , as the sunne did to their eyes at the first rising . For all the morall duties required by them , were but as dispersed rayes or scattered beams of that diuine light and glory ; which was incorporate in him , as splendor in the body of the sunne . Nor was there any possibility the Iewes beliefe in him should prosper , vnlesse it grew out of their generall assent vnto Moses doctrine , thus pruned and purged at the very roote ; * Had yee belieued Moses ( saith our Sauiour ) yee would haue belieued me , for he wrote of me , but if yee belieue not his writings , how shall yee belieue my words ? For which cause , they were in conscience bound to examine his doctrine by Moses , and the Prophets : otherwise they might haue belieued the sauing truth , but falsly ; and vpon decitfull grounds . The stronger or more absolute credence they had giuen vnto his words or workes without such examination , the more they had ensnared their soules , and set their consciences vpon the Racke , by admitting a possibility of contradiction betwixt two doctrines both firmely belieued , without any euidence of their consonancie , or bothes conspiring to the same end . The speedier and higher this edification in Christ had beene , the sooner it might haue ruinated that foundation which God by Moses and the Prophets had reared in Israel , vnlesse this new worke had been orderly squared , well proportioned , closely layed , and strongly caemented vnto the former . In secular schooles hee is held an vnwise answerer , that will admit Socraticall intertogations ; for , albeit there appeare no difficultie in any one proposed apart , yet in the processe , a respondent may bee easily brought to grant conclusions , from which he knowes not what consequences may bee drawne , because their consonancy with the probleme whose defence hee vndertakes , is not so euident nor immediate , as vpon a sodaine may bee fully examined . And not examining the consonancy of euery other proposition with the principles of that faculty , whereto the probleme belongs , the best answerer liuing may bee made either grant what hee should not , or deny what should bee granted . Now Christs doctrine was to Mosaicall and Propheticall , as the conclusion to the premisses , or as the corollarie of greatest vse vnto the speculatiue theoreme . Suppose then a Iew well skilled in Moses and the Prophets , should instantly vpon the first hearing of our Sauiours sermons , or sight of his miracles , haue admitted him for such an infallible teacher , vpon tearmes as absolute and irreuocable , as the Iesuite would haue the Pope acknowledged by all Christians , a good disputant might easily haue staggered him by these or like Socraticall demands ; Doe you stedfastly belieue Moses writings for Gods word ? God forbid I should doubt of this : Doe yee belieue this new doctrine confirmed by miracles as firmely ? What if I doe ? Doe you know as certainely , whether both agree as well as one part of Moses writings with another ? What if I doe not ? vntill you bee fully resolued in this , your beliefe in both cannot be sound : for in case they should disagree , the one must needes be false ; and if choice were giuen you , whether in sooth would you disclaime ? Here a wise man , that ( as the wise King speakes ) had eyes in his head and would not be led by a blind saith , would haue paused a while , and thought with himselfe , This is a point that should bee looked to : for if these new doctrines should proue incompatible , as for any iust examination hitherto made , they may , I cannot see whether deserues more credence ; Whiles I consider Moses writings , & call to mind those mighty wonders our fathers told vs , with like continuall experiments of their diuine truth ; nothing can seeme more certaine then they ; againe , whiles I behold these new miracles , me thinkes his authority that workes them , should bee as great as Moses was ; yet if they should happen to disagree , the one must bee better belieued then the other , or else ( for ought I see ) there can bee no certainety of either ; for , if this mans possibly may bee , why might not Moses doctrine likewise be false ? or if our fathers were deceiued by his signes and wonders , why may not we bee so serued by this mans miracles ? But if vpon iust trial they shal be found fully to agree in euery point ( as I trust they doe ) then doubtlesse both are from God , and I shall stedfastly belieue this new doctrine to be diuine , if such as Moses had foretold ; & withal , more euidently acknowledge , then before I could , that Moses spake by the spirit of the all seeing , euerliuing God , if this Iesus of Nazareth be in all points like to him , and so qualified as hee foretold the great Prophet should bee . But in the interim till the triall bee made , it is best to lay sure hold on Moses and the Prophets . For prior tempore potior iure : their writings doubtlesse were from God , because hitherto they could not bee destroyed : time and they shall trie whether Iesus and his doctrine be so or no ; whether he be that great Prophet that should come , or we are yet to looke for some other . 4 Thus when Iohn Baptist sent his Disciples to our Sauior with this very question , Art thou hee that should come , or shall we looke for another ; The answere hee returned againe , ( whether for confirmation of Iohns owne faith , or as the most interpreters thinke of his Disciples , ) was this and no more ; * Goe and shew Iohn what things yee haue seene and heard , that the blind see , the halt goe , the leapers are clensed , the deafe heare , the dead rise againe , and the Gospel is preached to the poore , and blessed is hee that shall not be offended in mee . These or other of their fellow Disciples had enformed their Master Iohn before of Christs healing the Centurions seruant by his word or command , though absent ; of his raising the widows sonne from death to life ; of the rumors spread abroad of him throughout all Iudea , and the regions round about : and vpon this report , as Saint Luke tels vs , did Iohn make the former solemne demand . But some will yet demand , how could he or his Disciples bee confirmed by the answere giuen them , wherein is little more then formerly both had heard : for the raising vp of the widdowes sonne which especially occasioned their comming was the greatest of all in this Catalogue , and yet as great as this , some of the ancient Prophets had done ; how could it then proue him to be the Messias ? Had he told them as much in plain terms , they might haue beleeued him , because this great worke did witnesse him to be a Prophet , and therefore one that could not lie : But by this answere , how could they gather more , then the people vpon the astonishment of that accident , had said ? for * when the dead man sate vp and spake , feare , saith the Euangelist , came on them all , and they glorified God saying , A great Prophet is raised vp among vs , and God hath visited his people . 5 Yet this obiection , at least the solution , confirms the truth of my former assertion , that by his miracles alone considered , they were not bound absolutely to belieue hee was the Messias , but by comparing them with other circumstances , or presupposed truths especially the Scriptures receiued and approued prophesies of the Messias : though no one for the greatnesse of power manifested in it , could of it selfe , yet the frequency of them at that time , and the condition of the parties on whom they were wrought , might absolutely confirme Iohn and his Disciples ; because such they were in these and euery respect , as the Euangelicall Prophet had foretold Messias should worke : for this reason our Sauiour deliuers his answere in the Prophets owne words , as * elsewhere he himselfe did read them , then best interpreted by the signes of the time , that Iohn might see by the euent , he was in the man of whom Isaiah speakes a He whom the Lord had annointed to preach the Gospel to the poore , whom he had sent to heale the broken hearted , to preach deliuerance to the Captiues , and recouering of sight to the blind , to set at liberty such as were bruised , and that hee should preach the acceptable yeare of the Lord. The multitude of blind men restored to sight in their presence was a good preparatiue to dissolue that suffusion which had blinded their hearts ; the releasing of so many from the possession of vncleane spirits , was an ocular demonstration hee was the man appointed to preach deliuerance to the Captiues , plagues & sicknesses then cured by him in great abundance , were sure pledges to the obseruant , that hee was the great Physition of body and soule so often spoken of by Isaiah . Besides , Iohns mouing this doubt at that very instant , wherein such varietie of miracles ; of all , or most of which , his Disciples one or other , were eye-witnesses , did concurre all so well suited to the seuerall * predictions of Isaiah , and these as a Iohn could instruct them , all vnquestionably meant of the Messias , was an infallible argument of Gods vnspeakable prouidence in thus disposing times & seasons for their fuller resolution . The like disposition of the diuine prouidence , might the ingratefull Nazarites haue obserued . First , that when he c stood vp to reade in the Synagogue , they should deliuer the booke of the Euangelicall Prophet before any other ; afterwards , that hee should at the first opening light vpon that very place wherein his late miracles , yet rise in all mens mouthes , ( as appeareth by Saint * Marke ) were foretold : especially , if they had diligently marked the meannesse of their own estate , the manner of his comming thither , moued ( as the r Euangelist saith ) by the spirit , which as the d Prophet had foretold , was to bee vpon him , and did manifest it selfe at that time by his strange escaping his turbulent countrimens desperate attempts against him . This melodious harmony betwixt his works and Gods word already established , and this sweet disposition of the diuine prouidence , in causing the one sound in mens eares , whilest the other were in their eyes , were in his heauenly wisdome the best meanes to establish true and liuely faith : hee neuer exacted blind obedience , which who so suffers to be imposed vpon him by others , or seekes to enforce vpon himselfe , striues to put out that light of nature or inferiour grace , whereby he should view and marke the wayes of God , alwayes confirming his truth alreadie reuealed , by experimentes and signes of the time proportioned to them . 6 From these instances , to omit others , the Reader may resolue himselfe , in what sence Christs workes are saide to beare witnesse of his Diuinitie , or condemne the Iewes of infidelity . Both which they manifestly did , yet not in themselues , not as seuerally considered or sequestred from all signes of times and seasons ; but as they inuolued such concurrence of Gods prouidence or presupposed such propheticall predictions , as haue beene intimated . Euery miracle was apt of it selfe to breed admiration , & beget some degree of faith , as more then probably arguing the assistance of a power truely diuine . But , seeing Moses had forwarned , God would suffer seducers to worke wonders for the tryall of his peoples faith : who besides him that gaue them this libertie could set them bounds , beyond which they should not passe ? who could precisely define the compasse of that Circle , within which onely Sathan could exercise the power he had by that permission ? Bee it granted ( which is all , men otherwise minded concerning this point , demaund ) that Beelzebub himselfe with the helpe of all his subiects , can effect nothing exceeding the natural passiue capacity of things created : hee must be as well seen in the secrets of nature , as these subtle spirits are , that can precisely define in all particulars , what may bee done by force of nature , what not . Hardly can wee ( without some admonitions to obserue their carriage ) discern the sleight of ordinary Iuglers : much more easily might the Prince of darkenesse , so blind our naturall vnderstanding , as to make vs belieue ( were the light of Gods word taken away ) that were effected by his power , which had bin wroght by the finger of God , that secret conueighance of materials else where preexistent , into our presence , were a new creation of them . 7 For mine owne part ( vntill I bee by some others better instructed ) I rest perswaded our Sauiour taught the same doctrine I now deliuer ; thus much at least , [ Such signes and wonders might be wrought by seducers , that such as would gaze on them , and trust their owne skill in discerning their trickes , should hardly escape their snares ] * If any man say to you , loe here is Christ , or loe he is there , belieue it not . For false Christs shall arise , and false Prophets , and shall shew signes and wonders to deceiue if it were possible , the very elect . And possible it was to haue deceiued euen these : if it had been possible for these not to haue tried their wonders by the written word . Wherefore necessarie it was , that which immediately followes , should bee written for our instruction ; But take you heed ( this he spake to his elect Apostles , ) behold I haue tolde you all things before . Much easier it was for such seducers to counterfeit his greatest wonders with deceitfull sleights , vndiscouerable for the present , then in these plaine distinct predictions of matters so farre aboue the pitch of ordinarie obseruation , so to imitate him as time should not detect their impostures , nor experience conuince them of open folly , or their soothsaying of grossest falshood . And consequently , this very Oracle compared with the euent , was of more force to establish true faith , then any one miracle hee euer wrought , considered alone . Yea this foolish expectation the Iewes had , their Messias should worke mighty , but pompous and vaine-glorious wonders , did make them ( not prefashioned in mind to those descriptions the Prophets had made of his first comming in humility ) vndervalew both his true miracles and heauenly doctrine . Euen such as are said to haue belieued in him for the works they had seene him doe , seemed doubtfull whether to acknowledge him for some great Prophet , or for their long looked for Messias . * Many of the people , ( saith S. Iohn ) belieued in him , and said , When the Christ commeth , will he doe moe miracles then this man hath done . And as the same Euangelist elsewhere tels vs , such as had tasted of his miraculous goodnesse , and in huge troupes followed him for their dayly food , that had no where to lay his head by night , * desire a further signe that they might see and belieue the father had sent him . His late satisfying fiue thousand hungry soules with fiue loues , they deemed much lesse then Moses sustaining sixe hundred thousand so long with Manna , a meate immediately sent from Heauen , not made by multiplication of such bread as they might haue bought of ordinary Bakers . Nor doth our Sauiour seeke to winne them by outuying Moses in multitude or magnificence of his miracles : but by alluring them to taste and proue his heauenly doctrine For the experiments that giue vs the seale and assurance of liuely faith , must of necessity bee within vs , euen in our hearts , and in our soules ; and these are they . Had this people without miracles beene dicto audiens , as they were enioyned by Moses , in that they tooke him for a Prophet , they might in short time haue knowne what Peter confessed , * Verba vitae aeternae habes , Thou hast the words of eternall life , whose sweetnesse once inwardly tasted was much more then all the miracles that could bee wrought without his hearers or vpon them . But of such workes these proud Iewes neuer dreamed , as not knowing the Scriptures , nor the vertue of their Messias , who as the Prophets had foretold , was to preach the Gospell vnto the poore , to comfort such as mourned in Sion , to whom no miracles could be more welcome , then such as hee did , for what could be more acceptable to the blind then restitution of sight , to the lame , then right vse of his limmes ? what more gratefull message could bee vttered to the deafe , then ephata , to haue his eares opened ? what to the dumbe , then vntying of the tongue ? what to the possessed , then to be freede from the tyranny of Sathan , or his Ministers ? Finally , as the * Euangelist notes , hee did all things well , and vnto the best contentment possible of euery afflicted soule , farre aboue the exigence or significations of their peculiar necessities , but further beyond their expectation . In euery worke he shewed his willingnesse in all , his power to ease & refresh all that were wearie and heauy laden : but vnto such as thought themselues so whole and sound , as no way to neede his Physicke , rather desirous to feed their curious fancies with superfluous or vnnecessary wonders , hee was not willing to giue satisfaction by turning Gods graces into wantonnesse , or vaine ostentation of his power or skill . Another especiall occasion of this peoples stumbling at this stone elect and pretious , was their not considering that many of Moses greatest wonders were types , partly of those glorious miracles which Messiah was to worke secretly by his spirit , manifested onely to their hearts and consciences , in whom they were wrought ; partly of that his glory and power , which was outwardly reuealed to his Disciples , and might so haue beene to more , had they not stumbled ( as the Prouerbe is ) in the very entrie , and so departed from him in despaire , bred from a foolish preiudice , that no great good could be expected from a Nazarite , of parentage , birth , and education so meane . CHAP. XI . Confirming the truth deliuered in the former Chapter from the very law giuen by Moses for discerning the great Prophet , further exemplifying the vse and ●orce of miracles for begetting faith : The manner of trying prophesies : Of the similitude betwixt Christ and Moses . 1 ASwell for farther discouerie of Romish blasphemie , as ratification of our formar assertion : let vs view with diligence that place of Moses , wherein such strict obedience and attention to the Messias doctrine is enioyned , as no where else , such as no other may exact , without incurring the curse there threatned to the disobedient , * The Lord thy God will raise vp thee a Prophet like vnto me from among you , euen of thy brethren . vnto him yee shall hearken . According to all that thou desiredst the Lord thy God in Horeb , in the day of the assembly , when thou saidest . Let me heare the voyce of my Lord God no more , nor see this great fire any more that I die not . And the Lord said vnto me , they haue well spoken . I wil raise them vp a Prophet from among their Brethren like vnto thee , and will put my words in his mouth , and hee shall speake vnto them all that I shall command him . And whosoeuer will not hearken vnto my words which he shall speake in my Name , I will require it of him . This prophesie by ioint consent of best interpreters , as well moderne , as ancient Pontificians as Protestants , may bee truely and literally applyed to other Prophets , whether of the old or new Testament , according to that measure of the spirit they had from him , of whose fulnesse all , as well such as in time went before him , as those that came after him , had receiued grace for grace . True it is , if wee rightly value the strict propriety of euery word or clause in the whole context ; what all historicall circumstauces put together import , or the full extent of S. Peters * paraphrase on the last sentence , it cannot bee exactly fitted vnto any but Christ , vnto whom onely the whole discourse is as fully commensurable , as a well made garment to the body that weares it : yet is this no impediment why the same rule taken according to some literall circumstances , might not vsually serue for certaine discretion of true Prophets from false , as wee vse to notifie lesser , but indefinite quanties of things , by the known parts of some greater measure , commensurable , if wee take the whole , to substances of a larger size . 2 Euident it is out of the literall meaning of this law acknowledged by all , that Israel was strictly bound to hearken vnto such Prophets as God at any time should raise them vp , though with most attention and greatest reuerence to heare the Prince of Prophets . But the question is , vpon what tearmes , or how farre they were bound to heare all . Absolutely , and at first proposall of their doctrines , without examination of them by the written law ? So might hee that could haue set the best legge foremost , and stept vp soonest into Moses chaire , haue kept the rest of his profession in awe , by thundering out Anathemaes thence , as the Pope doth from Saint Peters , to all gaine-sayers , priest or people . By what rule then were true Prophets to be distinguished from false ? By miracles ? These were meanes oftimes effectuall , but ( as was intimated ) more vsuall for enforcing men to an acknowledgement of the truth in generall , then for trying particular controuersies by , amongst true professors : in respect of whom they were subordinate to that rule giuen by Moses in the words immediately following : * But the Prophet that shall presume to speake a word in my Name , which I haue not commanded him to speake , or that speaketh in the name of other Gods , euen the same Prophet shal die . And if thou think in thine heart . How shall wee know the word which the Lord hath not spoken ? When a Prophet speaketh in the name of the Lord , if the thing follow not , nor come to passe , that is the thing which the Lord hath not spoken , but the Prophet hath spoken it presumptuously : thou shalt not therefore be afraid of him . 3 Before this or any other part of the law was written , somewhat in proportion answerable to it , did alwayes necesssarily concurre with miracles , for distinguishing true professors from seducers . When the controuersie was betwixt Moses and Pharaohs Enchanters , the Lord confutes his aduersaries by an ocular demonstration of his power , yet further ratified by their confession whose words were the best Oracles that people knew . These faire warnings concurring with the Egyptians consciousnesse of their vnmercilesse practises against poore Israel , still thriuing in despight of policie , could not but witnesse euen to the most vnnaturall men amongst them , that the God of Iacob and his seed , was a father to the fatherlesse , an help to the helpelesse , a God of mercy , and a God of strength , willing and able to right such as suffered wrong , to succour all in distresse , that with faith and patience commended their cause vnto his patronage . The most deuoutly superstitious or idolatrous might ( at the least ) more then probably haue gathered , that the God of Moses was greater then any , they or their cunning Magitians worshiped . But it is a curiosity incidēt to superstitious hypocrites , at their first entrāce into Gods schole , scrupulously to demand full satisfaction in all doubtes or difficulties can be suggested , and ( as if they sought to obtaine mercy by way of bargaine , not by faith or fauour ) to haue their assurance precisely drawne , and fully sealed , before they surrender vp the least part of their interest , in any pleasure , commoditie , or custome long enioyed , though neuer so destitute of reason . As in this case , imagine some Romish Schooleman or Iesuite had been in such fauour in Pharaohs Court , as that crew is now in too many Princes ; what other collections could wee imagine he would haue made , but these ? [ How doe these wonders proue the God of Israel to be so great a God , as Moses boasts of ? Hee hath more skill wee see in these particulars , then the Gods adored by vs Egyptians : therefore in all ? or more , in these then the Gods of any other nation ? These were stranger works indeed , then we expected such poore silly fellowes could haue wrought : but may not others by the same reason work more strange hereafter ? ] And to speake the truth , more , that victory Moses had ouer the Egyptians , could not proue vnto the naturall man ( so long as he considered the wonders onely in themselues , without any concurrence of other circumstances or truth ( presupposed ) then that this God of Israel was greater then any other hee yet knew of , not greater then any that might manifest himselfe hereafter . Notwithstanding , these few documents or essaies of his power , compared with the end and occasions , for which they were exhibited , were so fully conformable to those naturall notions , euen the heathen had of the Deity , that no man free from passion or preiudice of their meane estate , for whose good the cunningest were thus foiled at their owne weapon , and the mightiest among the Egyptians plagued , but might haue seene the finger of a good , a iust , and mercifull God in all their troubles , had hee in sobrietie of spirit seriously consulted his owne heart . And who so syncerely had glorified his name , according to this measure of knowledge , ot apprehension of his iustice to him , no doubt more had beene giuen daily of this bread of life . 4 The Iewes I am perswaded could haue giuen as many instances of Diuels cast out by * Beelzebub the Prince of Diuels , as might haue defeated any induction gathered from the manifold practise of such works ( considered alone ) to proue the diuine powers assistance . Most apparently , most malitious , notwithstanding was their application of such instances to our Sauiour , whose vsuall manner of dispossessing wicked spirits of those mansions wherein they had reuelled most , did abundanrly witnesse hee wrought by the finger of God , who onely was greater then that strong man whom hee vanquished , bound and spoiled of his goods , seruants and possessions . For though Diuels sometimes suffer themselues to be commanded by men , neither of greatest wisdome , best place , nor fashion : yet this they doe ( as any well instructed in Gods law , or illuminated with the notions of good and euill will easily discerne ) alwayes with purpose to bring men vnto a perpetual acknowledgement of som diuine power in them , or to performance of some Magicall seruice vnto them ; no otherwise then cheating mates or cunning gamesters can be well content to suffer bunglers beate them the first or second set , in hope to entise them holde play longer , or for greater wagers . On the contrary , the onely fee our Sauiour demanded for all his admirable cures in this kind , was , the parties should giue such glory vnto God alone , as that infernal crew most detested , but which the law of Moses so highly esteemed by his calumniators , did purposely require in defiance of Beelzebub , and all the powers of darknesse . The end of euery particular dispossession was such , and the multitude of legall confessions , sincerely vttered by poore soules set free , so many as his bitterest aduersaries owne consciences , could not but witnesse against themselues , that all the chiefe titles of Satans wonted triumphes ouer Gods people , were vtterly ouerthrowne , that hee could not vrge them eyther vnto such blasphemies against God , or outrages against themselues or their neighbours , as hee most delighted in . Besides , few or no instances could ( I thinke ) bee brought of Diuels cast out in any Magitians name , in Christs they were , and ( as it seemes ) by such as had better acquaintance , or more alliance with his accusers , then with himselfe . Thus much our Sauiour in my coniecture , intimates in that speech * By whom then doe your children cast them out ? therefore they shall be your iudges . Which words I neither would refer to Christs Disciples , as some good Interpreters doe , nor ( as others ) vnto such exorcists as those mentioned , Acts 19. verse 15. which attempting to throw out this strong man , were ouerthrowne in their owne play : but vnto such as Iohn complained of , * Master , wee saw one casting out Diuels in thy name , which followed not vs , and wee forbad him . This man , though no Disciple , was neither so ill disposed in himselfe , nor so malitiously affected to our Sauiour as these Iewes were , as appeares by our Sauiours answere vnto Iohn ; * Forbid him not , for there is no man that can doe a miracle in my Name , that can lightly speake euill of me , for whosoeuer is not against vs , is on our part . In the same words hee concludes his disputation against the Iewes in the * forecited place . 5 Such as this man was , none of Christs followers , but rather a friend ( as seems ) of his accusers , yet vsing Christs not Beelzebubs Name , to cast out Diuels , were competent witnesses of his heauenly vertue , and his aduersaries malitious partiality . Many other circumstances well knowne then ; not now , especially the long want of miracles more then prophesies , before his comming did manifest their malice to bee more impudent & shamelesse , then wee in such distance of time can discerne . That finger of God ( from such signes of the time as wee in generall may suppose ) farre more apparent in his victories ouer Sathan himselfe , then in Moses ouer his Schollers the Enchanters , especially whiles compared with knowne Prophesies of the Messias , did point him out to bee the womans seed , ordained of olde to bruise the Serpents head ; to bee the sonne of man , appointed to erect the euerlasting kingdome , foretolde by Daniel , vnto whose and other prophesies he referres his enemies in that speech , * But if I by the spirit ( or as Saint * Luke reades ) by the singer of God cast out Diuels , then is the Kingdome of God come vnto you . Yet were not all his miracles of this kind thus considered , so effectuall to confirme the faithfull , or so pregnant to condemne all vnbelieuers , as the former rule of Moses . For this cause after the former dispute ended , he gaue his aduersaries such a signe , as if it did follow ▪ would infallibly proue him to bee that great Prophet , Moses there speakes of , and consequently leaue them lyable to Gods heauy iudgement without excuse , for not hearkning vnto him . Of which hereafter . 6 Here I may once for all conclude , that the power of doing miracles was as effectuall to assure such as did them of saluation , as sight of them done , was to establish spectators in sauing faith . But the power of casting Diuels out , or doing greatest miracles , was no infallible pledge of saluation to such as did them : much lesse could the acknowledgement of this diuine power in them , breede full assurance of true faith in others , but onely serue as a meanes to cause them relie vpon the Law and Prophets as their onely rule , and to taste and proue the bread of life proffered to them by our Sauiour , which alone could ascertaine them by their names were written in the booke of life . But to proceede by the former rule . 7 If others by experiments answerable to it , were knowne to bee true Prophets : Christ likewise by his knowne supereminency in that which approued them , was to be acknowledged for the Prince of Prophets . Now , if wee reuise the historie of the olde Testament , how few Prophets shall wee finde endowed with the gift of miracles ; such as were , did exercise their power rather among Idolaters , then true professors . So , when Gods messengers were brought to as open competition with Baals Priests , in the King of Israels ; as Moses had beene with the Enchanters , in Pharaohs Court : * Elias makes his calling as cleare as the light , by calling downe fire from heauen , which Baals Priests attempting in most furious manner could not effect : but Elias professed thus much before , as Baals Priests , no question had done : so as the euent , answering to his prediction , not to the others , did , by Moses rule , demonstrate him to be , them not to be , Prophets of the liuing God. But when the like controuersie was to be tried betweene Zidkiah and his foure hundred complices , on the one part , and * Michaiah , on the other before king Ahab , in whom Elias late miracles , and later threates , had wrought such a distast of Baal , and such a liking of the truth in generall , as hee would not consult either any professed seruant of the one , or open oppugner of the other ; for his future successe : Michaiah ( as was obserued before ) appeales to this law of Moses as most competent Iudge betweene such as iointly did embrace it ; * If thou returne in peace , the Lord hath not spoken by me , as if he had said ( what Moses there doth ) hee hath not put his word in my mouth . And hauing brought his controuersie to this triall , he desires the people to contestate the issue thus ioyned [ and hee said hearken all yee people ] From this and many like cases , ruled by the former expresse and pregnant law of Moses , Ieremy pleades his warrant , being born downe by the contradictions of Hananiah a professed Prophet of the Lord , as hee was , but of greater fauour in the Court , because hee prophesied peace vnto the present state , and good successe to the Proiects then on foot ; * Euen the Propeth Ieremiah said , So be it : the Lord so doe , the Lord confirme thy words which thou hast prophesied , to restore the vessels of the Lords house , and all that is carried Captiue from Babel into this place . But heare thou now this word that I will speake in thine eares , and in the eares of all the people . The Prophets that haue beene before mee , and before thee , in times past prophesied against many Countries , and against great kingdomes , of warre , and of plagues and of pestilence . And the Prophet which prophesieth of peace , when the word of the Prophet shall come to passe , then shall the Prophet bee knowne that the Lord hath truly sent him . Ezechiel likewise referres himselfe to the same triall amongst such as were professed hearers of the word in generall , which they would not obey in particular * And loe thou art vnto them , as a iesting song of one that hath a pleasant voice , and can sing well : for they heare thy words , and doe them not . And when this commeth to passe ( for loe it will come ) then shall they know that a Prophet hath beene among them . 8 From these debatements , we may gather in what cases the former rule held for certaine . First , negatiuely , it was vniuersally true ; for hee that prophesied any thing which came not to passe , did sufficiently proue himselfe to bee no true Prophet , but a counterfeit . So did not euery prediction of what afterwardes came to passe , necessarily argue it to haue beene from God. Yet as the force and vertue of many things , not such of themselues , became euident from vicinity , or irriation of their contraries : so though God permitted some to foretell strange euents for triall of his peoples faith ; yet this power hee restrained when the controuersie came to a former triall ; then hee caused the true Prophets words to stand , whiles the predictions of the false , and the Princes bloud which relied vpon them , fell to the ground , like Dagon before the Arke . So as the fulfilling of what the one , and frustrating of what the other had said , did sufficiently manifest the one had spoken of himselfe presumptuously ; the other , what the Lord had put into his mouth . Hence is the determination easie , what meanes this people had to discern , amongst true Prophets which was that Great one , in all things like to Moses . First if euents foretold did sufficiently testifie of his diuine spirit : his owne witnesse of himselfe would bee authentike , because a true Prophet could hardly lie , or make himselfe greater then he was . This is an argument , which directly confutes such , as acknowledge Christ to haue been a Prophet , sincere in doctrine ; & mighty in deedes : and yet denie him to be the Prince of that profession , the great mediator of the new Couenant , both which hee often auouched . Besides the quantity of that spirit , whose sincere quality manifested him to bee a Prophet , would notifie his excessiue Greatnesse in that ranke and order , or more directly to the question . 9 The great Prophet there spoken of was to be knowne by his similitude with Moses , who was as the symbole , or proportional meane betweene him and lesser Prophets . Others in these few gifts wherein they resembled their father , came farre short of him : Christ in all , farre exceeded him . Others , were all of Iacobs line , raised vp by Gods appointment , so to instruct their brethren in doubtfull cases , as they should not need to consult sorcerers , or entertaine familiarity with wicked spirits . Christ ( to omit the eminency of his Propheticall function till hereafter ) besides this common fraternity with his people was in more especiall manner Abrahams seed , and in particular sort raised vp by Iehouah his God , by intrinsique assumption into the vnitie of his person , not by externall assistance or impulsion of his spirit . Raised likewise hee was in a strict and proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from amid this people , being as it were extracted out of the pure virgin , as the first woman was out of the man by Iehouahs owne immediate hand , from his craddle to his crosse , most exactly answering to that delineation of the Great Prophet , and Mediatour to bee reuealed , which was exhibited first in Moses , when hee stood before the Lord in Horeb , his strange deliuerance from Herodian butcherie , whiles al the Infant males besides did perish , was fully parallel to the others exemption from Pharaohs cruelty , like to Moses hee was , in the * number of his Disciples , in * communication of his spirit vnto them , in admitting them to more speciall participation of his secrets , in the peculiar testifications of his familiarity with God , in his fasting , in his transfiguration , in multitude of miracles . But these and the like I leaue to the Readers obseruation . 10 b The peculiar and proper vndoubted notes of the great Prophet there spoken of , will bee most conspicuous in our Sauiour , if we compare him , first , with Moses , then with ordinary Prophets , according to that difference the Lord himself made between these and Moses ; * If there be a Prophet of the Lord among you , I will bee knowne to him by a vision , and will speake vnto him by dreame . My seruant Moses is not so , who is faithfull in all mine house . Vnto him will I speake mouth to month , and by vision not in darke words , but he shall see the similitude of the Lord. Wherefore then were yee not afraide to speake against my seruant , euen against Moses ? It is said signanter , he should see the similitude of God , not God ; for as the Euangelist saith * No man hath seene God at any time ; so was it told Moses from the Lords owne mouth , that hee could not see his face and liue . Yet saw this great Prophet more of God , then all the Prophets beside . Herein then was Christ like vnto him , but farre aboue him , that hee was in the bosome of his father , ( not admitted to see his backe parts onely ) and hath declared him to the world . Moses from the abundance of his Propheticall spirit , so perfectly foretold the perpetuall estate of his people , from the Law giuen , to the time of their Messias , as the best Prophets may seeme to be but his schollers . From participation of that fulnes which was in Christ , hath that Disciple whom hee loued , farre exceeded Moses , as well in the extent , waight and variety of matters foretold , as in the determinate manner of foretelling them . And I know not whether if it were possible to call both Christ and Moses from heauen , their presence ( though more glorious then it was vpon Mount Tabor ) would be more forcible to illuminate the Iew or Atheist , then serious reading the bookes of Deutoronomy , and the Reuelation , comparing the one with the Iewes known misery , the other with Ecclesiasticall Stories , the late abominations of the Papacy , and Romanists more then Iewish blindnesse . The one , shewes Moses to haue been the father of Prophets , the other Christ ( from whose immensurable fulnesse Iohn had that extraordinary measur of the spirit ) to bee the fountaine of Prophesies , whose supereminencies and inexhaustible fulnesse , may yet bee made more apparent by comparing him , not with Moses the symbole or meane ; but with the other extreame , to witte , the ranke of lesser Prophets . 11 It is rightly obserued by the Schoolemen , Lumen Propheticum erat aliqualiter aenigmaticum ; these ordinary Prophets illuminations were not so euident or distinct , as certaine ; they discerned rather the proportion then featur of truth , which they saw but as it were through the couer , or in the case , not in it self . And albeit the euent did alwayes proue their answeres true , oftimes in an vnexpected sence : yet could they not alwayes giue such answeres when they pleased . Nor did the light of Gods countenance perpetually reside vpon them , as the Sunnes brightnesse doth by reflexion vpon the starres : they had their vicissitude of day and night , dayly Eclipses , ouercastings many ; their chiefe illuminations came but as it were by flashes . Thus * Ieremy in the late cited controuersie dares not aduenture to giue the people a sign for confirmation of his doctrine , or other more distinct , or determinate prediction , besides that of the generall euent , about which the contention was : That , hee knew ( because the Lord had put it into his mouth , ) would in the end condemne his aduersarie of presumption . But after Hananiah had outfaced him with a sensible signe of his owne making , breaking the yoake which he had taken from Ieremiahs necke , on which the Lord had put it , and boldly auouched in the presence of all the people [ Thus saith the Lord , euen so will I breake the yoke of Nebuchadnezzar King of Babel , from the necke of all nations within the space of two yeeres : ] the word of the Lord came vnto Ieremiah again , and sends him backe with this message to his aduersarie ; * Heare now Hananiah , the Lord hath not sent thee , but thou makest this people to trust in a lie . Therefore thus saieth the Lord , Behold , I will cast thee from off the earth : this yeere thou shalt die , because thou hast spoken rebelliously against the Lord. So Hananiah the Prophet died the same yeere , in the seuenth moneth . Not long after this euent were both Prince and people of Iudah rooted out of the land the Lord had giuen them , because contrary to Moses admonition , they reuerenced the Prophet that spake presumptuously , and would not hearken vnto the words which the Lord had put in Ieremiahs mouth : Elisha likewise to whom Elias had giuen a double portion of his spirit in respect of his fellowes , of all the Prophets , ( vnlesse Elias might be excepted ) most famous for the gift of miracles , a liuely type of the Messias , in raysing from death and giuing life , had his spirit of Diuination but by fittes , and needed Musicke to tune his spirites vnto it . He gaue the barren Shunamite a sonne , of whose death notwithstanding hee knew not as the Lord of life did of Lazarus in his absence : nor ruled hee by her vnusuall gesture or strange signes of sorrow , distinctly diuine the true cause of her comming : onely , when Gehezi went to thrust her away , he said as much as hee knew : * Let her alone , for her soule is vexed within her , and the Lord hath hid it frō me , and hath not told it me . 12 But from the perpetuall and internall irradiation of the Deitie , bodily or personally ( such as the Apostle speakes ) dwelling in Christ , and incorporate in his substance , this spirite of prophesie , ( if without preiudice so wee may call it ) did neuer waine , was neuer eclipsed , alwayes most splendent in him , as light in the Moone at the full . As hee neuer foretold any thing which came not to passe , so could hee at all times when he pleased , foretell whatsoeuer at any time should befall his friends or foes , with all the circumstances and signes consequent , or precedent . From this brightnesse of his glory did Iohn Baptist ( who was sent from God as the morning starre to vsher this Sunne of righteousnesse into his Kingdome ) become more then a Prophet for distinct illuminations , concerning matters to come . A Prophet hee was in the wombe , and bare witnesse of that light which enlightneth euery man that commeth into the world , before hee came into it himselfe , or saw this bodily Sunne when he could not speake , he daunced for ioy at his presence , and at his first approach , after Baptisme , hee thus salutes him ; a Behold the Lambe of God that taketh away the sinnes of the world . What Prophet did euer so distinctly prophesie of his passion , and so fully instruct the people what was foresignified by the sacrifice of the Paschall Lambe ? yet was Iohn himselfe secured by the former rule , that he spake this by the spirit of the Lord , not out of fancy , not presumptuously . For til this Baptisme , * he knew him not , but he that sent him to baptize with water , he said vnto him , Vpon whom thou shalt see the spirit come down and tarrie still vpon him , that is , hee which baptizeth with the Holy Ghost . And he saw it so come to passe , and bare record that this was the sonne of God. From this more then Propheticall spirit of Iohn , manifested by this and the like testifications of Christ , all afterwards approued by the euent , did the people gather , Christ not Iohn , to be that great Prophet , mighty in wordes and deed . For after hee had escaped the violence offered him at Ierusalem , * and went againe beyond Iordan , into the place where Iohn first baptized , Many ( saith the Euangelist ) resorted vnto him and said ; Iohn did no miracle , but all things which Iohn spake of this man , were true . And many belieued in him there ; For his workes sake not doubt , but for these as accompanied with the former circumstances of place and Iohns predictions . Iohn had witnessed hee was the sonne of God , mighty in deed and word : and reason they had to think his works were the works of his father , that his priuiledges were the priuiledges of the onely begotten sonne , and heire of all things ; When Iohn though a Prophet , and more then a Prophet for his portion of the diuine spirit , was yet restrained ( by reason of his approach that was before him ) from doing such wonders as meaner Prophets had done . To such as rightly obserued this opposition betweene Iohns power in words , and his defect in deedes : or Christs superabundant power in both , the case was plaine , Iohn was but the * Cryer , the other ( in whose presence his authority decreased , ) the Lord , whose wayes hee was sent to prepare . 13 If vnto the variety of Christs miracles , compared with Iohns predictions , and other prophesies , wee ioine his arbitrarie vsuall manner , either of foretelling future , or knowing present matters of euery kind , many such as no Prophet durst euer haue professed to belong vnto himselfe : our faith may clearely behold the sure foundation whereon it is built , That hee , euen hee himselfe , who had said by the Prophet , [ * I am the Lord , this is my Name , and my glory will I not giue vnto another , neither my praise to grauen Images . Behold the former things are come to passe , and new things do I declare : before they come forth , I tell you of them ] did at the fulnesse of time manifest his Glory in our flesh , by the practise there mentioned , of fortelling things strange , and vnheard of to the world . Prophesies of former times were fulfilled in his personall appearance , and made their period at the beginning of his preaching . Whatsoeuer concernes the state of the world , chiefly the Gentiles , since , came from him either as altogether new , or was refined and renewed by him . For what man among the Nations , yea what Master in Israel did from the Law or prophets conceiue aright of * the new birth , by water and the spirit , or of that euerlasting Kingdom , whereunto onely men so borne , are heires predestinate ? These were the new things , which he only could distinctly declare before they came forth . 