The third booke of commentaries vpon the Apostles Creede contayning the blasphemous positions of Iesuites and other later Romanists, concerning the authoritie of their Church: manifestly prouing that whosoeuer yeelds such absolute beleefe vnto it as these men exact, doth beleeue it better then Gods word, his Sonne, his prophets, Euangelists, or Apostles, or rather truly beeleeues no part of their writings or any article in this Creede. Continued by Thomas Iackson B. of Diuinitie and fellow of Corpus Christi College in Oxford.

SECT. III. (Book 3)

Containing the second degree of great Antichrists exaltion, in ma∣king his authority more absolutely infallible then any the visible or representatiue Church of the Iewes, Moses or the Prophets euer had: Finally, in making it greater then Christs or his Apo∣stles was. (Book 3)

THat the Church of Rome doth aduance her decrees aboue the lawes and ordinances of the Almighty, her wordes that in this kind is called Gods, aboue all diuine Oracles, written and vnwritten, is apparant out of their owne positions hitherto dis∣cussed; yet is this but the first degree of great Antichrists ex∣altations.

The second is the exalting the Popes aboue any personall au∣thority that euer was either practised or established on earth. This in briefe is the assertion, which (by Gods assistance) wee are in this present section to make euident; The authority which the Iesuites and Iesuited Priests giue, and would bind others vpon paine of damnation to giue vnto the present Church or Pope, throughout euery age, is greater then any authority that euer was challenged since the world began, by any man or visible company of men, the man Christ Iesus not excepted.

This conclusion followeth immediately out of three positi∣ons generally held,* 1.1 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 ad∣mit: And how vniuersall Propositions of Scriptures are to be li∣mited.

1 SEing wee vndertake to proue, that no such au∣thority 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 sub∣stance, are fullest fraught with their owne disgrace and ignomi∣ny; 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 re∣straints, nor alwayes from one,* 1.2 but ofttimes from diuerse rea∣sons; 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 Polititi∣ans 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 Eu∣topia. For the ancient Israel of God had this prerogatiue aboue al the nations of the earth, that their Priests lips whilest they them∣selues 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 in∣terpreting the generall written law, but by reuelations concer∣ning particular facts of principall moment, as may bee gathered from that law,* 1.3 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 iudge∣ment: a 1.4 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 theb 1.5 Egyptians in imitation of the

Ephods ancient vse amongst the Iewes, retained long after in de∣claration of the truth in Iudgement. For Diodorus tels vs that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or chiefe Iudge in that famous and venerable Egypti∣an 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) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they called (as the Septuagint did Aarons breast-plate) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on which hee stedfastly looked while matters were deba∣ting, (as Suidas saith the High Priest did on his breast plate, whi∣lest 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 Ora∣cle 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:* 1.6 So did* 1.7 Abiathar certifie Dauid of Sauls malitious resolution a∣gainst him, and the Lords of Keylahs treachery, if hee should trust vnto them.* 1.8 So againe Dauid is assured of victory, by the iudge∣ment 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 an∣sweres thus giuen from the mouth of God. And it is most proba∣ble, 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,* 1.9 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 with∣out 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* 1.10 Saul, when hee asked counsell of him, neither by dreames, nor by visi∣ons,

nor by Vrim, nor by the Prophets, for Saul was now cast off by God, not willing to vouchsafe an answere vnto his demaunds: which argues, that the reuelation made to the Priestes, was also manifested to the party, solemnely and in sincerity of heart pro∣posing the questions,* 1.11 whereof hee desired to be resolued.

5 That the Priest had no such priuiledge, or absolute promise of Gods infallible presence, as the Pope challengeth, is apparant from the law of temperance prescribed.* 1.12 And the Lord spake vn∣to Aaron saying, thou shalt not drinke wine, nor strong drinke, thou nor thy sonnes with thee, when yee come into the Tabernacle of the congregation; lest yee die. This is an ordinance for euer throughout your generations, that yee may put difference betweene the holy and vnholy, and betweene the cleane and vncleane, and that yee may teach the children of Israel all the statutes the Lord hath commanded thee by the hand of Moses. If these Priests themselues were vn∣holy and vncleane, they could not infallibly discerne betweene the holy and vnholy, betweene the cleane and vncleane: if they liued not according to this, they could not teach the children of Israel the rest of Gods expresse lawes, much lesse could they in∣fallibly manifest vnto them his will in all doubts and controuer∣sies. But the Pope (so absolute is his prerogatiue, which the Ie∣suites attribute vnto him) must bee thought to bee infalliby assi∣sted by the holy spirit, albeit hee lead a most vnhallowed, vnclean, polluted life.

