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 wondâ—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 coÌ„spicuous 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
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 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
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 capacioâ—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 accuâ—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
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 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
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
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
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 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 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 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 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
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 Peterâ— 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 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
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 â—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