14 That their Messias was to bee this God here spoken of by Isaiah , dwelling and conuersing with them in their nature & substance , might haue beene manifested to the Iewes ( had they not beene hood-winked with pride and malice ) from that common notion , euen the most vulgar amongst them had , of his diuine spirit , in declaring secrets , and foretelling things to come . What one miracle done by Christ , did euer take so good effect with so great speed in best prepared spectators , as his discouery of Nathaniels heart in presence , and outward cariage , in so great distance ? * Rabbi ( saith Nathaniel ) thou art the sonne of God , thou art the king of Israel . Though faith be the true gift of God , onely wrought by his spirit ; yet , no question , but Nathaniel was more inclined to this confession from the generall notion of the Messias diuine spirit ; euen by it hee was capable of that promise , habenti dabitur . And our Sauiour highly approues , and so rewards this his docility ; * Because I said vnto thee , I saw thee vnder the figge tree , belieuest thou ? thou shalt see greater things then these : What were they ? Miracles ? Yes , for so hee saith to him , and the rest of his hearers : Verely , verely , I say vnto you , hereafter shall you see heauen open , and the Angels of God ascending and descending vpon the sonne of man. Then miracles , it seems , were more effectuall to confirme faith , then this experience of his Propheticall spirit : not of themselues , but ioyned with it , or as thus foretold by him , and foresignified by * Iacobs vision , which compared with the euent , ( whether that were at his ascension or no , I now dispute not ) did plainely declare him to be the way and the doore , by which all enter into the house of God. 15 Vpon the first apprehension of like discouerie made by him , did the poore Samaritane woman acknowledge hee was a Prophet , and vpon his auouching himselfe to be more then so , she takes him indeed for the expected Messtas , of whom shee had this conceit before , * That when hee came , he should tell them all things . From this preconceiued notion , working with her present experience of his diuine spirit , able to descrie all the secrets of her hart , shee makes this proclamation to her neighbours : * Come and see a man that hath told mee all things that euer I did : is not he the Christ ? Vpon their like experience , fully consonant to the same common notion or conceit of the Messias , did a many of that City conceiue faith from the womans report ; but moe * because of his own words ; And they said vnto the woman ; Now we belieue , not because of thy saying : for wee haue heard him our selues , and know that this is indeed the Christ , the Sauiour of the world . From the like , but more liuely experience of his discouering secrets , did his Disciples make that confession , b Now know wee that thou knowest all things , and needest not that any man should aske thee . By this we belieue that thou art come out from God. 16 The manifestation of this Propheticall spirit , did giue life vnto his greatest miracles in working faith : for his Disciples belieued in him after his resurrection , because he had foretolde his reedefying the temple in three dayes space . Which speech of his the foolish Iewes , not knowing his body to bee the true temple , wherein their God did dwell after a more excellent manner then betweene the Cherubins , take as meant of the materiall Temple , which had beene 46. yeeres in building . But ( saith Saint * Iohn ) Assoone as he was risen from the dead , his Disciples remembred that he thus said vnto them : and they belieued the Scripture , and the word which Iesus had said . Nor did they compare these two together by chance : for our Sauiour often inculcated this Methode , as of purpose to imprint the former oracle of Isaiah in their hearts . To assure them of his going to his father , he expresly tels them : * Now I haue spoken vnto you before it come , that whē it is come to passe yee might belieue . Foretelling the persecution of his Disciples , he addes , * These things haue I told you that when the howre shall come , ye might remember that I told you them . That glory likewise which God had professed hee would not giue to any other , he foretels should bee giuen him , and so demands it , as if He that did glorifie , and He that was glorified , were both one : * Father , Glorifie thy Name . Then came there a voice from heauen saying , I haue both glorified it , and will glorifie it againe . How had hee glorified it before ? By glorifying this great Prophet , who did fully expresse , but farre exceede Moses , in all thinges wherein former Prophets did resemble him , but came farre short of him . When was hee so glorified ? At his transfiguration vpon Mount Tabor , which none without sacrilegious impiety could haue foretolde , as likely to befall himselfe , saue hee alone , that had , not as Moses , onely seene the similitude of the Lord , but being in the forme of God , thought it no robbery to bee equall with him . Yet this Prophet of whom we speake , though like to his Brethren in shape and substance , to assure them hee should come in the glory of his father , foretelles his Disciples that some of them should not * die vntill they had seene the Kingdome of God come with power : which was accomplished in that transfiguration , where , as Saint Peter witnesseth , He receiued of God the father , honour and glory , when there came such a voyce vnto him from the excellent glory , This is my beloued sonne in whom I am well pleased ; Yea , so wel pleased , as for his sake the world might henceforth know how ready he was to heare all , that through faith in his name should call vpon him , euen such as had displeased him most . For this cause , the Codicill annexed to the diuine will and Testament here signified , immediately after to be sealed with the blood of this best beloued soune , was that reciprocall duety before intimated in the Law , Heare him : as is specified by * three Euangelists . For more publike manifestation of his Maiesty , as then reuealed but to a few , was that glorious commemoration of it lately mentioned , celebrated againe in the audience of the multitude : * This voice saith our Sauiour , came not because of me , but for your sakes . And in that place againe , after his wonted predictions of things should after come to passe , as of his victory ouer death , he testifies aloud to all the people that he was the great Prophet foretold by Moses , sweetly paraphrasing vpon his words ; * And Iesus cried and said , He that belieueth in me , belieueth not in mee , but in him that sent me . And if any man heare my words , and belieue not , I iudge him not : for I came not to iudge the world , but to saue the world . Hee did not accurse such as would not acknowledge his authority , or derogated from his person or miracles ; nor needed he so to do : * for he that refuseth him , and receiueth not his words , hath one that iudgeth him ; the word which he had spoken , it shall iudge him in the last day . This was that which Moses had said ; * And whosoeuer will not hearken vnto my words , which he [ the great Prophet ] shall speake in my Name , I will require it of him , to wit , in the last day of accompts , * For I haue not spoken of my selfe , but the Father which sent me , hee gaue me a commandement what I should do , and what I should speake . And I know that his commandement is life euerlasting : the things therefore that I speake , I speake them so as the Father said vnto me . VVhat is this , but that speech of Moses improued to it ful value , according to the circumstances and signes of those times , and as it concerned the Lord and Prince of Prophets ? a I will raise them vp a Prophet , frō among their brethren like vnto thee , and will put my wordes in his mouth , and hee shall speake vnto them all that I shall commaund him . ] 17 This being the last conference our Sauiour was willing to entertaine with the Iewes , this his last farewell giuen in Moses words , warrants mee to construe that speech of S. Iohns a [ though hee had done so many miracles before them , yet belieued they not on him ] as I haue done the like before : to wit , that not his miracles considered alone , but with Mosaicall and Propheticall writings , or common notions of the Messias thence conceiued , or ( especially ) as they concurred with his owne predictions , did immediatly condemne the Iewes . Vnder the name of workes , his words are comprehended ; such at the least , as foretell his admirable works , or in generall , all those solemne inuocations of his Fathers name , in such predictions , as had hee not beene the sonne of God , would rather haue brought speedy vengeance from heauen vpō his head then such glorious testimonies of his Diuinity . And to me our Sauiour seemes to call his very words works , in that speech to Philip , a Beleeuest thou not that I am in the Father , and the Father in me ? the words that I speake vnto you , I speake not of my self , but the father that dwelleth in mee , hee doth the workes . Howsoeuer as all the workes of God were created by this eternall word : so did his words giue life vnto his greatest workes ; his Diuinations were to his miracles , as his humane soule was to his body . And no question , but the conception of their faith that heard him preach , was as immediately from those words of eternall life which issued from his mouth , as ours is from the Word preached by his messengers . To what other vse then could miracles serue , saue onely to breed a praeuiall admiration , and make entrance for them into his hearers hearts ? though his bodily presence at all times was not ; yet were his vsuall workes in themselues truely glorious , more then apt to dispell that veile of preiudice , commonly taken against the meannesse of his person , birth , or parentage ; had it been meerely naturall , not occasioned , through willfull neglect of extraordinary meanes precedent , and stubborne opposition to present grace most plentifully offered . His raising others from death to life , was more then sufficient to remoue that offence the people tooke at that speech , * If I were lift vp from the earth , I should draw all men vnto me . To which they answered , Wee haue heard out of the Law , that the Christ bideth for euer : and how sayest thou that the sonne of man must be lift vp ? Who is that sonne of man ? 18 To conclude then , his distinct and arbitrary foretelling euents of euery sort any Prophet had mentioned , many of them not producible , but by extraordinary miracles , withall including diuine testifications of farre greater glory ascribed to him , then Moses or any Prophet euer challenged , was the demonstratiue rule ( according to Moses prediction ) whereunto all visible signs and sensible miracles should haue beene resolued by their spectators : as knowne effects lead contemplators vnto the first and immediate causes , on which their truth and being depends . That Encomium , [ This is my beloued sonne in whom I am well pleased , Heare him ; ] with the like giuen by Iohn Baptist [ Behold the Lambe of God that taketh away the sinnes of the world ] vnto all such as tooke him for a true Prophet , did more distinctly point out the similitude peculiar to him with Moses , expressed ( in the forecited place of Deuteronomy ) literally : though not so plainly , as most Readers would without direction obserue it , seeing euen interpreters most followed either neglect the words themselues , in which it is directly contained , or w●est their meaning . * Vnto him shall yee hearken , according to all that thou desiredst of the Lord thy God in Horeb , in the day of the assembly . Their request then was ; Talke thou with vs , and we will heart ; but let not God talke with vs lest we die . Here the whole multitude bound themselues to hear the word of the Lord , not immediately from his mouth but by Moses . For whiles the people stood a farre off , he onely drew neere to the darkenesse where God was . This their request and resolution , elsewhere more fully expressed , the Lord highly commended ; * I haue heard the voice of the wordes of this people , which they haue spoken vnto thee : they haue well saide , all that they haue spoken , Oh that there were such an heart in them , to feare me , and to keepe all my commandements alway , that it might goe wel with them , and with their children for euer . If we obserue that increment , the literall sense of the same words may receiue by succession of time , or as they respect the body , not the type , both which they iointly signifie ; the best reason can be giuen of Gods approuing the former petition and Israels peculiar disposition at that time aboue others , will bee this ; That as posterity in reiecting a Samuel , reiected Christ , or God the second person in Trinity : so here the Fathers , in requesting Moses might bee their spokesman vnto God , requested that Great Prophet ordained to bee the author of a better couenant euen that promised womans seed , their brother according to the flesh , to be Mediator betwixt God and them , to secure them from such dreadfull flames as they had seene , so they would hearken ( as then they promised ) vnto his words , as vnto the words of God himselfe , esteeming him ( as the Apostle saith ) so farre aboue Moses , as he that builds the house , is aboue the house . And in the Emphasis of that speech [ * Whosoeuer will not hearken vnto my words which he shall speake in my name , I will require it of him : ] purposely resumed by Moses with these threates annexed , as if hee had not sufficiently expressed his mind in the like precedent , [ Vnto * him yee shall hearken ] the same difference , betweene Moses and the Great Prophet then meant , is included which the Apostle in another place expresseth , d He that despiseth Moses Law , dieth without mercy vnder two or three witnesses . Of how much sorer punishment , suppose ye he shall be worthy , which treadeth vnder foot the son of God , and counteth the blood of the Testament as an vnholy thing ? Vntill the soueraignety of the Law and Prophets did determine ; that Encomiū of Moses did beare date [ * There arose not a Prophet since in Israel like vnto Moses , whom the Lord knew face to face : ] but vanished vpon the Criers voice , when the kingdom of heauen beganne to appeare . The Israelites to whom both promises were made , did farre exceed all other nations , in that they had a law most absolute giuen by Moses , yet to bee bettered by an euerlasting Couenant ; the former being as an earnest penny giuen in hand , to assure them of the latter . In respect of both , the name of a Soothsayer or Sorcerer was not to bee heard in Israel , as in the nations which knew not God , much lesse expected a Mediator , in whom the spirit of life should dwell as plentifully , as splendor doth in the body of the Sunne ; from whose fulnesse ere hee visibly came into the world , other Prophets were illuminated ( as those lights which rule the night , are by that great light which God hath appointed to rule the day ) at whose approch the Prince of darkenesse with his followers , were to auoide the Hemisphere wherein they had raigned . In the meane time , the testimonies of the Law and Prophesies , serued as a light or candle to minish the terrors of the night . Euen Moses himself , and al that followed him , were but as messengers sent from God to sollicite his people to reserue their alleageance free from all commerce , or compact with familiar spirits , vntill the Prince of glory came in person . 19 Thus without censure of their opinion , that otherwise thinke or teach , albeit the continuance of Prophets amongst this people , were a meane to preuent all occasions of consulting forcerers or witches : yet the chiefe ground of Moses disswasion from such practises , acording to the literall connexion of these words . * The nations which thou shall possesse , hearken vnto those that regarde the times , and vnto sorcerers , as for thee , the Lord thy God hath not suffered thee so , ] with those following hitherto expounded . [ The Lord thy God will raise vp vnto thee a Prophet ] was the consideration of their late mighty deliuerance by Moses , the excellency of their present law , and their expectation of a greater law-giuer , ( when the first couenant should waxe old , and Prophesies for a long time faile ) vnto strict obseruance of whose precepts they solemnely bound themselues ( as was lately obserued euer whilest the former was established . That which moues me to embrace this interpretation , is Balaams Prophesie vttered of Israel , considered in the abstract , as he might haue beene , not as he proued ( as * Malachie speakes of Leuy ) or according to the excellency of his calling in Moses and in Christ , or Gods promise , which he for his part was ready to performe ; * God brought them ( saith hee ) out of Egypt , their strength is as an Vnicorne : For there is no sorcery in Iacob , nor soothsaying in Israel , according to this time it shall be said of Iacob , What hath God wrought ? And in the * Chapter following , he ioines Israels deliuerance from Aegypt , as the foundation or beginning , and his victory in Christ , as the accomplishment or finishing of his glory . Of that Iacob meant by Balaam , euen wee Gentiles are a part , euery way as strictly bound by Moses law , as Israel was to abandon soothsaying and sorcery , but especially bound to abhorre these and like works of darkenesse , from that light , the starre of Iacob hath afforded vs. These two great Prophets then , Christ and Moses , appointed successiuely to declare Gods will vnto his people , were the maine supporters of true religion in Israell , by whose doctrine all curious and superstitious arts weer to vanish . And , if my obseruation faile not , Israell was much lesse giuen to sorcerie after ordinary Prophets ceased , then before : because this great Prophet , the Hope of Israell , was at hand . 20 The apprehension of what we now by long search hardly find ; was more facile to the ancient Iewes , from the knowen conceipts , or receiued traditions thereto pertinent . Before the Law * was written , one they had heard should be sent from God , a mightie deliuerer of his people : vnto whome Moses thought himselfe much inferiour , as appeares by his reply to God when he was first sent to visit his brethren ; a Mitte , quaeso , quem missurus es ; Send , I pray thee , whom thou wilt send : as if he had said , One thou hast appointed from euerlasting , to declare thy name vnto his brethren , to shew mercie to thy people , and thy power vpon thine enemies ; and I beseech thee send him now , for this is worke befitting his strength , not my weaknesse . From the like notions or receiued opinions , did the Pharisees vnderstand this place , as meant of the Prophet that was to come : albeit it may be doubted , whether they tooke him to be the same with the Messiah . For so they demaund of Iohn seuerallie ; b Art thou the Christ ? Art thou Eliah ? Art thou the Prophet ? Eliah was plainly distinguished from the Messias by Isaiah , or perhappes they knew the Messias and the Prophet to bee the same : yet , like strict examiners , proposed these two seuerall names , to leaue Iohn no euasion . It was likewise a truth presupposed and knowne , at least amongst the * Pharisees , that Eliah , Messias , the Prophet , one or all , should baptise . Hence they further question the Baptist ; c Why baptizest thou then , if thou be not the Christ , neither Elias , nor the Prophet ? And of himselfe he saith , because He d ( to wit , the Christ ) should be declared to Israell , therefore am I come baptizing with water . This answere , with his practise permitted by the Pharisees , and approoued by the people , so fullie concurring with the former notion , but especially his praediction of Christs baptizing with the holie Ghost , and ( as Saint e Mathew addes ) with fire ; were most pregnant testimonies against vnbelieuers , after they had notice of the Holy Ghosts descending ( vpon the same day their Law was giuen ) from heauen . for the plentifull manner of effusion , and placide illapse into the soules of euery sort , resembling water powred out ( as the f Prophets phrase imports ; ) but for outward appearance , and inward effects of ardent zeale , like vnto fire . And likely it is , as well the g pillar of fire which enlightened Israell by night , as the cloud that rested vpon the tabernacle , vnder which ( S. h Paul saith ) the Fathers being , were baptized in it , were such praeluding types of baptisme by water and the Holy Ghost : as the Rocke was of Chrik ; or the waters thence flowing , of those springs of life , which issue from him to the refreshing of euery faithfull thirstie soule . The misticall significations of such shadowes of good things to come , were sufficiently knowne to the Iewes liuing in our Sauiours time . Whence , ( as the two iudicious Commentatours , Bucer and Martyr obserue ) his aduersaries mouths were instantly stopt , at the first allegation of those places the moderne Iewes barke most against , as not inferring what the Euangelists report their forefathers granted : because these had a peculiar manner of interpreting scriptures not acknowledged by the later , grown out of vse for the most part amongst Christians , or rather ouergrowen with the abuse of luxuriant a●legories , and misticall sencelesse , sences , framed by Monkish or rather Apish imitation of orthodoxall antiquity . The weeding out of such tares , as , through these bad husbands sloath and negligence , haue abounded in Gods haruest , will not ( we trust ) be either difficult , or dangerous to the good seed primitiue antiquitie hath sowen : whose generall methode and manner of interpreting prophecies ( though in particulars it often faile ; partly , th●ough aduenturous imitation of some Philosophers in vnfolding heathenish misteries ; partly , through want of skill in the originall tong●es ) holds the iust meanes betweene barbarous Postillers , and some late preachers , worthily famous , yet too nice and scrupulous in this subiect , as shall appeare when we come to handle it . 21 But to finish what we had last in hand , the most remarkeable , most publique document our Sauiour gaue to vnbelieuers , of his designment to that great office foretold by Moses , was the constant auouchment of his death and resurrection , vnto such as so well obserued his words , that after they had taken away his life , a procured a strong watch to be set about his sepulcher least his Disciples should take his body thence , and by emptying it seeme to fulfill his prophecie . Nor did he once onely , but b twise foretell ; not barely , hee would rise againe : but that thus much was presignified by the Prophet Ionahs three daies imprisonment in the Whales bellie ; thus inuiting them to obserue all congruitie of circumstance betweene the historicall type already exhibited , and the substance prophecied : which methode , as hereafter ( God willing ) will appeare ▪ is , of all the best , for insinuating faith into superstitious , peruerse , and crooked hearts , otherwise most vnapt to recieue truths late reuealed . Since Christs glorification , sundry impostors haue done many works , hardly distinguishable by spectators from true miracles : but the end of all their purposes , which they sought thence to perswade , was alwaies so dissonant to the vncorrupt notions , praecedent types , or prophecies of the Messiah ; as , vnto hearts well setled , and surely grounded vpon scriptures formerly established and confirmed , their greatest wonders seemed but apish toyes , howsoeuer difficiles nugae . And some of these iuglers , either out of the strength of their owne illusions , or vpon the presumption of their profane skill in deceiuing others , haue aduentured to foretell their resurrection ; but were not able to dissolue the bands of death : their euerlasting durance in whose prisons , hath openly shewed they spake presumptuously ; that not Mahomet himselfe the greatest of them , was that Great Prophet foretold by Moses . What was the reason then the Iewes would not ; the Turkes , vnto this day , will not belieue in Christ crucified ? For the a inhabitants of Ierusalem , Saint Paul hath answered , Because they knew him not , nor yet the words of the Prophets which are read euerie Sabbath day , they haue fulfilled them in condemning him . The same apostle , thogh indued with the power of miracles , yet in that place rather vseth Dauids words , then his owne workes , to proue Christs resurrection . Of which , that saying of his was most truly verified in the obstinate Iewes , b Not hearing Moses , and the Prophets ( so as to bee mooued by them to true repentance , ) neither were they perswaded , though this great Prophet of whome they wrote , was raised from the dead againe . 22 Were we well acquainted either with that manner of interpretation , or those praenotions the Apostle supposed as known , when he vsed that testimonie of the Psalmist c [ Thou art my Sonne this day haue I begotten thee ] to prooue our Sauiours resurrection : it would not bee hard to perswade vs Moses words , hitherto expounded , were as litterally meant of Gods raising his Sonne out of his Maiden grane as out of his virgin Mothers wombe . And I make no question but the conclusion of Saint Peters . Sermon , d Vnto you ( whom a little before hee had termed children of the Prophets ) hath God raised vp his Sonne , were meant by him of his raising Christ from the dead . And yet are these words but an application of the former principall text hee there insists vpon e Moses said vnto the Fathers ▪ The Lord your God shall raise vp vnto you a Prophet euen of your brethren like vnto me , ye shall heare him all things whatsoeuer he shall say vnto you . And vnto this resurrection doth the strict propriety of that phrase [ * from the middest of thee ] well agree . a For these things were not done in a corner , but in Hierusalem , the metropolis of Iudea , not without expresse notice giuen to the rulers . Moses indeed foretold his owne death , and whatsoeuer other Prophets , ( raised vp by God vnto this people , ) did foretell , came still to passe : yet none euer foretold his owne raising vp . But seeing Christs first raising from the virgins wombe , though most miraculous , was yet more priuate : he forwarned the world to expect this second , altogether as powerfull , but more publique . And in it againe hee is like to Moses raised vp by God , to be a Sauiour of his people , out of that Arke which without diuine especiall prouidence had beene his tombe . This similitude amongst the rest , betwixt Christ and Moses , as well in their latter as first birth , but especially the notice our Sauiour gaue vnto his enemies of the latter ; hath made them vnwittingly Prophets to their woe . For seeing it hath left their vnbeliefe without excuse , c their last errour concerning his resurrection , is become worse then the first concerning his birth . Neither could haue seemed incredulous ( though both most miraculous ) to this vngratious seede of Iacob ; had they looked ( as the Prophet willed them ; ) d vnto the rocke whence they were hewen , and to the hole of the pit whence they were digged . The mightie increase of Sarahs wombe , no better then dead , and strange multiplication of Isaacks seed beyond the posteritie of all the people with whom he soiourned , did but portend the fruitfull of-spring of the Virgins onely sonne should in number and dignitie farre surmount the sonnes and daughters of all the fertile mothers in Iudea , Isaackes posteritie had beene great ; yet able to be numbred , by Dauid . e But his generation who shall declare , that was cut out of the land of the liuing ? f Therefore sprang there euen of one , and him as dead : ( or destinated to death , as Isaack was ; yea of one truely dead , that made his graue with the wicked , as many as the Starres in the skye in multitude ( in dignitie greater , ) and as the sand by the seashore innumerable . Mighitier was the encrease of that Rocke wherin he made his graue , whence we are hewen , then of that pit whence Israel according to the flesh , was digged . His exaltation since , hath beene their fall . For seeing they would not beleeue his predictions , as their Lawgiuer had commanded ; the world may clearely see the curse indefinitely there denounced against all such as would not heare , fulfilled vpon that stubborne generation , according to the full extent of Saint Peters paraphrase a vpon it , Not one or a fewe onely were destroyed out of the people ( as Korah , Dathan , and Abiram , for disobedience vnto Moses : ) but the whole people , or nation , were vtterly rooted out of the land . All which , with all particular circumstances and signes precedent or ensuing , this great Prophet in his life time had so distinctly foretold ; that , if wee compare former Prophets with him , they may seeme to haue but dreamed ; he alone , that put these vnknowne ditties into their heads , to haue had the perfect skill of right interpreting their meaning . CHAP. XII . That the method vsed by the great Prophet himselfe after his resurrection for planting faith , was such as we teach : The excesse of Anti-christs exaltation aboue Christ : The Diametricall opposition betwixt the spirit of God , and the Spirit of the Papacie . 1 MOses was to bee acknowledged a great Prophet , because the whole host of Israel infallibly knewe the Lord was with him in all hee did ; euery Prophet after him to bee knowne by the rules which he had giuen , for their discrement ; Christ Iesus to be taken for the great Prophet and mediator of the euerlasting couenant , because in words , in workes , in all his wayes , exactly answerable to Mosaicall and propheticall Characters of the Messiah that was to come . This sweete harmonie of legall types or ancient prophecies , as well with the whole course of his blessed life , as with his ignominious and cruell death , or manner of his glorious resurrection , I should either haue esteemed or regarded lesse , had not my Sauiour himselfe preferred the assurāce of prophetical testimonies before the certainty of their sēses that had conuersed with him in their life time , admitted to conference with him after his rising from the dead . For so wee read of two Disciples which had seene his miracles , heard his doctrine , and acknowledged him for a Prophet , mightie in word and deed : but yet distrusted the report of his resurrection after it had beene the second time confirmed by such of their fellowes as had doubted with them : yea their Maister himselfe had told them as much before his death . And had he not good reason then to vpbraid them with distrust , hauing now met them as liue-like as they themselues were ? Was he to them a Prophet , mightie in word and deed : and yet not able to performe what hee had constantly spoken ? But what was the chiefe matter of their iust reproofe ? That they had not beleeued his wordes , nor giuen due credence to his workes ? Dull , no doubt , they had beene , in not esteeming better of both ; vnwise , in not learning more of him , that taught as neuer man taught : but ( as in them hee teacheth vs ) most dull and most vnwise , euen a fooles and slowe of heart , in not beleeuing all that the Prophets had spoken . Ought not Christ to haue suffered these things ( as if hee had said , Is it possible your ignorance in them should be so grosse , as not to knowe that Christ was thus to suffer ) and so to enter into his glory ? 2. You will say perchance they did not well in giuing so little attention and credite to the Prophets , whose light should haue led them vnto Christ : but now that they haue light on him in person , without their helpe , onely by his seeking them , shall not hee who was the end and scope of all propheticall writings , teach them all ? He will : but not by relying onely vpon his infallible authoritie . This aedifice of faith must bee framed vpon the foundation laide by the Prophets . For this reason happily our Sauiour would not bewray himselfe to be their infallible teacher , vntill he had made them by euidence of Scripture , by true sence and feeling of his spirit , beleeue and knowe the truth , which he taught , to be infallible . Hee had opened their hearts , by opening the Scriptures vnto them before their eyes were open to discerne his person : for b he began at Moses and at all the Prophets , and interpreted vnto them in all the Scriptures the things which were written of him . Stedfast beliefe then of any mans authoritie , must spring out of the solide experience of his skill , and trueth of his doctrine . These two disciples might now resolue their hearts , that this was he who Iohn said should baptize with the holy Ghost and with fire ; when by the working of his spirit , c their hearts did burne within them , whiles hee talked with them , and opened the Scriptures vnto them . Though before they had receiued Iohn Baptists witnesse of the trueth , as a tie or fest to stay their fleeting faith ; a yet now they would not receiue the record of man ; there is another that beareth witnesse of him ; the spirit of trueth , which hath imprinted his doctrine in their hearts . 3. Would the Pope who challengeth Christs place on earth amongst his liuing members , and requires we should beleeue his wordes , as well as these Disciples did Christs , but expound those Scriptures vnto vs which Christ did to them , with like euidence and efficacie ; could hee make our hearts thus burne within , by opening the secret mysteries of our saluation : wee would take him for Christs Vicar , and beleeue indeede hee were infallibly assisted by the holy spirit . But seeing hee and his followers inuert our Sauiours methode by calling the certaintie of both Testaments in question , telling vs we cannot knowe them to be Gods word vnlesse it shall please this Romane God to giue his word for them , or confirme their trueth ; seeing this his pretended confirmation is not by manifesting the mysteries of our saluation so distinctly and clearely as Christ did vnto these Disciples , nor by affoording vs the true sence and feeling of the spirit , in such ardent manner as they enioyed it , and yet accurseth vs if we beleeue not his words as well as they did their Redeemers : wee may hence take a perfect measure of that b mouth of blasphemies spoken of by Saint Iohn , according to all the three dimensions contained in the three assertions prefixed to the beginning of this Section . Nor can the reader imagine either any other forepassed , like vnto it ; or yet to come , likely to proue more abominable : if it shall but please him to suruay the length and breadth of it , but especially the profunditie . 4. The length of it I make that assertion ; The Pope must bee as well beleeued , as either Christ was whilest hee liued on earth , or his Apostles after his glorification . The breadth ; His absolute authoritie must be for extent as large and ample as Christs should be , were he on earth againe ; or that commission he gaue to his Disciples , Goe Preach the Gospell to euery creature : his directions must goe foorth throughout all the earth , and his wordes vnto the endes of the world . The depth is much greater then the space betweene heauen and hell . For if you would drawe a line from the Zenith to the Nadir through the Center , it would scarce be a gag long enough for this monstrous mouth ; so wide as hell cannot conceiue a greater . The depth I gather , partly from the excesse of Christs worth , either arising from his personall vnion with the Godhead ; his sanctitie of life and conuersation ; or from his hyperpropheticall spirit and aboundant miracles . For looke how much he exceedes any but meere man in al these : by so much doth the Pope ( though supposed as not obnoxious to any crime ) make his authoritie and fauour with God greater then Christs , which is the semidiameter of this mouth of blasphemies . The other part , equall herevnto in quantitie , but for the qualitie more tainted with the dregges of Hell , ariseth from that opposition the Popes spirit hath vnto Christ ; or from the luxury and beastly manners of the Papacie , erected by Satan as it were of purpose to pollute the world with monstrous sinnes , and to derogate as much from mankinde , as true Christianitie doth aduance it : finally to make the Christian world as much more wicked , as Christs Disciples , Apostles , and faithfull followers are better then the heathen . Nor doth the Pope exact beliefe onely without miracles or manifestation of a propheticall spirit : but contrary to all notions of good and euill , common to Christians and Heathens , and as it were in despite of the prophecies that haue deciphered him for Antichrist . What heathen Philosopher could with patience haue endured to heare , that a dissolute luxurious tyrāt could not , though in matters of this life , giue wrong sentence out of the seate of Iustice ? The Iesuites teach it as an Article of faith , that the Pope , albeit a dissolute and vngracious tyrant , Mankinds reproach , the disgrace of Christianity , cannot possibly giue an erroneous sentence ex cathedra , no not in mysteries of religion . But as if it were a small thing thus impudently to contradict nature , and grieue the soules of ingenuous men , vnlesse they also grieue their c God , seeking as it were to crosse his spirit by holding opiniōs not onely contradictory but most cōtrary to his sacred rules ; they importune the Christian world with tumultuous clamours , to take that , which the spirit hath giuen as the demonstratiue character of great Antichrist , the olde serpents chiefe confederate , for the infallible cognisance of Christs Vicar , the very signet of his beloued Spouse . Nor will they ( I know ) though friendly admonished , cease henceforth to vrge their outworn arguments , drawne from antiquity , vniuersality ; from that reuerence and allegiance which most Kingdomes of Europe haue for these thousand yeeres and more borne to the See of Rome ; or from the bloudy victories ouer all other inferiour Churches or priuate spirits , that haue oppugned her . These or like allegations in their iudgement abundantly proue their Church to be Christs best beloued , the Pope to be his Deputy , or rather his corriuall here on earth , whose words sound as the word of God , and not of Man ; albeit the spirit hath plainely foretold , that * the beast which had his power from the Dragon , and should open his mouth vnto blasphemies against God , to blaspheme his name and his tabernacle , and them that dwell in heauen , should haue power giuen withall to make warre with the Saints , and to ouercome them , yea , ouer euery kindred , tongue and nation , so as all that dwell vpon the earth should worshippe him , whose names were not written in the Booke of life of the Lambe , which was slaine from the beginning of the world . 5 To the Iesuites bragges , that no visible Church since the world beganne , did either spread it selfe so farre , or flourish so long as theirs hath done ; I onely oppose that of our Sauiour , Ex tuo ipsius ore iudicabere serue nequam , Thine owne confession shall condemne thee , thou bondslaue of Sathan . For if the Romish Hierarchy bee or hath been in the worlds eye , the most potent and flourishing that euer was : This description of the Beasts power cannot agree so well to any as vnto it , Nor doth the Scripture any where intimate the true Church militant should dominere ouer all Nations , or be so triumphantly victorious , as they boast theirs hath beene . To thinke the Antichrist whom they expect should in three yeeres space subdue as many Nations as haue beene tributary to the See of Rome , is a conceit that iustifies the Iew as well in his credulity of things to come which are impossible , as in his hypocriticall partiality towards his present estate , which hee neuer suspects of Apostasie . Vnto this obseruation the Reader may adde other like descriptions of this scarlet Whore ; all so fitly agreeing to the Papacy , as hee that will not acknowledge it for the Kingdome of great Antichrist , hath great reason to suspect his heart , that if hee had liued with our Sauiour , he would scarce haue taken him for his Messias ; nor can the Iesuites bring any better reasons , why the Pope should not be the Antichrist ; then the Iewes did , why Christ should not be the Great Prophet . Yet this I say , not to discourage such as doubt whether the Pope bee that Man of sinne ; or to bring them out of loue with their beliefe , which may be sound without expresse or actuall acknowledgement of this truth , not as yet reuealed vnto them : as those two Disciples , no doubt , were neither hypocrites nor infidels , albeit they mistrusted the report of Christs resurrection ; for they were farther from approuing the practises of the Iewes against him , then from actuall acknowledgement of it . If any man thus doubt , whether the Pope be Antichrist , so hee doe not approue his hatred and warre against Gods Saints , or his other diuelish practises : Gods peace bee vpon him ; and in good time I trust his eyes shall bee enlightned to see the truth in this particular , as those two Disciples did in the Article of the resurrection . 6 Seeing wee haue proued the Popes authority so farre to exceede Christs ; it may seeme needlesse to compare it with the Apostles . Yet lest any Iesuite should except , that their authority might be greater after their Masters glorification , then his was before : let vs a while examine , what they assumed vnto themselues ; what they gaue vnto the Scriptures before extant . CHAP. XIII . That the authority attributed to the present Pope , and The Romish rule of faith , were altogether vnknowne vnto Saint Peter● the opposition betwixt Saint Peters and his pretended Successors doctrine . 1 TO beginne with Saint Peter , the first supposed to be enstalled in this See of Rome . It may be presumed that this Supremacy ouer his fellow Apostles , were it any , was in his life time , whiles his miracles were fresh , & the extraordinary efficacy of his Ministery dayly manifested , as well knowne amongst the faithfull , as the Popes now amongst Romane Catholickes . If necessary it had beene to acknowledge him , or his successors , as a second Rocke or foundation : the commendation of this doctrine vnto posterity , had bin most requisite at the time he wrote his second Epistle , * as knowing then the time was at hand hee should lay downe his Tabernacle ; when hee endeuoured his auditors might haue remembrance of his former doctrine , to make their calling and election sure . If euer there had beene a fitte season for notifying the necessity of the See Apostoliques infallibility , all the circumstances of this place witnesse this was it . a If any , they to whom hee wrote , were most bound to obey it : Their faith had beene planted by him : his present intent and purpose was , more and more to confirm them in the truth wherein they were in some measure established . And being thus mindfull , will hee not make choice of meanes most effectuall to preuent heresie or Apostasie ? What are these then ? absolute reposall in his and his Successors infallibility ? Had this beene the best rule of faith , hee knew his fault were inexcusable for not prescribing it , to such as most willingly would haue vsed it . His personall testimony and authority was , I confesse , as great as any mortall mans could be : with his owne eyes he had beheld * the Maiesty of our Lord Christ , whom hee preached vnto them . If any trust there bee in humane senses , this Saint of God could not possibly be deceiued . If any credence to bee giuen vnto miracles , or sanctity of life : his flocke might rest assured hee would not deceiue ; his workes so witnesse the sincerity of his doctrine : or if his eyes were not , in these his auditors iudgements , sufficient witnesses of this truth : he further assures them , when his Lord receiued of God the Father . * honour and glory , there came such a voice vnto him from the excellent glory , This is my beloued sonne in whome I am well pleased . And this voyce sayth he , wee heard when it came from heauen , ( being not a farre off ) but with him in the mount . If Saint Peters seat or chaire had beene as the Pole-starre , whereto our beliefe , as the Mariners needle , should bee directed , lest wee floate wee know not whether in the Ocean of opinions : were the bosome of the visible Church the safest harbour our soules in all stormes of temptation could thrust into : this Apostle was either an vnskilfull Pilot , or an vncharitable man , that would not before his death instruct them in this course for the eternal safety of their soules , whose bodily liues hee might haue commanded to haue saued his owne . Had perpetuall succession in his See , or Apostolicall tradition neuer interrupted , beene such an Ariadnaes thread , as now it is thought , to guide vs through the Labyrinth of errors : Such was Saint Peters loue to truth , that hee would haue so fastned it to all faithfull hearts , as none should euer haue failed to follow it , in following which hee could not erre . Doubtlesse had any such conceit lodged in his breast , this discourse had drawne it out , his vsuall form of exhortation had been too mild , his ordinarie stile too low . This doctrine had beene proclaimed to all the world , with Anathemaes , as loud and terrible , as the Canons of any Papisticall Councell report . 2 But hee followed no * such deceitfull fables , when hee opened vnto them the power and comming of Christ : whose Maiesty as hee had seene with his owne eyes , so would hee haue others to see him too . But by what light ? By Scriptures . What Scriptures ? Peter feede my sheepe ? Nay , but by the light of Prophesie . That is a light indeed , in it selfe , but vnto priuate spirites it is no better , ( saith * Valentian ) then a light put vnder a bushel , vnlesse the visible Church doe hold it out . Where did the visible Church keep residence in those dayes ? In Saint Peter , I trow . How chances it then hee saith not ; fixe your eyes on mine that haue seene the glory of the Lord , and the Prophets light shall shine vnto you ? If by his commendation and proposall it were to shine , hee had said better thus : a Ye do well in that you giue heede vnto me , as to your onely infallible teacher , that must confirme you in the truth of Propheticall Writings , and cause them shine in your hearts : but now he saith : Yee doe well in that yee take heede vnto the Prophets , as vnto a light that shineth in a darke place , vntill the day-starre arise in your hearts . This light of Prophets illuminated the eyes of Peters faith , albeit with his bodily eyes hee had seene Christs glory . For speaking comparatiuely of that testimony which he had heard in the Mount , hee addes , Wee haue also asurer b word of the Prophets . That the Lord had beene glorified in the Mount , his Auditors were to take vpon his credite and authority ; nor could hee make them to see this particular , as hee himselfe had done : but that Christ Iesus whom he saw glorified in the Mount , was the Lord of Glory ; he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a surer testimony then his bodily sense , the light of Prophets . This then was the commendations of his flocke , that they looked vpon it which shined as well vnto them , as him ; to all without respect of persons , that take heed vnto it ; able to bring them not to acknowledge Peters infallibility , but to the day-starre it selfe whose light would further ascertaine them euen of the truth the Prophets and the Apostles taught . For Christ is in a peculiar manner , the first and the last in the edifice of faith , the lowest & the highest stone in the corner , refused by the master builders or visible pillars of the Iewish Church : their faith was not grounded vpon the Prophets , whose words they knew not ; and not knowing them , they knew not him : but vnto such as rayse their faith by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the true square and line , Christ is both the fundamentall Rocke , which supporteth ; and the chiefe corner stone , that bindes the whole house of God , and preserues it from clifts and ruptures . 3. But least his followers might looke amisse vpon this prophetical light , rightly esteemed in the general , Saint Peter thought it necessarie to advertise them , not to content themselues with euerie interpretation , or accustomarie acknowledgement of their truth , grounded on others relations , reports , or skill in expounding them , or multitude of voyces that way swaying . This had beene as if a man that hath eyes of his owne , should belieue there was a Moone or starres , because a great many of his honest neighbours had tolde him so , A thousand witnesses in such a case as this , were but priuate testimonies , in respect of that distinct knowledge which euery one may haue that list . That the Lord should preserue light in Goshen , when darkenesse had couered the whole face of Egypt besides , seems vnto me lesse strange , but more sensibly true then before : whilest I consider , how in this age wherein the light of his countenance hath so clearely shined throughout those parts of Europe whence the Gospell came to vs , Ingolstade should still sit in darknesse , enuironed with the shadow of death . That her great professor Valentian , borne I take it , within these fourescore yeeres , should grope at noone day , as if he had been brought forth in the very midnight of Popery , or died well nigh three hundred yeeres ago . Scarse Scotus himselfe , not Ockam ( questionlesse ) though shut vp in a prison , where no light of any expositor had euer come , could haue made a more dunsticall collection of the Apostles wordes , then he hath done . * Saint Peter meant one of these Three . First , that there can bee no certaine or probable way of expounding Scriptures by our proper wit or industry : or Secondly , that one or other place of Scripture cannot be rightly expounded by humane wit or industry , but so compared they rightly may : or , Thirdly , that the Scriptures cannot certainely and infallibly be expounded euery where without the sentence of some other common infallible authority , which in this respect is to be held as iudge of faith in the Church . The Apostle ( hee inferres ) did not meane the first or second : ergò , the third . So as the force and wisdome of the Apostolicall admonition , is this ; No man by his priuate industry or study , howsoeuer imployed ( eyther hee thougt not of the holy Ghosts direction or assistance , or did not except it , ) no not by any search of Scripture it selfe , can certainely and infallibly vnderstand the doctrine of Scriptures , in controuersies ( of which Saint Peter in that place speakes not one word ) but it is necessary he learne this of some other publike authority in the church , by which the Holy Ghost speakes publikely , and teacheth all . His reason followes more duncticall then the collection it selfe : For the Apostle straight ( subions : As the holy men of God did speake in Scriptures , not by humane authority , but diuine : so likewise cannot the Scriptures bee possibly vnderstood by any humane or priuate industry of this or that man , but by some other authority , likewise diuine , by which the holy spirite which is the Author of Scriptures , may be likewise the most certain interpreter of Scriptures 4 Had another read thus much vnto me , and bid me read the Author or his workes wherein it was found : I should presently haue named eyther Erasmus Moriae Encomium , Frishlins Priscianus Vapulans , or some such like Comedian , disposed in meriment to pen some olde Dunces part . Cannot the Sun of righteousnesse infuse his heauenly influence , by the immediate operation of his spirit ? or doth his influence want force without coniunction with this blasing Comet , or falling starre ? Was it not the authority of this spirit which made Saint Peter himselfe to be so authentique in his doctrine ? Is it not the pretended priuiledge of the same spirit which exempts the Pope from priuatenesse , & makes his authority oecumenical and infallible ? Whosoeuer then by participation of this spirit vnderstands the Prophesies , eyther immediately , or expounded by others , whomsoeuer ; his conceit of them , or their right interpretation , is not priuate , but authentique . And * Canus , though a Papist , expresly teacheth , that the immediate ground or formall reason of ours and the Apostles beliefe , must be the same ; both so immediately and infallibly depending vpon the testimony of the spirit , as if the whole world beside should teach the contrary , yet were euery Christian bound to sticke vnto that inward testimony which the spirit hath giuen him . Though the Church or Pope should expound them to vs , wee could not infallibly belieue his expositions ; but by that spirit , by which hee is supposed to teach : so belieuing , wee could not infallibly teach others the same ; for it is the spirit onely that so teacheth all . The inference then is as euident , as strong ; that priuate in the forecited place , is opposed to that which wants authority , not vnto publike or cōmon . The Kings promise made to me in priuate , is no priuate promise : but will warrant mee , if I come to pleade before his Maiesty , albeit others make question whether I haue it or no. In this sense that interpretation of scriptures which the spirit affordes vs that are priuate men , is not priuate but authentique , though not for extent or publication of it vnto others , yet for the perfection of our warrant in matters of saluation or concerning God. For where the spirite is , there is perfect liberty , yea free accesse of pleading our cause , against whomsoeuer before the Tribunall seate of iustice ; especially being wronged in matters of the life to come . To this purpose saith our Apostle * But hee that is spirituall discerneth all things : yet hee himselfe is iudged of no man. In those things wherein hee cannot be iudged by any ; hee is no priuate man but a Prince and Monarch , for the freedome of his conscience . But if any man falsly pretend this freedome to nurse contentions , or to withdraw his necke from that yoke whereto hee is subject ; hee must answere before his supreme Iudge and his holy Angels , for framing vnto himselfe a counterfeit licence without the assured warrant of his spirit . And so shall they likewise that seeke to command mens consciences in those matters , wherein the spirite hath set them free . This is the height of iniquity , that hath no temporall punishment in this life : but must bee reserued as the obiect of fiercest wrath in that fearefull day ; the very Idea of Antichristianisme . CHAP. XIIII . That Saint Paul submitted his doctrine to examination by the Words before written . That his doctrine , disposition and practise , were quite contrary to the Romanists in this argument . 1 SAint Paul , as well as other Apostles , had the gift of miracles , which amongst Barbarians or distressed soules , destitute of other comfort , likely to bee wonne to grace by wonders , hee did not neglect to practise : but sought not to enforce beliefe vpon the Iewes , by fearefull signes , or sudden destruction of the obstinate , albeit hee had power to anathematize , not onely in word , but in deed , euen to deliuer men aliue vnto Sathan . When hee came to Thessalonica , hee went as his maner was into the Synagogue , * & three Sabboth daies disputed with his countrimen by the Scriptures , opening and alleadging that Christ must haue suffered , and risen againe from the dead : and this is Iesus Christ whom I preach to you . These Iewes had Moses and the Prophets , and if they would not heare them , neither would they belieue , for any miracles : which to haue wrought amongst such had been as the casting of pearles before swine . What was the reason they did not belieue ? because the Scriptures which hee vrged , were obscure ? but Saint Paul did open them . Rather they saw the truth , as Papists doe , but would not see it . They rightly belieued , whatsoeuer God had said , was most true ; that hee had said what Moses and the Prophetes wrote : and yet Saint Paul taught nothing which they had not foretold . But that was all one ; these Iewes had rather belieue Moses and the Prophets meant as the Scribes and Pharisees , or other chiefe Rulers of their Synagogues taught , then as Paul expounded them : albeit his expositions would haue cleared themselues to such as without preiudice would haue examined them . But the Beroeans were of a more ingen●ous disposition ( so the word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports ) they were not vassals to other mens interpretations or conceites , but vsed their liberty to examine their truth . * They receiued the word with all readinesse , and searched the Scriptures whether these things were so or no. If they beleeued in part before , their practise confirms the truth of our assertion , that they were not to belieue the infallibility of Paul , but of his doctrine , albeit they were well perswaded of his personall authority . If they beleeued neither in part , nor wholly , before they see the truth of his doctrine confirmed by that scripture which they had formerly acknowledged ; their ingenuity herein likewise confirmes our doctrine , and condemnes the Papists of insolent blasphemy , for arrogating that authoritie vnto the Popes decrees , which is onely due vnto Gods word already established . 