6 But for the promise made vnto Leui, and his seede, God himselfe by his Prophet* 1.13 Malachy most expresly interpretes the meaning of it; And now O yee Priests, this commandement is for you, if yee will not heare it, nor consider it in your heart, to giue glory vn∣to my name, saith the Lord of hostes, I will euen send a curse vpon you, and will curse your blessings, yea, and I haue cursed them already, be∣cause ye do not consider it in your heart, behold I will corrupt your seed, and cast dung vpon your faces, euen the dung of your solemne feastes, and you shall bee like vnto it, and yee shall know, that I haue sent this commandement vnto you, that my couenant which I made vnto Leui might stand, saith the Lord of hosts. My couenant was with him of life and peace, and I gaue him feare, and hee feared me, and was afraide be∣fore my name, the law of truth was in his mouth, and there was no ini∣quity found in his lippes, hee walked with mee in peace and equity, and

did turne many from iniquity; for the Priests lips shall preserue know∣ledge, and they shall seeke the law at his mouth. As if hee had saide; Such Priests I haue had in former times, and such might your prayses from my mouth, and your estimation with men haue beene, had you framed your liues according to the rules which my seruant Moses had set you. But were these Priestes, against whom hee here speakes, infallible in their doctrine still; because Gods promise was so ample vnto Leui? If they were not, why doth Bellarmine bring this place to proue the Popes infallible au∣thority, in teaching diuine vntruthes? If they were, why doth the Lord complain in the words immediately following? But ye are gone out of the way, ye haue caused many to fall by the law, yee haue broken the couenant of Leui, saith the Lord of hastes, Therefore haue I made you also to bee despised, and vile before all the people, because you keepe not my wayes, but haue beene partiall in the law.

7 This place alone (though many others might be brought) clearely euinceth Gods promise vnto Leui and his posterity, du∣ring the time of their priesthood, to haue been condititionall, not absolute. And as Gods promise of infallibility was vnto him & his seed, such was the obedience due to thē & their authority, not ab∣solute, but conditional & where the precepts may seem vniuersal, yet are they to be limited oftimes by the conditiō of the priests life.

8 But sundry propositions there bee in Scriptures for their forme vniversall, which are also absolutely true in their proper subiect,* 1.14 whose full extant or limits notwithstanding are not al∣wayes euident. Whence many mistake in stretching them too farre; others seeing them faileS in some particulars, which seem comprehended vnder the vniuersality of their forme suspect the absolutenesse of their truth; and account them rather morally probable, or conditionally true, then necessary and certaine; yet are they most absolutely necessary and certaine, one∣ly their vniuersality is to bee limitted by their proper sub∣iects. This is a common difficulty in all arts, though lesse ap∣parent in the Mathematickes, or Metaphysickes, or other like ab∣stract contemplatiue sciences. But in Philosophie, as well natu∣rall as morall, many generall rules there bee most true and eui∣dent to such as know the nature or quality, either of the subiect, or matter whereunto they are applied, or of these particulars,

whence the induction was gathered; and yet are obscure and doubtfull vnto others, who marke the vniuersality of their form, not so well acquainted with the nature of those subiects, in which their tru his principally, and most euidently seene, nor so able to discerne the identity or diuersity, the proportion, or dispropor∣tion which other subiects may haue with the former; but of the triall of rules in arts (if God permit) elsewhere. I will now in∣stance in Scripture onely; what proposition could bee for the forme more vniuersall, what precept conceiued in words more generall, then that of sanctifying the Sabaoth. In it thou shalt do no wanner of workees,* 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Non facies vllum opus? The Scribes and Pharisies putting a Religion in the letter of the Law, (as the Iesuites now doe,* 1.16 when it may make for their aduantage) did conclude from the generality of this precept, that our Sauiour brake the Sabaoth, when hee healed the sicke vpon it: Their pre∣tences, if we respect the vniuersality of the proposition onely, were farre more probable then the Papists can picke any for their purpose: Yet Iewish skill, in that they consider not the end of the Sabaoth, which might haue limited the vniuersall forme of the precept, and restrained it vnto some kind of workes onely; for not all, but onely all those workes which were repugnant to the end of this precept were forbidden. The end of the Sabaoth was to sanctifie themselues vnto the Lord; to set forth his praise both in words and workes. Such workes then onely are here onely for∣bidden as did distract the mind, or make men vnapt to heare, read, or meditate on heauenly matters; all workes of secular vocation, or priuate consequence, which might hinder mens endeauours for procuring the health, or wel-fare of others; not works of cha∣rity, or present necessity, not works tending to greater publike good, or to the auoidance of greater harmes, which could not be preuented but by present working; for men are to read, heare, and meditate vpon Gods word, that by it they may bee fruitfull in good deeds by which Gods name is more immediately glo∣rified, then onely by speaking well, and not doing so. Where∣fore our Sauiour Christ did better obserue the Sabaoth by wor∣king vpon it, to saue mens liues, or recouer their health; then the Pharisees did by abstaining from such workes of mercy, as might haue glorified Gods name more immediately, then any specula∣latiue

or precise rules, how it should bee kept: Yea, by not wor∣king these good workes, when faire occasion was offered, they did the workes of Satan, euen murther it selfe, as our Sauiour Christ implies in that question proposed vnto the Scribes and Pharisees which sought an accusation against him:* 1.17 I will aske you a que∣stion, whether it is lawfull on the Sabbaoth dayes to do good or to doe e∣uill, to saue life, or to destroy it?

