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
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 hisâ— 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 oâ— 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 preâ—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
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 portioÌ„ 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 hâ—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
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 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 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
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
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 thâ— 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
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 SecoÌ„dly 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 Bellaâ—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
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
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 â—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 sermon of Saint Peter The manner of his reiterated appellations Yee men of Iudea and yee all that inhabit Ierusalem ye men of Israel 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 Coâ—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 laÌ„bes 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 Verily verily I say vnto thee when thou wast yong thou girdest thy selfe and walkedst whither thou would 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 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
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 Rocke besides our God 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
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 Dâ—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 extaÌ„t 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
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 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 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
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 disâ—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 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 latteâ— 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 positioÌ„ 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 Siraâ—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 couenaÌ„t 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 conâ—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
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
there any thing too hard for me The Lord had stricken Iacob with the wound of an enemy and with a sharpe chastice meÌ„â— 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 Sâ—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 wâ—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 predictioÌ„ 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 professioÌ„ 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 establisâ—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 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 bâ—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 Ahabs Purseuant conceiued hope of seducing Micaiah whilst they were on the way together by intimating such censures of schisme of heresie of
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
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 wâ—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 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 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 EncomiuÌ„ 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
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 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 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 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 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 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 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 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 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 But his generation who shall declare that was cut out of the land of the liuing 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 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
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 coÌ„mon 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 ingenâ—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
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 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 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
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 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
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
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 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
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