2 I would demand of any Papists , whether the Beroeans did well or ill in examining Saint Pauls doctrine : if ill , why hath the spirit of God commended them ? if well , why is it not lawfull and expedient for all true Christians to imitate them ? Vnlesse the Reader bite his lippe , I will not promise for him hee shall not laugh at Bellarmines answere , albeit I knew him for another Heraclitus , or Crassus Agelastus , who neuer laughed in all his life saue once when he saw an Asse feed on thistles . Surely he must haue an Asses lippes that can taste , and a swines belly that can digest this great Clerks Diuinity in this point . * I answere ( saith he ) albert Paul were an Apostle , and could not preach false doctrine : thus much notwithstanding was not euident to the Beroeans at the first , nor were they bound forthwith to belieue vnlesse they had seene some miracles or other probable inducements to belieue . Therefore when Paul proued Christ vnto them out of the Propheticall Oracles , they did well to search the Scriptures , whether those things were so . If Saint Paul had thought miracles a more effectuall meanes then Scriptures , for begetting faith in such as acknowledged Moses and the Prophets : no doubt hee had vsed miracles rather then their authority . Or if the Pope cannot expound the scriptures , as effectually and perspicuously as S. Paul did : why doth he not at the least work miracles ? are we bound absolutely to belieue him , & is he bound to doe neither of these , without which the people of Beroea were not bound ( as Bellarmine acknowledgeth ) to belieue Saint Paul ? Wee are if his reason be worth beliefe . * Christians , which know the Church cannot erre in explicating the doctrine of faith , are bound to embrace it without questioning , whether the places alleadged bee to the purpose or no. Let such Christians as belieue the Pope cannot erre , in the name of God belieue what soeuer he shall teach , without examination ; yet remember withall , that thus to belieue is to worship the dragon , by giuing their names vnto the Beast . But vnto what Christians is the Popes infallibility better known , then S. Paules was to the Beroeans ? Not vnto vs whose fathers haue forsaken him for his Apostasie from God , & taught vs to eschew him , as Antichrist ; to hold his doctrine as the very doctrine of diuels . Vnto vs at least , his Holines should seeke to manifest his infallibility , by such means as S. Paul did his euen vnto such as had seen his miracles , and had experience of his power in expounding scriptures . Besides , Pauls conuersatiō in al places was continually such as did witnes him to be a chosen vessell full of the spirit of grace . He did not make marchandise of the word of God , as most Popes doe : * but as of sincerity , but as of God , in the sight of God , so he spake thorow Christ ▪ he did not walk in craftines ( yet who greater polititians then Popes ? ) * Nor did he handle the word of God deceitfully : but in declaration of the truth , he did approue himself to euery mans conscience in the sight of God. This one amongst others , he acounts as an especiall motiue to perswade men of his heauenly calling , in that he did not preach himselfe , but Christ Iesus and himselfe their seruant for Iesus sake . For so our Sauiour had said : * He that speaketh of himselfe , seeketh his owne glory . The Pope ( that we might know him to be Christs opposite ) seekes almost nothing else , nothing so much , as to be absolute Lord ouer all other mens faith . If this any Iesuite will deny : let him define what Prince amongst the nations , what Tyrant in the world , did euer challenge greater soueraignty in affaires of this life , then the Pope doth in all matters whatsoeuer concerning the life to come ? 3 But it may be Bellarmine was either afraid or ashamed of this answere : wherefore he addes another ( as wise ) to keepe it from blushing . * I adde ( saith he ) albeit an Heretike sin in doubting of the Churches authority , into which he hath beene regenerate by Baptisme , ( nor is the case the same in an Heretike , which hath once made profession of faith , and in a Iew or Ethnique which neuer was Christian : ) yet this doubt ( which is a sin ) being supposed , he doth not amisse in searching and examining , whether the places alleadged by the Trent Councell out of scriptures or fathers , be true or pertinēt ; so he do this with an intent to finde the truth , not to calumniate . A man at the first sight wold deem Bellarmine , for his own part at least , had giuen vs leaue to examine the Popes doctrine by scripture : but that , as you heard before , hee absolutely denies : nor will he ( I am sure ) pawne his hat , that hee which searcheth the Scriptures and Fathers alleadged , & cannot find any such meaning in eyther , as the Trent Councell would thence infer , shal be freed by their Church from heresie : although he be not so vnciuill , as to calumniate the Pope , but onely ( saluâ reuerentiâ ) ingenuously professe , that he thinks on his conscience the scripture meant no such matter as the Councell intended . This none of their church dare promise : for dubius infide ( by their doctrine ) est haereticus : he that doubts after such an authentique determination , is condēned for an heretike : and yet without such assurance of beeing freed from heresie , this permission of reading scriptures is not worth God a mercy , seeing he must at length be constrained to belieue the scripture saith iust so as the Pope saith ; albeit his priuat conscience inform him to the contrary ; so that by reading them , he must either wound his own conscience , more then if the vse of thē had bin denied him ; or els vse thē but as a court fauor or grace bestowed vpō him by the Pope , for which he must in good maners yeeld his full assent to his doctrine , with infinit thanks for his bounty . Howsoeuer ( if he be doubtful in their tenents ) he may not reade the Scriptures with Caluin , Beza , or any of our writers expositions , or in any edition saue such as they approue , or with the Rhemish animaduersions or gloses , or according to the analogy of that faith wherein the Iesuites haue catechized him . So that the reading of scriptures , if their opinions be erroneous ( as wee hold the Popes decisions are ) serues to as good purpose for confirming one of their catechizing in the right faith , as the ringing of belles doth to bring a melancholy man out of some foolish conceit , which runnes in his mind : both of them will belieue their former imaginations ( though neuer so bad ) the better , because the one thinkes the belles ring , the other , that the scriptures speake , iust so as hee imagines . This Bellarmine cannot dissemble in his next words : Bound hee is to receiue the Churches doctrine without examination : but better , hee were prepared vnto the truth by examining , then by neglecting it to persist still in his blindnesse . His meaning in plain English , is this ; He and his fellowes could wish reformed Churches would all come off at once , and belieue as Romanists doe , without all examination , whether they belieue as Christians , or Magicians : but if we will not be so forward as they could wish wee were , they could in the second place be very wel content to admit vs into their Church again , though after a yeere or twoes deliberation , rather then loose our company for euer . 4 The learned Doctor Whitakers , of famous memory , out of the former place gathered these two corollaries : [ Euery doctrine is to bee tried by Scripture : The Apostle taught nothing but what might haue beene confirmed out of Moses and the Prophets . ] Sacroboscus reply to these Orthodoxall collections , confirmes me in that conceit I entertained of Romish Schoolemen , when I first began to reade them . They seemed to me then , much more now , to handle matters of greatest moment in diuinity , after the same fashion ( for all the world ) nimble Artists doe Philosophicall Theorems in the Schooles , whiles they are coursed by such as would triumph in their disgrace . Bee the argument brought , in it selfe neuer so good or forcible to euince the contradictory to their tenents : yet if the opponent in his inference of what was last denied , chance but to omit some petty terme or clause impertinent to the maine question , or make his propositions more improbable by framing them more vniuersall then he needs , occasion will quickly be taken to interrupt his progresse and put him off , especially ( if the Answerer bee so well prouided ) with some shew of instance to the contrary , or absurditie likely to follow , if all were true his Antagonist would seeme to prooue . Nor doe I censure this as fault in youth , or whilest we are in Aristotles forge , so the fire be out of vs when wee come into the sanctuary . But iust in this manner doth the Mimicall Iesuite reply to the former truth . * I demaund ( saith he ) whether the Doctour would approue this consequence ; Paul preaching to the Athenians confirmed his Doctrine with the testimonie of the Poet Aratus , and the Athenians had done well if they had sought whether Aratus had said so or no : therefore all Doctrines must be iudged by Poets . But what if the Beraeans practise considered alone , or as Iesuites doe Scriptures , onely Mathematically , doe not necessarily inferre thus much ? The Learned Doctors charitable minde would not suffer him to suspect any publique professor of Diuinitie , as Sacroboscus was , could bee so ignorant in Scriptures , as not to consider ( besides the different esteeme of Prophets , and Poets amongst the Iewes ) what Saint Paul had else where expressely said ; u I obtained helpe of God , and continue vnto this day , witnessing both vnto small and great , saying none other things , then those which the Prophets and Moses did say should come . Vnlesse he could haue proued Christs resurrection & other articles of Christian faith , out of Moses and the Prophets , the Iewes exceptions against him had beene iust . For they were bound to resist al Doctrines dissonant to their ancient ordinances , especially the abolishment of Rites and Ceremonies which Paul laboured most ; as knowing the Lawgiuer meant they should continue no longer then to the alteration of the Priesthood : but in whose maintenance his adversaries should haue spent their bloud whiles ignorant they were , without default , of the Truth Paul taught , as not sufficiently prooued from the same authority , by which their lawes were established . Nor c was any Apostle , either for his miracles , or other pledges of the Spirit that hee could communicate vnto others , to bee so absolutely beleeued in all things during his life time , as Moses and the Prophets writings . For seeing the gift of miracles was bestowed on hypocrites , or such as might fall from any gifts or grace of the spirit they had : though the spectators might beleeue the particular conclusions : to whose confirmation the miracles were fitted , yet was it not safe , without examination , absolutely to rely vpon him , in all thinges that had spoken a diuine truth once or twice . In that he might be an hypocrite or a dissembler , for ought others , without euidence of his vpright conuersation , and perpetuall consonance to his former Doctrine , could know , he might abuse his purchased reputation to abet some dangerous errour . Nor doe our aduersaries ( though too too credulous in this kinde ) thinke themselues bound to beleeue reuelations made to another , much lesse to thinke that he which is once partaker of the Spirit should for euer bee infallible . Vpon these supporters the forementioned Doctours reason ( which the Iesuite abuseth to establish the Churches authoritie ) stands firme and sound ; I absolutely belieue all to be true , that God saith , because hee saith it , nor doe I seeke any other reason : but I dare not ascribe so much vnto man , least I make him equall to God ; for God alone , and hee in whom the Godhead dwelleth bodily , is immutably iust and holy . Many others haue continued holy and righteous , according to their measure vntill the end : but who could be certaine of this besides themselues ? no not they themselues alwayes . And albeit a man that neuer was in the state of grace , may oft times deliuer that Doctrine which is infallible : yet were it ( to say no worse ) a grieuous tempting of God to rely vpon his Doctrine as absolutely infallible , vnlesse we know him ( besides his skill or learning ) to be alwayes in such a state , Though both his life and death bee most religious , his Doctrine must approue it selfe to the present age , and Gods prouidence must cōmend it to posterity Nor did our Sauiour though in life immutably holy & for doctrine most infallible , assume so much vnto himselfe before his ascension , as the Iesuits giue to the Pope . For he submitted his doctrine to Moses & the Prophets writings . And seeing the Iesuits make lesse acount of Him then the Iewes did of Moses ; it is no maruell if they be more violently miscaried with enuious or contemptuous hatred of the Diuine truth it selfe , then the Iewes were against our Sauiour or his doctrine . These euen whē they could not answere his reasons , drawn from scriptures receiued , though most offēsiue to their distemperate humor , were ashamed to cal Moses & the prophets authority in questiō , or to demand him , how do ye know God spake by thē ? Must not the Churches infallibility herein assure you ? and * if it teach you to discerne Gods word from mans , must it not likewise teach you to distinguish the diuine sense of it from humā ? This is a straine of Atheisme , which could neuer finde harbor in any professing the knowledge of the true God , before the brood of Antichrist grew so flush , as to seeke the recouery of that battaile against Gods Saints on Earth , which Lucifer their Father and his followers lost against Michael and his holy Angels in Heauen . CHAP. XV. A briefe taste of our aduersaries blasphemous and Atheisticall assertions in this argument from some instances of two of their greatest Doctours Bellarmine and Valentian : That if faith cannot be perfect without the solemne testification of that Church , the raritie of such testifications will cause infidelitie . 1 FOR a further competent testimonie of blasphemies in this kinde wherewith wee charge the Church of Rome , let the Reader iudge by these two instances following , whether the Christian world haue not sucked the deadliest poyson that could euaporate from the infernall lake , through Bellarmines and Valentians pennes . Valentian , as if he meant to outflout the Apostle for prohibiting all besides the great pastor Christ Iesus , for being Lords ouer mens faith , will haue an infallible authoritie which may sit as Iudge and mistresse of all controuersies of faith , and this to be not the * authoritie of one or two men deceased , not peculiar to such as in times past haue vttered the diuine truth either by mouth or pen , and commended it vnto posteritie ; but an authoritie continuing in force and strength amongst the faithfull throughout all ages , able perspicuously and openly to giue sentence in all controuersies of faith . Yet as these Embassadors of God deceased , cannot bee Iudges : shall they therefore haue no saye at all in deciding controuersies of faith ? You may not thinke a Iesuite would take Iesus name in vaine : he will neuer for shame , exclude his Master for hauing at least a finger in the gouernment of the Church : Why , what is his office ? or what is the vse of his authoritie , registred by his Apostles and Euangelists ? Not so little as you would weene . For , his speeches , amōgst others that in their life time haue infallibly taught diuine truthes by mouth or pen , may be consulted as a witnesse or written law in cases of faith , but after a certaine sort and manner , eyther to speake the truth , or somewhat thereto not impertinent , as shal bee declared in due place . The place he meanes , is , where hee disputes whether the Pope be bound to consult other authoritie besides his owne , or vse any meanes to search the truth before hee passe sentence ex cathedra , that is , before he charge the whole Christian World to beleeue his decision . This he thinkes expedient , but so farre forth onely , as if it please his Holinesse to enioyne the beleefe of some particular point vpon the whole World , all must beleeue that he hath consulted Scripture and antiquitie as farre as was requisite for that point , as you shall after heare . 2 That in such controuersies he includes the meanes of knowing Scriptures to bee the word of God : is euident out of his owne words in the forecited place . For the knowledge of Scriptures he would haue to be an especiall point of faith , yet such as cannot be proued by Scripture , but by this liuing and speaking authoritie , as he expressely contends in the eleuenth paragraph of the same question . His conclusion is ; If it bee necessarie , there should be some authoritie , though humane , yet by diuine assistance infallible , to sit as mistresse and Iudge in all controuersies of faith , and not to be appropriated to any deceased , as is alreadie proued : it remaines that it be alwaies liuing in the Church , alwayes present amongst the faithfull by succession , hee meanes , of Popes . Thus you see the present Pope must be Iudge , and Christ & his Apostles must be brought in as witnesses . And yet whether there were such a Christ , as Saint Mathew , Luke , Marke , and Iohn tell vs there was ; or whether the Gospels which goe vnder their names be Apocryphall , and that of Bartholmewes onely Canonicall ; we cannot know but by the Popes testimonie : so that in the end , he is the onely Iudge , and onely witnesse , both of Christ , the Apostles , and their writings , yea of all diuine truthes , at least assisted with his Bishops and Cardinals . Which Bellarmine though otherwise a great deale more wary then Valentian , hath plainly vttered . Vnlesse ( saith he ) it were for the authoritie of the present Church of Rome ( he meanes the Trent Councell ) the whole Christian faith might be called in question ; so might all the acts and decrees of former Councels : his reason was , because wee cannot know these antiquities but onely by tradition and historicall relation , which are not able to produce diuine , firme , infallible faith . 3 Thus whilest this great Clerke would digge a pit for the blinde ( for he could not hope ( I thinke this blocke should stumble any that hath eyes in his head ) he is fallen into the middest of it himselfe : by seeking to vndermine vs , he hath smothered himselfe and buried the cause he was to maintaine . For if without the Trent Councels testification wee cannot by diuine faith beleeue the Scriptures , or former Councels , to bee of diuine authoritie ; How can such as were borne within these thirty yeares , beleeue that Councell it selfe , which ended aboue fortie yeares agoe ? Few this day liuing were auditors of the Cardinals and Bishops decisions there assembled ; not hearing them , their faith must needs be grounded vpon heare sayes . Againe , if it bee true , the Scriptures cannot be knowne to be diuine , but by the authoritie of the present visible Church : if this Church doe not viua voce confirme all Christians in this fundamentall truth , their faith can not be diuine , but humane . VVhat the Pope or his Cardinals thinke of these pointes , is more then any liuing knowes vnlesse they heare them speake , and then it may be a great question whether they speake as they thinke . Pope Alexander the sixts decisions should haue beene negatiue , like the fooles boult in the Psalme , There is no God , No Christ , No Gospell , for so his meaning might haue beene interpreted , as they say dreames are , by contraries , seeing hee neuer spake as hee thought . Lastly , if the Trent Councel were so necessary for the confirmation of Scriptures and other Orthodoxall writings , how detestable was your Cleargies backwardnesse to affoord the Christian World this spirituall cōfort ? For , whether feare it were the Popes authoritie should bee curbed , or meere slouth and neglect of matters diuine that did detaine them ; their shifts to put the Emperour off , the Reader may sufficiently coniecture from * Sepulueda at that time Chronicler to the Emperour in his Epistle to Cardinall Contarene one of the Popes Legates in that Councell ; That my intermission of writing , and silence in that question concerning the correction of the yeare , hath beene so long ; I wish the fault had laid in my slouth or forgetfulnesse , that I might haue beene hence occasioned to acknowledge and deprecate the blame , rather then ( as now I freely must ) impute the true cause to the negligence of you Romane Priestes , whome I perceiue to wax cold and to thinke of nothing lesse then of calling the Councell : with hope whereof as heretofore I was excited , so now despaire hath made me dull . For I see well that such as are most bound to haue a vigilant care of the Churches publique welfare , and not to foreslow any opportunitie of increasing her dignitie ; neuer so much as mention the Councell , ( at this time as necessarie , as alwayes vsefull ) but when Christians eyther are alreadie , or are likely to be at variance . In one word , neuer but them , when there is sure hope it may bee hindered by their discord . For when peace gets it turne , and all is quiet , not a word of the Councell . So as what they aime at by these vnseasonable edicts , is so manifest , as will not suffer the slowest capacitie to liue in doubt or suspition : 4 This great Learned Antiquaries Learned aduice , in another Epistle sent to the same Cardinall , then imployed by the Pope in the Councell , was , not to suffer matters decreed in any former Councell lawfully assembled together , to bee disputed or called in question . Sufferance hereof was in his iudgment no lesse preiudiciall to the State Ecclesiastique , then vnto the temporall it would be , to permit malefactors trauerse the equitie of publique lawes established and knowne , after sufficient proofe or confession made of Capitall offences committed against them . The marginall quotations of the Trent Councell , compared with this graue admonition , which had antiquitie-customes Canonicall , as the Author vrgeth , to giue it countenance , may serue as a perfect index for our instruction , with what preiudice the Bishops there assembled came to determine , by whose manuduction or set rules they drew their supposed inerrable lines of life . Now it is impossible any determination , that takes it force from multitude of voyces , shoud be eyther in it selfe more certaine , or more forcible to perswade others , thē are the motiues or inducements that swayed the suffragants so to determine ; and these in this case could , by Bellarmines reason , be but historicall perswasions or presumptions . For no Iesuite I thinke , will say these Bishops had the Popes sentence ex Cathedra , to assure them before hand what Councels had beene lawfully called , and fully confirmed ; or whether all the ancient Canons they afterwardes reestablished were alreadie as authentique and certaine as they could be made : For so it had beene a labour altogether lost , yea a matter no lesse prophane then rebaptization , to haue confirmed them by suffrages of Bishops , after their Cathedrall confirmation by the Pope . Euen of his Holinesse himselfe , whose verdict ( as in this case must finally be supposed ) addes diuine credence vnto testifications in their owne nature fallible and merely humane , the question proposed in the former Section remaines still insoluble . For without the relation of some Historian , or Register , or especiall reuelation from aboue , no Pope can diuine how many Councels haue beene held , much lesse what was finally determined in euery ancient Canon confirmed by the Bishops assembled at Trent . Speciall reuelations , such as the Prophets had , they acknowledge none . And yet distinctly to tell what hath been done in times past , or places a farre off , without relying on others relations , is an extraordinarie effect of speciall reuelation , a worke of higher nature and greater difficultie , then Propheticall prediction of things to come . Are then the relations of Historians , or Registers of Ancient Councels diuine and authentique . Not without the Popes ratification with it they are ? Yes , or else a great part of Roman faith by Bellarmines reason can bee but humane . 5 Hence may we safely annex a corollary , as necessary , as suretable to the maine conclusion proposed , for the principal subiect of this section . [ As the Popes authority is , by Iesuitical Doctrine made much greater then our Sauiours , so may the assistance or countenance of his omnipotent spirit , make the reports of any tēporizing Historian , or mercenary Register , as diuine , authentique and certaine , as any Propheticall or Apostolicall testimonies of the Messiah . ] Yea , if it should please him to authorize Baronius Annals , or relations of former Councels , their credit should be no lesse than the Euangelists . Yea hence it followes , ( as the discreet Reader , without further repetition of what hath here beene said , or new suggestion of the reasons whereon the inference is grounded will ( I hope ) of his owne accord a hereafter collect ) That determinations proceeding vpon any knaues or loose companions testimonies ; though more loosely examined , so examined at all , or taken for examined by the Pope , shall , by his approbation , be of force as all-sufficient , eyther for producing Diuine beliefe of mens spirituall worth wee neuer heard of , or for warranting daily performance of Religious worship to their memorie , as any declaration he can make vpon our Sauiours promises vnto his Apostles . For we may no more doubt of any Religion he shall authorize , or any mans saluation canonized by him ( whosoeuer be the Relatours of their life and death , ) then of Saint Peters , though our Sauiour promised hee should bee saued . The reason is plaine . The Pope is sole Iudge of all diuine Oracles : our Sauiour ( as you haue heard out of Valentian ) is but a witnesse , and so may others be , whomsoeuer he shall admit . SECT . IIII. Containing the third branch of Romish blasphemie or the last degree of great Antichrists exaltation , vtterly ouerthrowing the whole foundation of Christian Religion , preposterously inuerting both Law and Gospell to Gods dishonour , and aduancement of Sathans Kingdome . THat the authoritie chalenged by the Romish Church is altogether preiudiciall to Gods word , greater then eyther the visible Church of Israel from Moses till Christ , or Christ himselfe or his Apostles , eyther before or after his resurrection , did eyther practise or lay claime to ; is euident from the former treatise . It remaines we demonstrate , how the acknowledgement of this most absolute , most infallible authority , doth quite alienate our faith and allegeance from God and the Trinitie , vnto the Pope and his triple Crowne . The Proposition then wee are to proue is this , Whosoeuer stedfastly beleeues the absolute authoritie of the Romish Church , as now it is taught , doth truly and properly beleeue no article of Christian faith , no God , no Trinitie , no Christ , no redemption , no resurrection , no heauenly ioyes , no hell . CHAP. I. The Iesuites vnwillingnesse to acknowledge the Churches proposall for the true cause of his faith : of differences and agreements about the finall Resolution of faith , eyther amongst the Aduersaries themselues , or betwixt vs and them . 1 THE conclusion proposed followes out of their principles before * mentioned , and afterwards to bee reiterated , that they may be more throughly sounded . But ere wee come to raze the very foundation of their painted walles , a few weake fortes must be ouerthrowne , which some haue erected in hope thereby to saue their Church from battery . * Valentian ( as you heard before ) seeing his Mother wouldly more open to our assaults , if they should admit this manner of speech , [ I beleeue this or that proposition or article of faith , because the holy Church doth so instruct me ; ] would mitigate the harshnesse of it , thus ; [ If you aske me , why I beleiue a Trinitie , or God to be one in three persons , I would answere , because God hath reuealed this mysterie . ] The diuine reuelation then is the cause of your beleefe in this particular . But how doe you know , how can you beleeue , that God hath reuealed this ? by an other diuine reuelation ? No. For so we should runne from reuelation to reuelation without end . If by reuelation you doe not beleeue it , by what meanes else ? By the infallible proposall of the Church , as a condition , without which I could not beleeue it . Marke the mysticalnesse of this speech , Ob propositionē Ecclesiae infallibilem , For the Churches infallible proposall . Is not this as much as if he had said , because the Church , which is infallible , proposeth it to me ? Why then doth he make it but a cōdition necessary or requisite to this assent ? Belike he ment not so , but would haue vs to see the cōditiō , not the true & principal cause of his beleefe . The Churches authority , by his doctrine , may in diuers respects be truly said both a cause and condition ; Or , to speake more distinctly ; the Churches proposal is a condition without which no man can ordinarily beleeue propositions of faith : the infallibility of her proposall is the true and only cause of euery Romane Catholikes beleefe in all points . This denial of the churches authority to be ( according to their principles ) the true cause of beleef , Is the sconse that must first be ouerthrown ; but after a frendly parly of the differēce betwixt vs. 2 Valentian , if we wel obserue his processe in the forecited place , proues only that , which none in reformed churches did euer deny ; albeit hee profer more in his premises : which whilest hee seekes to performe , he hath only proued himselfe a ridiculous Atheist ; as partly is shewed , in the former treatises , & shal more fully appeare in the end of this . To ease his fellowes hereafter of such vnnecessary , or impertinent paines , as oft times they take , I dare auouch in the behalfe of all my brethren in reformed Churches , no Iesuite shal be more forward to demand , then wee to grant , That God in these latter dayes doth not teach men the Gospel in such sort , as he did S. Paul , Without the helpe or ministery of man * We maintaine as wel as they , God is not a father to such as will not acknowledge the Church for their Mother . Notwithstanding , thus we conceiue and speake of the Church indefinitely taken , not confined to any determinate place , not appropriated to any indiuiduall , or singularised persons . Now to verifie an indefinite speech or proposition , the truth of any one particular sufficeth : As hee that should say , Socrates by man was taught his learning , doth not meane the specificall nature , or whole Mankind ; but that Socrates , as others , had one man or other at the first to instruct him . The same Dialect wee vse , when wee say , euery one that truely cals God father , receiues instructions from the Church his Mother , that is , from some in the Church lawfully ordained for planting faith ; vnto whome such filiall obedience , * as else where wee haue spoken of , is due . The difference likewise betweene the Romanists and vs , hath a partly beene discussed before . In briefe , it is thus : We hold this Ministery of the Church is a necessary condition , or mean precedent , for bringing vs to the infallible truth , or true sense of Gods word ; yet no infallible rule whereon finally or absolutely wee must relie , eyther for discerning diuine Reuelations , or their true meaning . But as those resemblances of colours , which wee tearme Species visibiles , are not seene themselues , though necessary for the sight of reall colours : so this Ministery of the Church , albeit in it selfe not infallible , is yet necessarily require , for our right apprehension of the diuine truth , which in it selfe alone is most infallible ; yea as infallible to vs as it was * to the Apostles or Prophets , after it be rightly apprehended . The difference is in the manner of apprehending or conceiuing it . They conceiued it immediately , without the Ministery or instruction of man ; so cannot wee . This difference elsewhere I haue thus resembled , As trees and plants , now growing vp by the ordinary husbandry of man from seedes precedent , are of the same kind and quality , with such as were immediately created by the hand of God : so is the immediate ground of ours , the Prophets and Apostles faith the same , Albeit theirs was immediately planted by the finger of God , ours propagated from their seed , sowne and cherished , by the dayly industry of faithfull Ministers . 3 Neither in the substance of this assertion , nor manner of the explication , doe we much differ , if ought , from Canus in his second booke , where he taxeth Scotus , Durand , and others for affirming the last resolution of our faith was to be made into the veracity or infallibility of the Church . The Apostles and Prophets ( sayeth he ) resolued their faith into truth and authority diuine : Therfore wee must not resolue our faith into the humane authority of the Church : For the faith is the same , and must haue the same formall reason . For better confirmation of which assertion hee addes this reason ; Things incident to the obiect of any habite by accident , do not alter the formall reason of the obiect . Now that the Articles of faith should bee proposed by these , or these men , is meerely accidentall : wherefore seeing the Apostles and Prophets did assent vnto the Articles of faith , because God reuealed them , the reason of our assent must bee the same . Lastly , hee concludes , that the Churches authority , miracles , or the like , are onely such precedent conditions , or meanes for begetting faith , as sensitiue knowledge , exhortations , or aduise of Masters , are for bringing vs to certaine knowledge in demonstratiue faculties . Had eyther this great Diuine spoken consequently to this doctrine in his 5. Booke , or would the Iesuites auouch no more then here hee doth ; wee should bee glad to giue them the right hand of fellowshippe in this point . But they goe all a wrong way vnto the truth , or would to God any way to the truth , or not directly to ouerthrow it . Catharinus , though in a manner ours , in that question about the certainety of saluation , sayeth more , perhaps , then they meant , whom Canus late taxed ; Auouching ( as * Bellarmine cites his opinion ) that diuine faith could not be certaine and infallible , vnlesse it were of an obiect approued by the Church . Whence would follow , what Bellarmine there inferres , that the Apostles and Prophets should not haue beene certain of their Reuelations , immediately sent from God , vntill the Church had approued them ; which is a doctrine well deseruing a sharper censure then Bellarmine bestowes on Catharinus . Albeit , to speake the truth , Bellarmine was no fitte man to censure , though the other most worthy to bee seuerely censured . Catharinus might haue replyed , that the Prophets and Apostles , at least our Sauiour , in whom Bellarmine instanceth , were the true Church , as well as they make the Pope . Nor can * Valentias with other late Iesuites opinions , by any pretence or shew , hardly Bellarmines owne , be cleared from the same inconueniences he obiectes to Catharinus , as will appeare vpon better examination to bee made hereafter . CHAP. II. That the Churches proposall is the true , immediate , and prime cause of all absolute beliefe any Romanist can haue , concerning any determinate diuine Reuelation . 1 WHereas Valentian and ( as he sayes ) Caietan , deny the Churches infallible proposal to be the cause why we belieue diuine Reuelations : This speech of his is equiuocall , and in the equiuocation of it ( I thinke ) Valentian sought to hide the truth . The ambiguity or fallacie , is the same which was * disclosed in Bellarmines reply vnto vs obiecting , that Pontificians make the Churches authority greater then Scriptures . In this place , as in that , the word of God , or diuine reuelations , may bee taken , eyther indefinitely , for whatsoeuer God shall hee supposed to speake , or , for those particular Scriptures or Reuelations which wee suppose hee hath already reuealed and spoken . Or , Valentian may speake of the obiect of our beliefe , not of beliefe it selfe . If wee take his meaning in the former sense ; what hee sayth is most true . For the Churches infallibility is no cause why wee belieue that to bee true which wee suppose God hath reuealed : nor did wee euer charge them with this assertion . This is an Axiome of nature presupposed in all Religions ; yet of which none euer knew to make so great secular vse as the Romish Church doth . But if wee speake of that Canon of Scripture which wee haue , or any things contained in it ; ( all which wee and our aduersaries iointly suppose to haue come from God ) the onely cause why wee doe or can rightly belieue them , is , by Iesuiticall doctrine , the Churches infallibility that commends them vnto vs. 2 If that Church which Valentian holdes so infallible should haue saide vnto him totidem verbis : you must beleeue the books of Maccabes are canonicall , euen for this reason , that your holy Catholike Mother tels you so : hee durst not but haue belieued as well the reason as the matter proposed ; [ To witte , That these Bookes were Canonicall , because the Church had enioyned him so to think : ] albeit his priuate conscience , left to Gods grace & it selfe , would rather haue held the Negatiue . For if wee beleeue , as the Papists generally instruct vs , that wee our selues , all priuate spirites , may erre in euery perswasion of faith , but the Church which onely is assisted by a publike spirite , cannot possibly teach amisse in any : Wee must vpon termes as peremptory , and in equall degree , beleeue euery particular point of faith , because the Church so teacheth vs , not because wee certainely apprehend the truth of it in it selfe . For wee may erre , but this publike spirite cannot . And consequently wee must infallibly belieue these propositions * [ Christ is the Redeemer of the world , not Mahomet , * There is a Trinity of persons in the diuine nature ] for this reason only that the Church commends them vnto vs for diuine reuelations : seeing by their arguments brought to disproue the sufficiency of Scriptures , or certainety of priuate spirites , no other means possible is left vs. Nay , were they true , wee should be onely certain , that without the Churches proposall , wee still must be most vncertain in these and all other points ; because the sonnes are perpetually obnoxious to error , from which the mother is euerlastingly priuiledged . The same propositions and conclusions we might condicionally belieue to be absolutely authentike , vppon supposall they were Gods word : but that they are his word , or reuelations truly diuine , wee cannot firmely belieue , but onely by firme adherence to the Churches infallible authority , as was in the second * Section deduced out of the Aduersaries principles . Hence it followes that euery particular proposition of faith , hath such a proper causall dependance vpon the Churches proposall , as the conclusion hath vpon the premisses , or any particular vpon it vniuersall . Thus much * Sacroboseus grants . 3 Suppose God should speake vnto vs face to face , what reason had wee absolutely and infallibly to belieue him , but because wee know his words to bee infallible ? his infallibility then should be the proper cause of our beliefe . For the same reason , seeing he doth not speake vnto vs face to face , as hee did to Moses ; but as our aduersaries say , reueales his will obscurely , so as the Reuealer is not manifested vnto vs : but his meaning is by the visible Church , ( * which is to vs in stead of Prophetes , Apostles , and Christ himselfe , and all the seuerall manners God vsed to speake vnto the world , before he spake to it by his onely sonne ) this Pantheas infallibility must bee the true and proper cause of our beliefe : And * Valentian himselfe thinks that Sara and others of the old world , to whom God spake in priuate , eyther by the mouth of Angels , his sonne , or holy spirit , or by what meanes soeuer ; did not sinne against the doctrine of faith , or through vnbeliefe , when they did not belieue Gods promises . They did herein vnaduisedly , not vnbelieuingly . Why not vnbelieuingly ? because the visible Church did not propose these promises vnto them . 4 If not to belieue the visible Churches proposals , be that which makes distrust or diffidence to Gods promises , infidelity : then to belieue them , is the true cause of belieuing Gods promises : or if Sara and others did ( as Valentian sayth ) vnaduisedly or imprudently , in not assenting to diuine truthes proposed by Angels : surely they had done only prudently and aduisedly in assenting to them ; their assent had not beene truely and properly beleefe : So that by this assertion , the Churches proposall hath the very remonstratiue roote & character of the immediat and prime cause , whereby wee beleeue and know matters of faith . For whatsoeuer else can concurre without this , our assent to diuine truthes proposed is not true Catholike beliefe ; but firmely beleeuing this infallibility , we cannot erre in any other point of faith . 5 This truth * Valentian elsewhere could not dissemble , howsoeuer in his professed resolution of faith hee sought to couer it by change of apparrell ; Inuesting the Churches proposall onely with the title of a condition requisite , & yet withall ( so dissonant is falsity to it selfe ) making it the reason of beleeuing diuine Reuelations . If a reason it be why wee should belieue them , needs must it sway any reasonable mind to embrace their truth . And whatsoeuer inclines our minds to the embracement of any truth , is the proper efficient cause of beliefe or assent vnto the same : Yea efficiency or causality it selfe doth formally consist in this inclination of the mind . Nor is it possible this proposall of the Church should moue our minds to embrace diuine Reuelations by any other meanes then by belieeuing it : And beliefe it selfe being an inclination or motion of the mind , our minds must first be moued by the Churches proposall , ere it can moue them at all to assent vnto other diuine truthes . Againe , * Valentian grants that the orthodoxall or catechisticall answere to this interrogation ; [ Why doe you belieue the doctrine of the Trinity to be a diuine reuelation ? ] is [ because the Church proposeth it to me for such . ] Hee that admits this answere for sound and Catholike , and yet denies the Churches proposall to bee the true and proper cause of his beliefe in the former point , hath smothered , doubtlesse , the light of nature , by admitting too much artificiall subtlety into his braines . For if a man should aske , why do you belieue there is a fire in yonder house ? and answere were made , Because I see the smoake go out of the Chimney : should the party thus answering in good earnest , peremptorily deny , the sight of the smoake to bee the cause of his beleefe there was a fire ; hee deserued very well to haue eyther his tongue scorched with the one , or his eyes put out with the other . Albeit if wee speake of the things themselues , not of his beliefe concerning them , the fire was the true cause of the smoake , not the smoake of the fire . But whatsoeuer it be , [ Cause , Condition , Circumstance , or Effect , ] that truly satisficeth this demand , [ Why doe you belieue this or that ] it is a true and proper cause of our beleefe , though not of the thing beleeued . If then we admit the Churches proposall to bee but a condition annexed to diuine reuelations : yet if it bee an infallible [ medium ] or meane ; or as our aduersaries all agree the only mean infallible , whereby we can rightly beleeue this or that to be a diuine reuelation ; it is the true and only infallible cause of our beleefe . That speech of Valentian , which to any ordinary mans capacity includes as much as we now say , was * before alleadged . [ That Scripture which is commended and expounded vnto vs by the Church , is , eo ipso , euen for this reason , most authentike and cleare ] He could not , more emphatically , haue expressed the Churches proposall to be the true and prime cause , why particular or determinate diuine reuelations become so credible vnto vs. His second , Sacroboscus , hath many speeches ( to be inserted hereafter ) to the same effect . Amongst others , where Doctor Whittaker obiects , that the principall cause of faith , is by Papists ascribed vnto the Church ; he denyes it onely thus far [ What we beleeue for the Churches proposall , we iointly beleeue for God speaking eyther in his written word , or by tradition : ] Yet , if a man should haue asked him why he did , or how possibly hee could , infallibly beleeue that God did speake all the words eyther contayned in the Bible , or in their traditions : he must haue giuen eyther a womans answere , [ because God sp●ke them ] or this , [ because our holy mother the Church doth say so . ] For elsewhere he plainly a auowes , the Bookes of Canonicall Scripture need not be beleeued without the Churches proposall , whose infallible authority was sufficiently knowne before one title of the New Testament was written , and were to be acknowledged , though it had neuer beene ; hee plainly confesseth withall , that hee could not beleeue the Scriptures taught some principall Articles of faith most firmely beleeued by him vnlesse the churches authoritie did thereto moue him , against the light of naturall reason . Now if for the churches proposall , hee beleeue that , which otherwise to beleeue he had no reason at al , but rather strong inducements to the contrarie , as stedfastly as any other truth : the Churches infallibilitie must be the true and only cause , both why he beleeues the mystery proposed , and distrusts the naturall dictates of his conscience to the contrary . In fine , hee doth not beleeue there is a Trinitie , ( for in that Article is his instance ) because God hath said it , but hee beleeues that God hath said it , because his infallible Mother the Church doth teach it . This is the misery of miseries , that these Apostates should so bewitch the World , as to make it thinke they beleeue the Church , because God speakes by it , when it is euident they doe not beleeue God , but for the Churches testimonie : well content to pretend his authority , that her own may seeme more soueraigne . Thus make they their superstitious , groundlesse magical faith , but as a wrench , to wrest that principle of nature , [ Whatsoeuer God saith is true , ] to countenance any villany they can imagine , as will better appeare hereafter . But first the Reader must be content to be informed , that by some of their * tenents the same Diuine reuelations may be assented vnto by the Habite either of Theologie or of faith ; both which are most certaine , but herein different ; That the former is discursiue and resembles science properly so called ; the latter not so , but rather like vnto that habite or faculty by which we perceiue the truth of generall Maximes , or vnto our bodily sight , which sees diuers visibles all immediately , not one after , or by another . Whilst some of them dispute against the certainty of priuate spirits , their aguments suppose Diuine reuelations must be beleeued by the Habite of Theology , which is as a sword to offend vs. Whiles we assault them , and vrge the vnstabilitie of their resolutions , they fly vnto the non discursiue Habite of faith infused , as their best buckler to ward such blowes as the Habite of Theologie cannot beare off . 6 Not heere to dispute eyther how truly or pertinently they denie faith infused to be a discursiue habite ; the Logicall Reader need not ( I hope ) my admonition to obserue , that faith or beleefe whether habituall or actuall , vnlesse discursiue , cannot possibly bee resolued into any praeexistent Maxime or principle . From which grant , this emolument will arise vnto our cause ; that the Churches authoritie cannot be proued by any diuine reuelation , or portion of Scripture ; seeing it is an Article of faith , and must be beleeued eodem intuitu with that Scripture or part of Gods word , whether written or vnwritten , that teacheth it ; as light and colours are perceiued by one and the same intuition in the same instant . And by this assertion we could not so properly say , wee beleeue the diuine reuelation because we beleeue the church ( nor doe we see colours because we see the light ; ) but wee may truly say , that the obiects of our faith , ( diuine reuelations ) are therefore actually credible , or worthy of beleefe , because the infallible Church doth illustrate or propose them ; as the light doth make colours though invisible by night , visible by day . This similitude of the light and colours is not mine , but Sacroboscus ; whom in the point in hand I most mention , because Doctor Whittakers Obiections against their Churches Doctrine , as it hath beene deliuered by Bellarmine and other late controuersers , hath enforced him clearely to vnfold , what Bellarmine , Stapelton , and Valentian left vnexpressed , but is implicitely included in all their writings . But ere we come to examine the ful incōueniences of their opinions , I must request the Reader to obserue , that as oft as they mention resolution of faith , they meane the discursiue habite of Theologie . For al resolution of beleefe or knowledge , essentially includes discourse . And c Bellarmine directly makes , * Sacroboscus expressely auoucheth , the Churches authority the medius terminus , or true cause , whence determinate conclusions of faith are gathered . From which and other equiualent assertions , acknowledged by all the Romanists this day liuing , it will appeare that Valentian was eyther very ignorant himselfe , or presumed hee had to deale with very ignorant aduersaries , when he denyed , that the last resolution of Catholique faith was into the Churches authoritie , which comes next in place to be examined . CHAP. III. Discouering eyther the grosse ignorance , or notorious craft of the Iesuite in denying his faith is finally resolued into the Churches veracity or infallibility : that possibly it cannot bee resolued into any branch of the first truth . 