9 The like limitations this precept had in case of necessity, or for the auoidance of some great extraordinary calamity, not o∣therwise auoidable, then by doing such works, as vpon ordinary and dayly occasions were vnlawfull to be done vpon the Sabaoth day. It was an opinion receiued (as it seemes) amongsts the Iewes, that they might not fight, nor build the breaches or places wher∣by their enemies did hope for entrance vpon the Sabaoth. In this perswasion* 1.18 about the number of a thousand Jewes did lay down their liues. But when Matthias heard of this his people, and Coun∣try mens massacre (more generall then it needed to haue beene, but for this their strict and precise interpretation of the former generall commandement, he and his friends wisely resolued* 1.19 Who∣soeuer should come to make battell with vs vpon the Sabaoth day, we will fight against them, that wee die not all as our brethren that were murde∣red in the secret places. Which they might haue stopped, but would not, for feare of violating the Sabaoth. The reason of this their resolution (contained in the 40 verse) was most strong, drawne from the end of the Sabaoth; For they said one to another, If wee all doe as our brethren haue done, and fight not against the heathen for our liues and for our Lawes, then shall they incontinently destroy vs out of the earth. And if the whole Iewish nation had beene at that time vtterly rooted out; who should either haue sanctified Gods Sa∣baothes, or preserued his lawes from the iniurie of times, or fury of the heathen? Nature had taught the heathen, that it was foo∣lish, propter vitam viuendi perdere causas: much more might re∣ligious discretion teach all men, how preposterous a course it were for the pre••ise keeping of one, to crosse, or ouerthrow the end of all Sabaothes.

10 Yet our Aduersaries I am sure cannot bring any precept so peremptory or generall, for absolute obedience vnto the High Priests, and gouernours, as the former was for not working vpon

the Sabaoth. And yet this wee see hath its restraint from the end, and holds onely absolutely true in certaine kind of workes, not in all. The like restraint, either from the end, or from the circumstance, may all those places likewise suffer, which seeme to bee most generall for absolute obedience vnto Gods messengers or spirituall gouernours.

11 The end of obeying Gods messengers is,* 1.20 that men thereby may obey God himselfe. Suppose then God had said [Thou shall obey the Priest in all things whatsoeuer he shall command thee:] a Wise man notwithstanding all this would thus resolue; suppose the Priest command mee to doe that, in doing which I shall diso∣bey God, or to omit that continually, in performing of which I should obey God: am I bound to obey him in all such com∣mands: so should I frustrate the end of the law, and commit the same offence by this my blind obedience, which others doe by presumptuous and willfull disobedience vnto spirituall gouer∣nours. But it will bee replyed, who shall iudge whether the spi∣rituall gouernour commaund thee such seruice, as argues disobe∣dience vnto God, or no? If the case bee doubtfull, and I be com∣manded by my lawfull Pastor, I haue answered already in what sense obedience must bee performed. But if the case be euident, men must openly disobey their Pastors, before they certainly dis∣obey God. But who shall iudge of the euidence? Euery mans conscience. Shall that then bee euident which euery man shall say is euident vnto him? No, but what indeed and conscience is, and so shall appeare in his iudgement that searcheth the heart and reines. Such as do not feare his censure will make no con∣science of disobeying men pretending authority from him: Such as with feare and trembling expect the sonne of mans appearance will not much esteeme, how they bee iudged by men further then in reason they may be perswaded; their sentence shall bee ratified in the last day of iudgement. And because God hath endued spi∣rituall gouernours with power of retaining and remitting sinnes; euery one that feares him which gaue, will feare to disobey them to whom this power is giuen; lest if they retaine, hee will not remit; and retaine they iustly may, or rather must, the sinnes of all sinnes, as adde thirst to drunkennesse, contempt of Gods messengers, summons to repentance vnto actuall breaches of his

law. This is as open rebellion vpon a riot, perhaps first attemp∣ted vpon ignorance of the Law, inconsideratenes or foolish pas∣sion, but continued after proclamation made in the Kings name, by a publike magistrate authorized for such purposes: The par∣ties admonished vpon such high tearmes, to desist from any sus∣pitious enterprise (though no more) must bee certaine of the Princes, or chiefe Lawgiuers future approbation of what they go about, if they persist, otherwise disobedience to a lawfull Magi∣strate or inferiour officer, will be found rebellion against the state or soueraignety.

12 Though it bee most true what hath been before deliuered, that vnto Pastors conditionall obedience is onely due,* 1.21 yet is not the condition precedent to all acts of obedience, but subsequent at least to some, and to bee inferted by way of limitation or cau∣tion, for desisting vpon discouery of farther danger, rather then in∣terposed as a stoppe to breed delay, or prohibition of all obedi∣ence vntill euident proofe be made, that it is expresly due in the particulars enioyned. The want of this distinction betweene a condition precedent, and a condition subsequent, or annexed vnto actuall obedience, hath beene the originall (I am perswaded) atwel of the Papists error in demanding absolute obedience, with∣out all condition of limitation, as of many Protestants granting lesse then is due to Pastors, that is obedience onely vppon this condition; If they shew expresse warrant of Scriptures for the particulars enioyned. Nor is the condition betweene the Pa∣stor and his flocke like vnto that betweene man and man in legall contracts, or in controuersies of debt, wherin all are equall, & no∣thing due vnto the plaintife, before the performance of the con∣dition bee proued: but such as is betweene a priuate man, and a Magistrate, (both subordinate in their seuerall places to one so∣ueraigne, vnto whom onely absolute and complete obedience is due, though vnto his officers some obedience is absolutely due, at the least to be dicto audiens, to heare him with patience, reue∣rence, and attention, not to contradict, or neglect his com∣mands, but vpon such euident reasons as the inferiour party dare aduenture to trie the cause instantly with him before the supream Iudge. The acts of obedience which are absolutely due from the flocke to spirituall magistrates, or Christs messengers, and

precedent to the condition interposed or inserted,* 1.22 are the vnpar∣tiall examinations of their owne hearts and consciences, the full renouncing of all worldly desires, earthly pleasure, carnall lustes or concupiscenses, because these vn••enounced haue a command ouer our soules, and detaine them from performing seruice, best acceptable vnto God, or yeelding that sincere obedience, which is absolutely due vnto his sacred word. For this end and purpose the flocke stand absolutely bound to enter into their owne hearts and soules, to make diligent search and strict enquirie, what re∣bellious affection, or vnruly desire is harbored there, as often as their ouerseers shal in Christs name charge them so to doe: other∣wise their neglect or contempt will be in that dreadfull day a wit∣nesse of their rebellion in this life, a barre to keepe sinne in, and shut grace out.

13 But if any man out of the sincerity of a good conscience, and stedfast resolution of a faithfull heart, (which hath habitu∣ally renounced the world, flesh and Diuell, that it may be alwaies ready to serue Christ) shall refuse his Pastors commandement, though threatning hell paines to his disobedience in some parti∣culars, hee doth yet better obserue the former precept by this his deniall, then others doe by performance of absolute blind o∣bedience without strict vnpartiall examination of their conscien∣ces, for he doth herein obey God, whom to obey with heart and mind thus freed from the dominion of Sathan, and the worlde, is the very end and scope, the finall seruice whereunto all perfor∣mance of obedience vnto spirituall gouernours is but as a tray∣ning of Christs faithfull Souldiers. And in these acts of obe∣dience, is that saying of our Sauiour most generally and abso∣lutely true;* 1.23 Hee that heareth you, heareth mee, he that desp••seth you, despiseth me. That precept of denying our selues, and renouncing all, is the foundation of all the rest, concerning obedience: with∣out performance of this, neither can our vndertaking any other acts be sincere, nor our refusall (lawfully admonished) safe: our best obedience, not hereon grounded, is non christian, our dis∣obedience vnchristian, and rebellious. For which cause we are absolutely bound vnto habituall performance of this, ere wee can bee admitted as lawfull auditors of Christs other precepts. All other our resolutions, or deliberate intendments; whether

for performance of any action commended for good and ho∣nest, or for maintaining any doctrine proposed by lawfull pastors for true and orthodoxall, must bee limitted by their proportion. or disproportion to the end of obedience enioyned vnto spiritual commanders; which as wee said before, was to obey God in all. Those acts then must bee vndertaken, which vpon exami∣nation appeare not preiudiciall to that oath of absolute obedi∣ence, which wee haue taken vnto our supreame Lord: these omit∣ted, which out of this generall resolution of renouncing all, and denying our selues, and this vnpartiall examination of our soules in particular doubts, may seeme to derogate from that absolute loialty which we owe to Christ. No minister may expect obedi∣ence, but vpon these conditions; & he that sincerely obeieth in the forementioned fundamentall act of renouncing all, and denying himselfe, & yet disobeyes in other particulars, vpon such grounds and motiues as wee haue said, doth perfectly fulfill that precept, (if any such there were) obey your spirituall ouerseers in all things.

14 Bee our bond of duty to such gouernours, whether by or∣dinary subiection to their calling, or voluntary submission of our iudgements, to their personall worth, neuer so great; yet seeing they command onely in Christs name, and for the adunacement of his kingdome, to imagine spirituall obedience should bee due to such iniunctions, as vpon sober and deliberate examination seeme to crosse the end they propose, would argue such spirituall madnesse, as if a man should aduenture to kill (by all probabilitie of present occurrence, his father or mother, because he had for∣merly vowed (without consideration of any homicide, much lesse pa••••icide) thence likely to follow, to kill the first liue creature hee met. In such a case as* 1.24 Philo acutely obserues, a man should not forsweare himselfe, or breake his vow, yet ouerthrow the very end and vse of all vowes, which were instituted as bridles to make vs refraine all occasions, or prouocations to euill, not as halters to lead or draw vs to such vnnaturall villanies.

15 These rules hitherto mentioned ritely obserued, there is no greater difficulty in restraining vniuersall precepts of obedi∣ence to the Church; then in limitting generall commandements of kings to their Deputies or Vice-gerents. Now, if a King should charge his subiects to obey his Lieutenant in all that hee should

command: any reasonable man would take the meaning to bee this; That hee should bee obeyed in all things that belong vnto the King; seruice, because this is the end of his appointment, and the proper subiect of this precept. No man in this case would bee so mad, as to take the Princes word for his warrant, if by his Lieutenant and he should be put into some seruice, which here more then suspitious to bee traiterous, or apparently tending to the Kings destruction. If a Iesuite should see the Popes agent or nuncio (whom he were bound to obey by the Popes iniunction deliuered in most ample termes) tampering with the Popes o∣pen enemies; either consorting with vs in our Liturgie, or com∣municating with vs in our Sacraments; receiuing pension from forrainers, or secretly conferring with such of their Counsellors as had more wit then himselfe; could hee dispence with his oath of absolute allegeance to the Pope, vpon these or like euasions? This is suspitious indeed; but how shall I know whether the Popes Agent in doing this, doe disobey his Holinesse? If he say no, must I not belieue him? must I not obey him, and doe as hee doth, whom the Pope commands mee to obey in all things? The Iesuites are not so simple in the Popes cause, as they would make all other in Gods: they could tell how to limit such commands, though deliuered in most vniuersall and ample termes. This is the matter then which so vexeth their denoute hearts, and sets them beside themselues with furious zeale in this argument; that any Christian should be as wary and circumspect, lest hee should proue disloyal•• vnto the Creator and Redeemer of mankind, as they are, lest they should disobey the aduancer and supporter of their order.