1 IT were a foolish question , as Caietan ( sayeth * Valentian ) hath well obserued , if one should aske another why he beleeues the first truth reuealing . For the assent of faith is finally resolued into the first truth . It may bee Caietan was better minded towardes Truth it selfe first or secondary , then this Iesuite was , which vsed his authority to colour his former rotten position , [ That the Churches proposall by their doctrine is not the cause of faith : ] but our former distinction betweene belief it selfe & it obiect ( often confounded , ) or between Gods word indefinitely , and determinately taken , if well obserued , will euince this last reason to be as foolish as the former assertion was false . No man , sayeth he , can giue any reason , besides the infallibility of the Reuealer , why hee beleeues a diuine Reuelation . It is true , no man can giue , nor would any aske , why wee beleeue that which wee are fully perswaded as a diuine Reuelation . But yet a reason by their positions must bee giuen why we beleeue eyther this or that truth , any particular or determinat portion of Scripture , to be a diuine reuelation . Wherefore seeing Christian faith is alwayes of definite and particular propositions or conclusions , and , as Bellarmine sayeth , ( and all the Papists must say ) these cannot be known but by the Church : As her infallible proposall is the true and proper cause why wee belieue them to bee infallibly true , because the onely cause whereby wee can belieue them to bee diuine reuelations : so must it bee the essentiall principle into which our assent or beliefe of any particular or determinate proposition must finally bee resolued . Euery conclusion of faith ( as is before obserued out of * Bellarmine ) must bee gathered in this or like Syllogisme [ Whatsoeuer God or the first Truth sayeth , is most true : But God saide all those words , which Moses the Prophets and the Euangelists wrote : Therefore all these are most true , ] The Maior in this Syllogisme , is an Axiome of Nature , acknowledged by Turkes and Infidels : nor can Christian faith be resolued into it , as into a Principle proper to it selfe . The Minor , say c our aduersaries , must bee ascertained vnto vs by the Churches authority , and so ascertained , becomes the first and maine principle of faith , as Christian ; * whence all other particular or determinate conclusions are thus gathered . [ Whatsoeuer the Church proposeth to vs for a diuine Reuelation , is most certainly such : * But the Church proposeth the bookes of Moses and the Prophets , finally , the whole volumes of the olde and new Testament , with all their partes , as they are extant in the vulgar Romane Edition , for diuine reuelations ; Therefore we must infallibly belieue they are such . ] So likewise must wee beleeue , that to bee the true and proper meaning of euerie sentence in them contained , which the Church , to whom it belongs to iudge of their sense , shall tender vnto vs. 2 For better manifestation of the Truth , wee now teach : the young Reader must here bee aduised of a twofolde resolution ; One of the things or matters beleeued , or knowne , into their first parts or Elements ; Another of our beliefe , or perswasions concerning them , into their first causes or motiues . In the one , the most generall or remotest cause ; In the other , the most immediate or next cause alwayes terminates the resolution . The one imitates , the other inuerts , the order of composition ; so as what is first in the one , is last in the other , because that which is first intended , or resolued vpon by him , that casteth the plotte , is best effected by the executioner or manuall composer . In the former sense , wee say mixt bodies are lastly resolued into their first Elements ; houses into stones , timber and other ingredients ; particular truthes into generall maximes : conclusions into their immediate praemises ; all absurdities into some breach of the rule of contradiction . Consonantly to this interpretation of finall resolution ; the first verity , or diuine infallibility , is that into which all faith is lastly resolued . For ( as wee saide before ) this is the first steppe in the progresse of true beliefe , the lowest foundation whereon any Religion , Christian , Iewish , Mahometan , or Ethnicke can be built . And it is an vndoubted Axiome , quod primum est in generatione , est vltimum in resolutione ; when we resolue any thing into the parts whereof it is compounded , we end , in the vndoing or vnfolding it , where nature begunne in the composition or making of it . But he that would attempt to compose it againe , or frame the like aright , wold terminate all his thoghts or purposes by the end or vse , which is farthest from actuall accomplishment . Thus the Architect frames stones and timber , and layes the first foundation according to the platforme he carries in his head ; & that hee casts proportionably to the most commodious or pleasant habitation : which , though last effected , determines all cogitations or resolutions precedent . Hence , if wee take this vltima resolutio , as we alwayes take these termes , when we resolue our owne perswasions , that is , [ for a resolution of all doubts or demands , concerning the subiect whereof wee treat ] A Roman Catholiques faith must , according to his Principles , finally bee resolued into the Churches infallibility . For this is the immediate ground , or first cause of any particular or determinate point of Christian faith ; and the immediate cause is alwayes that , into which our perswasions concerning the effect is finally resolued , seeing it onely can fully satisfie all demandes , doubts or questions concerning it . As for example , if you aske why men , or other terrestriall Creatures , breath , when fishes doe not : to say they haue lungs , and fishes none , doth not fully satisfie all demaunds or doubts concerning this Subiect . For it may iustly further be demanded , what necessity there was the one should haue lungs rather then the other . If here it bee answered , that men and other perfect terrestiall creatures , are so full of feruent bloud , that without a cooler their owne heare would quickly choake them , and in this regard , the God of nature who did not make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or giue them life in vaine to bee presently extinct , did with it giue them lungs , by whose respiration their naturall temper should be continued : This answere doth fully satisfie all demands concerning the former effect . For no man of sense would further question , why life should be preserued , whose preseruation immediately depends vpon respiration , or exercise of the lungs , & is therfore the immediate cause of both , and that whereunto all our perswasions , concerning the former subiect , are lastly resolued . Or , if it should bee demanded , why onely man of all other creatures hath power to laugh ; to say , he were indued with reason , doth not resolue vs ; for a Philosophical wit would further question , [ Why should reasonable substances haue this foolish faculty rather then others ? ] A good * Philosopher would perswade vs the spirites which serue for instruments to the rationall part , are more nimble & subtle , and so more apt to produce this motion , then the spirites of any other creatures are . But this I must professe resolues not me : for how nimble or subtle soeuer they be , vnlesse man had other corporeall Organes for this motion , the spirits alone could not produce it : and all organicall parts are framed for the operation or exercise of the faculty , as their proper end . Whence , hee that would finally resolue the former probleme , must assigne the true finall cause why reasonable substances , more then others , should stand in need of this motion . Now seeing vnto reason onely it is proper to forecast danger , and procure sorrow and contristation of heart by preconceit of what yet is not , but perhaps may bee : it was requisite that our mortality through reason obnoxious to this inconuenience , should bee able to correct this contristant motion by the contrary , and haue a faculty to conceiue such pleasant obiects as might dilatate the heart and spirites ; that as man hurts his body by conceited sorrow , whereto no other Creature is subiect , so he might heale it againe by a kind of pleasance , whereof hee alone is capable . 3 Answerable to this latter acception of finall resolution , if you demaund a Romane Catholike [ why hee beleeues there is a Trinity , there shall bee a resurrection , or life euerlasting ; ] his answere would be , because God , or the first verity hath said so : but this doth not fully satisfie ; for wee might further question him , as hee doth vs , why doe you belieue that God did say so ? Here it sufficeth not to say , This truth is expresly taught in Canonicall Scriptures ; for the doubt whereby hee hopes to stagger vs most , is this , [ Why doe you belieue , or how can you know , those Bookes which yee call Scriptures were from God. ] The last and finall answere ( according to the Iesuiticall Catechismes ) wherein ( as you heard before out of * Bellarmine ) they thinke they haue great aduantage of vs , would be this : The holy Church our Mother doth so instruct ▪ giuing vs this expresse admonition withall , * his amplius fili mine requiras . Here ( vpon God their Father , and the infallible Church their mothers blessing , ) their soules are bound to rest without further doubt or demand . Whence vnlesse they vse so me mentall reseruation , or seeke to shrowd themselus in the former aequiuocation hetherto vnfolded , they must of necessity account themselues accursed , if they deny the last or finall resolution of their beliefe to be into the Churches infallibility or veracity . Againe , what reasonable man would demand further resolution of any doubts incident to his faculty , bee it reall or verball , speculatiue or practicke , then into the prime and immediate rules ? He should surely be lasht in a Grammer schoole , that eyther for quantity of syllables , right accent , construction of wordes , or the like , would seeke a fu●ther reason , then a knowne generall rule which admitteth no exception . So should he with disgrace bee turned ouer the Barre amongst the Lawyers , that would demurre or seeke a deuolution of an euident ruled case , which by his owne confession , could neuer alter . Much more grosse would his absurdity appeare , that in the Mathematiques or other demonstratiue science , should attempt to resolue a probleme or conclusion , further then into an vnquestionable theoreme or definition . Finally , might wee haue a centum●irall Court of all professions vnder the sunne , our aduersaries would bee condemned with ioint consent , eyther of intollerable folly , or impudency , if they should , with Valentian , deny the last resolution of their faith to bee into the Churches infallibility ; seeing they make it such a Catholike inerrable perpetuall rule of Christian faith , as admits no exception , no deuolution from it , no appeale . It is to them more then he said of Logicke , Ars artium , & scientia scientiarum , a faculty of faculties , a Rule of Rules , able , rightly to resolue all doubts concerning the very Canon of Scriptures , or Gods word , written or vnwritten , or the true sense or meaning of both ; briefly able most authentically to determine & define all controuersies in Religion of what kind soeuer . 4 Nor will it boot them ought to say , that Gods word in the Churches mouth is the Rule whereinto faith is finally resolued , seeing the Church defines nothing but by Gods word eyther written or vnwritten . For this is more then the party which beleeues it can know , nor hath hee any other motiue to belieue it , besides the Churches definition or assertion . Suppose then wee should conceiue so well of a temporall Iudge , as to presume hee did neuer speake but according to the true meaning eyther of statute or customary law : yet if wee could not know eyther the one or the other , or their right interpretation , but onely by his determinations ; the law were little beholden to him ( vnlesse for a floute ) that should say , he were resolued iointly by the Iudge and it . For , seeing the Law is to him altogether vncertaine , but by the Iudges auouchment or interpretation , his last resolution of any act of iustice , must bee onely into the Iudges skill and fidelity . This inference * Sacroboscus would nor deny , hee himselfe hath made the like , to proue that not the Scripture but the Church must bee the infallible rule of faith . You will obiect ( saith he ) when the Church defines , it alwayes defines according to the word of God , eyther written or vnwritten . New reuelations it receiues none : the promised assistance of the spirit helps it onely to know what is alreadie reuealed : Therefore from the first to the last , that which determines controuersies , and is the Iudge in all questions of faith , is the word of God. To this obiection thus hee answeres , because we cannot be certaine of the true sense of Gods word , but by the voice of the Church which heares our controuersies , and answeres them : The Church is Iudge although it iudge according to Gods word , which vpon examination and by the spirits assistance it alwayes vnderstands a right . And if euery one of vs should haue the infallible gift of vnderstanding Gods word , wee should not neede any other Iudge . The Reader , I hope , will remember what was said before ; that those flowting hypocrites would faine beleeue the Pope saith nothing but what God saith , that God may be thought to say all he sayes ; which is the most abhominable blasphemie , that euer Hell broacht , worse then worshipping of Diuels as shal appeare hereafter . 5 It may be some Nouice in Artes that hath late read some vulgar Logicians vpon the demonstrations , might here frame this doubt in fauour of the Romish Churches Doctrine . As the finall cause may be demonstrated by the efficient , and the efficient by the final : so may the Church be infallibly proued by Scriptures , and the Scriptures againe by the Churches authority , both infallibly beleeved each for others sake , as both the former demonstrations are true and certaine , and yet mutually depending one vpon the other . 6 This obiection , had some late Logicians vnderstood what they said , would carry some shew of truth to countenance Valentians former circular resolutiō ; but they lace their M rs . rule , vttered by him Pingui Minerua , too too straightly . For taking it as they do , we shold admit * of circular demōstrations , the conceit wherof can haue no place but in a giddy braine . To demonstrate the finall cause in any worke of Nature , were to assigne a Counsailor to the infinite wisdome of the God of Nature ; in whose intention the end is first , and is the cause of all operation or efficiency . Who could giue , or who would demaund a naturall cause why life should be prescribed ? for this is the will of him that gaue it . If question were made of the manner how the life of man and other creatures is preserued , when as their heat might seeme to choake them ? A man might truly answere , by respiration : and respiration is from the lungs . But it is one thing to aske how or by what meanes , another , for what end any effect is produced . The former is an inquiry of the efficient , within these precincts of meanes or motions alwayes prime and independent ; The later of the final cause absolutely , indemonstrable , becauses it implies a contradiction to giue a reason why that should be , for whose sake all other things of that ranke haue being . Nor is the end it selfe ( to speake properly ) euer produced , though oftimes in common speech , we take the effect immediately thereto destinated ( because most sensible ) for the end it selfe , as we doe the starre next to the pole , because visible , for the pole or point immoueable . Thus we confound respirations or actuall preseruation of life with the finall cause why men haue lungs ; when as both are effects of the lungs , both meanes of accomplishing Natures or rather the God of Naturs purpose , in whose will or pleasure the finall cause of any naturall effect alwayes consists . And seeing nothing in Nature can preoccupate his will , no cause can be precedent to the finall . This consideration of natural effects tending as certainly to their proposed end , as the arrowe flyes to the marke , caused the irreligious * Philosopher to acknowledge the direction of an intelligent supernaturall agent in their working , the accomplishment of whose will and pleasure ( as I said ) must bee the finall cause of their motions ; as his will or pleasure which bestowes the charges , not the Architect ( vnlesse he be the owner also ) is the finall cause why the house is built . Finally , euery end supposeth the last intention of an intelligent agent , whereof to giue a reason by the efficient which onely produceth works or meanes thereto proportioned , would be as impertinent , as if to one demaunding why the bell rings out , it should bee answered , because a strong fellow puls the rope . 7 Now that which in our aduersaries Doctrine answeres vnto the cause indemonstrable whereinto finall resolution of Natures workes or intentions of intelligent agents must be resolued , is the churches authoritie . Nor can that , if wee speake properly , be resolued into any branch of the first truth ; for this reason ( besids others alleadged before ) that all resolutions , whether of our perswasiōs or intentions , or of their obiects ( works of Art or Nature ) suppose a stability or certainty in the first links of the chaine which wee vnfolde ; the latter alwayes depending on the former , not the former on the latter . As in resolutions of the latter kinde lately mentioned ( imitating the order of composition ) actuall continuation of life depends on breathing , not breathing on it : breathing on the lunges , not the lunges mutually on breathing : so in resolutions of the other kind ( which invertes the order of composition ) the vse or necessitie of lunges dependes vpon the vse or necessitie of breathing ; the necessity or vse of breathing vpon the necessity or vse of life , or vpon his will or pleasure that created one of these for another . Thus againe , the sensitiue facultie depends vpon the vital , that vpon mixtion , mixtion vpon the Elements , not any of these mutually vpon the sensitiue faculty ; if wee respect the order of supportance or Natures progresse in their production . Whence hee that questions whether some kinds of plants haue sense , or some stones or mettals life , supposeth as vnquestionable , that the former haue life , that the second are mixt bodies . But if we respect the intent or purpose of him that sets nature a working ; all the former faculties dpend on the sensitiue , the sensitiue not on any of them . For God would not haue his creatures indued with sense , that they might liue ; or liue , that they might haue mixt bodies : but rather to haue such bodies that they might liue , to liue that they might enioy the benefit of sense , or the more noble faculties . 8 Can the Iesuite thus assigne any determinate branch of the first truth , as stable and vnquestionable , before it be ratified by the Churches authoritie ? Euident it is , by his positions , that he cannot ; and as euident , that beliefe of the churches authority cannot depend vpon any determinate branch of the first truth , much lesse can it distinctly be thereinto resolued . But contrariwise , presse him with what Diuine precept soeuer , written or vnwritten , though in all mens iudgements ( the churches authoritie set aside ) most contradictory to their approoued practises : for example , [ That the second Commaundement forbids worshipping Images or adoration of the consecrate host ; ] he straight inuerts your reason thus , Rather the second commandement forbids neyther , because the holy Church , which I beleeue to bee infallible , approueth both . Lastly hee is fully resolued to beleeue nothing for true , which the Church disproues , nothing for false or erroneous , which it allowes Or , if he would answere directly to this demaund , [ To what end did God cause the Scriptures to be written ? ] He could not ( consonant to his tenents ) say [ That wee might infallibly rely vpon them , ] but rather [ vpon the Churches authoritie which it establisheth . ] For Gods word whether written or vnwritten , * is by their Doctrine , but as the testimonie of some men deceased , indefinitely presumed for infallible , but whose materiall extent the Church must first determine , and after wards iudge , without all appeale , of their true meaning . Thus are all parts of Diuine truthes , supposed to be reuealed , more essentially subordinate to the Churches authoritie , then ordinary witnesses are to royall or supreme iudgment . For they are supposed able to deliuer what they know , in termes intelligible to other mens capacities , without the Prince or Iudges ratification of their sayings , or expositions of their meanings ; and iudgment is not ordained for producing witnesses ; but production of witnesses , for establishing iudgement . Thus by our aduersaries Doctrine , Gods word must serue to establish the Churches authority : not the Churches authority , to confirme the immediate soueraigntie of it ouer our soules . 9 Much more probably might the Iew or Turke resolue his faith vnto the first truth , then the moderne Iesuited Papist can . For though their deductions from it be much what alike , all aequally sottish : yet these admit a stabilitie or certainty of what the first Truth hath said , no way dependant vpon their authority that first proposed or commended it vnto them . The Turkes would storme to heare any Mufti professe he were as well to be beleeued as was Mahomet in his life time ; that without his proposall they could not know eyther the olde testament or the Alcoran to bee from God. So would the Iewes if one of their Rabbines should make the like comparison betwxit himselfe and Moses , as the Iesuite doth betwixt Christ and the Pope : who , besides that hee must bee as well beleeued as his Master , leaues the authority of both testaments vncertaine to vs , vnlesse confirmed by his infallibility . But to speake properly , the pretended deriuation of all three heresies from the first truth , hath a liuely resemblance of false petigrees , none at all of true doctrine and resolutions . Of all the three the Romish is most ridiculous , as may appeare by their seuerall representations . As , imagine there should be three Competitors for the Romane Empire ; all pleading it were to descend by inheritance , not by election ; all pretending lineall succession from Charles the Great . The first , like to the Iew , alleageth an authentique petigree , making him the eldest . The second , resembling the Turke , replyes , that the other indeede was of the eldest line , but long since disinherited , often conquered and enforced to resigne ; whence the inheritance descended to him as the next in succession . The third , like the Romanist , pleades it was bequeathed him by the Emperours last wil and testament , from whose death his Ancestors haue beene intitled to it , and produceth a petigree to this purpose , without any other confirmation then his owne authority ; adding withal , that vnlesse his competitors and others will beleeue his recordes and declarations ( written or vnwritten ) to be most authentique , they cannot be certaine whether euer there had beene such an Emperour as they plead succession from , or at least how farre his Dominions extended , or where they lay . This manner of plea in secular controuersies , would be a meane to defeate him that made it . For albeit the Christian World did acknowledge there had beene such an Emperour , and that many parts of Europe of right belonged vnto his lawfull heire : Yet if it were otherwise vnknowne what parts these were , or who this heire should bee ; no Iudge would be so mad as finally to determine of eyther vpon such motiues . Or if the Plaintiffe could by such courses as the World knowes oft preuaile in iudgement , or other gracious respects , effect his purpose : hee were worse then madde that could thinke the finall resolution of his right were into the Emperours last will and testament , which by his owne confession , no man knowes besides himselfe ; and not rather , into his owne presumed fidelitie , or the Iudges apparant partialitie . So in this controuersie whatsoeuer the Pope may pretend from Christ , all in the end comes to his owne authority ; which wee may safely beleeue , herein to bee most infallible , that it will neuer prooue partiall against it selfe , or define ought to his Holinesse disaduantage . 10 Here againe , it shall not be amisse to admonish yonger Students of another gull , which the * Iesuite would put vpon vs , to make their Churches doctrine seeme lesse abominable in this point , lest you should thinke they did aequalize the authority of the Church with diuine reuelations . Valentian would perswade you , it were no part of the formall obiect of faith . It is true indeed , that the Churches authority by their doctrine is not comprehended in the obiect of belieefe , whilest it onely proposeth other Articles to bee beleeued . No more is the Sunne comprehended vnder the obiects of our actuall sight , whilest we behold colours , or other visibles , by the vertue of it . But yet , as it could not make colours , or other things become more visible vnto vs , vnlesse it selfe were the first and principall visible , [ that is , vnlesse it might bee seene more clearely then those things which wee see by it , so wee would direct our sight vnto it : ] so would it bee impossible the Churches infallible proposal could make a Romane Catholikes beliefe of Scriptures or their orthodoxal sense the stronger ; vnlesse it were the first and principall , credible or primary obiect of his beliefe ; or that which must bee most clearely , most certainely , and most sted fastly belieued ; so as all other Articles besides , must be belieued by the beliefe or credibility of it . This is most euident out of Sacroboscus and Bellarmines resolution , or explication of that point , how the Churches proposall confirmes a Roman Catholiques beliefe . To giue this doctrine of their Churches infallibility , the right title , according to the truth : it is not an Article of Catholike beleefe , but a Catholike Axiome of Antichristian vnbeliefe : which from the necessary consequences of their assertions , more strictly to be examined , will easily appeare . CHAP. IIII. What maner of causall dependance Romish beleefe hath on the Church : that the Romanist truly and properly beleeues the Church onely , not God or his word . 1 THe 2. main assertions of our aduersaries , whence our intended conclusion must be proued , are these , often mentioned heretofore . First , that wee cannot be infallibly perswaded of the truth of Scriptures , but by the Churches proposall . Secondly , that without the same , wee cannot bee infallibly perswaded of the true sense or meaning of these scriptures , which that Church and we both belieue to be Gods word . How wee should know the Scriptures to be Gods word , is a probleme in Diuinity , which in their iudgement cannot be assoiled without admission of Traditions , or diuine vnwritten verities , of whose extent and meaning the Church must be infallible Iudge . It is necessary to saluation ( saith * Bellarmine , ) that wee know there bee some bookes diuine , which questionlesse cannot by any meanes be knowne by Scriptures . For albeit the Scriptures say , that the Books of the Prophets or Apostles are diuine : yet this I shall not certainely belieue , vnlesse I first belieue that Scripture , which saith thus , is diuine . For so wee may read euery where in Mahomets Alcoran , that the Alcoran it selfe was sent from heauen ; but wee belieue it not . Therefore this necessary point [ that some Scripture is diuine , ] cannot sufficiently be gathered out of Scriptures alone . Consequently , seeing faith must rely vpon Gods word ; vnlesse wee haue God word vnwritten , we can haue no faith . His meaning is , wee cannot know the Scriptures to be diuine , but by Traditions ; and what Traditions are diuine , what not , wee cannot know , but by the present visible Church : as was expresly taught by the same Author before . And the finall resolution of our belieuing what God hath said , or not said , must bee the Churches authority . To this collection , * Sacroboseus thus farre accords : Some Catholiques reiected diuers Canonicall Books without any danger , and if they had wanted the Churches proposall for others , as well as them , they might without sinne haue doubted of the whole Canon . This he thinks consonant to that of Saint Austin ; I would not belieue the Gospell , vnlesse the Churches authority did thereto moue me . He addes , that we of reformed Churches making the visible Churches authority in defining points of faith vnsufficient , might disclaime all without any greater sinne or danger to our soules , then wee incurre by disobeying some parts of Scripture , to wit , the Apocryphall books , canonized by the Romish church . The Reader ( I hope ) obserues by these passages , How Bellarmine ascribes that to Tradition , which is peculiar to Gods prouidence : Sacroboscus , that to blind beliefe , which belongs vnto the holy Spirit , working faith vnto the former points , by the ordinary obseruation of Gods prouidence , and experiments answerable to the rules of Scriptures . 2 Consequently to the * Trent Councels decree , concerning the second assertion , a Bellarmine thus collects : It is necessary not onely to bee able to read Scriptures , but to vnderstand them : but the Scripture is often so ambiguous and intricate , that it cannot bee vnderstood , without the exposition of some that cannot erre : therefore it alone is not sufficient . Examples there be many . For the equality of the diuine persons , the Holy Ghost proceeding from the Father and the Sonne , as from one ioint originall Originall sinne , Christes descension into Hell , nd many like , may indeed be deduced out of scriptures , but not so plainely as to end controuersies with contentious spirits , if we should produce onely testimonies of Scriptures . And wee are to note there bee two things in Scripture , the Characters or the written words , and the sense included in them . The Character is as the sheath , but the sense is the very sword of the spirite . Of the first of these two all are partakers ; for whosoeuer knowes the Character , may reade the Scripture : but of the sense all men are not capable , nor can wee in many places bee certaine of it , vnlesse Tradition be assistant . It is an offer worth the taking that here he makes , That the sense of Scriptures is the sword of the spirit . This is as much as wee contend that the sense of the Scripture is the Scripture . Whence the inference is immediately necessary , That if the Romish Church binde vs to belieue , or absolutely practise , ought contrary to the true sense and meaning of Scriptures , with the like deuotion we doe Gods expresse , vndoubted commandements : she preferres her owne authority aboue Gods word , and makes vs acknowledge that allegiance vnto her which we owe vnto the spirit . For suppose wee had as yet no full assurance of the spirit , for the contradictory sense to that giuen by the Church : we were in christian duty to expect Gods prouidence , and inuoke the spirits assistance for manifestation of the truth ; from all possibility wherof wee desperately exclude our selues , if wee belieue one mans testimony of the spirit , as absolutely & irreuoucably , as we would do the manifest immediate testimony of the spirit : yet * Sacroboscus acknowledgeth hee beliues the mystery of the Trinity , as it is taught by their Church , onely for the Churches authority ; and yet this hee beleeues as absolutely as hee doth , yea as hee could belieue any other diuine Reuelation , though extraordinarily made vnto himselfe . 3 In both parts of beliefe aboue mentioned , the causall dependance of our faith vpon the Churches proposals , may be imagined three wayes : eyther whilest it is in planting ; or after it is planted : or from the first beginning of it to it full growth ; or from it first entrance into our hearts , vntill our departure out of this world . How farre , and in what sort the Ministery of men in the Church is auaileable , for planting faith ; hath been declared heretofore . Eyther for the planting or supporting it , the skill or authority of the teachers reaches no further , then to quicken or strengthen our internal taste or apprehension of the diuine truth reuealed in Scriptures ; or to raise or tune our spirites , as Musicke did Elishahs , the better to perceiue the efficacy of Gods spirit , imprinting the stampe of those diuine Reuelations in our hearts , whose Characters are in our braines . The present Churches proposals , in respect of our beliefe , is but as the Samaritan womans report was vnto the men of Sichars : Many ( sayth the Euangelist ) * belieued in him for the saying of the woman which testified he hath told mee all things that euer I did . But this beliefe was as none , in respect of that which they conceiue immediately from his owne words . For they saide vnto the woman , Now wee belieue not because of thy saying , for we haue heard him our selues , and know that this is indeede the Christ. * The eare ( sayeth Iob ) tryeth the words , as the mouth tasteth meates . Consonant hereto is our Churches doctrine , that as our bodily mouthes taste and trie meates immediately , without interposition of any other mans sense or iudgement of them : so must the eares of our soules trie and discerne diuine truthes , without relying on other mens proposals or reports of their rellish . No externall meanes whatsoeuer , can in eyther case haue any vse : but onely eyther for working a right disposition in the Organ , whereby triall is made ; or by occasioning the exercise of the faculty rightly disposed . How essentially faith by our aduersaries doctrine dependes vpon the churches authority , is euident out of the former discourses : that this dependance is perpetuall , is as manifest , in that they make it the iudge and rule of faith , such an indefectible rule , and so authentique a Iudge , as in all points must be followed , and may not be so far examined , eyther by Gods written law , or rules of nature , whether it contradict not it selfe or them . 4 It remaines we examine the particular maner of this dependance , or what the Churches infallibility doth or can performe , eyther to him that belieues , or to the obiect of his beleefe ; whēce a Romane Catholikes faith should become more firme or certaine then another mans . It must enlighten eyther his soule , that it may see ; or diuine reuelations , that they may be seene more clearely : otherwise he can exceed others onely in blinde beleefe ▪ The cunningest Sophister in that schoole , strictly examined vpon these points , will bewray that monstrous blasphemy which some shallow braines haue hitherto hoped to couer . Wee haue the same Scriptures they haue ; and peruse them in all the languages they doe . What is it then can hinder , eyther them , from manifesting ; or vs , from discerning , their Truth or true meaning manifested ? Doe we want the Churches proposall ? we demand how their present Church it selfe can better discerne them then ours may ? what testimonie of antiquity haue they , which we haue not ? But it may be , we want spectacles to read them , our Church hath but the eyes of priuate men , which cannot see without a publike light : Their Churches eyes are Cat-like , able so to illustrate the obiects of Christian faith , as to make them cleare and perspicuous to it selfe , though darke and inuisible vnto vs. Suppose they could : Yet Cats-eyes benefit not by-standers a whit for seeing colours in darknes , albeit able themselues to see them without any other light then their owne . The visible Church ( saith the Iesuite ) is able to discerne all diuine truth by her infallible publique spirit . How knowes he this certainly , without an infallible publique spirit ? perhaps as men see Cats-eyes shine in the darke , when their owne doe not . Let him beleeue so . But what doth this beleefe aduantage him , or other priuate spirits , for the cleare , distinct , or perfect sight of what the Church proposeth ? Doth the proposall make diuine Truthes more perspicuous in themselues ? Why then are they not alike perspicuous to all , that heare , reade , or know the Churches testimonie of them ? Sacroboscus hath said al that possibly can be said on their behalfe in this difficultie ; * The Sectaries , albeit they should vse the authoritie of the true Church , yet cannot haue any true beleefe of the truth reuealed . If the vse of it be as free to them as to Catholikes : what debarres them from this benefit ? They doe not acknowledge the sufficiencie of the Churches proposall . And as a necessary proofe or medium is not sufficient to the attayning of science , vnlesse a man vse and acknowledge it formally as necessary : so for establishing true faith , it sufficeth not that the Church sufficiently proposeth the points to be beleeued , or auoweth them by that infallible authoritie , wherewith Christ hath enabled her to declare both what bookes containe Doctrines Diuine , and what is the true sense of places controuersed in them ; but it is further necessary that wee formally vse this proposall as sufficient , and embrace it as infallible . 5 The reason then , why a Romane Catholique rightly beleeues the Truth or true meaning of Scriptures , when a Protestant that knowes the Churches testimonie as well as he , in both points vncertaine , is , because the Catholique infallibly beleeues the Churches authority to bee infallible , whereof the Protestant otherwise perswaded , reapes no benefit by it , but continues still in darknesse , labouring in vaine to see the truth of Diuine reuelations without it , as much in vaine as if a man should striue to see colours without light . For this is Sacroboscus instance . Besides the habite of faith seated in the vnderstanding , and the supernaturall concourse of the Holy Spirit , due to all endued with the habite of faith , but necessary in respect of the subiect or partie , two things more are requisite on the behalfe of the obiect , of which if eyther bee wanting , the facultie can neuer performe it proper function . Of these two , the one is , that the proposition to be beleeued , be reuealed by God ; the other , that there be a sufficient proposall made to vs that God hath reuealed it . For an vnsufficient proposall of any obiect is as none , as may appeare by the example of light , which proposeth Colours to bee seene . For when the light is weake or scant , we cannot discerne Colours , not that wee want a visible obiect , but because we want light sufficient to illuminate the obiect , or the space betwixt vs and it . * Hee addes withall , such as disclaime the Churches authoritie , and are content with this [ That Truths of faith are reuealed by God in his Word ] and hence promise themselues the supernaturall concourse of the Holy Ghost for producing acts of faith , are destitute of a sufficient proposer , and their presumption such , as if a man should perswade himselfe , because hee hath Colours before his eyes and God readie to affoord his ordinary concourse as oft as he is disposed to exercise his visiue facultie , hee should bee able to see them without light . For ( saith this Iesuite ) the Prophets are dead , Apostles dead , Christ go●e to Heauen , and in stead of al ( Prophets , Apostles , or himselfe ) hath left vs his Church . Nor is it to bee expected that God will euery where , vpon all occasions , supply the want of the externall proposals by the aboundance of internall illuminations , as hee did to our first parent , or Saint Paul who had his Gospell neyther from man , nor by man , but by the reuelation of Iesus Christ . For those are priuiledges . 6 The calumnie intended in this last instance , hath often heretofore beene preuented . Wee neuer denyed eyther the necessity , or sufficiency of the Churches proposall , as an externall meane : wee accompt no other of that ranke and nature , is , or could bee , eyther more necessary , or more sufficient . Saint Paul we grant , had an extraordinary priuiledge , and yet for his priuate information , had the Truth proposed vnto him by * Ananias , though the gifts of his publique Ministery were immediately from God. Both the measure of his faith , and manner of attayning it , were vnvsuall : but his faith it selfe , once attained , no otherwise independent of any externall proposall then ours is and all Christians must be . Wee should haue beene more beholden to this professor , had he distinctly told vs , what it is in their language , to haue a sufficient proposer : albeit this wee may gather from his wordes late cited , and these b following ; The Sectaryes take vpon them to correct the Churches sentence as oft as they list , and then they oppose Christ to the Church , as if the Church did propose one thing , and Christ teach another . If they admitted any Church as a sufficient proposer , they were bound to conforme their opinions to it , in all things . As you heard before out of * Bellarmine , That the Popes decrees may not bee examined whether consonant or contrary to Gods word or the foundations of faith already laid in our hearts : and out of a Canus , That we must beleeue the Church absolutely without ifs or ands . Thus beleeuing we haue Gods Word sufficiently proposed ; without this beleefe or acknowledgement of such authoritie in the Church , we haue no sufficient proposall of it , but striue as foolishly to heare God speake , as if wee sought to see Colours without the light . 7 It appeares , I hope , as clearely to the Reader as to mee , that the Churches testimonie or authority by our aduersaries Doctrine , benefits none but such as stedfastly and absolutely beleeue it in all things . But hee that so beleeues it , may by it easily beleeue all other points , as he that can perfectly see the light , may see Colours by it . Want of this radicall beleefe in vs , makes our faith in their opinion , so vnstable , or rather blinde and dead . Yet can I hardly perswade my selfe , all of them will grant the Church addes any inherent or participated splendor to diuine reuelations , whereby they become perspicuous in themselues , as Colours are made visible by irradiation of the Sunne . Thus much notwithstanding all of them , I know , willingly would subscribe vnto : A Protestant can neyther of himselfe be infallibly perswaded of the Truth of Scriptures , or other conclusions of faith ; nor doth he asolutely beleeue any others , that are infallible in their determinations : but a Roman Catholike , albeit by his priuate spirit he cannot infallibly beleeues them ▪ yet he infallibly beleeues the Church which cannot erre in beleefe . All then that a Papist hath more then a Protestant is this ; his beleefe of the Church : if once he doubt of this , he is where he was : Which in plaine termes is as much as to say , he beleeues the Church concerning Scriptures ; not Scriptures . That this is the true interpretation of their tenent , may easily be gathered from their owne writings . For * Bellarmine expressely contends , and all of them suppose that saying of Saint Austine [ a Non crederem Euangelio , nisi me commoueret Ecclesiae authoritas ; I would not beleeue the Gospell , vnlesse the Churches authoritie did thereto moue me ] to bee true as well after faith is produced , whilest it continues , as whiles it is in planting . Now if a man should say , Non crederem Francisco ; nisi me commoueret Petri fidelitas ; I would not trust Frances , but for Peters word : this speech resolued into it naturall or proper sense , is aequiualent vnto this ; I doe not trust Frances , but Peter that giues his word for him . And in case Peter should proue false , or bee distrusted by him that tooke his word for Frances , as yet not beleeued but for Peters sake ; the creditor could haue no hold of eyther . Thus if Bellarmine and his fellowes bee ( as they would seeme to make Saint Austine , ) minded , not to beleeue the Gospell but for the Churches authoritie , or proposall of it : let them speake plainly and properly , not in parables or metaphors ; and so we shall know their meaning to be , That they indeed beleeue not the Scriptures , but the Church ; or , the Church truly and really ; the Scriptures onely by extrinsecall denomination . 8 Nor can they reply eyther consequently to Sacrobos●us instance or their generall tenents , that as he which sees colours by the light , truly sees colours ; not the light onely ▪ so hee that beleeues Scriptures by the Churches infallible proposall , beleeues not the Churches proposall onely , but Scriptures as truely and properly . The diuersitie of reason in these two consequences , ariseth from the diuerse manner of seeing colours by the Sunnes light , and beleeuing Scriptures by the Church : which wee are now to gather from this short catechisme contayning the summe of Roman faith . CHAP. V. Declaring how the first maine ground of Romish faith leads directly vnto Atheisme : the second , vnto preposterous Heathenisme or Idolatry . 1 IT is a prety sophisme ( as a iudicious and learned Diuine , in his publike exercise for his first degree in Diuinity , late well obserued ) wherewith the Iesuite deludes the simple , making them belieue their faith , otherwise weake and vnsetled , is most firme and certaine , if it haue once the visible or representatiue Churches confirmation ; when as the Church so taken , seldome or neuer instructs or confirms any , at least not the hundred thousandth part of them , vnto whose saluation such confirmation is by a Iesuiticall perswasions most absolutely necessary . But suppose the visible Church or Romish Consistory ; the Pope & his Cardinals , should vouchsafe to catechize any ; the Dialogue betweene them and the catechized would thus proceed . Cons. Doe yee beleeue these sacred volumes to bee the word of God ? Catech. Wee doe . Cons. Are you certaine they are ? Catech. So wee hope . Cons. How can your hope bee sure ? for Mahomet saith , His Alchoran is , sundry other heretikes say , their fained reuelations or false traditions are Gods word ? How can you assure vs , yee may not bee deceiued as well as they ? Are not many of them as good Schollers as you ? Catech. Yes indeed , and better . Cons. Are not you subiect vnto error as well as they ? Cat. Would God wee were not . Cons. What must you doe then to be ascertained these are diuine Reuelations ? Cat. Nay , wee know not ▪ but this is that which wee especially desire to know , and would binde our selues in any bond to such , as could teach vs. Cons. Well said : doe yee not thinke it reason then to bee ruled in this case , by such as cannot bee deceiued ? Cat. It is meete wee should . Cons. Loe , wee are the men : wee are the true visible Church , placed in authority by Christ himselfe for this purpose . These Scriptures tell you plainely as much * Tues Petrus , & super hanc Petram , &c. His Holinesse whom here you see , is Peters Successor ; sole heire of that promise , far more glorious then the Iewish Church euer had any . 2 This c is the very quintessence and extraction of huge and corpulent volumes written in this argument , which our English Mountibankes , sent hither from the Seminaries , venditate as a Paracelsian medicine , able to make men immortall . The summe of all others write , or they alledge , is this ; Euery one may pretend , what writings hee lists , to bee the word of God ; who shall bee the infallible Iudge , eyther of written or vnwritten reuelations ? Must not the Church ? for shee is Magistra & Iudex fidei . These are the words , and this is the very Argument , wherein Valentians soule , it seemes , did most delight , hee vseth them so oft . But to proceed : the parties chatechized thus by the visible Church it selfe , should any Protestant enter Dialogue with them how they know those receiued scriptures to be the word of God , could answere , I trow , sufficiently to this question , thus : Mary sir , woe know better then you : for we heard the visible Church which cannot erre , say so , with our owne eares . Prot. You are most certaine then that these are the Oracles of God ▪ because the visible church ( Gods liuing oracle ) did beare testimony of them ? Catech. Yea , Sir , and their testimony is most infallible . Prot But , what if you doubt againe of their infallibilities ? How will you answere this obiection . Mahomet saith his Alcoran is scripture ; the Turkish Priestes will tell you as much , viua voce , and shew you if you bee disposed to belieeue them , e●ident places therein , for his infallibility ? Manes could say that hee had diuine reuelations . The Pope pretends hee hath this infallibility , which neither of them had . Who shall iudge ? the Consistory ? But why should you thinke they may not erre as well as others ? Did they shew you any euidence out of scriptures , or did they bring you to such entire acquaintance with their publike spirit , as to approue your selues diuine Critickes of all questions concerning the Canon , as oft as any doubt should arise ? Catech. Oh no , these audacious Criticismes of priuat men they vtterly detest , and forewarned vs vpon paine of damnation to beware of . For there is no priuate person but may erre , and for such to iudge of Scriptures were presumption iustly damnable . Rely they must for this reason vpon the churches infallibility , and that continually . It alone cannot ; without it , all others may erre , as well as Manes , Mahomet , Nestorius , or Eutyches : vndoubtedly belieuing it cannot erre , wee our selues are as free from error , as he that followes such good counsell giuen by others as hee cannot giue himselfe , is more secure then hee that altogether followes his owne aduise , albeit better able to counsell others then the former . Prot. Then I perceiue your onely holde-fast in all temptations , your onely anchor when any blasts of vaine doctrine arise , is this ; The present Remish Church cannot erre : for if you doubt of any doctrine taught to the contrary , aske her and shee will resolue you ; or if you cannot see the truth in it selfe , yet belieue without all wauering as shee belieues that sees it , and you shall bee as safe , as if you roade in the harbour in a storme . Catech. Ah yes , Gods holy name bee praysed , who hath so well prouided for his church : for otherwise heretickes and schismatikes would shake and tosse her , euen in this maine point or ground of faith , as euill spirits doe ships in tempests : wee must eyther holde this fast sure , or else all is gone . God hath left off speaking vnto men , and wee cannot tell , whether euer hee spake to them or no ; but as the present church , which speakes viua voce , tels vs. 3 But the Reader perhaps expects what inconuenience wil hence follow . First , hereby it is apparant , that beliefe of Scriptures , diuine Truth , and their true sense , absolutely and immediately depends vpon the churches proposall , or rather vpon their beliefe of what it proposeth , as well after they are confirmed in that generall point [ That they are Gods word , ] as in the instant of their confirmation in it . The first necessary consequence of which opinio● , is ; That the church must bee more truely and properly beleeued , then any part of Scripture or matter contained in it . For in this manner of dependance , that transcendent rule of nature , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath it proper force : Whether wee speake of the Essence , Existence , or quality of things being , or existing : that vpon which any other thing thus absolutely and continually depends , doth more properly & really exist , and hath much firmer interest in it essence and existence , then ought can haue which depends vpon it . One there is , and no more , that can truely say , my Essence is mine owne , and my existence necessary . Whatsoeuer is besides , is but a shadow or picture borrowed from his infinite being . Amongst created entities , all essentially depending on Him , Accidents haue a kind of existence peculiar to themselues ; yet cannot so properly bee saide to exist , as their subiects , on whom they haue such double dependance . Nor can the Moone so truely say , my beauty is mine owne , as may the Sunne , which lends light and splendor to this his sister , as it were vpon condtion shee neuer vse it but in his sight . For the same reason , that for which wee belieue another thing , is alwayes more truely , more really , and more properly belieued , then that which is belieued for it , if the one beliefe necessarily depend vpon the other , tam in facto esse quam in fieri , from the first beginning to the latter end . For of beliefes thus mutually affected , the one is reall and radicall , the other , nominall , or at the most by participation onely reall . This consequence is vnsound . [ Intellectiue knowledge depends on sensitiue : therefore sensitiue , is of these two the surer . ] The reason is , because intellectiue knowledge depends on sensitiue , onely in the acquisition : not after it is acquired . But this inference is most vndoubted ; [ Wee belieue the conclusion for the premisses : therefore we belieue the premisses the better , ] because beliefe of the Conclusion absolutely depends vpon the premisses , during the whole continuance of it . This is the great Philosophers rule , and a branch of the former Axiome . And some iustly question , whether in Scholastique propriety of speech , wee can truely say there is a beliefe of the conclusion , distinct from the beleefe of the premisses ; or rather , the beliefe of the premisses , is by extrinsical denomination attributed vnto the conclusion . This latter opinion , at least in many Syllogismes , is the truer : most necessarily true in all , wherein the conclusion is a particulall , essential●y subordinate to an vniuersall of truth vnquestionable . As hee that infallibly belieues euery man is a reasonable creature , infallibly belieues Socrates is such . Nor can wee say , there be two dictint beliefes : one of the vniversall ; another of this particular : for he that sayeth , All , excepteth none . If Socrates then make one in the Catalogue of men , hee that formerly knew all , knew him to bee a reasonable Creature : all he had to learne , was what was meant by this name Socrates , a man or a beast ; After he knowes him to be a man , in knowing him to bee a reasonable creature , hee knowes no more then he did before , in that vniuersall , Euery man is a reasonable Creature . The like consequence holdes as firme in our present argument ; He that beleeues this vniuersall , [ Whatsoeuer the Church proposeth concerning Scriptures , is most true , ] hath no more to learne but onely what particulars the church proposeth . These being knowne , we cannot imagine there should bee two distinct beleefes : one of the churches generall infallibility ; another , of the particular Truthes or points of faith ( contained in the Scripture ) proposed by it . For as in the former case , so in this , He that from the churches proposall beleeues or knowes this particular , The Booke of Reuelations was from God , receiues no increase of former beleefe : for before , hee beleeued all the church did propose ; and therefore this particular , because one of all . 