16 But to come nearer the point,* 1.25 & instance in some precepts of obedience deliuered in most generall forme: Might the lite∣rall or Logicke note of vniuersality carry away such absolute so∣ueraignety as they contend for: farre greater reason there is, why euery father or minister should be an absolute Pope ouer his own family, then why the Pope of Rome should bee a father of all chri∣stian congregations, an absolute Iudge of Scripture, or master o∣uer mens faith.* 1.26 Saint Paul commands children to obey their fathers in all things, for that is well pleasing vnto the Lord, which is as much as if he had said, in obeying them you obey the Lord. Again, he

commands seruants to bee obedient vnto them that are their masters according to the flesh in all things, not with eye-seruice as men plea∣sers, but with singlenesse of heart fearing God. Both these precepts are conceiued in tearms, as generall, as any precept for obedience to spirituall gouernours. In the precept concerning wiues obe∣dience to their husbands, the note of vniuersality is omitted: for he saith wiues submit your selues vnto your husbands, as it is comely in the Lord, not in all things had the Apostle made any mention of obedience vnto spirituall gouernours, or were there any hope to comprehend Pastors vnder the name of fathers or masters, it would quickely bee inferred, the note of vniuersality was purpose∣ly added by our Apostle in these latter precepts, that men might know absolute obedience without limitation or examination, was due vnto the Pope.* 1.27

17 But the holy men of God, whose mouthes alwayes spake out of the abundance of their hearts, as the spirit gaue them vtte∣rance, and were not curious to cast their words in such exact scho∣lastique mouldes, as men addicted to artificiall meditations, ha∣uing their braines more exercised then their hearts in Gods word, vsually doe, euen where they seeme to speake most vniuer∣sally for the former, are to bee vniuersally vnderstood onely in that subiect or matter, which for the present they mind most. As when our Apostle commands seruants and children to obey the one, their masters; the other, their parents in all thinges: the meaning is, as if hee had said, yee that are christian seruants, be ye most willing to yeeld all obedience that is due vnto masters; yee that are Christian children, to yeeld all obedience vnto your pa∣rents, which is conuenient for any children to yeelde to theirs: So that the vniuersall note doth rather inioine a totality of hear∣tinesse and cheerefulnesse, a perfection of sincerity, in performing that obedience which other children ought to their fathers, or ser∣uants to their masters, then any way extend the obiect of chri∣stian childrens or seruants obedience to more particulars, then o∣thers were bound vnto, at the least hee doth not extend the ob∣iect of their obedience to any particulars which might preiudice the sincerity of their obedience due vnto other commanders; whi∣lest hee enioyneth seruants to obey their masters in all things, he reserues their allegiance intire vnto Princes and higher powers.

Such must bee obeyed both by masters and seruants, by fathers and sonnes. Much more doth God when hee inioynes obedience in most ample forme vnto Kings or spirituall gouernors, reserue obedience due to himselfe most intire and absolute.

18 Yet intire and absolute it cannot be, vnlesse it depend imme∣diatly & absolutely vpon his lawes;* 1.28 vnlesse it be exempt from the vncontrolleable disposall, or infallible direction of other autho∣rities. Nor can Christ be said our supreme Lord, vnlesse our o∣bedience to him and those lawes which hee hath left vs, doe li∣mit and restrain all other obedience due vnto any authority deri∣ued from him or his lawes, more then a Prince could bee said to bee that seruants supreame Lord or Soueraigne, which were bound absolutely to obey his Master in all points, without exa∣mination, whether his designements were not contrary to the publike lawes and statutes of his Prince and Country. Wherfore as the oath of Allegeance vnto Princes doth restraine the former precepts; Seruants obey your Masters in all things, that is, in all things that are not repugnant to publike lawes, nor preiudiciall to the Crowne and dignity of your Soueraigne: so must that so∣lemne vow of fidelity made vnto Christ in Baptisme, and our day∣ly acknowledgement of him for our Soueraigne Lord, restraine all precepts in ioyning performance of obedience to any power on earth, and set these immoueable bounds and limits to them; Obey thy King and Gouernour in all things, that is, in all things that are not repugnant to the lawes and ordinances of the Great King, thy supreame Lord and Gouernour. Whilest thou obeyest him, thou doest well, in disobeying them, as well as that seruant that takes Armes against his Master in the Kings defence, whilest thou dis∣obeyest him, all other obedience is rebellion; Yee are bought with a price (saith our Apostle) bee not yee the seruants of men; Seruice according to the flesh hee elsewhere approues, he strict∣ly inioynes: for that is freedome in respect of this seruitude of minde and conscience, in being wholly at any other mans dis∣position.

19 Nor is it more difficult for Christs seruants to discern when gouernours sollicite them to disloyalty against him, then for ser∣uants according to the flesh, to know when their masters seduce them vnto rebellion; so Christian men would feare God, as

much as naturall men doe earthly Princes. Such as feare God, are sure of a better expositor of his lawes for fundamental points then seruants can haue for their Princes. The transgression of both are easie to discern in the beginning of reuolts or apostasies; but the latter more difficult, when traitors or vsurpers are grown strong, and can pretend faire titles vnto soueraigneties, or coine false pedegrees, yet is it not impossible for sober and obseruant spirits in such a case, to foresee what party to follow; vnto such the signes of the time, and carriage of the seuerall causes will be∣wray who haue the true title. But this difficulty is none in our spirituall obedience, challenged by the Church of Rome: for that Church in words confesseth Christ to be the true King and supreame Lord, no vsurper, which is as much as to say, the Pope is an vsurper, and a rebell, that dares in deeds and substance cha∣lenge the soueraignety from him (as you heard in the former dispute, by making claime to this vnlimited, vnreserued obedi∣ence. Vpon what grounds especially wee are now to examine, by these rules hitherto discussed.

CHAP. II.

The authority of the Sanhedrim not so vniuersall or absolute amongst the Iewes as the Papists make it, but was to bee limited by the for∣mer Rules.

1 ONe especiall place on which they stand, is from that Law in* 1.29 Deuteronomy, If there arise a mat∣ter too hard for thee in iudgement, betweene bloud & bloud, betweene plea and plea, betweene plague and plague, in the matters of controuersie within thy gates, then shalt thou arise, and goe vp vnto the place which the Lord thy God shall chuse, And thou shalt come vnto the Priestes of the Leuites, and to the Iudge that shall be in those daies, and aske, and they shall shew thee the sentence of iudgement, and thou shalt do according to that thing which they of that place (which the Lord hath chosen) shew thee, and thou shalt obserue to doe according to all that they informe thee: According to the Law which they shall teach thee, and according to the iudgement which they shall tell thee

shalt thou doe, thou shalt not decline from the thing which they shall shew thee, neither to the right hand nor to the left: And that man that will doe presumptuously, not hearkning vnto the Priest (that standeth before the Lord thy God to minister there) or vn∣to the Iudge, that man shall die, and thou shalt take away euill from Is∣rael, so all the people shall heare and feare, and doe no more pre∣sumptuously▪

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 pat∣terne which hee had set them. Thus may this precept of obe∣dience for the extent be vniuersall, and concern all causes what∣soeuer, 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 illumi∣nations 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* 1.30 thou shalt doe according to that thing which they (eyther spirituall or temporall) of that place which the Lord hath chosen shall shew thee. And againe, the words are dis••unctiue, That man that will doe presumptuously, not hearkening vnto the Priest or vnto the Iudge, that man shall die; whether the Priest were to be supreme Iudge or no, it is not said, at the least the High Priest was not the chiefe man alwayes in the Councell, for hee was not al∣wayes admitted into the supreme Consistory or Sanhedrim, which is established in this place, yeta 1.31 Bellarmine will haue the ^b defini∣tiue

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,* 1.32 but their practise must not be taken for an infallible ex∣position of that Law, whence they seeke to iustifie their practise quite contrary to the practise of the Iewish Church and Syna∣gogue. Nor doth Bellarmine or any other, beside the base parasi∣ticall 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 i∣dle. The occasion of this Law (saith hee) was for them that did serue other Gods as appeares, out of the beginning of the Chap∣ter; now the seruice of other Gods is a point of Religion. But what though Moses in the former part of this Chapter speake of I∣dolaters, must this law therefore concerne Idolaters. In the for∣mer part hee speaketh onely of Idolaters, but this law is not onely for them by Bellarmines confession. Yea the circumstances of the place, and the expresse law against Idolaters mentioned before, euince, that in this Chapter, as in the former, he first sets downe lawes concerning the true seruice of God, and in the latte•• part giues precepts for the obseruation of the second Table, the main∣taining 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 pre∣tence for it out of this Text. Any ordinary Magistrate might ex∣ecute 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 defi∣nitiue sentence in all hard controuersies, is a positiō wel deseruing execution without appeale at Princes hands. And no doubt but it did so amongst the Iewes. The former Court as is most proba∣ble, was to cease, when they had a King amongst them. And Mo∣ses in the former Chapter, after he had giuen the other law for en∣ding 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 be∣fore reside, as being the supreme Tribunall, whence there could be no appeale.

4 The King in the Law concerning his qualification, is com∣manded to haue the Law of his God written out.* 1.33 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, al∣beit they were not to meddle in the execution of the Priests of∣fice, 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, & there∣fore 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 abo∣mination to Kings to commit wickednes, for the throane is established by iustice. And againe,* 1.34 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 prescri∣bed them. For when God saith; A diuine sentence shall bee in the lips of Kings; this speech doth no more argue a perpetuall cer∣tainety in giuing righteous sentence, then if he had said; A cor∣rupt 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 com∣mitted, 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 in∣fallibility of not erring without performance of due obedience in practise of life; nor doe they necessarily conclude, that men al∣wayes shall performe such obedience. The most which they in∣ferre, 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,* 1.35 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 au∣thority, rather shew what manner of men they should be both in life and iudgement, then assure them of any infallibility of iudge∣ment, if they be dissolute in life. This was a point neuer dreamt of by any, before the Popes notoriously infamous liues, did dis∣credite 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 sepa∣rated from sanctity in life.