4 The truth of this conclusion may againe , from a maine pinciple of Romish faith be thus demonstrated . * Whatsoeuer vnwritten traditions the Church shall propose , though yet vnheard of or vnpossible otherwise to be knowne then onely by the Churches asseueration , all Romanists are bound as certainly to beleeue , as deuoutly to embrace , as any truths contayned in the written word , acknowledged by vs , the Iewes , and them , for diuine . Now if eyther from their owne experience , the ioynt consent of sincere antiquitie , or testimonie of Gods spirit speaking to them in priuate , or what meanes soeuer else possible or imaginable , they gaue any absolute credence vnto the written word or matters contained in it , besides that they giue vnto the churches generall veracitie : the Scriptures by addition of this credence ( were it great or little ) arising from these grounds peculiar to them , must needs be more firmely beleeued and embraced , then such vnwritten traditions , as are in themselues suspitious , vncapable of other credit then what they borrow from the Church . For in respect of the Churches proposall , Which is one and the same , alike peremptory in both ; Scriptures , and traditions ( of what kinde soeuer ) must be equally beleeued . And if such traditions as can haue no assurance besides the Churches testimony , must be as well beleeued as Scriptures , or diuine truthes contained in them : the former conclusion is euidently necessary , that they neyther beleeue the Scriptures nor the Truthes contained in them ; but the Churches proposall of them onely . For the least beleefe of any Diuine truth , added to beleefe of the Churches proposall , which equally concernes written and vnwritten verities , would dissolue the former equalitie . But that , by the Trent Councell , may not bee dissolued . Therefore our aduersaries in deede and verity , beleeue no Scriptures , nor Diuine written Truth , but the Churches proposall onely concerning them . And * Sacroboscus bewrayes his readinesse to beleeue the Church as absolutely as any Christian can doe God or Christ , though no title of the New-testament were extant . For , that the Church cannot erre , was an Oracle reuealed by God , proposed by the Church , and beleiued by the faithfull before any part of the New testament was written . Now hee that without the Gospel of Iesus Christ , would beleeue the Doctrines of faith as firmely as with it , beleeues not the Gospel which now he hath , but their authorities onely , vpon which , though wee had it not , he would as absolute rely , for all matters of doctrine supposed to be contained in it . 5 Or further to illustrate the truth of our conclusion with this Iesuits former comparison , which hath best illustrated the Romish churches tenent That Church , in respect of the Canon of Scriptures or any part thereof , is as the light is to colours . As no colour can be seene of vs but by the light : so , by his doctrine , neyther the Canon of Scriptures , or any part thereof , can be known without the Churches testimonie . Againe , as remoueall of light presently makes vs loose the sight of colours : so doubt o● deniall of the Churches authoritie depriues vs of all true and stedfast beleefe concerning Gods Word or any matter contained in it , God ( as they plead ) hath reuealed his will obscurely : and vnto a distinct or cleare apprehension of what is obscurely reuealed , the visible churches declaration is no lesse necessary , then light to discernment of colours . The reason is one in both , and is this . As the actuall visibilitie of colours wholly depends vpon the light , as well for existence , as duration : so , by Iesuiticall Doctrine , true beleefe of Scriptures wholly depends on the visible Churches declaration , as well during the whole continuance , as the first producing of it . By the same reason , as we gather that light in it selfe is more visible then colours , seeing by it alone colours become actually visible : so will it necessarily follow , that the churches declaration ( that is , the Popes priuiledge for not erring ) is more stedfastly to be beleeued , as more credible in it selfe , then eyther the Canon of Scriptures or any thing therein contayned : because these become actually credible vnto vs onely by the churches declaration , which cannot possibly ought auaile for their beleefe , vnlesse it were better beleeued . 6 Perhaps the Reader will here challenge mee , that this last instance proues not al that I proposed in the title of this chapter . For it onely proues the Popes supremacie is better to bee beleeued ; then that Christ is come in the flesh ; that God did euer speake to men in former ages by his Prophets , and in later by his sonne . But this inferres no absolute alienation of our beleefe from Christ , seeing euen in this respect that wee beleeue the Church or Pope so wel , we must needs beleeue that Christ is come in the flesh and that God hath spoken to vs sundrie wayes : for thus much the Pope auoucheth . Yea , but what if the church teach vs that Christ is our Lord and Redeemer , and yet vrge vs to doe that which is contumelious to his Maiestie ? What if it teach vs that these Scriptures are Gods Word : and yet binde vs by her infallible decrees to breake his Lawes , and giue his spirit the lie ? Should we make profession of beleeuing as the Pope teacheth , and yet take his meaning to be onely such as Marnixius , whom we better beleeue , would make it : His Holinesse would quickly pronounces vs Apostataes from the Catholike faith . Or if this suffice not the indifferent Reader for satisfying my former promise : let him haue patience but for a while , and I will pay him all . 7 Their first maine position , [ That no priuate man can certainely know the Canon of Scriptures to bee Gods word , but by relying vpon the present Church , ] inferres as much as hath beene said : much more will follow from their second , [ That no man can certainely bee perswaded of the true sense and meaning of particular propositions contained in the general Canon , without the same Churches testimony , vnto whom the authentique interpretation or dijudication of Scriptures wholly belongs ] Imagine the former parties , now fully perswaded of the Scriptures diuine truth in generall , should by the Consistory which late catechized them , be questioned about the meaning of some particular places . Cons. Wee hope you adore the consecrated host with diuine worship , as oft as you meete it in procession . Cat. Desirous wee are to doe any thing that becomes good Christians , and obedient sons vnto our holy mother the Church : but wee cannot satisfie out conscionces how this may stand with the principles of Christianity . Your Holinesses ( for which we rest yours vnto death ) haue assured vs these sacred volumes are the very words of God , and his words we know must bee obeyed . Now since wee know these to be his wordes , wee haue found it written in them : Thou shalt worshippe the Lord thy God , and him onely shalt thou serue . It is , wee doubt , our simplicity that will not suffer vs to conceiue how the consecrated Host can be adored as God without open breach of his commandement . For , to our shallow vnderstanding , there is no necessity to perswade vs Christ God and man should bee hid in it . These words , Hoc est corpus meum , mny beare many interpretations no way pregnant to this purpose . And it is doubtfull , whether Christs body , though really present in the Sacrament , should retaine the same presence in procession : whereas the former commandement is plaine , Wee must worshippe the Lord our God , and him onely must we serue . Consist . Yee thinke this Text is plaine to your late purpose : wee thinke otherwise . Whether is more meet ? yee to submit your priuate opinions to our publike spirits : or vs that are Pastors , to learne of you seely sheepe ? Cat. Therefore are your seruants come vnto you , that they may learne how to obey you in this decree without idolatry : well hoping , that as ye enioyne vs absolutely to obey you in it ; so yee can giue vs full assurance wee shall not disobey the spirit of God , in the former great commandement , whose exposition we most desire . 8 Would these or like supplications , though conceiued in Christian modesty , though proposed with religious feare , and awfull regard of their persons , though presented with teares and sighes , or other more euident signes of inward sorrow , finde any entrance into Romish Prelates eares , or moue the Masters of the Inquisition house to forbeare exaction of obedience to the former , or other decree of the Trent Councel : Were the forme of the decree it selfe , vnto priuate iudgements , neuer so contradictory to Gods expresse written lawes ; or the consequence of practizing as it prescribes , neuer so dreadfull to the doubtfull conscience ? How much better then were it for such silly soules , had they neuer knowne the Bookes of Moses to haue been from God ? for so committing idolatry with stocks and stones , or other creatures , they had done what was displeasing to their Master , & iustly punishable : * yet with fewer stripes , because his will was not made known vnto them . But now they know it , and acknowledge the truth of this commandement . To what end ? That they may bee left without all excuse for not doing it . They see the generall truth of Gods Oracles , that they may bee more desperately blinded in wilfull peruerting the particulars . For what glory could the allurement of silly ignorant men to simple idolatry be vnto great Antichrist ? Let them first subscribe to the written Lawes of the euerliuing God , and afterwardes wholly submit themselues to his determinations for their practise , and so the opposition betwixt him and the Deity , betwixt his iniunctions and the decrees of the Almighty , may bee more positiue , more directly contrary . The Heathen or others not acknowledging Gods word at all , are rightly tearmed vnbeleeuers : men thus beleeuing the Scriptures in generall to be Gods word , from the testimony of the Church , and yet absolutely relying vpon her iudgement for the meaning of particular places , are transported from vnbeliefe to misbeliefe , from grosse ignorance to wilfull defiance of God & his lawes . Finally , they are brought to know Gods word , that they may doubt in this and like fearefull practises enioyned : that so first doubting , and afterwards desperately resoluing absolutely to follow the Churches iniunction , against that sense and meaning of the diuine decrees which the holy spirit doth dictate to their priuate consciences , they may without doubt be damned , for not abiding in the truth . Like their first parents they heare Gods sentence , but preferre the interpretations of Sathans first borne before their owne , because it must bee presumed hee is more subtle then they . Or to referre the two maine streames of this iniquity to their proper heads : The first , [ That we cannot know the olde or new Testament to be Gods word , but by relying vpon the Church ] makes all subscribers to it , reall Atheists or Infidels , and Christians onely in conceit or vpon condition , [ If the Church , whose authority they so highly esteeme , be as infallible as is pretended . ] Heretofore I haue much grieued at the Trent Councels impiety : but now I wonder at these graue Fathers folly , that would trouble themselues with prescribing so many Canons , or ouerseeing so large a Catechisme , when as the beginning of Protogoras booke , one or two words altered , might haue comprehended the entire confession of such mens faith , as rely vpon their fatherhoods , The Atheist thus beganne his booke ; De dijs non habeo quod dicam , vtrum sint necne : Concerning the Gods or their being , I can say nothing . A priuate Romane Catholike might render an entire account of his faith in termes as briefe : De Christo & Christiana fide non haebeo quod dicam , vtrum sint necne : Whether there bee a Christ , or Christian Religion bee but a politike fable , I haue nothing to say peremptorily , yea , or no , the Church or Councell can determine : whom in this , and all other points wherein God is a party , I will absolutely belieue , whilest I liue : if at my death I finde they teach amisse , let the diuell and they ( if there be a diuell ) decide the controuersie . Yet this conceit or conditionall beliefe of Christ and christianity conceiued from the former , serues as a ground colour for disposing mens soules , to take the sable dye of Hell , wherewith the second maine streame of Romish impiety will deepely infect all such as drinke of it . For once belieuing Gods word from the Churches testimony , this absolute submission of their consciences to embrace that sense it shall suggest , sublimates them from refined Heathenisme of Gentilisme to diabolisme or symbolizing with infernall spirits , whose chiefest solace consists in acting greatest villanies , or wresting the meaning of Gods written lawes to his dishonour . For iust proofe of which imputation , wee are to preuent what ( as wee late intimated ) might in fauour of their opinion bee replyed to our former instance of light and colours . 9 Some perhaps , well affected , would be resolued , why , as hee that sees colours by the sunne , sees not onely the sunne but colours with it , so hee that belieues the Scriptures by relying vpon the Church , should not belieue the Church onely , but the Scriptures too , commended by it . The doubt could hardly bee resolued , if according to our aduersaries tenent , the Churches declarations did confirme our faith by illustrating the Canon of Scriptures , or making particular truthes contained in it , inherently more perspicuous : as if they were in themselues but potentially credible , and made actually such by the Churches testimony , which is the first and principall credible ; in such sort as colours become actually visible , by illumination of the principall and prime visible . But herein the grounds of Romish doctrine , and the instance brought by Sacroboscus , to illustrate it , are quite contrary . For the light of the Sunne , though most necessary vnto sight , is yet necessary onely in respect of the obiect , or for making colours actually visible ; which , made such , or sufficiently illuminated , are instantly perceiued without further intermediation of any other light then the internall light of the Organe , in discerning colours alwaies rather hindred then helped by circumfusion of light externall . For this reason it is , that men in a pitte or caue may at noone day see the starres , which are inuisible to such as are in the open aire : not , that they are more illuminated to the one , then the other ; but because plentie of light doth hinder the organ or eye-sight of the one Generally all obiects , eyther actually visible in themselues , or sufficiently illuminated , are better perceiued in darkenesse then in the light . But so our aduersaries will not grant , that after the church hath sufficiently proposed the whole Canon to be Gods word , the distinct meaning of euery part is more cleare and facile to all priuate spirits , by how much they lesse participate of the visible Churches further illustration . For ( quite contrary to the former instance ) the Churches testimony or declaration is onely necessary , or auaileable to right beliefe , in respect not of the obiect to be beleeued [ Scriptures ; ] but of the party beleeuing . For ( as hath beene obserued ) no man in their iudgement can belieue Gods word , or the right meaning of it , but by beleeuing the Church : and all beliefe is inherent in the belieuer . Yea this vndoubted beliefe of the Churches authority , is that , which in Bellarmine and Sacroboscus iudgement , makes a Roman Catholicks beleefe of Scriptures , or diuine truthes taught by them , much better then a Protestants . If otherwise the churches declaration , or testimony , could without the beliefe of it infallibility , which is inherent in the subiect belieuing , make Scriptures credible , as the light doth colours visible in themselues : a Protestant that knew their churches meaning , might as truely belieue them as a Romane Catholike , albeit hee did not absolutely belieue the church , but onely vse her helpe , for their Orthodoxall interpretation , as hee doth ordinary expositors , or as many doe the benefite of the Sunne for seeing colours , which neuer thinke whether colours may bee seene without it or no. For though it bee certaine that they cannot , yet this opinion is meerely accidentall to their sight : and if a man should be so wilfull as to maintaine the contrary , it would argue onely blindnesse of mind , none of his bodily sight . Nor should distrust of the Romish churches authority , ought diminish our beliefe of any diuine truth , were her declarations requisite in respect of the obiect to bee beleeued , not in respect of the subiect beleeuing . 10 Hence ariseth that difference which plainely resolues the former doubt . For seeing the Sunne makes colours actually visible , by adding vertue or lustre to them : wee may rightly say , wee see colours , as truely as the light , by which wee see them . For though without the benefite of it , they cannot be seene : yet are they not seene by seeing it , or by relying vpon it testimony of them . Againe , because the vse of light is onelie necessary in respect of the obiect , or for presenting colours to the eye ; after once they bee sufficiently illuminated or presented , euery creature endued with sight , can immediately discern each from other , without any further helpe or benefite of externall light , than the generall , whereby they become all alike actually visible at the fame instant . The Sunnes light then is the true cause , why colours are seene : out no cause of our distinguishing one from another beeing seene , or made actually visible by it . For of all sensible obiects sufficiently proposed , the sensitiue faculty , though seated in a priuate person , is the sole immediate supreme Iudge , and relies not vpon any others more publike verdite of them . On the contrary , because the Romanists supposed firme beliefe of Scriptures , or their true meaning ariseth onely from his vndoubted beliefe of the churches veracity which is in the belieuer as in it subiect , not from any increase of inherent credibility , or perspicuity thence propagated to the Scriptures : Hence it is that consequently to his positions , most repugnant to all truth , hee thinkes , after the church hath sufficiently auouched the Scriptures diuine truth in generall , wee cannot infallibly distinguish the true sense and meaning of one place from another , but must herein also rely vpon the churches testimony ; and onely belieue that sense to bee repugnant , that consonant to the analogie of faith , which shee shall tender , albeit our priuate consciences bee neuer so well informed by other Scriptures to the contrary . The truth then of our former conclusion is hence easily manifested . For seeing they hold both the Scriptures and their distinct sense to bee obscure and vnable to ascertaine themselues , vnlesse the Church adde perspicuity or facility of communicating their meaning to priuate spirits : such , after the Churches proposall , cannot possibly discerne them any better , or more directly in themselues , then they did before , but must wholy rely vpon their Prelates , as if these were the onely watchmen in the Tower of Gods church , that could by vertue of their place discerne all diuine truth . Others must belieue there is an omnipotent God , which hath giuen his law ; a Mediator of the new Testament : but what the meaning either of Law or Gospell is , they may not presume otherwise to determine , then weake sights do of things they see confusedly a farre off , whose particular distance or difference they must take onely vpon other mens report , that haue seene them distinctly , and at hand . 11 To illustrate these deductions with the former similitude of the prime and secondary visibles . Let vs suppose for disputations sake , that the Sunne which illuminates colours by its light , were further indued ( as wee are ) with sense and reason , able to iudge of all the differences betweene them , which it can manifest to vs , and hence challenge to bee a Pope or infallible proposer of colours . This supposition the Canonist hath made lesse improbable . For Deus fecit duo luminaria , God made two lights , that is , by his interpretation , the Pope and the Emperour . Or , if you please to mitigate the harshnesse of it , let the Man in the Moone , whom we may not imagine speechlesse , bee supposed the sunne or Pope of colours , Mercurie or Nuncio . As the Papists say , wee cannot know Scriptures to be Scriptures , but by the infallible proposall of the Church : so it is euident wee cannot see any colour at all , vnlesse illuminated or proposed by the Sunnes light . But after by it wee see them , suppose wee should take vpon vs to discourse of their nature , or determine of their distinct properties as now wee doe , and the sunne or Pope of colours , by himselfe or his Nuncio should take vs vp , as Duke Humphrey did the blinde man restored to sight , which hee neuer had lost ; Yea ? who taught you to distinguish colours ? were you not quite blinde but now ? as yet you cannot discerne any colours without my publike light , and yet will you presume to desine their properties , and distinguish their natures against my definitiue sentence knowne ? Must not hee that enables you to see them , enable you to distinguish them seene ? Must you not wholly rely vpon my authority ; whether this bee white , or that blacke ? If a man vpon these Motiues should absolutely belieue the sunnes determinations , renouncing the iudgement of his priuate senses : could hee truely say , that hee eyther knew this colour to be white or that blacke , or another greene ? Rather were he not bound to say , I neither know white from black , nor blacke from blew , nor blew from greene : but I know that to be white which the Sunne , the onely infallible Iudge of colours , saith is white ; that onely to bee blacke , that blew , and that greene which he shall determine so to be . I may thinke indeed that the snow is white , or coales blacke : but with submission to the Sunnes determination . 12 And yet , as you haue heard at large out of the Trent Councell , and best Apologies can bee made for it , the Church must bee the infallible Iudge of all Scripture sense , and must absolutely be belieued without all appeale to scriptures , not conditionally as shee shall accord with them . The conclusion hence issuing , is most infallible , and on their parts most ineuitable : [ Whosoeuer absolutely acknowledgeth this authority in the Church or Consistory , & yelds such obedience vnto it in all determinations , concerning the Canon of Scriptures , doth not belieue eyther this or that determinate proposition of faith , or any definite meaning of Gods word . The best resolution hee can make of his faith is this ; [ I belieue that to bee the meaning of euery place , which the Church shall define to bee the meaning : ] which is all one , as if hee had said , I doe not belieue the Scriptures or their meaning , but I belieue the Churches decision and sentence concerning them . Hee that belieues not the Church ( saith * Canus ) but with this limitation , [ if it giue sentence according vnto Scriptures ; ] doth not belieue the Church but the scriptures . By the same reason it followes most directly ; he that belieues not the true sense and meaning of scriptures , but with this reseruation , ( If the Church so thinke or determine : ) doth not belieue them , but the Church onely . For , as the Schoolemen say , Vbi vnum propter aliud , ibi vnum tantum . He that serues God , onely because hee would bee rich , doth not serue God but his riches , albeit he performe the outward acts of obedience . Or if , wee loue a man onely for his affinity with another whom wee dearely loue : wee truely and properly loue but the one , the other onely by way of reflexion or denomination , in such a sense as wee say , a man appeares by his proxie , that is , his proxie appeares , not he . In like sort , beleeuing the sense of Scriptures onely from the supposed authentique declaration of the church , or because wee belieue it : wee infallibly belieue the Church alone , not the Scriptures , but onely by an extrinsecall denomination . 13 Yet as a man may from some reasons lesse probable , haue an opinion of what hee certainely knowes , by motiues more sound ; or as we may loue one in some competent measure for his own sake , and yet affect him more entirely for anothers , whome wee most dearely loue : so may an absolute Papist , in some morall sort belieue the Scriptures for themselues , or holde their orthodoxall sense as probable to his priuate iudgement ; albeit hee belieue them most for the Churches sake , and that sense best which it commends . But this his beliefe of the Church , being by their doctrine more then morall or conditionall , doth quite ouerthrow all morall or probable beliefe , hee can possibly haue from what ground soeuer , of scriptures themselues . For as I said before , when the * Church shall determine ought contrary to his preconceiued opinion , the more probable or strong it was , the more it encreaseth his doubt , and makes his contrary resolution more desperate , yea more damnable if habituall , because , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremely contrary to the doctrine of faith . Bellarmines prescription in this case , is iust as if a Phisitian or Surgeon should seeke to ease the paine by ending of the Patients dayes . Lest a man should sinne against his conscience , this a Doctor aduiseth him to belieue the Church cannot teach amisse . 14 To conclude then : Hee that absolutely belieues the Pope , as Christs Vicar generall in all things , without examination of his decrees by Euangelicall precepts , neither belieues Christ nor his Gospell ; no not when this pretended Vicar teacheth no otherwise then his Masters lawes prescribe For thus belieuing a diuine truth onely from this mans authority , hee commits such Idolatry with him ( for the kind or essence ) as the Heathen did with Mercury , their false Gods supposed messenger , though so much more hainous in degree , as his generall notion of the true God is better , whose infinite goodnesse , cannot entertaine an interpreter no better qualified then most Popes are , did his wisdome stand in need of any . But if when the Pope shall teach the doctrine of Diuels , men absolutely belieue it to be Christs , because his pretended Vicar commends it to them : in thus beleeuing , they commit such preposterous Idolatry , as those of Calecut , which adore the Deuill , vpon conceit , doubtlesse , of some celestiall or diuine power in him ; as the absolute Papist doth not adore the Pope , but vpon perswasion he is Christs Vicar , and teaches as Christ would doe , viua voce , were hee again on earth . And lesse it were to bee lamented , did these Pseudo Catholiques professe their allegiance to Sathans incarnate Agent , as to their supreme Lord , by such solemne sacrifices onely as the inhabitants of Calicute performe to wicked spirits . But this their blinde beliefe of whatsoeuer hee shall determine vpon a proude and foolish imagination he is Christs Vicar , emboldens them to inuert the whole law of God and nature , to glory in villany , and triumph in mischiefe , euen to seeke prayse and honour eternall ; from acts so foule and hideous , as the light of nature would make the Calicutians or other Idolaters blush at thier very mention . It is a sure token hee hath not yet learned the Alphabet of their religion , that doubts whether Iesuiticall doctrine concerning this absolute beliefe , extend not to all matters of fact . And if out of simplicity , rather then policy , so they speake : I cannot but much pitty their folly , that would perswade vs it were not the fault of Romish Religion , but of the men that professe it , which hath inticed so many vnto such diuelish practises of late . I would the Iesuite were but put to instance what kind of villany eyther hath beene already acted on earth , or can yet possibly bee hatched in the region vnder the earth , so hideous and vgly , as would seeme deformed or odious to such as are wholly led by this blind faith , if it should but please the Romish Clergy , to giue a milde or fauourable censure of it . No brat of hell , but would seeme as beautifull to their eyes , as young todes are to their dammes , if their mother once commend the feature of it , or acknowledge ▪ it for her darling . Did not some of the Powder-plotte , after Gods powerfull hand had ouertaken them , and sentence of death had passed vpon them , euen when the Executioner was ready to do his last office to them , make a question whether their plot were sinnefull or no ? So modest were some of them , and so obedient sonnes to the Church of Rome , that they would not take vpon them to say eyther the one or other , but referred the matter to their mothers determinations ; hereby testifying vnto the world , that if the Church would say , they would beleeue so great an offence against their Country were none against God. One of them was so obstinate , as to sollicite his fellow , whilest both were drawne vpon one hurdle to the gallowes , not to acknowledge it for any sinne . Or if these must bee reputed but priuate men , not well acquainted with their Churches tenents , and therefore no fitte instances to disapproue her doctrine : let the ingenuous Reader but peruse their best Writers answeres to the obiections vsually made against the Popes transcendent authority , and hee shall easily perceiue how matters of fact are included in the beliefe of it ; how by it all power is giuen him in heauen and earth , to peruert the vse and end of all lawes humane or diuine . I will content my selfe for this present with some few instance out of Valentian . CHAP. VI. Prouing the last assertion , or generally the imputations hitherto laide vpon the Papacy , by that authority the Iesuites expresly giue vnto the Pope in matters of particular fact ; as in the canonizing of Saints . 1 HOw oft soeuer the Pope , in defining questions of faith , shall vse his authority : that opinion which hee shall determine to bee a point of faith , must bee receiued as a point of faith by all Christian people . If you further demand , howshall wee know when the Pope vseth this his absolute authority . this Doctor in the same place thus resolues you . It must bee belieued , that he vseth this his authority , as often as in controuersies of faith , hee so determines for the one part , that he will binde the whole Church to receiue his decision . Lest stubborne spirits might take occasion to calumniate the Pope for taking , or the Iesuites for attributing tyrannicall authority vnto him : this * Iesuite would haue you to vnderstand that the Pope may auouch some things which all men are not bound to hold as Gospell ; nay hee may erre , though not when hee speakes ex Cathedra , as head of the Church , yet when hee speakes or writes as a priuate Doctor or expositor , and onely sets down his owne opinion without binding others to thinke as hee doth . Thus did Innocent the third , and other Popes , write diuers books , which are not in euery part true and infallible , as if they had proceeded from their Pontificiall authority . Yea but what if this present Pope , or any of his successors , should binde all Christians to belieue , that Pope Innocents bookes , were in euery part infallibly true ; whether must wee in this case belieue Valentian , or the Pope thus determining , better ? If Valentian in the wordes immediately following deserue any credite , wee must belieue the Pope better then himselfe : yea , hee himselfe must recant his censure of Pope Innocents works . For so in the other part of his distinction hee addes ; * Secundo , potest Pontifex asserere , The Pope againe may auouch something , so as to bind the whole Church to receiue his opinion , and that no man shall dare to perswade himselfe to the contrary : And whatsoeuer hee shall thus auouch in any controuersie of Religion , wee must assuredly belieue hee did auouch it without possibility of error , and therefore by his Pontificiall authority . His proofe is most consonant to his assertion . I will not recite it in English , lest the meere English Reader should suspect any , able to vnderstand Latine , could be possibly so ridiculous . 2 These lauish prerogatiues of the Popes authority , the Iesuites see wel to be obnoxious to this exception . When the Pope doth canonize a Saint , hee binds all men to take him for a Saint . Can hee not herein erre ? As for canonizing of Saints ( saith * Valentian ) I absolutely deny , ( as the Catholique Doctors vpon good reasons generally doe ) that the Pope can erre in such a businesse . The certainety of this his beliefe hee would ground vpon those promises , by which wee are assured it shall neuer come to passe that the vniuersall Church can bee deceiued in points of Religion . But the whole church should erre very grosely in such matters , should , it repute and worshippe him for a Saint which is none . Here it would bee obserued , how Sathan instigates these men vnto such tenents , as may occasion God and his Gospell to be blasphemed . First , they would make it an Article of faith , that all must belieue as the Pope teacheth ▪ Whence it followes , that eyther hee cannot teach amisse , or else faith may perish from off the earth . Which if it could , God were not true in his promises . The surest pledge the Christian world can haue of his fidelity in them , must be the Popes infallibility , so as from the first vnto the last , hee must be held as true in his dealings , as God in his sayings . If hee faile in canonizing a Saint , whom he cannot possibly know to be such , vnlesse hee knew his heart , which belongs wholly vnto his maker : God must be a lyar , and there is no truth in him . The finall issue intended by Sathan in these resolutions is this ; When men haue beene a long time ledde on with faire hopes of gaining heauen by following the Popes direction , and yet in the end see ( as who not blinde sees not ) his grosse errors and detestable villanies , they may bee hence tempted to blaspheme God as if hee had beene his copartner in this consenage . From this root ( I take it ) hath Atheisme sprung so fast in Italy . For whilest faith is in the blade , and their hopes flourishing , they imagine God and the Pope to be such friends as their blinde guides make them : But afterwards comming to detestation of this man of sinne , & his treachery , holding his spirituall power as ridiculous , they thinke eyther as despitefully , or contemptuously of the Deity ; or say with the * foole in their hearts , there is no God. 3 Thus Antichrists followers still runne a course quite contrary to Christian Religion . For if it bee true ( as it is most true ) that faith cannot vtterly perish from off the earth ; what damnable abuse of Gods mercy and fauour toward mankind is this , in seeking , as the Iesuites doe , to make all absolutely rely vpon one in matters of faith ? For so if hee faile , all others must of necessity faile with him . That is , the whole world must be as kind supernaturall fooles to him , as that naturall idiot was to his Master , who being demanded , whether hee would goe to heauen with him or no , replyed hee would goe to Hell with so good a Master , seeing any man would be willing to goe to heauen with an ordinary friend , yea with his enemy . Though we should vse no other argument but that , Auoide yee sonnes of Sathan ; for it is written , yee shall not tempt the Lord your God : It should , mee thinkes , bee enough to put all the Iesuites in the world vnto silence in this point , did they not as farre exceede their father in impudency , as they come short of him in wit. For this manner of tempting God is more shamelesse then the Diuels suggestion vnto our Sauiour , when hee was instantly silenced with this reproofe . A presumption it is more damnable to expect the protection or guidance of Gods spirit , in such desperate resolutions as Valentian here brings , then it were for a man to throw himselfe headlong from an high Tower , vpon hope of Angelicall supportance . For seeing ( as I saide ) God hath promised , that true faith shall not perish from off the earth ; for all men to aduenture their faith vpon one mans infallibility , who may haue lesse sauing faith in him then Turke or Infidell , is but a prouoking or daring of God to recall his promise . Or what more damnable doctrine can bee imagined , then that all men should worshippe him for a Saint , whom the wickeddest man on earth doth commend vnto him for such ? 4 But to proceede . As the doctrine is most impious , so are the grounds of it most improbable . For how can the Pope or Papists infallibly know this or that man to bee a Saint ; Seeing there is no particular reuelation made of it , eyther to the Pope or others ? I answere ( saith Valentian ) that the generall reuelation , whereby it is euident , that whatsoeuer the Pope shall decree , as pertaining to the whole Church , is most true , may suffice in this case . Moreouer ( saith he ) vnto the canonizing of Saints appertaine these reuelations of Scripture , in which heanenly ioyes are generally proposed to all such as leade a godly life . For by the Popes determination , we know the Saint which hee hath canonized , to bee contained in the foresaid vniuersall proposition . Whence it is easie to frame an assent of faith ; by which wee may perswade our selues , that such a Saint hath obtained eternall blisse . 5 I would request the Reader by the way to note the Iesuites iniurious partiality , in scoffing at such of our Writers , as without expresse warrant of particular reuelation , holde a certainety of their owne saluation : when as they , onely by Gods generall promises to such as leade a godly life , and the Popes infallibility , in declaring who haue so liued , can bee certaine ( de fide ) others are saued . But the former doubt is rather remoued then quite taken away by this his answere , if it stand alone . As yet it may bee questioned , how any can infallibly know the truth of what hee cannot possibly know at all , but only by other mens testimonies , in their nature ( the Iesuite being iudge ) not infallible , and in whose examination it is not impossible his Holinesse may bee negligent ? For how men liue or die in England , Spaine , or the Indies , no Pope can tell but by the information of others no Popes . The Reader perhaps will prognosticate Valentians answere , as in truth I did . For when I first framed the doubt before I read it in him , mee thought it stood in need of such a reply , as * Bellarmine brought for defence of the vulgar interpreter . Altogether as foolish it were to thinke any priuate mans information of anothers vprightnesse in the sight of God , as to hold Theodotion the heretike could not erre in translating of the Bible . But though they may bee deceiued in testification of anothers sanctity ; yet * Valentian tels you , supposing the Pope is once induced by their testimonies , though in nature fallible , to pronounce him a blessed Saint , all must infallibly belieue their testimonies ( at least so farre as they proue in generall , that hee died a godly and religious death ) are true , and that the party commended by them is of that number , which as wee may gather from the generall reuelations of Scriptures , shall bee made partakers of euerlasting life . * Again , whether the Pope in defining a controuersie vse diligence or no , yet without all question hee shall define infallibly , and consequently vse the authority Christ hath giuen him . Wherefore in his iudgement care and diligence are necessary to the Pope , not so as if hee could not define aright , or rightly vse his authority without them : but that hee doe not sinne himselfe , whilest hee defines an infallible truth for others to belieue . Hereto may bee added , that albeit a diligent care were necessarily required for the infallibility of the Popes decisions ; yet the same faith , which binds vs to belieue he decides the controuersie infallibly , binds vs also to belieue that hee vsed as much diligence as was requisite . As for example , in like case , If God should promise that the next yeere should be a plentifull yeare of corne , we would conceiue he promised withall good and seasonable wether , & whatsoeuer else were necessary for effecting of his promise , as Canus well notes . But Valentiaus last conclusion is , that no sure arguments can be brought , why wee should thinke study or diligence are necessary for the right vse of the Popes authority ; so farre as it concernes other mens faith that must rely vpon it . Rely vpon it they must , whether he determine ex tempore , or vpon deliberation , and ( for ought I can see ) whether hee giue his sentence drunke or sober , rauing or in his right mind , so he haue the wit to charge all vpon paine of damnation to belieue it . But what if some forreiner should of set purpose send a dead-mans water to trie this grand-Phisitions skill : could hee without either care or diligence , in examining their testimonies , or speciall reuelation from aboue ( which in such businesses Valentian disclaimes ) discouer their knauery ? Or would his prognostication of life & health ▪ redeeme the party deceased from the land of death , as some say Pope Gregory by his prayers did Traian ? These and many like questions might here bee made , which fall not within the reach of Valentians answeres hitherto recited : and yet these must abundantly suffice for resolution of all doubts concerning the canonizing of Saintes , or approbation of religious orders ; * in which businesses likewise wee must belieue the Pope cannot erre . Let the Reader pausea while , looke on their madnesse , and laugh his fill at their apish drunkennesse in this argument , that vvhen his mirth hath found a vent , and his heart is well setled , hee may with a sober , vnpartiall , stedfast eye behold the mystery of this iniquity . CHAP. VII . What danger by this blasphemous doctrine may accrew to Christian States : that of all heresies , blasphemies , or idolatries , which haue beene since the world began , or can bee imagined till Christ come to iudgement : this Apostasie of the Iesuites , is the most abominable and contumelious against the blessed Trinity . 1 WHat the consequences of these positions may be , none can doubt . No lesse they are then I haue said ; a resigning vp of mens soules and consciences into the Popes hands , a consecration of hearts , minds and bodies , to worke any mischiefe imaginable at his appointment . For what if the Pope vpon the relation of Rauilliackes stubbornesse ( they would say constancie ) in his torture , or Catesbyes praying to the virgine Mary at his death , should canonize both for Saints , and enioyne the Christian world so to honour them : Euery bloudy Assasinate would pray vnto the one for good successe in acting his bloud-thirsty designes on Princes bodies . * And if it should please the Pope so to determine , all men should stand bound to giue such solemne worshippe , as by their doctrine is due to sacred reliques , vnto that bloudy knife which hath beene sheathed in Rauilliackes Soueraignes breast : Euery deepe dissembling Polititian , or ambitious cholericke discontented spirit , would burne incense , salt-peter , sulphure & brimstone to the others image , in hope of better speed in vndermining states . 2 If any Iesuite or other brazen faced fauourer of their order , or this doctrine , should here reply : This dreamer casts doubts beyond the Moone ; for is there any likelyhood his Holinesse will euer canonize such wicked Imps for Saints ? I must answere him as Tully did Rullus , vtterly disclaiming all purpose of doing such wrong vnto the Romane state , as his petition vnto it once granted might enable him to effect , and from my soule I wish euery Christian Prince , euery Princes counsellor would take that graue Senators words for his motto , Primum nescio , deinde timeo , postremo non committam vt vestro beneficio potius quam nostro consilio salui esse possimus . First , whether the Pope would canonize such miscreants for Saints or no , is more then we know . Secondly , his former practizes minister so iust cause of feare to Christian states , that it stands them vpon rather in wisdome to preuent his power of doing , then relie vpon his fidelitie for not doing them some inestimable mischiefe , by putting this practize in execution , if opportunitie serue , and abilitie be lest him thereby to strengthen his faction . Did not his * Legate into France , vpon notice of the Parisian massacre , bestow his Holinesses best blessing , cum plentitudine potestatis ; With absolute and plenarie power deriued from himselfe , vpon the notorious assasinate Boydon , chiefe Ring-leader of that immane and woluish massacre committed at Lyons ; begun without any warrant of publique authoritie , only at this hellish miscreants instigation , desirous to follow , or rather out-goe his Superiours in crueltie ? Was not that villanie it selfe authorized from Rome , where it found such extraordinarie approbation ? Neuer did that City reioyce so much in memory of Christs birth or Saint Peters , as at the hearing of this more then Herodian but-cherie of so many thousands noble-minded Gentlemen , with other Innocents and Saints of God. So full was this Legates heart of ioy hence conceiued , that after he came into France , out of the aboundance of it his mouth did sound the praises of the bloudie actors and contriuers of this shamefull Tragedie , etiam cum delectu verborum ; With such choice and affected words , as caused them blush to heare him , that had not beene ashamed to act the villanie . And as if this excellent exploit had been effected by vertue of the holy Catholike Church ; the a Popes petition to the French King was , that the Trent Councel might , vpon that good successe , beginne to be of force in France , and bee thus sealed with bloud . Yet can any man doubt , whether this Church would authorize murther , or canonize Assasinates , for her owne aduantage ? Publikely suppose shee would not ; yet if the Popes decrees , when they expresly binde all , must , as Valentian contends , bee beleeued by all vpon such termes , as he annexeth : no question but if he giue any speciall eniunction to the order of Iesuites , or such as they shall adiudge sit Associates to whom these secrets may bee imparted ; it shall be as deuoutly entertayned by them whom it concernes , as if it were vniuersall . If charged they be , vnder paine of damnation , secretly to worship this or that damned villaine ; it will be held a formall deniall of faith , either not to performe what is enioyned , or to bewray what they performe . We may well suppose the Iesuites , and others of their instruction , haue more Saints in their priuate Kalenders then all the world knowes of . * Bellarmine grants the Pope may commend some vnder the title of Saints vnto a set Prouince or Diocesse , though he enioyne not the whole Church so to esteeme , or at least not so to entertayne them : That Saints reputed , not canonized , may be priuately adored ; That in this case a generall custome may prescribe , and breede iust presumption of the Popes tacit approbation , though he giue no direct iniunction for the practize , nor positiue signification of his consent . For many were adored as Saints before the solemnitie of canonizing was in vse , first practized ( as farre as this great Clerkes reading serues him ) by Pope Leo the third . 3 Now as their proiects are of another mold , and their meanes to effect them more desperate then heretofore : so these intimations make it more then suspitious , least secretly they crowne such of euery sort , as haue beene best qualified for their purposes , or haue aduentured farthest for the Churches dignitie , with the titles of Saints , to encourage others to like attempts . And if turbulent or ambitious spirits , greedie of same , may bee fed with hopes of being eternized in Iesuiticall Kalendars ; if men male-contented with this present , may haue sweet promises of euerlasting happinesse in the life to come ; vpon what mischiefes will they not aduenture ? when as the one sort is wearie of life , the other curbed only with feare of present shame or disgrace after death , otherwise readie to rush into any danger , or auow most desperate outrages Albeit the parties proposed to be worshipped had been in their life times no so bad , but rather incited to bold enterprises by their ardent zeale : yet who would not desire to imitate the aduenturous actions of them whose memorie he adores ? And yet this longing desire of imitating such extraordinarie enterprises , as others of noble spirits haue been thrust vpon by secret instinct , is alwaies dangerous , and in men not so well qualified as their Authors were , preposterous . For it will finde occasions of like practize when ●one is giuen ; vertue shall be the obiect of despite , because in factious oppositions , contempt of it may affoord matter of glorie ; Hatred and malice to Princes persons shall be accounted zeale and deuotion to the Church . But if powder-plotters , or publique Assasinats may be dignified with titles of Saints , or proposed for imitation : the Christian world may perceiue the height whereto this mischiefe may grow , when it will be too late to controuse it . It is an excellent caueat which old * Gerson hath , not impertinent to this purpose , though intended by him especially for priuate vse . Amongst other sophismes vsed by Satan to ensnare mens foules , That Topicke of examples , or similies , affoords as many experiments of fallacies as there bee men ; whilest euery one seekes to imitate any one , and professeth to frame his life by the example of such , as either the Church doth Canonize , or their Superiors , Gouernors , Doctors , or men of same approue . What doth the sonne ( say they ) but what he sees the father doe : and yet these mates follow not the best , but the worst Fathers ; ( at least that in them which is worst for them to follow ) by this example : some of them stick not to say , Paul commended himselfe , Paul had visions in a trance , and why may not God in these dayes worke the like effects in others ? Hence are prophecies faigned , hence are admonitions by miracles , hence are damned persons adored by the multitude ; witnesse the Legend , yea and Vienna can beare witnesse of a dead dogs adoration . Let the sacred Roman See therefore beware , Let the Pope that sits therein beware , vpon what grounds or motiues they canonize any . 4 Rather let all Christian States beware , least they giue such authoritie to either . For if the danger were not alwayes imminent from their trayterous and bloud-thirstie mindes , that professe this doctrine in any Kingdome : yet from diuine Iustice the plagues vpon Prince and People , that authorize or permit the profession of it , will be one day publique and grieuous . For better might they nurse all other kindes of inchantments , or magicall practizes ; better might they giue harbour to all other heresies broched since the world beganne ; then suffer this Ocean of all mischiefes , whether flowing from errours in manners , or matters of doctrine , to encroach vpon their coasts . And here let not the Reader deceiue himselfe by imagining the holy Ghost had vsed a Metaphore , rather then strict proprietie of speech , when he called the whoore of Babylon a Witch or Inchantresse . For the faith wherby the Romanist boasts he beleeues the Scriptures , ( as elsewhere God willing shall be shewed ) is meerly magicall : this doctrine we now dispute against , the very Idea of infernall superstition , or , as they terme it , vana obseruantia , in respect of the essence and qualitie , and for the extent of mischiefe whereto it leades , as the maine Sea of sorcerie , and all other kindes of magicall superstition , as so many Brookes or Riuers . For whence springs Sorcerie properly so called ? Either from expresse compact with euill spirits , or from the solemne performance of certayne blinde ceremonies , which are but sacrifices vnto infernall Powers ; whereby they gaine interest in the sacrificers soules , in witnesse whereof they sometimes beare their markes in their bodies . But if we looke into the mysterie of this iniquitie , the Iesuites by subscribing vnto this doctrine of the Churches transcendent authoritie , and taking the solemne oath of their order ; enter a couenant , though not so expresse or immediate , yet more firme and desperate then other Magicians vsually doe . For they sweare , and teach others to sweare absolute obedience to the Pope : they thinke themselues bound , and would binde others not to examine his decrees : to esteeme of his pardons , though destitute of al warrant from Gods word , as highly as the Magicians doe of Charmes , for which they can giue no reason either in arte or nature : to offer vp their prayers and other religious worship vnto such as hee shall appoint them , albeit , for ought they know , or as they iustly may suspect , damned miscreants ; which is a more hellish sacrifice then any other Magicians vse . And though Witches doe , yet all sorts of Sorcerers enter not expresse couenant with the Prince of darkenesse . And it is all one , whether like Witches they giue their soules to him immediately ; or thus absolutely betroath them to his Proxy or principall Agent here on earth . For as the Apostle instruct vs , by thus worshipping the Beast they worship the Dragon his Master . 5 Lastly , in respect of this mouth of blasphemie , Mahumetisme and Gentilisme are as a toy . The ancient Heathen , out of their inbred ignorance , and want of externall meanes for right information of their vnderstanding , changed the glorie of the incorruptible God into the similitude of corruptible things ; often taxed by meere Philosophers for their grossenesse . These blasphemers , though professing the worship of the euer-liuing , true , and only God , though partakers of his written word , and all the helps his gracious prouidence from time to time hath affoorded for manifestation of it right sense and meaning , abuse philosophie ( wherein they excell ) with all other gifts of arte and nature , to transforme the most essentiall attributes of the diuine nature ; to turne his truth into lyes , his goodnesse into all abomination . For hauing this naturall notion in their braine , [ Whatsoeuer God saith is true , whatsoeuer he approues most iust and good , ] their next presumptuous assumption is , [ But God saith whatsoeuer the Romish Church or Pope saith ex Cathedra , whatsoeuer hee allo●es God allowes the same . ] And this assertion , which thus confounds the limits of Gods truth and the Popes , that the Christian world cannot discerne one from another , once wrought in mens hearts , what vntruth or falshood , what heresie can be hatched so dangerous ? what villanie conceiued so abominable ; but may be presently fathered vpon that holy One , from whom proceedes nothing but good ? Thus may bloudy and prodigious massacres be inuested with the most glorious titles the best of Christs Saints euer enioyed for their best deedes . Iust reward for matchlesse impieties that benefit them , may bee set forth to the world as the crowne of Martyrdome . Finally , their gaine is hereby made the measure of goodnesse , their pompe and glory the rule of piety , and end of euery Christians faith , vnto which he must not stick to sacrifice his soule , as an Holocauslum euer burning , neuer consuming in that brimstone lake . If it shall please the Pope to authorize murther , though of the Lords annointed ; God the Sonne must be the chiefe Assasinate to giue power and strength , and heauen for the reward vnto the Actor . If pleased hee bee to giue way to incest , as for the Vnckle to marrie the Niece , a fornication not named but with distaste amongst the ancient Heathens , ( I would abhorre to speake it , would they bee ashamed to giue iust occasion : ) the holy Ghost must not disdaine to be his Bawd or Pander . If disposed to dispense with periurie ; God the Father must be as his Vassall , to suffer disgrace at his appointment , to recall the sentence of vengeance , which the partie swearing by his name did imprecate vpon his owne head , if he relented . Though this be the greatest iniurie that can be offered to so great a Maiestie ( vnto whom execution of iust vengeance properly belongs ) yet must the Almightie , at the Popes appointment , bee content to put it vp . 6 It is a qualitie in Kings very commendable , saith Paulus Quartus , * Legate and Nephew vnto Henrie of France , Religiously to obserue their oathes : but , when the Popes dignitie comes into danger , religion it selfe is in hazard , and a preposterous course it were religiously to obserue an oath , vnto the ouerthrow of Religion . With these and the like suggestions , impiously acute , did this sweet Cardinal , by commission from the c Pope his Master , authorize , and animate this French King to violate the league lately confirmed by solemne oath , betwixt him and Philip of Spaine . Might hee not as iustly , though not so politikely , in plaine termes haue told him , either you must dishonour God , or suffer the Pope to be disgraced : choose which you list . Doubtlesse in the language of Gods spirit , which searcheth the heart , hee that dispenseth with an oath ( of this nature especially ) solemnely taken , is greater then he by whom men sweare ; and is in heart and deede so esteemed , by such as acknowledge his authoritie in thus dispensing , or sue vnto him for like dispensations : But as if wilfull and open periurie , without deepe and hellish hypocrisie , were a sinne too plaine and simple for the Man of sinne to countenance : the * Legate first inuests this besotted Prince with the glorious title of Defensor Ecclesiae Romanae ; and in witnesse hereof deliuers him a sword , consecrated by his Holinesse owne hand , ere he make him forsweare himselfe , and forsake his God , who hath now forsaken him , and for his sinne ( scarce expiated vnto this day ) plagued the Realme of France . For as the iudicious Historian ( who hath the Articles of this perfidious confederacie yet in his custodie ) well obserues , d this was the roote of all the miseries haue since befalne that flourishing Kingdome , and by Gods iust iudgements exposed it to the insolencies of the Spaniard , through their meanes especially , that wrought the King to breach of his oath with Spaine for entring this new confederacie with the Pope . 7 Whilest reading this storie I called to minde the perfidious , and cruell vsage of that renowned e Admirall in the Parisian massacre : the treacherous impietie of his politique enemies seemed highly to extoll the wisdome and iustice of his God calling him to suffer his chasticement in this life , that hee might not perish with the wicked , or such as were impenitent for their former grieuous sinne ; wherein this worthy Counsellor had in some sort ( though with griefe , yet for the good of others I must vtter it ) communicated with the Pope , and his periured Soueraigne . For knowing the breach of peace was fully resolued vpon by the State of France , he thought it a point of warlike wisedome to begin with the enemie in his owne Land , rather then expect his onset vpon notice of warre proclaimed : and faire opportunity ( as he apprehends it ) being offered from an insinuating Heremites discouering of the situation , and readiest way of expugning Doway , he attempts the surprisall of it ; but preuented of his purpose by an old woman that awaked the Garrison , he deemed it a shame to return home with emptie hands ; though fill them he could not , but with iust imputation of being the first that had actually broken the league , as afterwards his venerable person was the first , vpon whom those perfidious Assasinates , and Actors in the Parisian massacre did practice their intended butcherie , contrary to the oath and faith which they had giuen him . God grant such , as in reformed Churches doe most detest , be neuer tempted by like opportunities to imitate the wordly policies of the Papacie ; that all our consultations to preuent their malice , may alwayes rellish more of the Doues innocencie and integritie , then of the Serpents subtlety . 8 He that would accurately obserue the weake supportance of the Roman See at that time , when the French could not relieue it ; how since that time the Popes haue shuffled themselues into the Spaniards fauour , to the great preiudice of France , who in loue to them had brought it selfe so low ; may by these moderne stories easily discerne , the Papacies aduancement in times past to haue beene wrought by such meanes , as our Writers out of ancient records haue deciphered . Especially by sowing enmitie betwixt Christian Princes , by seeking supportance now from one then from another , as seuerall Popes , for the most part by-standers in such broiles , yet skilfull to bet alwayes on the fairest side , saw fittest occasions ; vntill at length they got both feet on Princes shoulders , and being once mounted , learned cunning to sit fast , and ride them safely . For most of that succession being still of seuerall lines , and different parentages , none of them were disposed to continue any ancient , or hereditarie fohood with the posteritie of their predecessors greatest enemies , as lineall descents of royall Families , out of their personall loue vnto their Ancestors , vsually doe , vnto the great damage of their state and Countrie . It is significantly spoken by the Euangelist , That the ten Kings should giue their authoritie vnto the beast ; thereby instructing vs , that Antichrist should grow great by Princes fauours , and gracious priuiledges bestowed vpon him , not as the Iesuite absurdly imagines , by taking authoritie vnto himselfe by strong hand before it was giuen , as the Turkes , or Saracens , or other Barbarians haue done . But to proceede ; not the Infidelitie of Turke , of Iew , or Saracen , not malignant Apostasie is to be compared with this kinde of Idolatrie , and blasphemie we now dispute against . The Turke calumniates the Crosse , the Iew accuseth Christ himselfe as an impostor : but neither make him Author , or approuer of such impieties as they commit . The Iesuite Fathers such prodigious villanies , as his soule from Satans suggestion hath conceiued , vpon his Sauiour : all other Heretikes , or Idolaters , Turkes , Infidels , or Apostataes doe then only , or principally offer contumelies vnto Christ and Christianitie , when they open their mouthes , and vent their bitternesse against him . But of this Whoore and her attendants , that prouerbe is most truely verified , Siue scortum bened●cat siue maledi●●t perinde est . The contumelies offered by them to Christ are all one , ( alwaies most grieuous ) whether they blesse or curse ; whether they magnifie or blaspheme his holy Name . Whilest they professe such absolute allegeance to the Pope , the Sonne of perdition , Christs greatest enemie ; in taking our Redeemers praises in their mouthes : they doe but adde prophane scurrilitie vnto blasphemie , vsing him herein more contemptuously then the Souldiers , which bowed their knees vnto him , but buffet his face ; salute him as king , and yet wound his head by putting a crowne of thornes vpon it . 9 But some out of charitie , not to bee blamed , will here demand : Doe all the Maintayners of this strange doctrine expresly and wittingly conceiue as meanely , or despitefully of Christ , as these dissolute Roman Souldiers did , though willingly ( for their owne aduantage ) to cloake their secret scoffes , and mockerie of his spirituall Kingdome with outward demeanure , more decent and reuerent then the others vsed ? Doe all the learned of that Religion in heart approue that commonly reported saying of Leo the tenth , Quantum profuit nobis fabula Christi ; and yet resolue , as Cardinall * Carafa did , quoniam populus iste vult decipi decipiatur , to nussle the people in their credulitie ? For mine owne part , as yet I cannot thinke so , though I haue beene friendly censured for saying the contrarie . Many of them , I am perswaded , thinke they honour Christ as much , as the best in reformed Churches doe . But doth this their conceipt , or imaginarie loue to him , lessen their wrong , in respect of those contumelies offered him by the Heathen ? Rather ( in the learned ) it is a symptome of that grieuous plague , inflicted vpon the Iewes , That seeing , they should not see , that hearing , they should not heare , nor vnderstand : no signe at all of better reall affection towards Christ , but rather a token of greater seruilitie vnto Satan , or of that strange spirituall drunkennesse spoken of by the Euangelist . Their hearts and heads are not acquainted ; the one endites what Satan suggests , and moues their outward members to act what he commands ; the other interprets all done in honour of Christ , as if a man should bee so deeply intoxicated with some pleasant poyson , as to enforce it vpon his dearest friend , for an extraordinarie daintie . Finally , that these great Clearkes should thus acknowledge Christ for the Redeemer of the world , and yet admit euery Pope for his Compeere , and thus deuoutly embrace the doctrine of Deuils , is an vndoubted document , they are the sworne followers of Him , whose comming is by the working of Satan , with all power and signes , and lying wonders , and in all deceiueablenesse of vnrighteousnesse amongst them that perish . That which especially causeth many of vs to doubt , whether the Iesuites doe not equiuocate , when they speake well of Christ , is , because their learning and iudgement are , on the one side so great , and this imagination on the other so prodigiously absurd and sottish , as one cannot possibly better brooke the others companie in the same heart or braine , then the most flourishing Prince , or Potentate in the world could the beastliest sluttish shee-foole liuing for the only consort of his bed ; howsoeuer these cunning Panders in pride of their nimble wits may hope to betroth more simple soules into this out-cast of hell . And though experience in some sort hath proued it true , that no opinion was euer proposed so absurd , but found some Philosopher for it Patron : yet this imagination of the Popes transcendent authoritie , farre exceeds the limits of any experiments or obseruation made in Philosophers , answerable to the former axiome . Notwithstanding the more their infatuation , of whom we speake , exceeds the bounds of all folly or vanitie meerely naturall , the more it ascertaines to vs the truth of the Apostles prediction in the place late cited . Doubtlesse because they receiued not the loue of the truth , therefore hath God sent them strong delusions , that they should beleeue lyes . The fulfilling of which prophecie is most conspicuous in the moderne Iesuites , the principall maintayners of this doctrine . For were they not men of rare wit and exquisite learning , were not this opinion withall of all that are or can bee imagined the most sottishly improbable , and preposterously impious ; the print of Gods finger , thus confounding their braine , could not be so eminent or discernable . The first bait , cast out by Satan , was but to draw the Romish Cleargie vnto practices , so suspicious amongst the people that they could not be iustified , but by a conceipt of infallibilitie : and not checking their pride , being challenged of error in doctrine , and impietie in their dealings ; the Lord gaue them ouer to beleeue this monster of falshood and vntruth , a bottomlesse pit of hypocriticall preposterous blasphemies . 10 Would to God the daily ambitious practices of many , that are or would be in great place amongst vs , the pronenesse of most to transgresse the bounds of lawfull authoritie , and their vnreadinesse to recall their errors though neuer so grosse , their extreme impatience of all impeachment by men , as farre their Superiours in spirituall graces , as their inferiours in secular dignitie ; did not plainely shew the passage from that point , where these mens resolutions anchor , vnto this new Tyre , the Rock of honor , and seate of pride , to be but short , and the transportation easie , if opportunities of Time and Tide did serue them . But of the particular temptations , and opportunities that did first driue the Romanists into this harbour , as also of inueterate errors in other points , and reliques of Heathenish dispositions , whereby they two others after them , elsewhere ( according to my promise ) if God permit . At this time it shall suffice to haue waded thus farre in these vnpleasant passages , for discouering the enemies weakenesse in his new Fortifications , or Repalliations rather of such breaches , as our ancient Worthies haue made in their imaginarie Rock of strength . Now as my soule and conscience in the sight of God , and his holy Angels can assure me , these imputations of blasphemie , sorcerie , and preposterous Idolatrie , I haue laid vpon this fundamentall point of Romish faith , are most true , though much lesse exaggerated then it deserues : so againe , I must confesse , it hath in some sort euer gone against my conscience , publikely to discipher or display her abominations . For my little experience of this present ages temper too well instructs me , what great offence is oftimes hereby giuen to men , as weake in faith as strong in their perswasions of it , to slatter themselues in their hypocrisie , or make them seeme vnto themselues , men rightly religious or throughly sanctified , whilest they measure their loue to true religion by their hatred vnto this doctrine of Deuils , or compare themselues with Priests and Iesuites , as they are painted out in their natiue colours by eloquent and learned Pastors . But his iniquitie be vpon his owne head , that thus peruerts my labours , vndertaken for his good , vnto his harme . For vnto a quite contrarie purpose haue I set forth this survey of Romish blasphemie , in a larger volume then first I meant it , euen to stirre vp my selfe , and euery Professor of true religion , vnto serious amendment of our liues , to hold fast our faith , by holding vp hands pure from briberie and corruption , by lifting vp hearts and mindes void of all guile and hypocrisie , ardently zealous of euery good worke , vnto the Lord our God continually ; least such swarmes of Caterpillers and Locusts , as haue chosen Beelzebub for their God , deuour this land , Mortis modus morte peior . To thinke such should be the instruments of our woe , will vnto most of vs , I know farre surpasse all conceipt of any other woe it selfe , or miserie that in this life can befall vs. And yet whilest I consider what God hath done of old to Israell his first borne , and Iudah his owne inheritance : the ouerplus of our ingratitude towards him for all his goodnesse , especially our wilfull continuall abusing these dayes of peace , more and more sweet and gracious then Ierusalem it selfe , the vision of peace , did euer see so long together without interruption ; I am , and haue beene , as my publique meditations can testifie , for these few yeares of my ministerie , possessed with continuall dread , least the Lord in iustice enlarge his threatnings denounced against Iudah vpon this Land. Fearefull was that message vnto Hierusalem , I will bring the most wicked of the Heathen , and they shall possesse their houses : but more terrible is our doome , if this sentence be gone out against vs , I will plague you by the wickedst amongst the Christians , by men more cruell , proud , and insolent , then Babylonian , Turke or Insidell , or any other enemie of Christs Church hath beene , or could be , vnlesse Christians or Iesuites in name or shew , they were meere Antichristians , or Bariesus heart and affection . Such titles we readily giue , and willingly heare giuen vnto Loyolacs infamous broode . But if our wayes shall continually proue as odious vnto our God , as these termes import that Societie is vnto vs : what haue we done ? Surely tyed our bodies to the stake of iustice , by the wickednesse of our hands , and proud imaginations of our polluted hearts ; whiles our tongues , in the meane while , haue set our cruell executioners hearts on fire , more grieuously to torment , to consume and deuour vs. 11 But though likelihood of their preuailing against vs bee , without our repentance , great , and their crueltie , if they should preuaile , more then likely to be most violent : yet this their hope it cannot be long . Tu quoque crudelis Babylon dabis impia paenas , Et rerum instabiles experiere vices . The Lord in due time will turne againe the captiuitie of his people , and the now liuing may liue to see these sonnes of Babel rewarded , as they haue long sought to serue vs. Their shamelesse Apologies for equiuocation , and this old charme of Templum Domini , which like vnluckie birds alwaies flocking , or frogs croaking against ill weather , they haue resumed of late with ioynt importunate cryes ( albeit with these they bewitch the simple , & choake the worldling or carelesse liuer , that accompts all serious thought of Religion his greatest trouble ) sound vnto harts setled in grace , or minds illuminated with the spirit of truth , but as the last cracklings of Lucifers candle , sometimes shining in the Roman Lantherne as the morning starre , or an Angell of light , but now so farre spent and sunke within the socket , that it recouers it wonted brightnesse but by flashes ; nor can his nostrils , that is able with the least breath of his displeasure from heauen in a moment to blow it out , any long time endure the smell . Euen so , O Father , for thy sonne Christ Iesus sake ; euen so , O Christ , for thine Elect and chosens sake , impose a period to our grieuous sinnes against thee , and our enemies malice against vs : infatuate their policies , enfeeble their strength , and preuent them in their Deuillish purposes , that seeke to preuent thee in thy iudgements , by setting the world in combustion before thy comming . Amen . The continuation of matters prosecuted in the first BOOKE . THe ingenious Reader , I trust , rests fully satisfied , that for planting true and liuely faith in euery priuate Christians hart , experiments answerable to the rules of Scripture , without absolute dependance vpon any externall rule thereto equiualent , are sufficient ; the assistance of the holy spirit ( whose necessity , for the right apprehension of diuine truthes reuealed , the Romanist nor doth nor dare denie ) being supposed . That Valentians heart did tell him thus much , and secretly check him for his ridiculous curiositie to make way vnto his circular resolution of faith * before refuted , his diffident speeches immediately thereto annexed , ( vpon consciousnesse no doubt of it insufficiencie ) will giue the Reader , though parciall , iust cause of suspicion . If a man ( saith hee ) bee yet further questioned , seeing aswell the diuine reuelations , as the Churches infallible proposall ; are obscure and ineuident ; what should impell him to enter into such a labarynth of obscurities , as to imbrace the doctrine of faith by the former methode , [ to wit beleeuing the reuelation for the Churches proposall , as for a condition vnto beliefe requisite ; and the Churches proposall againe for the reuelation , being the cause of his beliefe ] then let him come vnto the second processe ( or methode ) and expound the reasons and clearer motiues , whereby hee was , and euery discreet man may be , induced to imbrace faith , though of it selfe ineuident and obscure . Thus doe they traduce the grace of God , as if there were no difference betwixt mid-day-light and mid-night-darkenesse ; as if the dawning of that day starre in our hearts , or light of Prophets our a Apostle speakes of , were not a meane betwixt that more then demonstratiue euidence of diuine Truthes which glorified Saints enioy , and obscuritie or Iewish blindnesse . The particular manner how Gods spirit workes liuely faith , by such experiments as partly I did and hereafter must acquaint him withall , the Reader I hope will gather , of his owne accord , out of the discourses following , concerning the nature of Christian faith , and the principall obiects thereof , whereunto my meditations are now addressed , my long durance in this vnpleasant subiect hauing bred in my soule a more eager thirst after these well springs of life . FINIS . Errata . In the Preface page 3 , line 3 , for Author of , read Author . pag. 7 , lin . 2 , for Damnable Idolaters , reade damnably Idalatrous . Page 13 , line 31 , ther , reade their . p. 14 , l. 30 , should , if any should . p. 24 , l 27 , goe , ergo . p. 28 , l. 17 , ort , sort . p. 48 , l 17 , lest , left , ibid. l. 31 , such , 0. p. 50 , l. 9 , fuutre , future . p. 52 , l. 13 , our confession , 0. ibid. l. 16 , exceptions , exception ? p. 53 , l. 5 , of , or of . ibid l. 18 , cause , can . p. 54 , l. 11 , no , 0. p. 56 , l. 8 , his and , and his . p. 57 , l 6 , same , omit . p. 60 , l. 11 or super , & super . p. 62 , l. 12 , therto , though . p. 63 , l. 32 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 70 , l. 14 , offence , of offence . p. 73 , l. 22 , so , doe . p 75 , l. 21 , it is , it is euident . p. 77 , l. 19 , least left . p. 79 , l. 17 , disabundantly , this abundantly . p. 80 , l. 20 , be , can be . p. 83 , l 34 , representiue , representatiue . p. 84 , l. 11 , interrupted , vninterrupted . ibid. 25 , his , this . p. 85 , l. 29 that , they . p. 86 , l. 6 , continue , all things continue . ibid. l. 14 , approued , an approued . ibid. l. 23 , they , omit , ibid. l. 33 , with them , within them . p 90 , l 25 , cords , records . p 93 l. 14 , thy , they . p. 109 , l. 10 , vntruthes , truthes . p. 110 , l. 18 , skill , still . ibid. l. 24 , only , om . p. 112 , l. 27 , sinnes , such . p. 113. l. 22 , of , or . p. 116 , l. 13 , Minister , Master . p. 117 , l. 21 , former , forme . p. 122 , l. 3 , would haue , had . p. 127 , l. 7 , mes , mens . ibid. l. 11 , death , to death . p. 133 , l. 28 , conseruancie , consonancie . p. 140 , l. 32 , tropickes , topickes , p. 141 , l. 22 , the , om . p. 144 , l. 15 , reuiue , reuiew . p. 151 , l. 18 , of , om . ibid l. 19 , the , of the. p. 153 , l 11 , this , they . p. 155 , l. 37 , matters , meates . p 156 , l. 13 , thy , they . ibid. l. 19 , mine , wine . p. 168 , l. 26 , remembrance , Remembrancer . p. 173 , l. 34 , vniformally , vniformely . pag. 183 , l. 15 , mist King , mistaking . p. 192 , l. 26 , in , om . p. 204 , l 4 , irriation , irritation . ibid. l. 7. former , formall . p. 205 , l. 2 , dele hebraica aut suppone vera ex Deut. &c. p. 207. l. 22 , ruled , could . p. 251 , l. 33 , roote , note . p. 258 , l. 3 , best , last . p. 279 , l. 20 , fast , fest . Notes, typically marginal, from the original text Notes for div A68236-e6270 Lib 2 Sect. 1. c. 3 They acknowledges S. Hierom as the Oracle of Antiquitie , and yet directly contradict him in this decree concerning the number of Canonicall bookes . * Si quis autem libros ipsos integros cum omnibus suis partibus ( provt in Ecclesia Catholica legi consu●uerunt , & inveteri vulgata Latina editione habentur ) pro sacris , & canonicis no sasceperit ; & traditiones praedictas , sciens & prudens contempserit : and thema sit . Conc. Trid. Sess . 4. decret . de Canonicis Scripturis . The decree of the Tr●t councell authorizing the latine vulgar editiō . * Insuper eadem Sacrosancta Synodus considerās nō parū vtilitatis accedere posse Ecclesiae Dei , si ex omnibus latinis editionibus , quae circūferuntur , sacrorum librorum , quaenam pro Auth●ntica habenda sit , innotes●at : Statuit , & declarat , vt haec ipsa vetus & vulgata Editio , quae longo tot saeculorum vsis in ipsa Ecclesia probata est , in publicis lectionibus , disputationibus , praedicationibus , & expositionibus , pro authentica habeatur , & vt nemo illam reijcere quovis praetextu audeat , vel praesumat . Conc. Trident. Sess . 4. Decret . De editione & vsu sacro●ū librorū . * Praeterea , ad coercenda petulantia ingenia , decernit , vt nemo , suae prudentiae innixus , in rebus fidei , & morum , ad aedificationem Doctrinae Christianae pertinētium , sacram Scripturam ad suos sensus contorquens , contra eum sensum quem tenuit , & tenet sancta Mater Ecclesia , cuius est iudicare de vero sensu , & interpretatione Scripturarum sanctarum , aut etiam contra vnanimem consensam Patrum , ipsam Scripturam sacram interpretari audeat , etiamsi huiusmodi interpretationes nullo vnquam tempore in lucem edendae forent . Qui contraueuerint , per Ordinarios declarentur , & poenis à iure statutis puniantur . Concil . Trident. Ibidem . The Trent Councells decree for interpretation of Scriptures . * Bellarmines assertion concerning the Churches authority grounded vpon the former decree . * In articul . 155 ex illis quingentis quos Coch●eus colligit ex libris Lutheri ; sic ait : Capite hoc Euangelium , quiae neque Papae neque concilijs , neque vlli haminū commissum est , vt constituat & concludat , quid sit sides . Ideo d●ben dicere : Papa , tu conclusisti cum concilijs , nunc habeo ego iudicium , an acceptare qu●am neene . 〈◊〉 quia non 〈◊〉 pro me , 〈◊〉 respondebis pro ●e , quando del co ●ori . Et falsam doctrinam nemo iudicare potest , nisi spiritualis homo . Ideo res est insana , quod Concilia concludere & statuere volunt , quid credendum sit : cum saepe nullus vir sit ibi , qui diuinum spiritum vel modicum olsecerit . Idem confirmat in assertionibus art . 27. 28. & 29. Bellarm. de verb. Dei Lib. 3. Cap. 3. * Similiter Brentius docet in Confessime Wirte●●●rgica cap. de sacra script erat & coplesias in Pralegr●●● contra 〈…〉 . Primo , 〈◊〉 licet , inquit , in causa 〈…〉 ita inhaerere , vt eam sine nost●o ipsorum iudicio ampl●ct●mur . Secund● addit ; Ad 〈◊〉 quemque hominum priuat●m perti●et de doctrina rel●gionis iud●●are & 〈…〉 internoscere . Sed hoc interest inter priuatum & princip●m , quòd vt priuatus priua●●● , 〈…〉 habet de doctrina religionis potestatem iudicandi & decidendi , &c. Nec illud aduert●t , si 〈◊〉 sententia vera sit rectè 〈…〉 & alios Catholicos Germaniae principes , si etiam mortis suppli●o 〈…〉 ad sidem Catholicam : Bellar. de verb. Dei lib. 1. cap. 3. * So Bellarmine grants , that Saint 〈◊〉 did not commit any mortall sinne , in contradicting Pope Stephens decree , whom out of ignorance hee oppugned , his reason is good , because this perswasion remaining in full strength , he had sinned against his conscience in obeying the Pope . His words are these , Ex v●ta part● non videtur mortaliter peccasse , quia non peccauit nisi ex ignorantia , putauit enim Pontificem perniciosè errare ; & stante illa opinione , tenebatur ei non obedire , quia non debebat contra conscientiam agere . Ignorantia autem Cypriam non videtur fuisse crassa , neque assecta , sed probabilis , & proinde excusans a mortali peccato . Bellar. Lib. 4. de Roman . Cap. 7. * Vide Lib. 2. Sect. 1. Cap. 6. Parag. 11. & Sect. 4. Cap. 7. Parag. 2. 3. * Canus assertion concerning Churches authoritie . Nihil igitur asserunt , qui Ecclesiae authoritatem non absolutè sed ex conditione ponunt Si namque ad eum modum res habet & mihi quoque ●ides habenda est quando pronunciauero secundum scripturas recte intellectas . Id 〈◊〉 est non mihi sed scripturae credere . At , absolutè , non ex conditione populus Domino credidit & Moisi seruo eius . Absolute etiam Prophetis & Apostolis populi crediderunt Quale vero esset Prophetis Aposto lisque loquentibꝰ fidem ea exceptione detrabere , quod perperam Dei verba intellexissent ? Canus de Eccles Cathol . Lib. 4. * In summa si Ecclesia posset in fidei quaestione falli , librum quoque diuinum recipere posset , qui tamen à Deo non fuisset . Cum sit eadem ratio de vno libro , ad de vnequolibet dogmate . Quare non valeret argumentum , Ecclesia habet Euangelium Mathaei pro canonico , ergo canonicum est . Quod quoniam impijssime & absurdissime diceretur ; illud nos dicamus potius , recte fideles Ecclesiam Catholicam eredere , non solum in eo sensu , vt Ecclesiae Catholicae fides deficiat numquam : sed in eo etiam , vt nihil ipsa credere & docere possit , quod sit verae fidei contrarium . Canus Ibid. paulo ante . The authoritie ascribed to the Pope in his Bull of Confirmation . * Si cui in eis aliquid obscurius dictum , & statutum fuisse , eamque ob causam interpretatione aùt decisione aliqua egere visum fuerit ; ascendat ad locum , quem Dominus elegat , ad Sedem videlicet Apostolicam , omnium fidelium magistram , cuius authoritatem etiam ipsa Sancta Synodus tam reuerenter agnouit . Nos enim difficultates & controuersias , si que ex eis decretis ortae fuerint , nobis declarandas & decidendas , quemadmodum ipsa quoque sancta Synodus decreuit , reseruamus , parati sicut ea nobis meritō , confisa est , omnium Prouinciarum necessitatibus ea ratione quae commodior nobis visa fuerit prouidere . Bull. Pij . 4. Sup. Confirm . Concil . Trid. * Plenitudinem , que suit Bealo Petro , dicūt Doctores ad Papam pertinere , non solu● quia quod omnibus & singulis Praelatis in Ecclesia Dei concessum est , id solus Papa potest , sed etiam quia amplius quā illi omnes , & singuli poss●nt ipse vnus potest , eo exemplo vtentes , q●●dquemadmod●m Deus potuerit statuere leges naturalibus rebꝰ , vt iuxta●as operaretur : potest tamen idem Deus propter leges nature ex pro pr●ae virtutis suae agere , quod miraculum vocari solet : sic in Ecclesia spectat , ad sumum Pontisicem condere leges morales & priscribere ius omn●bus persoais Ecclesiasticis , & toti Ecclesiae , idem tamen non semper tenetur seruare , huiusmodi leges , sed potest agere praeter illas . Quando igitur Papa ea vult obseruare , quae suis legibus continentur , tunc dicitur vti potestate ordinaria . Quando vero aliquid vult exequi supra id , quod legibus constitutum est , tunc dicitur pleaitudinem pòtestatis exercere . Palaeot de sac . Consist . Consult . partr . quest . 3. art . 1. * The authoritie giuen to the Pope by the Trent Councell : Superest aunc vt principes omnes , quod facit , in Domino moneat ad operam suam ita praestandam , vt , quae ab ea decreta sunt , ab Haereticis deprauari aut violari non permittant ; sed ab his & omnibus deuotè recipiantur & fideliter obseruentur . Quod si in his recipiendis aliqua difficultas oriatur ; aut aliqua inciderint quae declarationem , quod non credit , aut desinitionem postulant praeter alia remedia , 〈◊〉 ●oc Concilio instituta , confidit Sancta Synodus Beatissimum Romanum Pontificem curaturum , vt vel euocatis ex illis pres●rtim Prouincijs , vnde difficultas orta fuerit , ijs quos eidem negotio tractando viderit expedire , vel etiam Concilij generalis celebratione , si necessarium iudicauerit vel commodiore quacunque ratione ei v●sum fuerit , prouideturum necessitatibus pro Dei gloria , & Ecclesiae tranquilitate consulatur . Concil . Trid Sess . 25. De recipiandis & obseruandis decretis Concilij . The authoritie giuen to the Pope by the Roman Catechisme . * Ecclesia vocatur vnatanta hominum multitudo quae tam longè latèque disfusa est , ob eas causar , que ab Apost lo ad Ephesios scriptae sunt . Vnum enim Dominum : vnam fidem , vnum Baptisma tantum esse praedicat . Vnus est etiam eius rector & gubernator inuisibilis quidem Christus , quem aeternus Pater dedit caput super 〈◊〉 Ecclesiam , quae est corpus eius : visibilis autem is , qui Romanam Cathedram Petri Apostolorum principis legitimus successor tenat . And immediatly after proposing this question , Quid de Romano Pontifice , visibili Ecclesiae Christi capite , sentiendum est ? Confirmes the former blasphemous doctrine with this shamelesse lie ; Do eo suit illa omnium patrum rati● & sententia consentiens , hoc visibile caput ad vnitatem Ecclesiae constita endam & conseruandam necessarium fuisse . Catech. Roman . part . 1. cap. 10. de nono art . siue Eccles . Catnol . * The institutiō of Sacraments and certain other Excellencies as they call them , are by their confessiō peculiar vnto Christ , not communicable vnto his Vicar generall * Doceātur ergo . Indi de Ecclesia tria praecipuè . Primum , quid illa sit , congregatio certe hominum Christum doctrināque Christi prositentium , non Hispanorum aut barbarorune , aut nationis & gentis cuiusdam numere & sorte desinita , omnia terrarum spatia , onmes temporum successiones complectens , Hujus vero caput esse Romanae vrbis Pontisicem , Petri successorem , Christi vicarium plenissima ipsius in terris autheritate polientem , ●ui caeteri omnes Christiani , etiam Reges & Principes parcant . Hoc est , Ecclesiam Catbolicam eredere , & vniuersalem . Ios . Acost lib. 5. cap. 7. de procuranda Indorum salute . * An vt fidei abiectum per Christi●●am fidem infallibiliter credatur , satis sit , illud esse reuelatum diuinitus , & explicatum à 〈…〉 verbi dei ministro : 〈…〉 mete●ea necesse sit , illud tanquam à Deo re●elatum . & ideo credendam proponi et ostendi 〈◊〉 per insallib●tem aliquam et praeem●nentem anti 〈…〉 editio Symboli seu articulerum 〈◊〉 indicium atque desinitio emnium side , 〈◊〉 , quae vnquam oriri possunt Valent. Tom. 3 in Aquin Disp . 1. Quaest . 1. Punct . 7. in Tit. Puncti . Notes for div A68236-e7200 The generall obiection of Reformed Churches against the former assertions . Respondeo , hoc argumentum , quod ab haereticis plurimi sit , ●otum in aequiuocatione versari : nam duobus modis potest intelligi Ecclesiam iudicare de Scripturis Vno modo , quod iudicet , verumne sit an sassum quod Scripturae docent : Alterò modo , quod posito vt fundamento certissimo , Scripturae verba esse verissima , iudicet quae sit vera corum interpretatio . Et quidem si primo modo Ecclesia iudicaret , verè esset supra Scripturam , sed hoc non dicimus , quamuis Haeretici calumnientur id nos dicere , qui passim vociserantur nos subijcere Scripturam pedibus Papae . At secundo modo iudicare Ecclesiam , vel Pontificem de Scripturis , quod nos asserimus , non est Ecclesiam esse supra Scripturam sed supra iudicia priuatorum hominum . Non enim iudicat Ecclesia de veritate Scripturae , sed de intelligentia tua , & mea , et aliorum . Neque hinc sumit verbum Dei abquod robur , sed intelligientia nostra . Non enim Scriptura est verior aut certior , quia sic ab Ecclesia exponitur , sed mea seatentia est verior , quando ab Ecclesia confirmatur . Bellar. de verb. interpret . Lib. 3. Cap. 10. Raesp . ad 14. Arg. * Vide Chap. 2. Parag. 7. In what sence ( as impertinēt as true ) Gods word by Romanists is acknowledged of greater authoritie then the Church . * Sacrobos . and Valentian both vse the like speeches . The Romish racke of conscience . Least they might in any doubt goe against their conscience , they are taught to beleeue that whatsoeuer the Pope shall command is good and cannot hurt the conscience . See the Annotation out of Bellarmine cap. 2. §. 2. * Respondeo verbum Ecclesiae , id est Concilij vel Pontificis d●centis ex cathedra non esse ●emnino verbum hominis id est verbum errori obnoxium , sed aliquo modo verbum Dei , id est si prolatum gubernante & assistence spiritu sancto ; imo dico , Haereticos esse qui reuera nitantur baculo arundineo . Sciendum est enim , propositionem fidei concludi tali Syllogismo . Quicquid Deus reuelauit in Scripturis , est verum : hoc dens reuelauit in Scripturis , ergo hoc est verum . Ex propositionibus huius Syllogismi prima certa est apud omnes , secunda apud Cathelicos est etiam firmissima : nititur enim testimonio Ecclesiae , Concilij , vel Pontificis , de quibus habemus in Scripturis apertas promissiones quod errare non possint , Actorum 15. Visum est spiritui sancto & nobis . Et Luc. 22. Regaui pro te vt non deficiat fides tua . At apud Haereticos nititur solis coniecturis , vel iudicio proprij spiritus , qui plerumque videtur bonus , & est malus . Et cum conclusio sequatur deteriorem partem , sit necessariò , vt tota fides Haereticorum sit coniecturalis & incerta . Bellar. de verb. Dei interpret . Lib. 3. Cap. 10. Resp . ad 15. a●g . Bellarmines Catholicke Syllogisme wherein all conclusions of faith must be gathered . a Act. 15. v. 28. b Luk. 22. v. 32. * Sect. 1. Parag. 1. & Seq . The first difficultie in their opinion whēce our former cōcl●sion may be deduced . * Si volunt Pontificem in rebus alioqui omnino controuersis id est , non satis expressè in Ecclesia compertis ac determinatis defi●ire posse vt personam pub●cam , errorem re ipsa contra fidem errant ipsi in fide grauissi●è . Posset enim imo teneretur tunc Ecclesia vniuersa Pontificem de re controuersa dicentem ac nondum haeresi manifestê notatum pro Pastore suo agnoscere , atque adeo ipsum omnino audire . Ita fierat vt si tunc errare possit , Ecclesia etiam vniuersa possit immo teneretur errare . Valentian Tom. 3. de obiect . fid . Disp . 1. Quaest . 1. Punct . 7. Paragraph . 4● . Bellarmine for the same grounds Collects that the Pope cannot erre in matters of manners . * Vide Librum 2. Sect. 4. Cap ▪ 5. Paragraph . 14. Nam fides Catholica docet , omnem virtutem esse bonā , omne vitium esse malum , si autem Papa erraret praecipiendo vi tia vel prohibendo virtutes , teneretur Ecclesia credere vitia esse bona , & virtutes malas , nisi vellet contra conscientiam peccare . Tenetur enim in rebus dubijs , Ecclesia acquiescere iudicio summi Pontificis , & facere quod ille praecipit , non facere quod ille prohibet : ac ne sorte contra conscientiam agat , tenetur credere bonum esse quod ille praecipit : malum quod ille prohibet . Bellarmine Lib. 4. de Roman . Pont. Cap. 5. Wherein the Papists make the Popes authoritie greater then Gods. I●h . 5. 7. 1 Thess . 5. 21. Ioh. 1. Epist . 4. The grosse impietie of the Romish Church , in binding men to beleeue negatiues ; without any tollerable exposition of those Scriptures , which seeme to contradict her decrees , in matters damnable to aduenture vpon without euidence of truth on her part . The fearefull dangers whervnto mens soules are exposed by the Trent Councels decree for worshipping the consecrated hoast , For to aduenture on such practizes with any scruple or doubt , is damnable , because contrarie to the Doctrine of saith . And yet to enforce a beleefe vpon our selues , that Christ is their present , without warrant of Scripture is more damnable ; for this were to affect ignorance for cloaking Idolatrie . V de lib. 2. Sect. 1. cap. 7. * De adorand . lib. 3. disp . 1. c. 5. * The knowne experiments of such Creatures arising from corruption of their consecrated host : haue enforced the Schoolemen to inuent new miracles how they should come there . Some thinke per creationem nouae materiae prima , others that the quantitie of the late deceased consecrated host Supplet locum materi●e primae , which is the greatest miracle in the Sacrament , as Pererius thinks vide Pere. dispu . 16. in 6 tom . Jobannis & S●ares Met. disp . 20. § Si quis dixerit , in sancto Eucharistiae Sacramento Christum vnigenitum Dei filium non esse cultulatriae , etiam externo , ad orandum : alque ideo nec festiua peculiari celebritate venerandum , neque in proc●ssionibus , secuudum laudabilem , & vniuersalem Ecclesiae sanctae ritum , & consuetudinem solemniter circumgestandum , vel non publicè , vt adoretur populo proponendum , & eius adoratores esse Idololatras ; anathema sit . Concil . Trid. Sess . 13. Can. 6. * The impious decree of the Trent Councell for communicating in one kind , against the expresse Commandement of Christ , the practise of his Apostles , and the Primitiue Church . a Session 21. 20. * Erant autem sub Arriana secta viuentes : & quia consuetudo eorum est vt ad Altarium venientes , de alio calice Reges communicent & de alio populus minor , venenum in calice illo posuit , de quo mater communicatura erat . Quo illa hausto , protinus mortua est , non enim dubium est tale maleficium esse de parte Diaboli . Quid contra misere Haeretici respondebunt , vt in sancta eorum locum habeat minacus ? Nos vero Trinitatem in vna aequalitate pariter & omnipotentia consilentes etiamsi mortiferum bibamus , in nomine patris & filij & spiritus sancti veri & incorruptibilis Dei , nihil nos nocebit . Greg. Turon Hist . Lib. 3. Num. 31. * Concil . Trid. Sess . 21. Cap. 1. Itaque sancta ipsa Synodus à Spiritu sancto , qui spiritus est sapientiae , & intellectus , spiritus consily & pietatis edocta , atque ipsius Ecclesiae iudicium & consuetudinem secuta declarat ac docet , nullo diuino praecept Laicos & Clericos non consicientes obligari ad Eucharistiae sacramentum sub vtraque spec●e sumendum ; neque vllo pacto , salua side , dubitari posse , quin illis alterius speciei communio ad salutem sufficiat . Nam etsi Christus Dominus in vltima caena venerabile hoc Sacramentum , in panis & vini speciebus instituit , & Apostolis tradidit : non tamen illa institutio , & traditio ●o tendunt , vt omnes Christi sideles statuto Domini ad vtramque speciem accipiendam as●ringātur . Sed neque ex sermone illo ap●d Iohan. 6. recte colligitur , vtriusque speciei Communionem a Domino praeceptam esse , vtrumque iuxta varias sanctorum Patrum , & Doctorum interpretationes intelligatur . Namque qui dixit , Nisi manducaueritis carnem filij hominis , & biberitis eius sanguinem non habebitis vitam in vobis : dixit queque ; Siquis manducauerit ex hoc pane , viuet in aeternum . Et qui dixit , Qui manducat meam carnem , & bibit meum surguinem habet vitam aeternam : dixit etiam : Panis quem ego dabo , caro mea est &c. mundi vita . Et denique qui dixit , Qui manducat meam carnem , & bibit meum sanguinem , in me manet , & ego in illo : dixit nihilominus : Qui manducat hunc panem viuet in aeternum . And in the second Canon of the same Session , it is expressed sub paena Anathematis . Si quis dixerit , Sancta Ecclesiam Catholicam non iustis causis & rationibus adductam fuisse , vt laicos atque etiam Clericos non consicientes , sub panis tantummodo specie communicaret , aut in co errassè ; anathema sit . Ista distinctiō ( saith Bellarmine ) tam frequens carnis , & sanguinis , & ●ibi ac potus apertè indicat Christum loqui de communicatione sui sub speciebus panis & vi●i talioqui enim quorsum ista distinctio , toties praesertim repet●ta ? Spiritualis enim perceptio Christi per sidem non eget ista distinone cum vno modo siat : idem enim est manducare , & b●bere in sumptione per solam sidem . Bellar. Lib. 5. de Sacrament . Euch. Cap. 5. in haec verba Iohan. Now if wee assume , But the Romish Church will not suffer Christians to receiue CHRISTS bodie and bloud sub 〈◊〉 panis & vini , the conclusion is ineuitable , therefore the Romish Church directly contradicts Christ and as much as in her lies depriues the Laitie of eternall life . Our Sauiour in the sixth of Iohn speakes indefinitly both of Sacramentall and Spirituall eating , not peculiarly of either ▪ Vide Bezae annotationes in vers . 63. cap. 6. Iohannis . Quoniam res ipsa , id est corporis & sanguinis Christi spiritualis manducatio & potus ibi luculēter traditur , ad quam postea Euangelistae ad sinem histor ae suae declarant Christum adiunxisse symbola externa panis & vini , idcirco nos caput illud à Sacramēto Eucharistiae putamus esse alienum . Peter Martyr Lib. cōtra Gardinerum pag. 1. ad solutionem 32. obiecti . The strange interpretation of Saint Paule wordes whereby the Trent Councell deluded by Sathan seekes to delude the Christian World. * Ephe. 5. verse 32. The improper vse of which word in that place made Matrimonie a Sacrament amongst the Papists , yet Bellarmine defends the translation . Idem est Mysterium , Graecis & Latinis Sacramentum , Graecī enim cum de Sacramentis aegunt semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant . Bellar. Lib. 2. de verbo Dei Cap. 14. Parag. Septimus . So oftentimes wee call an Asse a beast , but to translate bestia by the English Asse , would argue either rudenesse or negligence in the translator , or the approuer , partialitie in the Apologizer . * 1. Cor. Cap. 4. Vers . 2. a 1. Cor. 11. vers . 26. 27. 28. 29. * Praeterea declarat , hanc potestatem perpetuo in Ecclesia fuisse , vt in Sacramentorum dispensatione , salua illorum substantiâ ea statueret , vel mutaret , quae suscipientium vtilitati seu ipsorum Sacramentorum venerationi , pro rerum , temporum , & locorum varietate magis expedire iudicaret . Id autem Apostolus non obscure visus est insinuasse , cum ait : Sic nos existimet homo , vt ministros Christi & dispensatores mysteriorum Dei , atque ipsum quidem hac potestate vsum esse satis cons●at cum in multis alijs tum in hoc ipso Sacramento , cum ordinatis nonnullis circa eius vsum . 1. Corinth . 11. vers . 34. Caetera ( inquit ) cum venero , disponam , Concil . Trident. Sess . 2. Cap. 2. * 1. Cor. 3. vers . 5. 6. 7. 8. 9. * 1. Corinth . 11. vers . 34. * Cited in the precedent annotation : Parag . 15. That the Cup is an essentiall and substantial part of the Eucharist . a Heb. 9. 22. That the Trēt Fathers had preferred their own authoritie aboue the Scriptures , albeit the Scriptures they alleage for this decree , were as probable as these we bring against it . * Sess . 2● . Cap. 2. * 2. Cor. 8. ve . 13. Mat. 26. ver . 27. Sacrosancta oecumenica & generalis Tridentina Synodus , in spiritu sancto legitimè congregata , praesidentibus in ea eisdem Apostolicae sedis legatis , cum de tremendo , & sanctissimo Eucharistiae sacramento varia diuersis in locis . errorum mōstra nequissimi damonis artibus circumferantur , ab quae in nonnullis prouintijs multi a Catholicae Ecclesiae ●ide atque obedientia uideantur discessisse : Censuit ea , quae ad communionem sub vtraque specie , & par●ulorum pertinent , hoc loco exponenda esse ; qua propter cunctis Christi fidelibꝰ interdicit , ne posthac de ijs aliter vel credere vel docere , vel praedicare audeant quam est his decretis explicatum atque definitum , Concil . Trid. Sess . 21. in Proaemio . * 2. Cor. 8. ve . 13. Mat. 26. ver . 27. Sacrosancta oecumenica & generalis Tridentina Synodus , in spiritu sancto legitimè congregata , praesidentibus in ea eisdem Apostolicae sedis legatis , cum de tremendo , & sanctissimo Eucharistiae sacramento varia diuersis in locis . errorum mōstra nequissimi damonis artibus circumferantur , ab quae in nonnullis prouintijs multi a Catholicae Ecclesiae ●ide atque obedientia uideantur discessisse : Censuit ea , quae ad communionem sub vtraque specie , & par●ulorum pertinent , hoc loco exponenda esse ; qua propter cunctis Christi fidelibꝰ interdicit , ne posthac de ijs aliter vel credere vel docere , vel praedicare audeant quam est his decretis explicatum atque definitum , Concil . Trid. Sess . 21. in Proaemio . Cum sacrosancta Synodus superiori sessione duos articulos , al●●● propositos ; & tū nondum discussos , videlicet ; an rationes , quibus Sancta Catholica Ecclesia adducta fuit , vt communicaret laicos , atque etiam non celebrantes Sacerdotes , sub vna panis specie , ita sint retinende , vt nulla ratione calicis vsus cuiquā sit permi●●edus : Et , An , si honestis & christianae charitati consentaneis rationibus concedendus alicui vel nationi vel regno calicis vsus videatur , sub aliquibus conditionibus concedendus sit , & quaenam illae sint , in aliud tempus , oblata sibi occasione , examinandas , atque desiniendas reseruauerit ; nunc , eorum , pro quibus petitur , saluti optime consultum volens , decreuit , intergrum negotium ad sanctissimum Dominum nostrum esse reserendum , pro vt praesenti decreto referti , qui pro sua s●●ulari prudentia id efficiat , quod vtile reipublicae Christianae & salutare petentibus vsum cal●cis sore iudicauerit . Concil . Trident. vicessima secunda Sessione in decreto super petit : de concessione Calicis . Cap. 10. * Deut. 6. 13. Luke 4. 