7 It is questionable, whether both Priestes and Princes of Iu∣dah 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 infal∣libility, if they were extraordinarily wicked in their liues, or vn∣faithfull in their other dealings. Euen the peoples wickednesse did impaire the force and vertue of these extraordinary blessings pro∣mised 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 gra∣cious 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 Si∣ra••h interpret Gods promises both to Priest and Princes* 1.36 Be∣cause Phineas the sonne of Eleazar had zeale in the feare of the Lord, and stood vp with good courage of heart, when the people were turned backe, and made reconciliation for Israel; therefore was there a couenāt of peace made with him, that hee should be the chiefe of the Sanctuarie, and of his people, & that he and his posterity should haue the dignity of the Priesthood for euer. And according vnto the couenant made with Da∣uid, 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, du∣ring 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,* 1.37 inferre no more then this; That God would haue a supreame Tribunall amongst the Israelites, wherein all con••rouersis which could not be ended in inferiour Courts, were to bee finally determined, lest priuate contentions might grow to publike dissentions, or wranglings for petty da∣mages, turne to the ouerthrow of the state by disturbance of common peace. It may bee admitted then that absolute obedi∣ence is here enioyned, but not vniuersally absolute, nor in all cau∣ses, but in causes of controuersie betwixt man and man, not in causes betwixt men and their owne consciences. And although the ground of controuersers plea might bee from some spirituall law, (as concerning succession in the Priesthood, &c.) or haue some spirituall matters annexed as consequent, the Iudges cen∣sure

was to extend onely vnto mens ciuill carriage, in such con∣trouersies, and the Plaintiffes were to prosecute their right or title (were it matter of wrong, of inheritance, spirituall or temporall) no farther then the sentence of his Court did permit. All were bound vpon paine of death to sit down with their priuate losse, rather then raise tumults or endanger the publike forme of go∣uernement established in Israel. Euen when they knew the Iud∣ges sentence in particular to be erroneous, they were to doe or suffer as hee commanded, to remit their right, to let goe that hold and interest which they thought they had in matters of tem∣porall consequence (though perhaps of spiritual title) and vnder∣goe what corporall penalty soeuer the Priest or Iudge (whether∣soeuer were supreme magistrates) did inioyn them; but they were not bound to thinke as the Priest or Iudge thought, nor to holde their sentence was alwayes agreeable to the law of God. Albeit much easier it was for the Sanhedrim, then for the moderne Ro∣mish Consistory, to resolue more controuersies brought vnto them by this diuine rule. Because the ancient Israelites did not vse to trou∣ble their Priests or Iudges with such quirkes and quiddittes, as coined for the most part by Schoole-men, haue bred greatest contenti∣on in the Christian world, such as neuer could haue beene deci∣ded by the iudgement of Vrim or Thummin, not by Prophets, vi∣sions or dreames: Hee that had desired any, must haue gone to Endor for resolution, Sam. 1. c. 28. v. 7. In Ierusalem or Shiloh (whiles they flourished) the proposers of such controuersies should haue bin punished for their curiosity, which amongst the Israelites had beene as hatefull as the sinne of Witch-craft. The want of such a Tribunall as this, for punishing contentions and curious spi∣rites, hath caused such fruitlesse contentions, and nice que∣stions, as cannot possibly bee resolued, once set abroach or pro∣secuted, but might easily haue beene preuented by the religi∣ous care and industry of such a supreme Consistory in euery king∣dome.

What hath beene said concerning the meaning of this place, Deut. 17. is confirmed by the practise of the Iewes and their an∣cient Records; First, that not onely conditionall, but absolute obedience is here inioyned, is not probable out of those wordes,

v. 11.* 1.38 [according to the Law which they shall teach thee:] not onely the written law of God (as some will haue it) but such customes as were receiued in this Court, thogh but probably deduced from the written law, or otherwise inuented by their magistrates in cases omitted by the Law-giuer. All such customes, decrees, or ordinances were to bee obeyed absolutely in such matters as did concern mens temporall losses or commodities, there was not appeale to any other Court on earth, for the reuersing of any sen∣tence giuen in this; to haue attempted thus much, by this law, had beene present death; and by the same all Christian Princes iustly might, yea ought to put death all such, as in any cause spiri∣tuall or temporall, vpon any occasion whatsoeuer, shall ap∣peale to Rome from the chiefe Tribunall allotted for the hearing of such causes in their natiue Country: for by nature and Chri∣stian duety, all are bound to abide the sentence of that Tribu∣nall; though not to approue it, yet not to resist it, or oppose vi∣olence vnto it, though it offer violence to them: for God onely must take vengeance of their abusing of that authority, which hee had giuen them for others good, not for their harme. Would God all Christian Princes would put this law in practise, and ful∣fil Gods word in the forementioned place, that al might die which doe thus presumptuously: that so euill, and (the mischiefe of mischiefes) all appeales to Rome, might bee taken away from Israel; that so all Christian people hereafter might heare and feare, and doe no more presumptuously.

Secondly, that the high Priest was not the infallible Iudge, nor aboue Kings in giuing definitiue sentence, is most euidently confirmed by consent of Iewish* 1.39 antiquity; for the High Priest was not admitted into their chiefe Consistory but vpon this condi∣tion, if he were a wise man, and being admitted, yet was hee not to sway al as he pleased, for so is it said in the same place, that the king was not to be of the* 1.40 Sanhedrim, because they were forbidden to contend with him, with the High Priest they might. But the Pro∣phets of God did alwayes in their doctrine withstand either the Priests, Prophets, Kings or Iudges, as often as they went * contra stationes Montis Sinai.

CHAP. III.

That our Sauiours iniunction of obedience to the Scribes and Pharisees, though most vniuersall for the forme, is to be limited by the former Rules, that without open blasphemy it cannot bee extended to counte∣nance the Romish cause: that by it we may limit other places brought by them for the Popes transcendent vniuersall authority.