8. * Vide Lib. 2. Sect. 4. Cap. 5. Peter was no the Church . Math. 18. v. 15. * Bell. lib. ● de P●nt . Rom 5● . cap. 12. Qu●e d●cuntu● Petro vt vni ex fidelibus ●erte omnibus , fidel●bus dicta intell●guntur : vt Mat. 18. Si peccauerit 〈…〉 . &c. By this reason then the Pope must appeale to the Church ; who then are ment by the church ? Respondemus ( sayth Bellarmin els where ) illud di● Ecclesiae , significare de●er ad publicum Ecclesiae iuditium . i. ad eos qui publicam personam in Ecclesia gerunt . Bellar. lib. 1. de Pontif. Rom c. 6. So that if any man offend the Pope , the cause must come to be decided , by himselfe , as a publike person . Our Sauiours praiers for S. Peter did not bestow vpon him any oecumeniall Souereigne authority , absolutely infallible in such sence as the Romanist , would make the Popes . The admirable vse of Peters fall foreseene by the all-seeing wisdome of God. * Not in respect of danger represented ( which was but death ) but of extraordinary licence at that time granted to the power of darknesse . Statius lib. 1. Theb. Petrus non errauit circa fidē , sed tantum aliquid ignorauit , cum audiuit : Vade Satana , & à charitate excidit non à fide , quando Christum negauit . Quod in tractatu de Ecclesia suo loc● docebimus . Bellar . lib. 1. de Rom. Pontif. In those books of , his de Ecclesia , the Reader shall finde the place alleaged totidem verbis . Bellarmine as most of his fellowes , denie that Peter was the Churches foundation as yet : but their readinesse to defend the indeficiencie of his faith in this deniall , argues , they must of necessitie holde , that the Popes faith doth neuer faile , albeit he vsually manifested as great want of christian charity and resolution , as Peter did in that deniall ; or , as great ignorance in diuine mysteries as Peters was , when our Sauiour sayd vnto him : go behinde me Satan , vpon Peters affection at that time is the Romish faith , as appeares in the latter end of this chapter . * Gal. 2. v. 7. 8. 9 S. Peters extraordinary power and efficacy in conuerting the circumcision . * Luk. 22. 33. a Act. 2. ver 15. vnto the end of the chapter . Vid. Acts 3. ver . 12. to the 13. verse of the 4. chapter . b Vide Act. 3. vers . 25. Saint Pauls extraordinarie power and efficacie in winning the Gentiles vnto Christ . See the like successe of his preaching . Acts 4. verse 4. Who were the sheepe Peter was principally appointed to feed , and what authority hee had ouer them . * Iesus said vnto them , come & dine & none of the Disciples durst aske him who art thou ? seeing they knew he was the Lord. Ioh. 11. 12 a Iohn 21. v. 18. b Thus much it seemes Peter did prophecie vnaware . Iohn 13. v. 37. but failed in application of the time . So our Sauiour saith Thou canst not follow mee now , but thou shalt follow me afterward : as well in death as in life after death . c Deinde aliam rationem eamque insignem nobis suppeditat pronomen illud , Meas . Nam cum absque vlla restrictione addatur ad nomen , ●ues pronomen , Meas Manifeste significatur eas omnes Petro commendari , ad quas extenditur pronomen , Meas ; certum est autem illud , Meas extendi ad omnes simpliciter . Nec enim vllus est in Ecclesia , qui se Christi ouem esse non glorietur : igitur omnes omnino Christianos nullo excepto , Petro Dominus commendauit . Bellar. de Rom. Pont. Lib. 1. Cap. 16. Vide Bellar. de Rom. Pont lib. 1. cap. 16. 1. Pet. 5. v. 1. 2. 3. * Dubitabit autem aliquis , cur si non Mattheus Matthaei tamen Graecus interpres illam nominum & generis distinctionem adhibuerit . Respondeo in promptu rationem esse , quia quamuis graece petra & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere masculino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faeminino dicatur , tamen Petrus , quia vir erat , nō Petra faeminino , sed Petrus masculino nomine vocandus erat . Secundo autem loco , vbide aedificij fundamento agebatur non Petrum sed Petram dixit , quamuis idem vtrumque nomen significaret , quia in eiusmodi aedificij nomen Petra , faemininū magis est vsitatū , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim et At●icum et rarum est . Maldonat in 16. Matthaei . Vide Bellar. de Rom. Pont. Lib. 1. Cap. 10. What the name of Cephas doth import in Saint Peter . Iohn . 4. v. 13. a Existimauit Augustinus Petram , super quam aedificatur Ecclesia , non esse Petrum , quia credidit Cepham non significare petram , sed aliquid à Petra deriuatū , vt si diceremus , Petrenam , aut Petr●ium , quo●odo Christianus 〈◊〉 significat Chr●stum , sed ●l●quid à Christo deriua●●m , quia igitur Ecclesia sup●r Petram non super aliquem Petrinum , vel Petr●m aedificanda● est , ideo existimauit Augustinus per illam Petram intelligi non Petrum , sed Christum : de Rom. Po●● , l. 1. c. 10. Non aliter dicti Scipiones , nisi quòd Cornelius qui patrem luminibus carentē pro baculo regebat , Scipio cognominatus , nomē ex cogn●mine posteris ded it . Macrob. Satur. lib. 1. cap. 6. a Vide Macrobium loco citato . b Asinae cognomentum Cornelijs datum est , quoniam princeps Corneliae gentis empto fundo , seu filia data marito cū sponsores ab eo solenniter poscerentur asiuā cum pecuniae onere produxit in forum , quasi pro sponsoribus praesens pignus . Macrob. Saturn . l. 1. c. 6. Why Peter was called Cephas . Math 16. v. 13. 14. 15. &c. Iohn 1. v. 49. a Pronomē hanc non potest referri ad Christum , Petram , sed ad Petram , Petram debet enim referri ad aliquod proximum , non ad remo●um , proxime ante dictum fuerat non Christo sed Petra , tu es Cephas id est Petra , dei●de licet Christus dici p●sset , Petra , tamen hoc in loco non est vocatus petra à Petro confitente , sed Christus filius Dei viui debet autem referri , Hanc cum qui nominatus est Petra , non ad cum qui non est appellatus hoc nomine , Bellar. lib. 1. de Rom. Pont. cap. 10. Vide Deut. 32. Ps 18. ●s . 19. vlt. Tu vero considera verborum Prophetae amplitudinem , poterat●d cere , Mi●tam vobis Messiam se● voluit tam insigne beneficium verbis insignibus & Metaphoricis explicare . Est autem transtatio sumpta ab ●icantibus , quae verborum amplitudine minuit rei magnificentiam & maiestatem . Plinius in 28. Isa●e . ver . 16. See the latter Annotation out of Bellarmine , a● the 25. §. of this Chapter , and Mal●onat . in Matthei 21. ver 42. * Omnes quos ●egi praeter Hilarium existimant sensum esse sore , vt diaboli potentia Ecclesiam quidem exerceat , vunquam vero apprimat . Sed non solent portae vincere sed resistere , itaque non potu●t offendendendi vis per portas significari sensus igitur , nisi fallor , est fore , vt Ecclesia super Petram à Christo fundatae omnem diaboli potentiam expugnet ; ita vt nulla arte , nullis viribus possit resistere . Hoc enim multo maius est , & verbis magis consentaneum : Portas enim inferi non praeualituras aduersus Ecclesiam phrasis Hebraica est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non poterunt ad versus illam , id est non poterunt illi resistere ▪ * Vid. Maldonatum in versum 42. cap. 21. Math. & Bellar. lib. v. de Pont. Rom. cap. 17. d Psal . 18. v. 31. v. 46. e Psal . 19. v. 14. * Isa . 28. v. 16. Vide Forerium in hunc locum . * The word in the Originall signifieth to make haste , & therefore any kind of haste according to the difference of the matter , or obiect ; in this place aequiualent to the latine proripiat , a word signifying haste , but haste caused by shame or feare of mens presence from which the party ashamed seeks with cōfused speed to hide himselfe . Et cum damarē quo nunc se proripit ille ? Tityre coge pecus tu post carecta latebas . This is true of faith , which the Apostle saith of loue . 1. Ioh. 4. v. 17. Herein is loue perfect in vs , that we should haue boldnes in the day of iudgement : for as he is , euen so are we in this world . Vid. Luc. 21. v. 25. 26. of the confused state of the wicked . * Rom. 10. v. 9. a Rom. 10. v. 11. * Math. 16. 23. a Psal . 118. v. 23 * Acts 4. v. 10. Math. 21. * Ver. 40. * Ver. 41. * Ver. 42. &c. 1. Pet. 2. 7. 8. 1. Iohn 4 v. 1. Vide Tyram in hunc locum . * Psal . 50. v. 16 Psal . 50. v. 25. * No man hath seene God at anytime , If we loue one another , God dwelleth in vs , & his loue is perfect in vs. Hereby know wee that wee dwell in him , and he in vs : because hee hath giuen vs of his spirit . And we haue seen and doe testifie , that the Father sent the sonne to bee the Sauiour of the world . Whosoeuer confesseth that Iesus is the sonne of God , in him dwelleth God , and he in God. Vide cap. 2. ver . 16. Iohan. In what sense the Papist deny Christ to be come in the flesh . * 1. Cor. 3. v. 11 * Eph. 2. 20. Nor doth that place Reu. 21. ver . 14. proue any more then that by the Apostles ministery the Church was erected . * Dicuntur fundamenta omnes Apostoli ratione gubernationis . Omnes enim suerunt capita , rectores , & pastores Ecclesiae vniuersae , sed non eodem modo quo Petrus , Illi enim habuerunt summam , atque amplissi nam potestatem vt Apostoli , seu legati , Petrus autem vt Pastor ordinarius . Deinde ita habuerunt plenitudinem potestatis , vt tame Peteus esset caput eorum , & ab illo penderent non é contrario . Bellar. lib. 1 , de Rom. Pont. c. 12. * Cephas Syriace significat ●etrā vt nos supra docuimus & Hieronymus test ●tue in cap. 2. Epistolae ad Galat. Grae●d autent significat caput vt lib. 2. con●ra Pa●menianum annotaui● Optatus . de demum vnum est ex celeberinis Christi nominibus . Nihil enim frequentius in Scripturis Christ●s appellitur qùam Petra . Christus ergo cum solo Petro suum ipsius nomen communicans , & nomea illud quo ipse significutur , vt 〈◊〉 & caput Ecclesiae vniuersae , quid aliud indicare voluit , quam se faccre Petrum fundamentum & caput Ecclesiae 〈◊〉 , Ibidem cap. 17. a Heb. 8. v. 13. * The differēce betweene Christ and the Pope much lesse ( by the Papists opininion ) then betweene the Pope and other Bishops . * N●s non negamus , imo defendimus contra negantes , verbū Dei ministratum per Apostolos & Prophetas esse primum fundamentum nostrae fid●i . Ideo enim credimus quidquid credimus , quia Deum ●d per Apostoles , & Prophetas reuelauit , sed addimus praeter hoc fundamentum primum , requiri aliud fundamētum secundarium , id est , Ecclesiae testificationem . Neque enim seimus certò quid Deus reuelauerit , inisi ex testimo monio Ecclesiae , & propterea sicut legimus , Christum esse lapidem fundamentalem , & fundamentum primum Ecclesiae , ita legimus Matth. 16. de Petro , super hanc Petram aedis●abo Ecclesiam meam . Itaque sides nostra adheret Christo , primae veritati reueclanti mysteria , & fundamento primario , adhaeret etiam Petro , id est , Pontifici praeponenti & explicanti haec mysteria , vt fundamento secundario . Bellar. de Verbi Dei , Interpret . cap. 10. Respons . ad 13. * Of all Peters prerogatiues those most vrged by the Romanists , as alike appertaining to his successors , are most personal . * Vide Bellar. lib. 2. de Romano Pontif. cap. 12. Parag. vltitimo , and the annotation , §. 21. * The Pap●sts either admit many foundations , or build all the Apostles , beside S. Peter , vpon their moderne Popes . v. cap. 8. §. 13. * The Papists conceiue of Christ but as of another Romulus . * Daniel 2. v. 44. * 2. Thes . 2. cap. 8. ver . * The Pope successor vnto the checke , not to the promise giuē by Christ to Saint Peter . * Math. 16. v. 22. &c. * Bellarm●ne apphes all that is spoken in Peters commē dacions , vnto-his successors , whom he will not haue sharers in his reproofes . Ea quae dicuntui Petro in triphci sunt differētia , quaed im enim dicuntur ei pro se tantum , quaedam pro se & omnibus ●o●istianis , quaedam pro se & successoribus , id quod euidenter colligitur ex ratione diuersa , qua ei dicuntur . Nam quae dicuntur ei , vt vni ex fidelibus certe omnibꝰ fidelibus dicta intelliguntur Vt Mat. 18. Si peccauerit inte ●rater t●us , &c. Quae dicuntur ei ratione aliquà propria personae ipsius , ei soli dicuntur , vt vade post me Satana . Et Terme ne●abis , ista enim dicuntur ei ratione propri● imbe cillitatis , et ignorantiae . Quadam dicuntur ei ratione officij pastoralis quae proinde dicta intelliguntur omnibus sucessoribus , vt pas●e oues meas et Bellar lib. 2. cap. 12. §. vltimo . The Romanist makes the Pope his God in that he makes him the Rock on which the Church is built . Compare . Exod. 17. 1. Cor. 10. 4. The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense . Psal . 18. 3. Isa . 31. 9. * This obseruation will easily approoue it self to any that will reade the booke of Deuteronomium , and the Psalmes . * This obseruation will easily approoue it selfe to any that will reade the booke of Deuteronomium , and the Psalmes . * This obseuation will easily approoue it selfe to any that will reade the booke of Deuteronomium , and the Psalmes . How Romish Religiō denies the virtue and power of Christ come in the flesh . That Romish faith is that faith by which S. Peter confessed Christ . That the Romish Church is neither that Rocke , nor built vpon that Rocke , against which the gates of hell cannot preuaile , because their faith is vnsoūd . Mat. 4. 23. Math. 7. 26. Praeterea Ecclesia congregata , siue consilium proprijssime est Ecclesia Christi , vt etiam aduersarij concedunt : nam Ecclesi a est congregatio fidelium , ergo quo magis fideles sūt congregati & vniti , eo magis proprie sunt Ecclesia : at stultu est cum aliquid de alio absolute pronunciatur , excipere id quod proprijssimè per illud significatur , ergo cum Christus dicit , Super hanc Petram aedisicabo Ecclesiam meam , slultè excipitur Ecclesia vniuersalis congregata , cum ea proprijssimè sit Ecclesia , Bellar. lib. 2. de Con. Auc . cap. 15. Of this Church the Pope is the foundation as hee auoucheth in the words going before . Quod est in domo fundamentum , est in corpore caput , & in grege Postor . Vt. n. fundamentū non pendet à domo , sed domus à fundamento , ita ellam caput non pendet à corpore , se● corpus à capite , & pastor non pendet à grege , sed grex à pastore . His conclusion is , Papa praest omnibus loco Christi quibus Christus ipse inuisibiliter praeest , & quibus etiam praeesset vis●●il●er , si visibiliter adesset : Christus aut cum praeest , & praeesset inuisibiliter , si adesset visibiliter , non solem Ecclesus particularibus sed etiam toti Ecclesue vniuersall , & generalibus concilijs : igitur etiam Papa preest Ecclesie vniuersali . Either is not the Romish Church representatiue , that Church spoken of Mat. 10. or else Christs promise hath sailed . * Caput Ecclesiae non potest quidem errare docendo falsam doctrinem , tamen potest errare male v●uendo , & malè etiam sentiendo , vt pr●uatus humo , atque hoc tantū videmus accidisse Adamo : malè enim aliquando vixit , & sortè etiam malè de Deo sentit , tamen non malè docuit . Bellarminus de Ecclesia militante . lib. 111. cap. 16. Some of their Popes by their owne writers confession haue beene strangely cut off , in the very acts of adultery , or other sinnes by them accounted mortall . Christs promise vnto S. Peter , but a meere mockery by the Iesuits constructiō . The Romish Church of all Idols that are , or haue beene the most vaine and foolish . 2 Peter c. 3. v. 4. A Parallile of Atheisticall and Papisticall mockerie . The Iew and the Iesuite , are alike bewitched , the one in expecting Messias already come and crucified by his fathers , the other in looking for Antichrist already reuealed , and adored by him as his God. The aduersaries 〈◊〉 in deriuing oecumenicall authority perpetually infallible from Saint Peter . * Rom. 12. 2. Sect. 3. cap. 13. * 2. Pe. 1. 12. &c. S. Peter knew not his successors should bee infallible . There be greater probabilities that S. Ioha should haue had infallible successors then S. Peter . Reuel . 1. ver . 3. * Reu. 19. 10. Vide lib. 2. Sect. 4. cap. 4. RESPONDEO , non esse eandem rationem Politici & Ecclesiastici regiminis . Siquidem orbis terrarum non necessario debet esse vnum regnum , proinde nō necessario postulat vnum qui omnibus praesit ; at Ecclesia tota vnum est regnum , vna ciuitas , vna domus , & ideo ab vno tota regi debet . Cuius differentiae , illa est , ratio , quòd ad conuersationem Poli●●●orum regno●um non necessariò requiratur , vt omnes Prouinciae seruent easdem leges ciuiles , & e●sdens vitus . Possunt enim 〈◊〉 , & personarum varietate diuersis vti legibus , & institutis , & d●irco non requiritur vnus , qui omnes in v●itate contineat . Ad con●eruationem verò Ecclesiae necessè est , vt omnes conueniant in eadem fide , ●sdem Sacramentis , ●sdemque praeceptis diuinitus traditis , quod sanè sierinon potest , nisi sint vnus popu●●s , & ab vno in vnitate contineantur . Bellar. l. r. de Rom. Pont. c. 9. sub sinem . He acknowledgeth it were conuenient the whole world should be gouerned by one ciuill Monarch . Were it possible to create surely one without bloud-shed of wrong , it were requisite he or any in his behalfe should resolue vs why the whole Church might not as truly be one people by cōmunion with Christ their head , as the Tartars and Spaniards by subordination to one Lord , to wit , the King of Spaine , suppose he were Lord of both , & they as far distant each from other as they are . The vncertaintie of Popish councells or traditions . * Luke 16. v. 11 * He that is vniust in the least is vniust also in much , saieth our Sauiour in the same place v. 10. A Popes testimony of himselfe or his predecessors is authenticke . Popes bind vs to belieue by diuine faith their reports of matters forepast which they cannot belieue by any other faith , but humane and fallible . He that will be reputed a Prophet of times forepast , must shew himselfe a prophet of things to come . The present Popes authority is greater then history , traditions or councels , or ought that can be pretended for it . * Aliud est interpretari legem more doctoris . aluid more iudicis , id explicationem more doctoris , requiritur e●uditio , ad explicationem more iudicis requiritur authoritas . Doctor enim non proponit sententiam suam vt necessario sequend●m , sed solum quatenus ratio suadet : at iudex propon●t vt sequendam necessario . Aliter accipimus glossas Bartholi & Baldi , aliter declarationem Principis . Augustinus igitur & ceteri Patres in Commentarijs fungebantur offic●o Doctorum : at Concilia , & Pontifices funguntur officio iudicij à Deo sibi cōmisso . Bellar. de verbi Dei interpret . lib. 3. cap. 10. respon . ad 16. * Ioh. 5. 22. 23. * Cap. 7. §. 18. & 20. Bellarmine to prooue tho Pope is absolutely aboue the vniuersall Church vseth these words , Omnia nomina , quae in scripturis tribuuntur Christo , vnde constat eum essè supra Ecclesiam , eadem omnia tribuuntur : Pontif. Bellar. de conciliorum auct . Lib. 2. cap. 17. * Christum caput esse Ecclesiae vniuersae libentisme consitemur , neque vllum hominem , ac ne angulum quidem illi aequamus ; quod esset propr● duo capita in Ecclesiae corpore constituere , at quin sub Christo suo capite Vicarius eius in terris caput vt sic dicam , ministeriale non principale rectè nominetur , negari nullo modo potest ; Siquidem vt in republica temporali caput omnium principale Rex est , sub Rege deinde capita sunt Prouinciarū , ij qui dicuntur Proreges & sub Proregibus capita suat vrbium singularum , certi quidam Praetores , & sub praetoribus quaelibet familia suum habet caput , ipsum videlicet Patrem familias : Ita quoque in Ecclesia , Dei summum caput omnium hominum & Angelorum Christus est : sub Christo in terris caout omnium Christianorum est Pontifex maximus : sub illo Episcopi Parochi capita sunt Christianae multitudinis . Bellar. de summo Pont. siue lib. 2. de trans . Imp. cap. 24. His similitude falls in this that they admit of no appeale from the Pope to Christ , no examination of his decrees by Gods word : Nor is the Pope by their doctrine subordinate in such sort vnto Christ , as all other Bishops are to the Pope . * Lib. 2. sect . 2. cap. 5. par . 8. Antichrist must not be a professed or open enemie but a secret vnderminer of true Religion . The Pope and his followers haue good reason to magnifie Christs authority in words or outward shew for their owne gaine and glory could not otherwise be so great . * Cap. 10. 11. The same plea the Iesuites make for the Popes absolute infailibility , the Diuell himself might vse with as great probability , were he formally elected in his place . Notes for div A68236-e19920 Romish positions whence the inconuenience proposed must bee reduced . Obedience may bee complete though not absolute . * Exod. 28. 30. a Ioseph . lib. 3. antiquit . c. none . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diodorus Siculus , l. 1. c. 3. And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suidas ex incerto quodam authore haec refert , as saith Fagius , Ephod , ( inquit ) nomen est Hebraicum , quod si interpreteris , significat manifestationem aut redemptionem ( Vides autem ●um authorem ex quo Suidas hoc exscripsit , Hebraeae linguae ignarum fuisse . Ephod enim longd aliud significat . Fortassis pro Ephod dicere voluit Hoschen ) Erat autem forma eius , textura palmaris , vario artificio instar pectoralis , ex aureis filis confecta . Ac in medio habebat quasi stellam omnino auream . Ex vtraque autem parte duos Smaragdos , in quorum vnoquoque sculpta erant sex nomina , vidilicet , duodecim nomina Tribuum Israel . Porro inter Smaragdos continebat lapidem Adamantem . Cum ergo Sacerdos sciscitaturus erat de re quadam oraculum à Deo , ligabat Ephod in super●umerali ad mediū pectoris , & subijcieb●t manus suas sub ipsum , quas cum retraheret , deprehendebat eas quasi colore quodam infectas . Petebat autem à Deo responsum defixis in Ephod oculis . Itaque si Deus annuebat ad id quod petebatur , consestim micabat lapis Adamas Si autem negabat , nihil ad pristinum & proprium lapidis sulgorem accedebat . Quod si Deus voluit populum subijcere gladio . ●apis reddebatur cruentus . Si autem imminebat mors , lapis ficbat niger . Fagius in caput 18 , Exod. quem plur . Vido ib. de Rationali . vid. & Delrium Disquisit . Magic . lib. 4. quaest . 2. Sect. 1. 1. Sam. 23. 95. * Numb . 27. 21. 1. Sam. 30. 7. 8. That Gods promise vnto the Priest or people of Israel for their direction by Vrim and Thummim , or otherwise was not absolute but conditionall . * 1. Sam. 28. v. 6 The Priests infallibility did depend vpon their continency & integrity . * Leuit. 10. ver . 9. 10. * Malach. 2. 1. 2. Vniuersall propositions in Scripture are to bee limited by their proper subiect , the end of the prece● or other circumstance . * Exod. 20. v. 10 The precept concerning the Sabaoth then which none can bee more vniuersall did not extend to all manner of workes . * Luk. 6. v. 9. * Mac. 2. 36. 36. 38. * Mac. 2. v. 4● . Vniuersall precepts for obeying Gods messengers must be limited by the end of obedience . Conditionall obedience of two sorts . In what acts absolute obedience is due to Pastors . * Luk. 10. 16. * Philo de specialibus legibus . Precepts of obedience vnto masters or parents thogh most vniuersal for their forme are limited by their subiect . * Collo . 3. ver . 20. Vide Bellar. l. 2. de Mona●h . cap. 21. So Aquinas expounds it as Bellar. acknowledgeth it : Quod vero B. Paulus ait Col. 3 Filij obedire parentibus per omnia , vel ita intelligi debet , vt illud ( per omnia ) significat per omnia , ad quae se extendit patria potestas , vt rectè docet Sanct. Thom. in 2. 2. quae . 104. ar . qu●madmodum , si quis diceret , opo●tere milites obedire Imperatori per omnia , exponendum esset per omnia , quae ad militiam perttinent , vel certè tenentur filij per omnia pareatibus obedire , sed dum paruuli sunt . Bellar. l. 2. de Monach. c. 21. That vniuersall absolute obedience vnto men is incomparable with true loyalty vnto Christ . * Deut. 17. v. 8. 9. &c. * Ver. 10. a Obijcit Brentius , hoc loco non solùm ad Sar●ce dotem , sed ad Iudicem etiam remitti eos , qui dubitant , iudicē autem fuisse politicum principem . RESPONDEO , nomine Iudicis posse tum intelligi Principem Sacerdotum , nam in Hebraeo est : Ascende ad Sacerdotes , & ad Iudicem : quasi diceret , ad Concilium Sacerdotum , & eorum principem , summum Sacerdotem . Dico secundò , si intelligamus nomine Iudicis politicum principem , tum esse distincta ossi●ia . Nam Sacerdoti tribuitur sententia definitiua , iudici antem exequutio in contumaces : Qui superbierit , inquit , nolens obedire Sacerdotis imperio , ex decreto Iudicis moriatur . Bellar. de verb. Dei interpret . l. 3. c. 4. a This distinction is quite contrary to the words of the Text , for the Hebrewes cal such as execute sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in opposition to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vsed in this place which signifieth such a magistrate as giueth definitiue sentence Vid. Fagu . in 16. Deuteronem . The Law of God , Deut. 17. did concerne temporall causes , either only , or especially . * Deut. 17. 19. * Prou. 16. 10. That the infallibility of kings may bee defended with as great probability of Scriptures as the infallibility of priests . Prou. 16. 13. * Pro. 31. ver . 3. 4. 5. * Eccles . 45. v. 23 , 24. 25. That this law of Deut. doth iustifie our English lawes for executing priests and Iesuites , or all such as acknowledge the Pope supreme Iudge in causes Ecclesiasticall . * Tria genera doctrinarum & sententiarum veteribus fuerunt . Primum rece● tum credebatur a Mose ac Prophetis , quod Cauala nominatur . Secundum , quod opinatione iudicum constitit , vt in Scripturae locis enarrandis , quae ad Occonomiam pertinebant . Ex quo intelligitur causa , quam ●b rem sub priore templo & prioribus annis posterioris , tanta concordia Iudaeorum Ecclesia administrata sit , donec enim magnum iudicium viguit omnia certo desinita , summo consensu recipiebantur . Exinde in sententia facienda , & respondendo de lege saepissimè coniectu●is connix● sunt , Et tamen quod sic erat pronuncia●ū , pro lege recipibaturl Tertiam genus quod s●atuunt vltra legē , quo illa defenditur , seu obiecto sepimento , vt prius v●olandum sit hoc , quam in lege a● quid soris admittatur . Hoc Christi domini aetate inuerterunt , Nam propter traditiones reliquerunt legem Dei. 〈◊〉 interim duo genera , alia perpetuo esse voluerunt alia tempora●ia . Fag●us in hunc locum . * Sed nec rex in Sanhedrim admittebatur , eo quod prehibitum si contendere eum eo . Sacerdòs vero magnus recipieba●●a modo●●pientiae praeditus esset . Fagius in cap. ●6 . Deut. ex Hebraeis . * Vide Fagium in cap. 10. Deut. and the annotations vnto the 9. §. of the next Chapter . * Mat. 23. Nota 3 PRIMO loto illo capite 〈…〉 colligere , non● 〈…〉 capitis 〈…〉 eorum 〈◊〉 SECVNDO , nota cum 〈◊〉 ano lib. 4 Epist . 9 Nunquam Dominum , neque Apasto●s in tota Scriptura reprehendisse Pontifices et Sacerdotes Iudaeorum , nominando eos Pontifices vel Sacerdotes , sed solùm sub nomine Scribarum et Phariscorum , ne videretur roprchendere cathedram et Sacerdotium , et vt intell ge●●mus , semper deberi honarem Sacerdot●o et Pontificatui , etiam si sortè persona quae in Cathedra sede● , sit minus 〈◊〉 . Ex quo intell gimus hareticos hu●us temporis , qui ●eassim in Episcopos et Sac●rdotes & praecipuè in ipsum ●ummum Ecclesiae Pontificem inuehuntur , nihil habere commune cum moribus Domini , & Apostolorum . TERTIO nota , quod Dominus de Cathedra Mosis dicit , intelligi à fortiori de Cathedra 〈◊〉 . Bel. de interp . ver . Dei. l. 3. c. 5. * Bellarmines idle and malirious collections out of our Sauiours words refuted . Mala. 2. ● . Maldonates restraint of the former iniunction . * Cum iubet seruare , ac facere quae Scribae & Pharisaei , dum in Cathedra Moysis s●deat , licunt non de ips●rum , sed de legis , ac Moysis doctrina loquitur , periade enim est , ac si dicat , omnia , quae lex & Moyses vobis dixerint , Scribis & Pharisaeis recitantibus seruate ac facite , secundum autem opera eorum nolite facere , vt Hila. Hieron . videntur intellexisse . Cur ergo , dicet aliquis non dixit , quaecunque Moyses dicet , ●eruate ac 〈◊〉 , sed quaecunque Scribae & Pharisaei dixerint ? Duplex reddi causa potestcaltera : quod voluerit Scribarū et Pharisaeorū hypocrism arguere : non autem artguisset nisi dixisset eos aliter docere . Altera quod toto capite accrbè eos esset reprehensurus , & conueniebat aliquantulum eos prius laudare , ne omnia ex affect● , & sine iudicio improbare videretur . Maldonatus in c. 23. v. 3. Math. S. Austins answere , [ Non sequitur de Pharisaeis , nisi in Cathedra Moysis sedentibus , tunc autem Cathedra ipsa coegit eos vera dicere . ] He thus reiects [ Quis dubita● illa ipsa falsa , quae docebant , in Cathedra ipsa , si in Cathedra sedebant , aut in Syaagoga & Schola . 2. Moysis docuisse ? Seeing the Iesuite thus reiects the disiunction of speaking ex Cathedra , or as priuate men , what reason haue we to acknowledge the Popes publike or infallible spirit , whilst he speakes ex Cathedra , when by their owne confession he may be worse then an Hereticke of Infidell if wee take him as a priuate man. * Cum iubet seruare , ac facere quae Scribae & Pharisaei , dum in Cathedra Moysis s●deat , licunt non de ips●rum , sed de legis , ac Moysis doctrina loquitur , periade enim est , ac si dicat , omnia , quae lex & Moyses vobis dixerint , Scribis & Pharisaeis recitantibus seruate ac facite , secundum autem opera eorum nolite facere , vt Hila. Hieron . videntur intellexisse . Cur ergo , dicet aliquis non dixit , quaecunque Moyses dicet , ●eruate ac 〈◊〉 , sed quaecunque Scribae & Pharisaei dixerint ? Duplex reddi causa potest : altera , quod voluerit Scribarū et Pharisaeorū hypocrism artguere : non autem ar guisset nisi dixisset eos aliter docere . Alters quod toto capite acerbè eos esset reprehensurus , & conueniebat aliquantulum eos prius laudare , ne omnia ex affect● , & sine iudicio improbare videretur . Maldonatus in c. 23. v. 3. Math. S. Austins answere , [ Non sequitur de Pharisaeis , nisi in Cathedra Moysis sedentibus , tunc autem Cathedra ipsa coegit eos vera dicere . ] He thus reiects [ Quis dubita● illa ipsa falsa , quae docebant , in Cathedra ipsa , si in Cathedra sedebant , aut in Syaagoga & Schola . 2. Moysis docuisse ? Seeing the Iesuite thus reiects the disiunction of speaking ex Cathedra , or as priuate men , what reason haue we to acknowledge the Popes publike or infallible spirit , whilst he speakes ex Cathedra , when by their owne confession he may be worse then an Hereticke of Infidell if wee take him as a priuate man. The originall of iealousies in the slocke , or needlesse exceptions against the wholesome admonitions of Pastors . Rom. 7. 18. 19. The true restraint of the former iniunction . * Luc. 16. v. 14. Luc. 11 , v. 39. * The authority of th● Keyes not vniuersall , but to be limited as the former precept or iniunction hath been . * Math. 16. v. 19 a Per istas claues non solum intelligitur potestas soluendi à peccatis , sed etiā ab omnibus alijs vinculis & impedimentis , quae nisi tollantur , non potest intrare in regnum caelorum , siquidem promissio generalis est , nec dicitur , Quemcunque solueris , sed quod cunque solueris , vt intellig mus modos omnes , seu legum dispēsando , seu peccatorum et paenarū relaxando , seu dogmatum , et controuersiarum explicando à Petro eiusque , successoribus solui posse Bellar. de verbi Dei interpret . lib. 11. cap. 37. That no argument 〈…〉 from the former pla●e to proue the Churches infallibility , but 〈◊〉 as 〈…〉 of our Sauiour . * Tria genera 〈…〉 hoc loco lex d●cūtur , Puta ordin● a●ones , edicta , vel traditiones & consuetudines legitimae , quibus in multitudine publica honestas continetur . Hinc est quod Prophetae constantissimè refragati sunt , quoties contra stationes montis Sinai , vt vocant , aut reges , aut Iudices , aut populus aliquid admiserat . [ Of which see the Annotations to the last §. saue one of the former Chapter . ] * In Talmud scribitur dominum nostrum illis damnatum . Caeterum accusationem falso 〈…〉 nunquam voluit Pontifi●ū & Pharisa orum tanquam iudicum authoritatē esse conuuls●m , sed stab●●tam potiu● . Matth. 23. Fagius in Deu. 17. * Ad id quoque quod dem●eps sequitur , non est difficile respondere . Nam sacerdotum veterum acta quidem Christo aduersa fueruent al sententu . hominum ali●qui possimorum non solum verissinia , sed reipub . etiam vtilissima suit . Quin diuinum o●aculum fuisse Ioan. Euangel . testatur . Cum enim post longam variamque , concilij deliberationem Caipha● , qui vt summ●● Pontifex Concino praesidebat ▪ sententiam illam , cui omnes ferè consenserunt , dixisset : Expedit nobis , vt vnus m●riatur homo pro populo , & non tota gens pereat : mox Euangelista subiecit . Hoc autem à semetipso non dixit sed cum esset Pontifex animi illius prophetauit . Qua ex re sit , vt ex nostrorum Pontifi●um vita quidem & opera contraria fortè siat Domino Iesu , sed eorum iudicia , quae videlu et à summo Pontifice comprobata s●nt , & vera erant & Christiani vtilia , quae ad populi salutem suit diuinitus instituta . Imo adeo à Spiritu sancto erunt ob eam 〈◊〉 , 〈◊〉 am eb Euangelista ●id cimus , quia scilicet Ecclesiae Chri●●i Pontifices sunt . At de secundo argumento satis . Canus , lib. 5. cap. postremo . Such infallible authority as the Iesuites plead for more necessary in the time of the Law , then of the Gospell . * Reuel . 19 10. Vnlesse the Iewish Church were infalliable our aduersaries principall arguments , to proue the Romish churches infallibility are apparantly false . * Yet I know not what Bellarmine should meane , when he makes it a particular Church , his folly confutes it selfe , and it shall be sufficient to propose it Bellar. de Ecc. milit . l. 3. c. 16. Ad tertium , de tempore Eliae , negat ? consequentia & antecedens huius argumenti . Consequentia quidem , quia non est eadem ratio populi Iudaeorum , & populi Christianorum : nam populus Iudaeorum non erat Ecclesia vniuersalis vt est ●opulus Christianorum , sed particularis , & propterea etiam extra illum populum inueniebant fideles & iusti , vt Melchisedech , Iob , & postea Counclius Centurio , & Ennuchus Candacis Regine , & alij nonnull . Itaque etiam si ●niuersa Synogoga Iudae●rum defecisset , non continuò omnis Ecclesia Dei in terris defec . 〈◊〉 Sed antecedens etiam negat ? Non enim estendi potest , vnquam Synagog●m Iudaeorum defecesse omnino vsque ad Christi aduentum , quo tempore eti●m non tam defecit , quam mutata 〈…〉 His comparison holds right thus . None were saued then but Israelites , none now but Christian in heart ▪ diuers were saued then , though not Israelites by outward profession , or solemne association to the people of God : so are m●●y now , that are not professed members of the true visible Church , whether that be theirs or ours . They drinke many amongst vs ignorant of theirs , and wee in charity hope many amongst them ignorant of our Churches tenents , yet ready to imbrace them when it shall please God to reueale them : are elected to saluation . But it was a prettie Sophisme in so great a Clerke to compare not Israelites in heart , or in the sight of God , but the visible Church of Israel with Christians in heart , not with any visible Christian Church . * Non ostend● potest , nunquam Synagogam Iudaeorum def●cisse omnino vsque ad Christi aduētum , quo tempore etiam non tam defecit , quàm mutata est in meluis , Bellar. de Ecclesia militante Lib. 3. cap. 16. * Sunt qui dicunt , Concilium illud ( in quo Christus condematus est ) errasse , q : non processit s●cundu morem legitimi iudicis , sed tumultuaria conspiratione , subornatis falsis testibus , Christum darmauit id quod adeò notū erat omnibus , vt etiam Pilatus s●iret per inuidiam eum fuisse traditum sibi à Pontificibus , vt habemus Math. 27 atque haec quidem responsio probabilis est . Quia tamen non est inferiorum iudicare , an superiores legitime procedant ne●ne , nisi manifestissimè constet intollerabilem errorem committi , & redibile est Deum non permissurum , & Concilia quibus summus Pontifex praesidet . n. legitimè procedant . Ideo respondemus , Pontifices & Concilia Iudaeorum non potuisse errare antequem Christus veniret , sed eo praesente potuissè , imo suisse praedictum erraturos Iudaeos & Christum negaturos . Isaiae 6. Danielis 9. & alibi . Sunt enim , non est necessarium , vt V●carius Papae non possit errare , cum ipse Papa regat Ecclesiam , & ab errore defendat . Sic etiam non suit necissarium , vt Pontifices Iudaeorum non possent errare , quando Christus , summus totius Ecclesiae Pontifex praesens aderat , & Ecclesiam per se adm●nistrabat . Bellarm. lib. 2. de . Conciliorum . auct . cap. 8. * Bellarmines reason to proue the Iewish Church 〈◊〉 in faith in our Sauiours time prous it to haue beene erroneous in the time of Isaiah . * For Dan●●l hath nothing which can bee wrested to this purpose , for which reason this Imposter cites onely his 9. Chapter at large . a Isai . 6. v. 9. 10. 11. 12. * Dicitur autem prophetia , quantum equidem obseruare potui , quatuor modis impleri . Primum quum id ipsum sit , de quo propriè & literate vt dicitur , sensu intelligebatur , sicut cap. 1. vicessimo secundo . Matthaeus dixit impletam in Maria Isaiae prophetiam fuisse . Ecce virgo concipiet , & pariet filium . Secundo , cum sit non id de quo propriè intell●gebatur prophetia , sed id quod p●r●ll●d significabatur , vt 2. Regum 7. 14. Ego ero illi in pat●em , & ille erit nihi in silium , qu●d proprie de Sal●mone dictum esse perspecuum est . Diuus tamen Paulus de Christo cuius Salomon sigura ●rat 〈◊〉 . Heb. 1. 6. quasi in eo impletum esset , & quod Exod. 12 46. dictum est , Os non comminuetis ex eo , certum est intelligi de agno , tamen Ioan. cap. 19. 36. in Christo , qui per agnum significabatur , impletum dicit . Tertio , cum nec id sit de quo propriè intelligitur prophetia , nec id quod per illud significatur , sed quod illi simile erat , & om●no ciusmodi , vt prophetia non minus aptè de eo , quam de quo dicta est , dici patuisse videatur . Nam populus hic labijs me honorat ▪ de Iudaeis qui tempore Isai erant , Deus dixerat Isai . 29. 13. Christus autem in ijs , qui suo erant tempore , impletum significat , Matth. 15. 7. 8. Simile est exemplum Matthae 13. 14. & Act. 28. 26. Quarto , cum id ipsum , quod per Prophetiam , aut Scripturam dictum erat , quamuis iam factum suerit . tamenmagis , ac magis fit . Tunc enim Scriptura impleri dicitur , id est , quod per eam dictum erat , cumulatissimè fieri . Maldonat . Comment . in Math. v. c. 2. The place cited Matth. 13. and 14. Act. 28. & 26. is that very place out of the 6. of Esai , which Bellarmine vrgeth to proue the Iewes Church should faile in our Sauiours time . a Math. 23. 52. Yee ●i●●enceked and vncircumcised harts and eares , yee haue alwaies resisted the holy Ghost , as your fathers did , so do you , which of the Prophe●s haue not your fathers persecuted ? and they , haue slam thē , which shewed before of the comming of that Iust , of whom yee are now the betraiers and murtherers . Act. 7 51. 52. * See Chap. 9. Parag. 4. * Act. 13. v. 27. Respo ideo , quidam aiunt , quaestionem fuisse de facto , non de iure , quam Concilium illud iudicauit , videlicet num Iesus necandus esset , in e●u●modi autem iudicijs Concilia errare posse , non dubium est . At quaestio illa etiāsi de facto esset , tamen inuoluebat quaestionem de fide grauissimam , nimirum an Iesus esset verus Messias , & Dei silius , atque adeò Deus verus . Quocirca errauit in fide perniciocissimè Caiphas cum vniuerso Concilio , cum iudicauit Iesum bl●sphem●sse , qui se Dei filium appellauerat . Alij dicunt , Pontificem & Concilium errasse , quantum ad errorem propriae mentis , non tamen errasse in sententia , quam protulit . Verè enim I●s●s erat reus mortis . q. pecca●a nostra in se●pso purganda susceperat , & verè expediebat , eum mori pro populo . Quare Iohan. cap. 11. dicit Caipham prophetasse . At licet verba Caiphae bonum sensum recipiant , non tamen omnia , cum enim ait de Christo , Blasphemauit , quid adhuc egemus testibus ? Certè tunc non prophetauit , sed blasphemauit . Bellar. de Conciliorum auct . cap 8. lib. 2. * Iohn . 11. ver . 50. * That the Pope did erre in matters of saith , , not onely of fact when they condemned our Sauiour . That the High priest with his associates did erre ex Cathedra in the main Article of faith . * Math. 26. * Luk. 22. 66 * Math. 26. 65. * Ver. 66. * Math. 27. 25. * Though it were sufficiently proued that the Pope could not teach false doctrine , ex Cathedra , yet were it not safe to rely vpō his authority , Vide lib. 2. Sect. 4. cap. 6. Parag. 3. &c. * Heb. 3. 12. 3. 5. 6. That the excessiue glory of the new Testamēt argues no greater soueraignety in spirituall gouernors since Christs time then the priest● had in the Law. * Ioh. 15. 14. 15. Wherein the Popes Soueraignety is made greater-then Moses had any . * Psal . 106. 28. * Cum igitur oporteret Dei legē in edictis Angelorum ●●erribiliter dari , non vni homini pa●●cisue sapientibus , sed vniuersae genti & 〈…〉 coram eodem populo magna ●●ctasant in monte , vbi 〈◊〉 per 〈◊〉 dabatur ? consp●ciente multitudine metuenda ac tremenda , quae siebant . Non enim populus Israel , sic Moysi credidit , quemadmodum suo Lycurgo Lacedaemony , quòd a Ioue seu Apol●●ue leges quas condidit accepisset . Cū enim lex dabatur populo , 〈…〉 vnus iubehatur● 〈…〉 conspectu ipsias populi , sufficere di●●a prouidentia iudicabat , mirabilibus 〈…〉 signis ac motibus 〈…〉 ad eandem leg 〈…〉 creatori seruire creaturam . Aug. de Ciuit. Den. lib 10. cap. 13. * Deut. 4. 1. 2 * Ver. 3. The motiue , vsed by Moses , for establishing the Israelites faith . * Exod. 14. 10. * Ex. 14. 13. 14 Vide Psal . 106. ver . 10. &c. * Exod. 15. 23. a Ver. 26. Faith must bee confirmed by continuall experiments answerable to Gods word . a Exod. 16. 4 12. * Deut. 18. v. 3. * Exod. 17. 7. * The Hebrews haue a common saying , Ancilla plus vidit ad mare rubrum , & montē Sinai quam viderent omnes Prophetae ●ag . in 5 De●t . * Deu. 13. 1. &c. God in the establishing of Moses authority , giue a caueat to future generations for auoiding blind obedience . Exod. 19 4. 5. & 6. * Ver. 8. b Ver. 7. * Ver. 9. d Deut. 5. 22. Vide. Inn●t . a● § ex 〈◊〉 * Exod. 24. v. 1. 9. 10. 11. a Exod. 34. v. 1. b Ver. 10. 11. a Numb . 12. 5. 6. 8. 9. d Mumb. 16. 19. e Ver. 33. * Ver. 27. 28. * Deut. 4. ver . 2. a Deut. 7. ver . 17 18. 19. If thou say in thine heart , These nations are more then I , how can I cast them out ? Thou shalt not feare them , but remember what thy Lord thy God did vnto Pharaoh , and vnto all Egypt . The great tentation which thine eyes saw , and the signes and wonders , and the mighty hand , and outstretched out arme , whereby the Lord thy God brought thee out : so shall the Lord thy God doe vnto all the people , whose face thou fearest . How farre the traditions , exhortations , or instructions of parents did steed their children for establishing of faith . * Deut. 11. v. 2 a Ver. 18. * Ver. 19. * Ver. 22. * Psal . 78. * Ver. 33. 34. * Deut. 11. 26. Ver. 26. Deut. 11 , v. 13. 14. 15. 17. Deut. 11. v. 29. * Deut. 27. v. 11. 12. 13. 14. Iosuah . 8. v. 33. 34. 35. Deut. 31. v. 10. 11. 12 , 13. * The Israelites care to instruct their children in the precepts of the Law , necessary vnto Christians , seeing faith seldome grows without miracles , vnlesse planted in tender yeeres . Deut. 4. 9. &c. Iudg. 2. v. 7. 8. Ver. 10. 11. Ver. 15. 16. Ver. 19. Of Gedeons distrust , and the meanes how his faith was established . Iudg. 6. v. 13. Gal. 1. 8. Iudg. 6 14. Ibid. v , 15. * Iudg. 7. 15. * Iudg. 8. 33. * The peoples experience of such calamities as Moses thretned , was their surest ground of such ioyfull hopes as hee had promised . * Ier 32. 24. 25. &c. * Ier. 30. 13. 14. Ier. 22. 42. 43. &c. * Deut. 30. 1. Nehemiah . 1. 7. * Nehe. 6. 10. 11. That the company of Prophets had as great priuiledges as any 〈◊〉 can chalenge . That the people were not bound to belieue what a maior part of Prophets determined without examination . a De Eccles . milit . l. 3. c. 17. Ad primum 〈◊〉 illos 400. prophetas manifeste fuisse pseudo Prophetas , ne●●● ignorasse v●l ipsum Achab , qui cos consulebat . N●m ibid 〈…〉 rex I 〈…〉 aliquis Propheta Domini per quem 〈…〉 Dominum ? Respondet Achab , Romansit vnus , sed ego 〈◊〉 , qu a ne● prophetat 〈…〉 malum 〈◊〉 quis nunc in media Sa●on●● 〈◊〉 400. Ministro , ●uth●ranos de fide ●stificante , postea 〈…〉 non esset mirum , si maior 〈◊〉 erraret : & sicut nun●● non sequitur , totam ecclesiam errare , e●am si 〈◊〉 400. Ministri Lutheram , 〈◊〉 preter Saxoniam & 〈…〉 alia mulla , 〈…〉 , ita non sequitur , omnes Doctores Iudaeorum tempore 〈…〉 etiamsi 〈…〉 Samaria erant . Nam praeter eos Prophetas erat 〈…〉 Sacerdotes in Ierusalem , quibus ex officio 〈…〉 . * That Ahabs false Prophets were not professed enemies of Baal . a 1. King. 22. 13. * Antiq. l. 8. c. 10. Interea Sedecias quidam vnus 〈◊〉 Pseudo-Prophetis in medium progreditur , negans curandum quid Michaeas garriet , nihil en●m veri cum predicere , argumento esse praedictionem Eliae , qui sine dubio melius quiā iste futura cerneret Illum enim praedixisse apud Iezraelem in Nabuthi suburbano lambendom à ca●● bus regis sanguinem , quemadmodum , ●ambuissent cruorem Nabut●i opera ipsi●●● lapidati à populo . Perspicuum igitur esse eum mentiri , qui longè prestantiori Prophetae no● vereatur contrarium dicere , quòd : eriturus sit rex ab hinc die 〈◊〉 sed mox sore euidentius etiam quàm verax sit aut a●status diuino spiritu . * Iud. 13. 1 , . In what cases and persons pronensse to belieue particular truthes is commendable , in what or in whom suspitious . * Iohn . 2. 23. * Iohn 6. v. 14. a Iohn 6. v. 15. * 〈…〉 . 2. 24. 25. Luke 4. v. 22. 28. 29. * Bellarmine grants that he which doubts of the Popes absolute authority doth not amisse to examine it , albeit he sin in doubting of it . Vide Annot. cap. 14● §. 7. Sect. 1. §. 10. * Iob. 5. 43. 44. A rule for the right setling of our persuasions in diuine matters , or ripening of true faith . Why the Prophets inioyne repentance whilest the● fortell euents to come . * Isaiah 8. v. 20. * 1 King. 13. v. 18. Posterities good affection to the Prophets their fathers had killed , oftimes an argument ●ather of hypocrisie then sinceritie . Statius in sine 12. Thebaid . * Petrarch . Why the priests or spirituall rulers hated the liuing Prophets whilest they loued the memory of the deceased . * Ier. 29. v. 15. * Ier. 26. v. 8. 9 * Ier. 18. v. 18. * Ier. 29. v. 26. * Ier. 20. v. 3. 4 * Ier. 29. v. 31. 32. * Math. 23. v. 29. 30 * Math. 23. v. 35 What meanes the people had to discerne true Prophets from false . a Prou. 22. v. 3. b Eccles . 37. ver . 13. 14. 15. Of later Prophets subordinate vnto Moses . * Deut. 31. v. 16 * 2. Chr. 24. v. 20 * 1. Cor. 7. v. 10 * Vide lib. 1. Part. 2. Sec. 4. cap. 1. para 1. & lib. 2. Sec. 1. cap. 7. Para. 9. a Act. 10. v. 34. * Deut. 10. v. 17 ▪ 18. b It was a peculiar operation of Gods spirit ( the principall end of this Reuelation ) to instruct Saint Peter that Gods graces were to bee communicated henceforth to the Gentiles . And this was but a branch of that Precept of louing strangers , so often ingeminated by their Law-giuer . Had the Iewes sincerely practised this duty towards Aliens , the communication of Gods graces vnto the Gentiles could not haue seemed so strange vnto them . Though the Popes infallibility be made by Iesuits but equall to Christs , yet is his soueraigntie much greater in respect of Christian people . Iohn 5. v. ● That our Sauiors doctrine was to be tried by Moses , and the Prophets writings : but the Popes ( if we belieue the Iesuites ) neither by these , nor our Sauiours doctrine . * Act. 10. v. 43 Vide Act. 3. v. 18. 21. 24. * Iohn 5. v. 46. 47. To belieue Christ without examination of his doctrine by Moses had beene neither to belieue Christ nor Moses . Propheticall testimonies did more sufficiently witnes our Sauiour to be the promised Messias then any miracles . * Math. 11. ver . 3. &c. & Luk. 7. ver . 18. 19. 22. * Luk. 7. v. 16 * Though in that 61 of Esay no expresse mention bee made of restoring blind men to sight , yet the Septuagints ( as elsewhere ) truly expresse the meaning of the Hebrew phrase there vsed . For in the Hebrew Dialect as som iudicious Hebrecians obserue , the deaf or bind are called vinsti , or ligati . a Luk. 4. v. 18. 19. At that time ( when Iohns Disciples came vuto him ) he cured many of their sicknesses and plagues , & of euill spirits ) and vnto many blind men he gaue sight . And lesus answered and said vnto them , Goe your wayes , and shew Iohn what things yee haue seen & heard , that the blind see , the halt goe , &c. Luk. 7. ver . 21. 22. * Isaiah . 6. v. 1. 2. 3. & caps 35. ver . 5. & cap. 53 ver . 4. a For Iohn him selfe from the words immediately precedent had been taught by God himselfe to discern Christ for the true Messias . Compare Iohn 5. v. 33. with Esay 61. v. 1. & 42. v. 1. & 11. v. 2. c Luke 4. v. 16 17. &c. * Mark. 6. v. 2. & Luke 4. 23. r Luke 4. v. 14. d Esaiah 61. v. 1 ▪ Luke . 4. v. 29. 30. In what sense Christs works are said to beare witnesse of him . * Mark. 13. v. 21. 22. * Iohn 7. v. 31. * Iohn 6. v. 30. Expectation of pompous and vaine-glorious miracles the originall of Iewish infidelity . * Iohn 6. v. 68. No man is euer truly conuerted without an internall miracle , wrought in his owne soule , vnto this end onely outward miracles serue * Mark. 7. v. 37 * Deut. 18. v. 15 16. 17. 18. 19. The law cited literally ment both of Christ and the Prophets . * Act. 3. v. 23. See Pag. 21. How farre , & on what terms Israel was bound by the former law to heare Gods Prophets . * Deut. 18. ver . 20. 21. 22. Miracles in themselues no sure rule of trying Prophets before the Law was giuen . * Mat. 12. v. 24 The end and manner of our Saniours casting out Diuels , did sufficiently testifie his diuine power , albeit others had cast out Diuels by the helpe of Beelzebub . * Math. 12. v. 27 * Mark. 9. v. 38 , * Ver. 39. * Math. 12. v. 30 * Math. 12. v. 28 * Luke . 11. v. 20 ▪ Christ was to bee acknowledged for the great Prophet by his supereminency in those gifts of the spirit , whereby former Prophets had beene approued . * 1. King. 18. * 1 King. 22. * Ver. 28. * Ier. 28. v. 6. 7. 8. 9. * Ezec. 33. v. 32 ▪ 33. In what case Moses rule for discerning true Prophets did hold infallibly true . Moses description of the great Prophet in strict propriety of the words vsed by him , peculiar vnto Christ . * Numb . 11. 16. vid. 8 ▪ Luk. 10. v. 1. &c. * So Exodu● 24. God commands Moses to come vp to the Lord in the Mount , with Aaron , Nadab and Abihu . and 70. of the Elders of Israel , which were to worship a farre off while Moses himselfe alone went neer vnto the Lord : so saith S. Peter , God caused Christ to bee shewed openly not to all the people , but to the witnesses chosen before of God , to such as did eat and drinke with him , after he arose from the dead His Disciples alo● were present when God called Christ into heauenly places , v. Exod. 24. v. 10. 11. b The excellency of the great Prophet in respect of Moses gathered from the difference betwixt Moses and the lesser Prophets , * Numb . 12. v. 6. 7. 8. * Iohn 1. ver . 18. The gift of prophesie not habituall to ordinary Prophets . * Ier. 28. Ier. 28. v. 10. 12. * Ver. 12. 15. 16 ▪ * 2. King. 4. v. 2● ▪ Iohn Baptist more then a Prophet ▪ from the vicinity of the great Prophet . a Ioh. 11. v. 29. * Iohn 1. 33. See the stimulator chap. 10. Parog . 5. * Iohn 10. v. 40. 41. 42. * Isai 40. v. 3. The matter of our Sauiours predictions compared with the precedent prophesies of him , declare his Godhead . * Isaiah 42. v. 8. 9. * Iohn 3. v. 5. Our Sauiours arbitrary discouery of secrets and predictions of futures contingent fully consonant to the receiued notions of the Messias . * Iohn 1. v. 49. * Ver. 50. 51. * Gen 28. v. 12. 13. 19. * Ioh. 4. v. 25. * Ver. 29. * Ver. 42. b Iohn 16. v. 30. Our Sauiours Disciples and Apostles did ( according to his instructions ) more rely vpon his predictions then his miracles . * Ioh. 2. v. 22. * Iohn 14. 29. * Iohn 16. ver . 4 Foretelling the fulfilling of that Scripture [ He that eateth bread with me hath lift vp his heele against mee ] in Iudas , hee gaue this generall rule , from henceforth tell I you before it come that when it is come to passe , yee might belieue that I am He , Iohn 13. v. 19. * Iohn , 12. v , 28 * Marc. 9. v. 1. Math. 16. v. 28. Luk. 9. 27. 2. Pet. 1. 17. * Mark. 9. v. 7 Luk. 9. v. 35 , Math. 17. v. 5. * Iohn 12. v. 30. Our Sauiour in his last con●erence with the Iewes proclaimes himselfe to bee the great Prophet foretolde by Moses . * Iohn 12. v. 44. * Iohn 12. ver . 48 * Deut. 18. v. 19 * Iohn 12. v. 49. & 50. a Deut. 18. v. 18. Our Sauiours propheticall spirit gaue life to his miracles though his miracles were good preparatiues to beleefe a Iohn 12. v. 37. a Iohn . 14. v. 10 * Iohn 12. ver . 32. The peculiar similitude between Christ & Moses in the office of mediation . * Deut. 18. v. 15 16. * Deut. 5. v. 28. 29. a Vide lib. 1. part . 2. Sect. 3. cap. 11. Parag. 8. 9. 10. Heb 3 v. 3. * Deut. 18. v. 18. * Deut. 18. v. 18. d Heb. 10 ver . 28 20. * Deut. 24. v. 10. The chiefe grounds of Moses disswading Israel for so●ce●y , was their expectation of the great Prophet . * Deut. 18. v. 14. * cap. 1. * Num. 23. v. 22. * God brought him out of Egypt , his strēgth shall be as an Vnicorne . He shall eate the Nations his enemies , and bruise their bones , & shoot them thorow with his arrows . He coucheth & lieth downe as a young Lion , & as a Lion : who shall stirre him vp ? Blessed is he that blesseth thee , and cursed is he that curseth thee . I shall see him , but not now : I shall behold him , but not neere . There shall come a starre of Iacob , and a scepter shall rise of Israell , and shall smite the coasts of Moah , and destroy all the sonnes of Sheth : And Edom shall be possessed , and Seir shall be a possession to their enemies : but Israell shall do valiantly . He also that shall haue dominion shall be of Iacob , and shall destroy the remnant of the Citie . Num. 24. v. 8. 9. & 17. 18. 19. * That our Sauiours authoritie might haue been and was more manifestly proued out of Moses and the Prophets to the ancient : then it can be to the moderne Iewes altogether vnacquainted with the right manner of interpreting prophecies , or such common notions or traditions , as the Scribes and Pharises had in our Sauiours time . a Exod. 4. v. 13 b Iohn . 1. v. 20. & 21. * Some interpreters obserue that S. Iohn doth purposely insert these words , Now they which were sent were of the Pharisees , Ioh. 1. ver . 24. though other Euangelists call them onlie Leuites ; to notifie vnto vs that this was a traditiō known vnto that sect . c Ioh. 1. ver . 25. d ver . 31. e Mat. 3. ve . 11. f Ioel 2. 28. g Ex. 13. 21. 22. h 1. Cor. 10. 1. 2. Our Sauiours prediction of his death and resurrection , was that which according to Moses prophesie , did most condemne , the Iewes ▪ a Mat. 27. v. 63. b Mat 12. v. 39. Math. 16. v. 14 a Act. 13. v. 27. b Luk. 16. v. 31. c Act. 13. 33. Psal . 2. v. 7 , d Act. 3. 26. e Ve 3. ●r . 2● , * Deut. 18. 15. a Act. 26. 26. c Math. 27. 64. d Isaiah . 51. v. 1. e Isai 53. v. 8. 9. f Heb. 11. 12. a Act , 3. ver . 23. For it shal be that euery person which shall not neare that Prophet , shal be destroyed out of the people . a Luk. 24. 25. b Luk. 24. 27. c v. 32. a Ioh. 5. 34. 32. b A briefe suruey of the mouth of blasphemies spokē of by S. Iohn . The chiefe arguments brought by Romish Writers to proue the excellency of their church directly contrarie to the principles of Sense & Nature . c Isa . ● , ●●er . 13. * Reuel . 13. v. 4. 6. 7. * Pet. 2. c. 1. v. 14. a 2. Pet. 1. 14. * 2. Pet. 1. 16. * 2. Pet. 1. 17. * 2. Pet. 1. v. 16. * Vide lib. 2● Sect 2. cap 5. Parag. 6. a 2. Pet. 1. v. 19. b Propheticall predictions of Christ surer grounds of faith , then the liue testimonies of the Apostles , that had seene Christ , and conuersed with him . Amplectendus est Commentarius qui interpretatur in hunc modum , habemus sirmiorem , id est , certiorem & compertiorē [ rationem ] Id enim temporis sermo Propheticorum spectatior erat , & latius receptus quā sermo Apostolorum & Euangelistariū . Sasbout in hunc locum . 2. Pet. 1. v. 19. * Cum tam serio ac grauiter admonuit beatus Petrius , vt hoc inprimis intelligeremus , quod omnis inquit , Prophetia scripturae , propria interpretatione non fit . 2. Pet. 1. ali quid è tribus significare voluit , nempe , 1. aut non posse vllo modo , scilicet certo vel prohabili , exponi scripturā propria industia & ingenio : Aut. 2. non posse certo quidē exponi vnum aut alterum scripturae locum ex ingenio proprio , sine collatione aliorū scripturae locorū , cum ea vero collatione posse : Aut. 3. non posse certo quidem & infallibiliter vbique eam expani sine sententia ali●uius alterius communis & infallibilit authoritatis , quae proinde in Ecclesia sit fides Iudex . Sed nec primum nec secundum significare voluit , Ergo tertium . Non quidem primum ; Nam constat multa possim Scripturae loca esse probabiliter exposita à sanctis Patribus , propria eorum ingenij solertia atque industria . Non etiam secundum , nempe vt non putet aliquis se posse vnum aut alterum scripturae locum ingenio proprio infallibiliter ac certo exponere , non consultis & collatis alijs Scripturae locis . Nam quis omnino haereticorum hoc putat ? Aut quid opus crat hoc tam serio admonere ? Item , si vnum aut alterum Scripturae leci● , ingenio sensuque proprio interpretari certo nemo potest : suanto minus locos scripturae plures inter quos collatio institui●● Vnde ipse D. Petriu : Omnis , inquit , Prophetia Scripturae , &c. Non dicit , haec aut illa tantū , sed absolutè ac sine vlla acceptione , omnis Prophetia Scripturae , propria interpretatione non fit . § Restat igitur vt tertium illud , quod diximus , significauerit hoc loco D. Petrus : Nempe vt vis atque sapientia huius Apostolicae monitionis sit , Neminem priualo suo labore atque proprio studio , quacunque demum ratione , atque adeo etiam ne ex ipsa quidem Scriptura , doctrinam scripturae certo ac infallibiliter in controuersis quaestionibus intelligere posse sed opus esse vt discat ex aliqua alia authoritate in Ecclesia communi , per quam spiritus sanctus communiter loquatur , ac omnes doceat . § Nam vt ipse Apostolus ibidem subiungit , quemadmodum non authoritate humana , sed diuina , locuti in Scripturis sunt sancti Dei homines , ita etiam non humna ac propria industria huius vel illius hominis vllo modo , ne ex ipsa quidem scriptura , sententia scripturae certo cognoscenda est , sed ex aliqua authoritate , item diuina , per quam ipse spiritus sanctus , qui Scripturae author est , sit etiam certissimus Scripturae interpres . Ita fit , vt sola Scriptura non sufficiat nobis , ad certo dijudicandas fidei quaestiones . Valen. Tom. 3. in Aquinat . disp . 1. quaest . 1. de obiect . fidei . Punct . 7. §. 9. Participation of that spirit , by which the scriptures were written , makes priuate mens interpretations of them not priuate but authentique . * Lib. 2. loc . Theol. cap. 8. Vide Sect. 4. cap 1. Parag. 3. * Cor. 1. 2. 15 * Act. 17. v. 2. * Acts 17. v. 11. * Acts 17. v. 11. * Respondeo , etsi Paulus erat Apostolus , & non poterat falsam doctrinam praedicare , tamen non constabat hoc initio Beroensibus , nec tenebantur mox credere , nisi prius viderent miracula , aut alias probabiles rationes credendi . Itaque cum Paulus probaret illis Christumex oraculus Prophetarum , merito illi scrutabantur Scripturas , an haec ita se haberent . Bellar. de verb. Dei , lib. 3 : cap. 10. resp . ad 7. * At Christiani quibus constat Ecclesiam non posse errare in explicanda doctrina fidei , tenentur eam recipere , & non dubitare , an haec itase habeant . Ibidem . * 2. Cor. 2. v. 17. * 2. Cor. 4. ver . 2. * Iohn 7. v. 18. * Addo etiam , quod etsi haereticus peccat dubitando de authoritate Ecclesiae in quam per baptismum regeneratus est , neque est eadem conditio haeretici , qui semel fidem professus est , & Iudaei aut Ethnici , qui nunquam fuit Christianus : tamen posito hoc dubio , & hoc peccato , non malè facit scrutando , & examinando , an loca scripturae & Patrum , à Concilio Tridentino prolata , ita se habeant , modò id faciat intentione inueniendi veritatem non calumniandi . Deberet quidem ille sine examine recipere doctrinam Ecclesiae . tamen melius est , vt examinando praeparetur ad veritatem , quàm negligendo remaneat in suis tenebris . * Neque praetermittenda puto duo corollaria , quae ex hoc malo argumento peius collgit doctor iste . Vnum est : Omnem doctrinam ex scripturis esse diiudicandam . Alterum . Apostolos nihil praedicasse , quod non ex scripturis propheticis confirmari posset . quaero enim num illi probetur haec consecutio ? Paulus praedicans Atheniensibus , suam doctrinam confirmauit testimonio Arati poetae , rectèque fecissent Athenienses , si Aratum scrutati fuissent , an ita se haberet : Ergo omnis doctrina ex poc●is d●udicanda est . Sacro Bos . def . Decr. Tre. pag. 122. u Act. 26. ve . 22. c Vide c. 8. pa. 6. Credo id verum esse quod Deus dicit , quia ille dicit , nec aliam vllam quaero rationem ; non audeo vero homini tantum tribuere , ne ipsum Deo aequalem faciam . Whitt . q. 5. c. 8. arg . 3. citante Sacrobo . p. 122 * So Canus argueth before cited L. 2. Sect. 3. c. 4. parag 8. * Quod si igitur aliquam humanam auctoritatē diuina assistentia infallibilem , magistram ac iudicem omnibus quaestionibus fidei , extare necesse est , vt superius , §. 1. probauimus : neque verò ea est illorum hominum propria , qui olim diuinam doctrinam aut verbo , aut scripto tradiderum , & vita 〈◊〉 sunt vt iam etiam probatum est ▪ restat , vt viuet haec auctoritas , successione semper inter fidiles praesens , quemadmodum in assertione nostra posuimus . Valē , Tō . 3. in Aquin dis . 1. q. 1 de obiect . fidei punct . 7. §. 11. vide annot . Lib. 2. Sect. 4. Cap. 5. §. 21. Tertium testimonium est Concilij Triden●●i ●ess●r Can. 1 vbi additur anathema negantibus sep●● esse vera & propria Sacramenta : quod testimoniū etiamsi nullum haberemus aliud deberet sussicere . Nam si tollamus authoritatem presetis Ecclesiae , & praesentis Concilij , in dub●um reuocari poter●̄e omnium aliorum Conciliorum decreta , & tota fides Christianae . Semper enim haec fuit consuetudo apud Christianos , vt exortas controuersias definirent Episcop● , qui tunc viuebant . Et praeterea omnium Conciliorum veterum , & omnium dogmatum firmitas pedet ab authoritate praesentis Ecclesiae . Non enim habemus testimonium infallibile , quod Cōc●lia ill● fuerint , & legit mo fuerint , & hoc aut illud desinur●●t , nisi quia Ecclesia , quae nunc est , & errare non potest , ita sentit & docet : quod enim historici quidam meminerint eorum Conciliorum , non p●est parere fidem , nisi humanam , cui potest subesse falsum . Bellarm. De ●ff . Sac. Lib. 2. Cap. 5. * Quod tam longum fuerit mearum literarum ●nteruallum & de quaestione corrigendi anni silentiū , mallem equidem aliqua mea desidia vel obliuione commissum fuisset , & in eo culpam agnoscere solicitèque deprecari , quam ex vestra , hoc est , sacerdotum Romanorum ( vt liberè loquar ) negligentia , verā causam afferre , quos nimirum ●rigere & nihil minus quam de cogendo concilio cogitare video , cuius , vt spes me prius acuebat , & incitabat , sic desperatio iampridem hebetat atque retardat : quos enim maximè in publicam Ecclesiae salutem excubare , atque eius dignitatis ●ugendae nullam occasionem praetermittere oportebat , abijs Concilij rei salutaris , & si vnquam ali●s , nunc maximè necessariae , mentionem fieri non alio tempore video , quam cum bellum aut geritur inter Principes Christianos , aut impendet . Sepul . Lib. 2. Epist 27. In his pijs deliberationibus , illud pervetustum , & iustissimum decretum inprimis vsurpari renouarique solet , ne quae haeresis in aliquo rite coacto Concilio priorum sententijs damnata in dubium ac disputationem reuocetur . Cuius sacrosancti decreti ea vis est , vt hoc vno cuncta dogmata Lutheranorum corruant . Quid enim noui excogitarunt ingeniosi artifices ? quid vero afferunt quod non hauserint ex veterum haereticorum damnata sententia ? Haec cum ita sint , religionis morumque summam in huiusmodi controuersia paucorum doctorum hominum disputationi , & quasi certamini aequatis vtrinque classibus , & quidem loco nostrorum iniquiore Pontificis Maximi voluntate permitti , nonne simile est , ac si quos capitalium , & manifestorum scelerum reos , quos liceat iustissimis legibus grauissime , & cum summae auctoritate damnare , summus Magistratus sic suam causam agentes audiat , vt crimina plaene confessi , in leges receptas sacro sanctas que , argute disputent , & cum iustitiae , & innocentia virtutes omnes in discrimen vocent ? easdemque devetere sua paternaque possessione iudicibus quoque damnatis , pellere nitantur ? Sepulveda L. 2. Epist . 28. a Cha : 6. parag . 5. Sect. 4. Notes for div A68236-e39880 * In the beginning of the second Section . * Valentian Tom. 3. in Aquin . dis 1. q. 1. de obiect . fidei puncto . 1. Vide verba integra L. 2. Sect. 4. c. 5. parag . 16. & 17 * In what sence it is true : hee that hath not the Church for his mother hath not God for his father . * Lib. 2. Sect. 1. cap. 46. & 7. seq . a Lib 2 sect 3. cap. 1. Parag. 6. * The obiect of the Apostles faith , and ours the same , though the manner of our app●ehending it differ . Eorum hic errorem dissimulare non possum , qui asserunt , fidem nostram eò tanquam in vltimā credendi causam reducendam esse , vt credamus ecclesiam esse veracem , cui prius ( inquiunt ) assen timur per fidem acquisitam , quam per infusam . Quod si verum esset , prima ratio formalis infusae fidei non esset veritas increata , sed creata . Praeterea Apost●li & Prophetae resoluebant vltimo fidem suam in diuinā & authoritatem & veritatem . Ergo nos in humanam Ecclesiae authoritatem fidem nostram non res●luimus . Eadem enim fides est , idemque proinde habet obiectum , rationemque formalem . Confirmat autem hoc , vel maximè , quod ea quae per accidens contingunt , obiecto alicuius habitus , non variant illius obiecti formalem rationem : sed articulos credendos proponi per hos , aut illos homines , per accidens omnino contingit . Cum erga Prophetae & Apostoli assentirentur articulis fidei , quia Deus reuelauit : eandem quoque nos credendi rationem habebimus ; Nisi fortè fides nostra non est virtus Theologica , cuius videlicet prima & formalis ratio , si his credimus , non diuina , sed humana verita● est . Canus . Lib. 2. de loc . Theol. * At ( inquit Catharinus ) soli fidei Catholicae conuenit , vt ei fallum subesse nequeat , quoniam est de obiecto probato ab Ecclesia . Fidei autem diuinae particulari falsam subesse potest , quoniā est de obiecto non probato ab Ecclesia . Respondeo nouam , atque inauditam hanc esse doctrinam , vt fidei diuinae poss●● subesse falsum , antequam eius obiectum probatum fuerit ab Ecclesia . Probatio enim Ecclesiae facit vt omnibus innotescat , obiect●m illud esse reuelatum à Deo , & propter hoc certum , & indubitatum ; non autem tribuit firmitatem verbo Dei aliquid reuelantis . Itaque implicat contradictionem , vt aliquid sit reuelatum à Deo , & possit ei subesse falsum , siue illud ab Ecclesia probatum sit siue non sit . Alioqui quod CHRISTVS Paralitico & Magdalenae dicebat , Remittuntur tibi peccata tua , poterat esse falsum , quia nondum fuerat ab Ecclesia approbatum ; quis ita desipiat vt verba CHRISTI ab Ecclesiae approbatione pendere arbitretur : Et si quis infantem baptizet , cum intentione vere baptizandi , nonne hereticus censebitur , si dabi●et an 〈◊〉 ille su verè iustisi catus ? Et tamen non est hoc obie●●um ab Ecclesia approbatum , &c. Bell. lib. 3. de iustific . cap. 3. * Vide ● . seq . Parag. 3. * Sect. 2. cap. 1. * Vide Chap. 4. Paragr . 2. * Vide Chap. 4. Paragr . 2. * Cap. 8. Parag. 4 &c. 2. Parag. 10 * The place is quoted in the second Annotation , Parag. 5. * Vide Annot. cap. 4. Parag. 5. * Ex quo intelligitur eos qui in Scriptura reprehenduntur , quod priuatis reuelationibus non crediderint , vt Sara Genes 18. Zachaerias Lucae 1. non propter infidelitatem propriè , vt est vitium contra fidem Catholicam , reprehendi , sed propter imprudentiam & duritiem ●ordis . Pertinet enim ad prudentiam infusam , & ad donum Consilij , eiusmodi reuelationibus priuatis assensum praebere vel negare , consideratis circumstantijs , quae docent eas esse à Deo vel non : Et illae personae commemoratae , ex prudentia & dono consilij credere illis debuissent . Valent. Disp . 1. Quaest . 1. De obiecto fidei . Punct . 1. The ground of this Position is , because , Sola Diuina Reuelatio ab Ecclesia proposita est obiectum fide ▪ * Vide lib ; 2. Sec. 4. cap. 5. Parag. 19. Ratio credendi est causa credendi * Valent. Tom. 3 , in Aquin. Disp . 1 Quaest . 1. De obtest . fidei , Punct . 1. His words are quoted . lib. 2. sect . 4. cap. 5 , Parag. 16. * Lib. 2 , Sect. 2. Cap. 5. §. 8. Voluit igitur de fide supernaturali indistin●le l●qui prout differt à fide naturali & acquisita : & vim generandi fidem habere , quicquid ad actum siue ex parte potentiae , siue ex parte obiecti est necessarium . Verum tunc , vt Scripturae vis haec concedi potest ; sic nequaquam debet excludi Ecclesia , quae respectu nostri est causa proponens , vt est supra explicatum . And a little after ; authoritas Ecclesiae proponentis , & loquentis Dei in Scriptura respectu actus fidei , se habent vt lumen , & color , respectu visionis albi ; vel quemadmodum potentia , & dispositiones in materia se habent , respectu actus informationis formae substantialis : & quod consequens est , quae habetur fides à Scriptura Dei mentem continente , eadem habetur ab Ecclesia & qui libri sint verbum Dei , & quis sit verus scripturae sensus indicante . Sacroboscus Det. Decr. Trid. & Sentent . Bellarm. Cap. 6 Parag. 1. Pag. 105. a Vide Annot. Cap. 5. Parag. 4. Viget ( Whittakerus ) qui sensum aliquem amplectitur propter nullam aliam causam , risi quia sit Ecclesia statuit , non propter Propheticam & Apostolicam Scriptur●m in , tribuit ●ugustiorem authoritatem Ecclesiae quam Scripturae : sed cum in fide haec du● sint , quid & propter quid , Pap●stis , propter quid , est sola authoritas Ecclesiae . Verūs espōdetur , id esse falsum : quae enim credimus propter Ecclesiam proponentem , simul etiam credimus propter Deum loquentem , verbo suo scripto vel tradito ▪ vt est aliàs explicatum . Sacrobos . pag. 125. * At inquies , quādo Papistae dicūt se certo statuere , id quod Ecclesia definit esse verum : propositiones ipsas statuunt esse vera● , vel quia Ecclesia id illis dicit , vel non quia Ecclesia dicit , sed quia Scriptura dicit . Si primum , nullum discrimen inter Deum & Ecclesiam statuetur , nam hoc proprium solius Dei est , vt id verum esse credamus quod ille dicit , nullam aliam quaerendo rationem . Sin secundum : summa authoritas desiniendi , non Ecclesiae , sed scripturae defertur . Verum ne in aere disputemus , vt saepe solet adversarius , Catholici omnes firma fide credunt Ecclesiam in nulla fidei quaestione determinanda errare posse : vbi igitur Ecclesia desinit aliquid esse de fide , id illi hoc Theologico discursu concludunt esse certum . Ecclesia non potest aliquid non verum profidei dogmate credendum proponere . At hoc Ecclesia pro d●gmate fidei proponit credendum : est hoc ergo certum . In qua ratiocinatione medius terminus est determinatio Ecclesiae , atque ita , quo sensu medius terminus dicitur causa cognoscendi conclusionem , dici potest definitio Ecclesiae causa , propter quam haec conclusio , vt est terminus praedicti discursus , cert● persuadeatur . Ab sit vero vt quicquid per modum medij est causa certae cognitionis , eo ipso aequetur Deo. Secus enim angulus externus foret Deo aequalis , nam per hunc cognosco omne triangulum habere tres angulos aequales duobus rectis . Atque haec solutio perspicua est , solum aduertat , qui minus exercitatos habet sensus , dictam conclusionem , vt pendet ex discursu facto . pertinere ad habitum Theologiae ( qui quidem certus est ; quemadmodum est habitus fidei & scientiae : est tamen ab vtroque distinctus ; vt verior tenet Theologorum sententia ) nam aliae ratione pertinere potest ad habitum fidei , quatenus assensu simplici sine discursu creditur , & tunc Ecclesiae definitio non se habet per modum medij termini , sed per modum sufficientis propositionis ; & authoritas Dei loquentis verbo suo scripto vel tradito in loco ex quo petitur desinitio , est formalis ratio credendi : ita vt istae duae rationes subordinatae , sunt causae coniunctae actus fidei , qui exercetur circa propositionem definitam , sicque , quemadmodum ait Aristoteles , non Policletus nec statuarius , sed Policletus statuarius est causa statuae , dicere possumus : non definitio Ecclesiae per se & solitariè , nec solus locus ex quo petita est definitio Ecclesiae , est causa assensus fidei . Sed definitio & locus , illa vt causa si●e qua non , authoritas Dei loquentis in hoc , vt formalis ratio obiecti . Sacrobos . def . Decr. Trid. & Sent. Bellarum , c. 6. §. 1. p. 115. c See the annotations . Sect. 2. c. 2. Par. 1. * His words are quoted in the Annotat. §. 6. of this chapter . * Rectè illud quidem à Caietano dictum est , Fatuam esse quaestionem , si quis alterum interroget , cur credat primae veritati reuelanti . Nam in primam veritatem vltimò f●t resolutio assensus Fidei , atque aedeo propter illā vltimò fides assentatur . Itaque nō est quaerend● vlterius ratio , quare fides assentiatur . Sed solum potest quaeri vlterius , vnde habeat illa prima veritas , vt sit prima veritas ● Et tunc respondendum est , id habere secundum nostrum intelligendi modum ex diuinitate , cuius attributum et quasi passio est , & quae neque falli neque sallere potest . Valent. tom . 3. in Aquinat . Disp 1 quaest : 1. de obiect . fidei . punct . 1. * Sect. 2. cap. 2. §. 1. c Bellar. loco citato . * Vide Arnob. & Sacrobosco , c. 4. Parag. 5. * Vide Sect. 1. Parag. 7. Resolution twofold : either of obiects belieued , or of our beliefe , or perswasions concerning them . * Laurentin . de Risu . That acording to the Iesuites owne Principles , the Churches infallibility doth so terminate all doubts or demands in matters of faith , as the immediate or prime cause , doth all doubts or questions concerning any demonstrable effect . * Sect. 2. cap. 2. §. 1. * Ecclesiastes , 12. ver . 11. Hoc loco Salomon docet , inquit Bellarminus , non esse vlterius inquirendum , sed quiescendum penitus , quando sententia data est à summo Pastore , adiuncto praesertim consilio sapientum . Quod si haec dicuntur de Sacerdote veteris Testamēti , quanto m●gis dici possunt de Sacerdote Testamenti noui , qui longe maiores promissiones à Deo accepit . Bellar , de verb. Dei , lib. 3. c. 4. * At dices , quando Ecclesia definit , ex verbo Dei scripto , vel tradito , semper definit : neque enim amplius accipit nouas reuelationes & assistentia spiritus sancti ibi promissa , est tantum ad ea , quae iam reuelata sunt , cognoscenda : ergo à primo ad vltimum , quod terminat controuersias , & quod iudex est quaestionū fidei , est verbum Dei. Respondeo : quoniam nobis non constat certò , quis sit verus Scripturae sensus , nisi per vocem Ecclesiae , quae nostras audit contentiones , & respondet , Ecclesia Iudex est , quamuis iudicet ex Dei verbo , quod illa scrutando et examinando , propter assistentiam spiritus sancti , semper rectè intelligit . Si autem quilibet nostrum haberet infallibile donum intelligendi verbum Dei , alio iudice non indigeremus . Nam hoc , fidei veritates continet , sed quoniam ita non est , verbum Dei respectu nostri , non habet rationem iudicis : non quasi certā & veram non contineat sententiam , sed quia de eius sensu per nos ipsi nequimus infallibiliter esse certi , sicut certi sumus de mente Eccles●ae , quae & audire & referre potest voces ; vnde liquet deesse aliquid scripturae comparatione nostri , quo minus noster iudex esse queat , quod non deest Ecclesiae . Sacrobos . Def. Decr. Trid. & sentent . Bellarm. cap. 6. §. 1. These words immediately f●llow vpon the last quotation ( out of the same author ) cap. 2 § 5. * A rule in Logick by some much misconstrued . Whose misconstructiō not impeched might in some sort shroud the Romanists sottishnes in this Argument . * Aueroes . Faith cannot be resolued into any definite branch of the First Truth . * Vide annor . cap. 15. Sect 3. paragr . 2. * Secundum legem Dei ordinariam , vt quis per habitum fidei Christianae alicui veritati reuelatae assentiatur , praeter ipsam reuelationem , necesse est huiusmodi veritatem ab Ecclesia proponi , tanquam à Dèo reuelatam , & side credendam : non quia haec Ecclesiae propositio sit de ratione formali obiecti fidei , sed quiae est conditio quaedam requisita : sine qua ordinariè assensus fidei Christianae non elicitur . Valent. Tom. 3. in Aquinat . Disp . 1. Quaest . 1. de obiecto Fidei . Punct . 1. Assert . 3. * Quarto , necesse est nosse , extare libros aliquos verè diuinos , quod certè nullo modo ex Scripturis haberi potest . Nam etiamsi scriptura dicat , libros Prophetarum , & Apostolorum esse diuinos , tamen non certo id credam , nisi prius credide ro Scripturam , quae hoc dicit , esse diuinam . Nam etiam in Al●orano Mahumeti passim legimus , ipsum alcoranum de coe●o à Deo missum , & tamen ei non eredimus . Ita que hoc dogma tam necessarium , quod scilicet aliqua sit Scriptura diuina , non potest sufficienter haberi ex sola Scriptura . Proinde cum fides nitatur verbo Dei , nisi habemus verbum Dei non scriptum , nulla nobis erit fides . Bellar. lib. 4. de verbo Dei. Cap. 4. * Dices Catholicos quosdam reiecisse nonnullas Scripturae veras partes , quas caruisse Spiritu sancto nos inde non affirmamus : Responde , quod si illi caru●ssent propositione Ecclesiae pro al●s libris sicut pro illis , potuissent quoque de tota Scriptura siue peccato dubitare , iuxta illud Augustini : Ego Euangelio non crederem , nisi me Ecclesiae commoneret authoritas . Et pari modo , vos qui Ecclesiae authoritatem in praescribendo , & de fi niendo , quae sunt fidei , facilis insuff●cientem , qua ratione aliquas Scripturae partes sine scclere ( vt dicilijs ) repudiatis ; eadem possetis & reliquas . Sacrobos . Def. Decr. Trid , & Sent. Bellar. cap. 6. §. 1. Par. 85. Vide eundem pag. 109. * Vide Sect. 1. § 2 , &c. et 7. a Septimo necesse est , non solum Scripturam posse legere , sed etiam intelligere . At saepissimè Scriptura ambigua et perplexa est , vt nisi ab aliquo , qui errare non possit , explicetur , non possit intelligi , igitur sola non sufficit . Exempla sunt plurima : nam aequalitas diuinarum personarum , processio spiritus sancti à Patre & Filio , vt ab vno principio , peccatum originis , descensus Christi ad inferos , et multa similio deducuntur quidem ex sacris literis , sed non adeo facile , vt sisolis pugnandum sit Scripturae testimonijs , nunquam lites cum proteruis finiri possint . Notandum est enim , duo esse in Scriptura , voc es scriptas , et sensum in cis inclusum ; voces sunt quasi vagina , sensus est ipse gladius spiritus . Ex huduobus primum habetur ab omnibus , quicuuque enim novit literas , ●otest ligere Scripturas : at secundum non habent omnes , nec possumus in plurimis locis certi esse de secundo , nisi accedat traditio , Et hoc fortè dicere voluit Basilius de spiritu sancto , cap. 27. Cum ait , sine traditionibus non scriptis Euangelium esse purum nomen , id est , esse tantū voces & verba sine sensu . Bellar. lib. 4. de verbo Dei cap. 4. * Quod caput religionis maius aut celebrius est ; quam mysterium sanctiss●mae Trinitatis ; quae triū personarum astruitur diuinitas ? hoc tamen tam parū clarè in sinuatur in scriptura , vt contrarium è sacris literis ita probabiliter atque vt videbatur verè docuerint Ariani ; vt totos 300. annos vexarint Ecclesiam , orbisque aliquando vniuersus se fuerit ( Hieronymo teste ) miratus Arianum . Immo hodie docetur in Transiluania , & tum scriptis libris , tum publicis disputationibus , defenditur , multo acrius & melius , quam in hoc regno Parlamentarianismus . Atque vt liberè fatear quod res est , nisi me Ecclesiae authoritas commoueret , quam certissimè credo in vero Scripturae sensu assignando errare non posse , non facile ex Scriptura c●lligerem eum sensum ; qui habet Deum esse natura vnum , & personis trinum , ita vt naturae vnitas , numerosa sit , & personarum distinctio realis : praesertim vero cum pugnare planè cum naturae lumine videatur , vt personae sint inter se realiter distincte , & simil realiter identisicatae , diuinae essentiae , vni & simplicissime . Sacrob . Def. Decr. Trid , cap. 6. Par. 1. * Iohn 4. * Iob. 34. v. 3. The principall difficulties in the Romists opinion , wherto no sufficient answere can be giuen . * Aduerte Sectarios , vt supra insinuaui , nullius Ecclesiae authoritate , tanquam sufficiente proponente vti , ne quidem suae ; Sed tanquam proponente nudè : nam sibi assumunt Ecclesiae sententiam corrigere quando libet , & tunc opponunt Christum Ecclesiae , quasi Ecclesia aliud proponeret , Christus vero aliud doceret ; si autem illam Ecclesiam pro sufficiente haberent , oporteret in omnibus suam sententiam cum illa conformare . Vnde si quando verae Ecclesiae authoritate ●tuntur : ne tunc quidem de veritate revelata fidem habent , sicut non habet ille scientiam , qui medio quidem vtitur necessario , existim●t tamen illud solum esse probabile . Nam ad fidem non solum opus est vt Ecclesia sufficienter credenda proponat infallibili illa sua authoritate , quam à Christo habet nos docendi , & qui libri doctrinam diuinam contineant , & quis ve●us sit eorum locorum qui in controuersiam vocantur sensus : sed etiam necesse est vtatur homo Ecclesiae propositione formaliter , & s●fficiens est , scilicet in illam tendendo vt in infallibilem . Sacrobos . Def. Decret . Trid. & Sent. Bell. Cap 6. par . 1. pag. 94. Ad discernēdam doctrinam orthodoxam praeter habitum fidei in intellectu , & supernaturalem spiritus sancti concursum , habenti habitum fidei debitum , quae se tenent ex parte subiecti : requiruntur praeterea alia duo ex parte obiecti , quorum si desit alterutrum , facultas nunquam obibit proprium actum . Horum vnum est , vt propositio credenda , sit reuelata à Deo ; alterum , vt nobis sufficienter proponatur , Deum illum revelasse : necessitas prioris hinc ostenditur , quoniam illa qualitas siue habitus , quae dicitur fides diuina , & supernaturalis , & inter virtutes theologi●as est origine prima , suapte natura ad hoc est determinata , & ●imitata , vt inclinet tantum ad ea , quae sunt à Deo dicta , & quidem obscurè . Secus enim , si euidens nobis foret mysteria fidei à Deo esse reuelata , eum lumine naturae notum sit illum non posse mentiri , aut falsum dicere , de ijs haberemus scientiam . §. Posterioris verò causa est , quòd cum non videamus fidei mysteria esse à Deo testificata , necesse est nobis proponantur tanquam à Deo revelata , idque suffi●i●●t●r . Quoniam insufficiens propositio obiecti , perinde est ac nulla propositio , vt patet exemplo luminis , quod oculo proponit videndos colores . Quando enim lumen est in gradu valdè remisso , colores discernere nequimus : non quod desit obiectum ; sed quoniam deest sufficiens lumen in medio , illustrans obiectum . * Iā igitur qui ab authoritate Ecclesiae recedu●t , & contenti sunt veritates fidei esse in Scripturis à Deo reuelatas , sibi promittentes spiritus sancti concurium ad actus fidei eliciendos , sufficiente proponente carent , atque similiter faciunt , ac qui sine lumine sibi promitteret conspectum colorum in area , eo quod ha●eat colores ante ●culos positos et praeditus sit facultate videndi , cum qua Deus paratus est quoties volumus concurrere . Nam nunc mortui sunt Prophetae , mortui Apostoli , Christus in coelum recessit , & nobis omnium loco reliqu●t Ecclesiam ; cuius authoritatem cum ad●uc in terris ageret ipse stabiliuit , & tum miraculis , tum alijs rationibus confirmauit , & quantum opus est etiam nunc confirmat . §. Haec nostra vult magistra sit , hanc audiamus , ab hac quid à Deo per Prophetas , & Apostolos dictum sit , & quo sensu vnumquodque intelligendum sit , accipiamus : ●●que expectandum est , vt Deus temere , & passim per interni luminis copiam nobis suppleat vt●●m propositionis externae , vt fecit primo parenti , & Paulo , qui neque ab homine , neque per hominem , sed per reuelationem Iesu Christi accepit Euangelium : haec enim priuilegia sunt . Sacroboscus pag 93. & 94. Def. Decret . Trid. & Sent. Bellarm. Cap. 6 part . 1. * Act. 9. v. 17. b The latin are quoted §. 4. * Sect. ● . cap. 8. parag . 12. a Sect. 1. §. 11. Vide sect . 2. c. 2. par . 12. & 13. * Bellar. L. 3. de verbo Dei. c. 8. Sacrob . p. 132. a Sacrobos●us instances to elude Docto● Whittakers argument ( as he proposed it ) doe plainly confirme our inference . At vrget Whitakerus : cum Augustinus ita erat dispositus vt non crederet , nisi ipsū Eccle. authoritas cōmoueret ; authoritas Ecclesiae erat sola causa fidei ipsiꝰ , ergo fides quā tūc habebat nō erat diuina : Nā hac praeter authoritatem Eccl ▪ respicit etiā authoritatē Dei. Probat antecedens , nam particula ( nisi ) omnes alias causas remouet , praeter eā cuius fit expressa mentio : Huius autem rei testes vocat omnes Grammaticos . Verum meminisse debuisset regulae D. Dionisij : Bonum ex integra causa , malum autem ex quolibet defectu . Vt ponatur effectus , necesse est omnes causas concurrere ; At vt impediatur satis est vnam deesse . Itaque omnes istae propositiones sunt verae . Nisi Augustinus ( quem etiam ipse fatetur sanctum , imo sanctissimum ) habuisset intellectum , non fuisset beatus . [ Nisi fuisset Deus , Augustinus non fuisset beatus ] [ nisi habuisset fidem Augustinus , non fuisset beatus . ] Pag. 133. Now as the particle ( nisi ) in his first instance , excludes all Creatures saue intelligent : in the second all intelligent , saue such as shall enioy the sight of God : in his third all saue the faithfull , from blessednes : So in this our instance , the same particle excludes all credence of the Gospell , beside that credence wee giue vnto the Church . a Cum dicimus propositionem Ecclesiae esse conditionem necessariam ad assensum fidei , N●mine Ecclesiae intelligimus eius Caput , i. Romanum Pontificem per se , vel vnà cum Concilio , ex praedicta authoritate propositiones fidei fidelibus declarantem . Valent. Tom. 3 in Aq. Dis . 2. Q. 1. De obiecto fidei , Punct . 1. Vide Annot. ex Bell. Sect. 3. c. 15. Parag. 2. * Ad Quintum dico , nos non gloriari in templis , & successione Episcoporum , & Apostolica sed e secundum se , sed propter Christi promissionē , qui ait , Tu es Petrus , & super hanc Petram , &c. & portae inferi non praeualebūt , &c. Qualem promissionē Iudaei nunquam habuerunt . Bell. lib. 3. de Eccl. militant . cap. 6 c Fides diuina ( quod omnes norunt ) licet obscura sit , certa tamen est & quidē magis quam scientia . Isti vero desuis dogmatibus sint oportet incerti : nam quicquid credūt , hac sola de causa ex parte obiecti credunt , quod ita putant Scripturā sentire ; in quo iudicio cum sint obnoxij errori , nō possunt certò statuer● , se reipsa nō errare . Confirmatur : nam sib plus tribuere nequeunt , quam Luthero , Caluino , aut sanctis Patribus ; horum autem iudicio se dicunt non teneri , & hoc ideo quod homo quilibe● , quantum●is sanct●s , & spiritu plenus , errare possit . Quare cum generalis sententia ab illis data , ipsos quoque comprehe●dit , quippe qui 〈◊〉 hominum numerum non sunt , sequi●ur eos adeo incertos esse de ●uis , ac de aliorum interpretationibus . Sacrob . Def. Dec. Trid. cap. 6. Pa● , 1. * Vide chap. 4. Parag. 5. & Arnob. & Sacrob . * Aristot . l. 1. post . cap. 2. * Sacrosancta , Oecumenica , & generalis Tridentina Synodus in spiritu sancto legitimè congregata , praefidentibus in ea eisdem tribus Apostolicae sedis legatis , hoc sibi perpetuò ante oculos proponens , vt sublatis erroribus , puritas ipsa Euangelij in Ecclesia conseruetur : quod promissum ante per Prophetas in Scripturis sanctis , Dominus noster Iesus Christus , Dei filius , proprio ore primùm promulgauit ; deinde per suos Apostolos , tanquam fontem omnis , & salutaris veritatis , & morum disciplinae , omni Creaturae praedicari iussit : perspiciensque hanc veritatem , & disciplinam contineri in libris scriptis , & sine scripto traditionibus , quae ipsius Christi ore ab Apostolis acceptae , aut ab ipsis Apostolis , Spiritu Sancto dictante , quasi per manus traditae , ad nos vsque peruenerunt , orthodoxorum Patrum exempla secuta , omnes libros tam veteris quam noui Testamenti , cum vtriusque vnus Deus sit auctor , nec non traditiones ipsas , tùm ad fidem tùm ad mò●es perimentes , tanquam vel ore tenus à Christo , vel à Spiritu Sancto dictatas , & continua successione in Ecclesia Catholica conseruatas , paripietatis affectu , ac reuerentia suscipit , & veneratur . Concil . Trident. Sess . 4. Decret . de Canonicis Scripturis . And a little after hauing reckoned vp the Apoctyphall Bookes with the Canonicall , they thus conclude . Si quis autem libros ipsos integros cum omnibus suis partibus , prout in Ecclesia Catholica legi consueuerunt , & in veteri vulgata Latina editione habentur , pro Sacris & Canonicis non susceperit ; & traditiones praedictas sciens & prudens contempserit ; anathema sit . Omnes itaque intelligant , quo ordine , & via , ipsa Synodus , post iactum fidei confessionis fundamentum , sit progress●ra , & quibijs potissinum testimonijs , ac praesidijs in confirmandis dogmatibus , & instaurandis in Ecclesia moribus , sit vsura . The Councell was very wise in not expressing as well what vnwritten traditions , as written bookes , they meant to follow . * Respondeo : orthodoxos omnes certos esse Ecclesiam circa fidem non posse errare , proindeque nec dubitare eius sententiae acquiescere . Hoc enim inter caetera reuelata tanquam à Deo dictum , ab ipsa matre Ecclesia acceperūt : quae quidem veritas , ante scriptam vllam noui testamenti partē & dicta à Deo , & ab Ecclesia proposita , & à fidelibus credita fuit : & hodie quoque crederetur , etiamsi noui testamenti ne vnus quidem apex scriptus extaret ; quemadmodium reuelatae veritates à fidelibus credebātur per annos bis mille in statu legis naturae ante exaratū à Mose Pentateuchum . Sacrob def Decr. Trid. & Sent. Bell. C. 6. Par. 1. pa. 109. The two main branches of Romish infidelity springing from her former two positions . Math. 4. v. 5. * Luke 12. 48. An obiection which might bee made in fauour of the Romanists , answered and retorted . Vide Sect. 2. cap. 1. & Sect. 4. c. 4. * Nihil igitur efferunt , qui Ecclesiae authoritatem non absolute , sed ex conditione ponūt . Si namque ad cum mod● res habet , & mihi quoque fides habenda est , quando pronunciauero secundum Scripturas rectè intellectas . Id enim est nō mihi , sed Scripturae credere . Canus lib. 4. cap. 4. Vide lib. 4. sec . 2. chap. 5. The greater morall or historicall beliefe the Romanist hath of the truth or true meaning of Scriptures , the greater his condemnation by subscription to this doctrine of the Churches absolute infallibilitie . * This argument holds ( as we say ) à fortiori of faith infused : for no man can be so fully persuaded , that he hath diuine faith infused of any point , but must renounce his perswasion , whē the church defines the cōtrary : whose definition or asseueration , be it a cause or condition of beleeuing , wil fully perswade the Romanist , that hee nowe hath diuine infused saith of the contrari● 〈◊〉 that hee beleeued before . For his divine infused saith & his habit of Theologie may not disagree , and yet in this case his habit of Theologie may not yeeld vnto the other , because it hath the Churches testimonie , which ( it is supposed ) the other wanteth , Sect. 2. Chap. 2● Porag . 9. Annot. That this doctrine emboldens such as embrace it , to glory in villany Quotiescunque Romanus Pontifex in sidei quaestionibus definiendis , illa qua est praeditus authoritate vtitur , ab omnibus fidelibus tanquam doctrina fidei recipi diuino pr●cepto debet eu sententia , quam ille decern●t esse sententiam fidei . Toti●s autem eum ipsa authoritate vti credendum est , quoties in controuersia fidei sic alterutram sententiam determinat , vt ad eam recipiendam obligare velit vniuersam Ecclesiam . Valent. tom . 3. in Aquinat . Disp . 1. Quaest . 1. De obiect . fidei . Punct . 7. §. 39. * Distinguendi sunt modi , quibus potest contingere Pontificem aliquid asserere . Primo enim potest sibi persuadere aut asrere aliquid , vt priuata persona quaedam , vel doctor alius , quispiam , vt si nollet Ecclèsiam vniuersam ad recipiendam suam assertionem obligare , sed tantum sententiam ipse suam reputaret veram . Hoc modo Innocentius 3. & nonnulli alij Pontifices opuscula varia ediderunt . Ac illa quidem , quae sic Pontifex asseuerat , communis sententia omnium Theologorum est , non oportere esse omnia vera & infallibilia , quasi à Pontificia authoritàte profecta . Quin imo à plerisque authoribus conceditur , sieri posse ; vt Pontifex tanquam quaedam priuata persona in haeresim labatur Ibidem . * Secundo modo potest Pontifex aliquid asserere obligando vniuersam Ecclesià vt illud recipiat , nec quisquam audeat sibi persuadere contrarium . Et quaecunque Pontifex aliqua de religione controuersia sic asserit , certa side credendum est , illum infailibil ter , ac preinde ex authoritate Pontificia , hoc est , ex diuina assissētia , id asserere . Ibidem . * Itaque quod ad Canonizati : onem Sanctorum attinet , ami●ino , nego id , quod communiter doctores Catholici iure optimo negant , vide●●●et posse Pontificem hac in parte errare . Quamuis enim testimonia , quae pro ali●uius hominis sanctitate esseruntur , siut humana , id●oque natura sua faltibilia : tamen posito quod Pontifex illis inducati● tendem ad pronunciandum , quempiam sanctum at que beatum iam essè , certa fide credendùm est , testimoni●●lla ( quatenus in genere saltem probant piè atque sanctè quenquā ex hac v●ta excessesse ) vera esse , et hommē ei●smodi ex eorum esse numcro , quos per revelationes Scripturae generales in communi constat , diuinae gratiae beneficio conseq●● aeternae vitae beatitudinem . Quae sa●● certitūdo issdem illis Dei promissionibus nititur , ex quibus compertum habemus , nunquam esse futurum , vt vniuersa Ecclesia in rebus religionis fallatur . ●●●loretur autem 〈…〉 , si sen sum reputaret , ac pro tali veneraetur eum , qui sanctus non est . Hic autem illud , quūd 〈…〉 ab orthodoxis probatum atque defensum est , tanquam ex fide certum pono , nemperem esse amnino , quae ad Ecclesie aedificationem , adenque ad off tium Pontificis pertineat , vt Sancti quidam aliquando canoni●●ntur : ac 〈…〉 Ecclesiam debere vt sanctum venerari illum , quem sam●us Pontifex num no sanctorum adseribit sicut etiam vsus ipse perpetuus , atque traditio Ecclesiae confirmat . Valent. ibidem . § 40. * Psal . 14. v. 1. The fearefull manner of Iesuites tempting God in maintaining this argument . * Lib. 2. Sect. 4. chap. 6 , Parag. 6. * His words be cited , Parag. 2. * Obij●i potest , quod vt postea dicturi sumus , vt Pontifex in definiendo authoritate sua rectè vtatur , studio & diligentia in inquirenda veritate opus habet . Nihil autem obstare videtur , quo minus possit interdum ille ciusmodi diligentia praetermissa , controuersiam definire . Poterit igitur tunc sattem err●re . Respondeo , siue Pontifex in definiendo studium adhibeat , siue non adhibeat : modo tamen controuersiam definiat , infallibiliter certè defi●iet , atque adeo reipsa vtetur authoritate sibi à Christo con●essa . Quod in promissionibus diuinis de veritate per magisterium vn●us Pastoris Ecclesiae factis certissime colligimus ; vt saepius argumentati sumus . Itaque studium ac diligentia Pontif●i necessaria est , non vt omnino definiat , atque infallibili sua authoritate v●atur , sed vt conuenienter ac recte ( hoc est , sine peccato ) cavtatur : sicut pa●ebit etiam ex ijs , quae post dicemus . Huc accedit , quod si maximè diligentia Pontifici necessaria esset , vt emnino definiat ; tamen eadem fide credere deberemus , illum quando rem controuersam definit , ●●ssicientem adh●●uisse diligentiam ; qua supra demonstratū est , debere nos credere , quod tunc ille infallibiliter ac verè definiat . Cae●cr●m non est ratio vlla firma , quam obrem existimare debeamus , study diligentia● Pontifici necessariem esse non modo vt 〈◊〉 ac sine culpa , 〈…〉 sua in 〈…〉 vtatur , verum etiàm vt 〈◊〉 illa vtatur . Quare quod à nobis ante responsum est 〈…〉 quod 〈◊〉 Valent. t● n : 3. in Aquinat . Quaest . 1. de obiecto fidei . Punct 7 § 40. * And yet some religious orders authorized by Popes haue proued naught , but we must beleeue their rules were good whilst one Pope approues them , but grew out of date and vnfitting those times wherein succeeding Popes did disanull them . See Valentian in the place aboue cited . * Tibi nos Rulle , & istis tuis , 〈◊〉 omnium rerum machinatoribus , totam Italiam inermem tradituros existimasti , quam praefidijs confirmaret● ? colonijs occuparetis ? omnibus vinclis deuinctā & obstrictam teneretis ? vbi enim cauetur , ne in Ianiculo coloniam constituatis ? ne vrbem hanc vrbe alia premere , atque vrgere possitis ? non faciemus , inquit . Primum nescio , &c. De leg . Agrar. Orat. 15. * Dum haec in Belgio agerētur , Fabius Vrsinus Cardinalis à Pōtifice , post acceptum de Parisiensi tumultu nunciū , Legatus in Galliā venit . ●gitur ille vbi Lugdunum venit , more solemni acceptus , multis laudibus ciniū fidem extulit , & Boidono illo lanienae immanis antesignano palam laudato , etiam ei potestatis plenitudine gratie beneficium impertiuit ; & quanquam à Regijs ministris ex Iohannis Moruillerij Cōsilio monitus , vt sobriè & parcè de eare loqueretur , non potuit sibi temperare , quin Regis in eo negotio prudentiam , patientiam , animi magnitudinem , publice & in priuatis colloquijs vbique apud omnes etiam cum delectu verborum commendaret . Thuan. l. 54. Anno 72. a Postea cum Rege collaquutus inter alia multis & enixis precibus ac rationibus ab eo contendit , vt Concilium Tridentinū , cuius publicationem , totum iam novennium in Gallia magna cum vniuerfi Christiani Orbis offensione suspensam ag●bat , in regni curijs promulgaretur , & recentis facti omnibus saeculis depraedicandi , quod ad Dei gloriam , & S. R. E. dignitatem pertineret , memoria Sacro sanctae Synodi approbatione veluti obsignaretur . Sic enim apud omnes tam qui sunt , qaam qui postea erunt , constituetur , non odio , aut vltione , aut priuatae iniuriae sensu Regem in tot capitum perniciem consensisse , sed ardenti Dei gloriae propagandae studio à Christianissimo Principe datum , vt quod stante Protestantium factione sperari non poterat , ijs sublatis , majorum religio , hoc est , Catholica Apostolica Romana , quae per Synodum Tridentinam à sectario veneno asseritur , citra controuersiam ac sine exceptione per vniu●sas Franciae ditionis prouincias constitueretur . Ibid. Vnlesse the French King had beene inforced to make a contrarie Apologie before this Legate came into France , this bloudie massacre had beene authorized by the Sea Apostolical ; as appeares from the same Authors words immediately following . His & alijs rationibus saepius apud Regem repetitis , quae magni in Aula Romana ponderis , pleris● etiam apud nos speciosae videbantur , quo minus Rex ac Regina acquiescerent , obstabantiam sumpta ad excusandum factum consi●●a . Nam diplomatis postea promulgatis Rex contra contestabatur , non odio religionis , sed ad reuin●●ndam Colinij ac sequacium 〈…〉 , que iussu suo Lutetiae acta essent , accidisse , exemplumque ad 〈…〉 suo cum dolore grassatū essè : idque literis , orationibus ac libellis illis , de quibus diximus , vbique inculcabatur . * Notādum est , duobus ●od●s posse aliquem canonizari , vno modo particulariter , ita vt solum in vna Prouincia , aut Dioecesi habeatur Sanctus , & colatur pro Sancto . Alio modo gèneraliter , ita vt in tota Ecclesia habeatur pro Sancto , nec vlli liceat de eius sanctitate dubitare . Primo modo canonizare poterat quilibet Episcopus , vt docet Thomas Waldens . lib. de Sacramental . tit : 14. c. 122. & paret ex Cypriano l. 3. Epist 6. Tamen hoc , quod olim licuit , modo non licet . Siquidem Alexāder 3. & postea Innocentius 3. videntes abusus , qui oriebantur circa Sanctorum cultum , prohibuerunt , ne deinceps aliquis pro Sancto coli inciperet , sine Romani Pontificij approbatione , vt patet cap. 1. & 2. de Reliquijs & Sanctorum veneratione . Secundo modo canonizare ; id est , ita vt in tota Ecclesia Sancti habeantur , communis sententia est , pertinere ad summum Pontificem : nam id habetur c. Audiuimus , &c. Cum ex eo de Reliquijs , & veneratione Sanctorum , & venerabile , de testibus & attestationibus , & patet etiam ratione ; nam ad eum spectat proponere toti Ecclesiae quid sit credendum , & quid agendum in ijs , quae sunt religionis , qui Ecclesiae praeest . Dices , plurimi Sancti sunt , qui in tota Ecclesia coluntur , quos non canonizanit summus Pontifex : Prinius enim Pontifex ( ni sorte sallor ) qui Sanctos legatur canonizasse , videtur fuisse Leo Papa 3. Respondeo , Sanctos veteres caepisse coli in Ecclesia vniuersali , non tam lege aliqua , quam consuetudine . Sed sicut consue●udines aliae vim habent legis ex tacito consensu Principis , & sine eo nullam habent , vt patet ex B. Thoma , 1. 2. quaest 97. art . 3. Ita Sancti alicuius cultus , ex consuetudine Ecclesiarum generaliter introductus , vim habet ex approbatione tacita vel expressa summi Pontificis . Bellarm. cap. 7. de Sanct. Beat lib. 1. Vide eundem cap. 7. scilicet , San●tos non canonizatos priuatim posse coli & coram alijs , sed non inomni totius Ecclesiae . * 〈◊〉 Caeterum de locis ab exemplo & simili , tot sunt experimenta fallaciarum , quet hominum capita , dum quilibet assequi vult quem●ibet , dum exemplo dicit se viuere talium & ta●um quos approbat aut canonizat Ecclesia , vel qui superiores eorum sunt . Qui Rectores , qui Doctores , qui Laudati . Quid facit silius , aiunt nisi quod viderit patrem sacientem ? Patres tamen optimos ipsi nolunt sed pessimos hoc exemplo sequi . Vox aliorum , est Paulus se laudauit . Paulus visiones in raptu suscepit , cur non potest modo Dominus in talibus & talibus similia operari ▪ Hinc consictio p●●phetiarum , hinc miraculorum admonitio Hinc etiam adoratio damnatorum heminum in populis , Testis est mihi legenda imo de aderatione Canij mortui v●sum est in Vierna . Caneat igitur sancta sedes Romana , caueat in ea sedens Papa , quibus argumentis & ●ansis & medijs canoviz● tio alicuius sit facienda , Gerson . Tractat. 8. De custodia Angelorum partitio 3. super Magnificat . That Iesuiticall doctrine in this argument is truely and properly wicthcraft or sorcerie . That this doctrine inuerts the whole foame of Christian Religion , * Sed multos , vt auctio , qui apud te plurimum possunt , fidei datae ac iusiurandi pactis interpositi religio monet , qua vt nihil Principi antiquius esse debere minimè inficias ierim ita eos , qui pietatem suae opinioni praetexūt videre etiā atque etiam oportet , ne dum rigidi religionis auctores haberi volunt , religionem ipsam in discrimen ad ducant , quod procul dubio accidet , si Pontificem tam necessario tempore deseras , ad cuius defensionem & maiorum exemplum , & Fides nuper data , & tua denique te pietas obligat ; quae omnia prius violes , & diuina atque humana iura confundas necesse est , si induciarum pactis stare velis . Thuan●s Hist . l. 17. anno 1556 c Tandem bellum pro Pontisicis desensione decretum ; postquam Carafa Regem iusiurandi induciarum pactis interpositirel gione , potestate sibi à Pontifice tradita , soluit , libertatemque ei fecit , in Caesarem & eius F. etiam sine praecedenti belli denunciatione impetum facere . Ibidem paulo post . * Hac ●iducia ●retus Carasa Regem aggr●ditur , & gladio sacrato Pontificis nomine ei vt Ecclesiae R. De●ensort magna pompa ac ●●●monia porrecto ad pri●atū colloquium admiss●s , quo in statures Romana ac familiae suae , fortuna sit , demonstrat , Ibidem paulo ante Iocum primo citatum . d Nunc ingredimur 〈◊〉 57. supra quingentessimū & millessimum , iuxta Caroli sapientissimi Principis auguriū Galliae ●unest●ss●num : quo res nostrae per inducias in tuto collo●atae , improb● Carasarum sugges●●one , & amb●tiosa quorundam leui ▪ tate in manifostū exitium praecipitatae sunt , & regnum hoc hactenus slorentissimum ab eo tempore bellis ciuilibus diu iactatum , tandem per illos ipsos belli auctores Hispanorum praedae , & ludibrio patuit . Thuanus lib. Hist : 18. in initio anno 1557. e Rex à Carafis sollicitatus negotium dederat Cosinio maris praefecto & Picardie Praesidi , vt in hus●ico ex improuiso aliquid conaretur . Is quanquam inuitus faceret , vt ●nducias , quas solemni iureiurando ipse firma●crat , violaret , tamen cum res eo deductas videret , vt bello inter Hispanos & Pontisicem exardescente Reges necessario ad arma descensuri essent , antevertendum duxit , & insigni aliquo facinore hostem praeueniendum . Itaque noctū cum prope oppidum 8. Eid . Ianu. Marcentibus viuo oppidanis insidias struxisset , à vetula tamen insomm proditus est , quae vix tandem improbo clamore excitatis vigilijs contum nostrorum irritum reddidit , inde Colinius Lentium , cum medium inter Insulam & Regiacum Atrebatum municipium , quod Nimeta-cum olim suisse antumant , vi capit , diripit , & licentiose habitum postremo incendit , ingentique praeda abacta cum plusculos dies in limite exe●●risset , ad suos reuertitur , hoc ruptarum induciarum initium fuit . &c. Ibidem . Reuel . 17. 12. 1● * Inde Carasa Lu●ctiam regni Metropolum tanquam Pontificis ●egatus so●ita pompa ingreditur , vbi cum signum crucis , vt fit , ederet , verborum , quae proferri mos est , loco , serunt eam , vt era● se●uro de numine animo & summus relig●●nis derisor , occusate passim populo & in genua ad ipsi●s conspectum procumbente , saepius . se●reta murmuratione haec verba ingeminasse . Quādoquidem populus iste vult decipi , decipiatur . Thuanus lib. Hist . 17. Anno 1556. 2. Thes . 2. 10. 11. Notes for div A68236-e46860 * Lib. 2. Sect. 4. Chap. 5. §. 16 & sequent . Si autem quis demū rogetur , cum & reuelatio & propositio infallibilis obscurae & ineuidentes sint , quid ipsum impulerit , vt hūc quasi labyrinthum rerum obscurissimarū ingressus sit ad fidem modo dicto acceptādam hoc est , ad credendum reuelationē propter Ecclesiae propositione , tanquam propter condicionem requisitā , & hanc vicissim propter reuelationem tanquam propter causam credendi : veniat tum ad illū alterum secundum processum & rationes , atque motiua clariora exponat , quibus & ipse inductus fuit , & quiuis prudens indu●● possit , ad acceptandam ciusmod● fidem , quantumuis secundum se inevidentem & obscuram . Id quod luculenter disserere licebit , co●nitis cōmunibꝰ motiuis nostrae sidei . Valent. Tom 3. in Aquinatem disput 1. qu. est . 1. de obiect 〈◊〉 punct . 1. §. vlt. a 2. Pet. 1. 19.