1 ANother place there is, which, as it seems hath beene too much beaten heretofore, because some of the cunningest Anglers for Peters tribute, beginne of late to relinquish it. The place is Math. 23. verse 2. 3. The Scribes and Pharisees sit in Moses seat. All therefore what∣soeuer they bid you obserue, that obserue and do, but after their workes doe not, for they say, and doe not. Bellarmine in his first attempts, is more forward to fortifie this hold then any o∣ther; to what purpose, I cannot diuine, vnlesse to terrifie such as view it only a far off; but it seems he felt vpō beter experience, the maintenance of it once closely besieged, would not quit the cost; for elsewhere, hee yeelds as much expresly, as will inforce him to surrender vp this, if it bee instantly demanded. Perhaps he hoped his premunitions might worke some secret disposition in most mens minds more preiudiciall to our cause, then wee out of our honest simplicity could at first sight suspect. It will not therfore be amisse, partly to preuent the possible danger of his concealed con∣clusion, by shewing the expresse folly of his premises; partly, to examine the place it selfe, because the euidence of it failing, will bee a presumption against all they pretend of like kind, and may afforde some farther light how we may restraine propositions for their forme most vniuersall, by the matter or circumstances concomitant.

2 The fortresses which hee erects for defence, are three. His first, that our Sauiour in this very Chapter* 1.41 wherein he repre∣hends the Scribes and Pharisees most sharpely, yet giues this ca∣ue at to such as are weake in faith, lest they should neglect their

doctrine for their bad liues and hypocrisie The note,* 1.42 considered in it selfe, is not amisse, but brought to countenance their bad cause, or else to preiudice the truth of ours, by raysing a suspition in the ignorant of our bad dealing, as if wee taught the con∣trary.

3 His second fortresse is, that neither our Sauiour Christ, nor his Apostles did euer taxe the Prelates, or inferiour Priests, by these names directly, but alwayes vnder the name of Scribes and Pha∣rises, lest they might thereby seeme to reprehend the Priesthood or seat of authority. And this they did, that men might know, ho∣nour and reuerence to bee due vnto the Prelacy or PriesthOod, al∣though the Priests or Prelates in their liues and persons were not so commendable. The consequence is not amisse; albeit his rea∣son bee not so firme, and the corollary, which hee hence deduceth, most malitious. Hence (saith hee) wee are giuen to vnderstand, that the heretikes of this age, which vpon euery occasion inueigh against Bishops, Priests, especially the Pope, doe but ill consent in manners with our Sauiour and his Apostles. But did neither our Sauiour Christ, nor his Apostles taxe the Priests & Prelates by their proper names for that reason which Bellarmine brings?* 1.43 Wee may suppose I trust without offence, that Gods Prophets did not go beyond their commission, in taxing the chiefe offences or offendors of their times; that our Sauiour or his Apostles might vpon the like or greater occasions, haue vsed the same forme of reprehension the Prophets did, or other more personall. The true reason why so they did not, was, because they had no such respect of persons or titles, as Bellarmine dreames of, but aimed chiefly at the fairest, for such vsually gaue greatest countenance to foulest sins. And who knowes not, now in the Synagogues latter dayes, the glorious titles of Scribes and Pharises had, in a sort drowned the names of Priests; as the reputation of Iesuites hath of late yeeres much e∣clipsed all other titles of inferiour ministers, heretofore more fa¦mous in the Romish Church? It was likewise the high esteeme of these two Saint like sects, which seduced most silly soules throgh∣out Iewry, to follow traditions contrary to Gods lawes, as the Iesuites late same hath drawne most of the blind Churches chil∣dren

(which goe more by eare then eye sight) to account villany piety, and falshood subtlety. As our Sauiour and his Apostles re∣prehended the Rabbies or Priestes in their times, not vnder the names of Priestes and Leuites, but vnder the glorious names of Scribes and Pharisies, then reputed the onely guides of godlinesse: so would they, were they now on earth (as wee in imitation of them) taxe the Romish Clergy, especially vnder the names of Iesuits, or other more famous orders in that church. But the Sect of Scribes and Pharises being not knowne in Mala∣chies time, nor any other order so glorious then, as the order of Priests,* 1.44 he tels them their owne in their proper names; And now O yee Priests this commandement is for you. So did Micah and Zepha∣nia, and euery Prophet, as their demerites gaue occasion.

4 His third fortresse is, that whatsoeuer Christ saith of Moses chaire, must he conceiued to make more for Saint Peters, and such as sate therin. Why our Sauiours admonition should make more for the Popes authority within his owne territories then it did for the Scribes and Pharises, or High Priests authority in the land of Iewry; I see no reason that it may concerne the people, liuing vnder the Pope, and Clergy of Rome, as much as it did the people of Iewry then subiect to the High Priest, Scribes and Pharises, I will not deny; for such Iudges as they were, the Popes of Rome in their seuerall generations may bee, nay, would God they were not. Let vs see then, what infallibility in giuing definitiue sen∣tence, Bellarmine can proue out of the fore-mentioned place. The words are plaine, Whatsoeuer they bid you doe, that doe. What, all without any exception? nay, you doe the Papists wrong, if you collect so; Whatsoeuer they speake ex Cathedra. Then the proposi∣tion, though most vniuersall for the forme is restrained by our aduersaries themselues, vnto such doctrines onely, as they taught ex Cathedra. And iustly, seeing this restraint hath more apparent ground in the Text then any other. Therefore it is said, they sit in Moses seat, they are infallible, not alwaies, because they somtimes sit; but whiles they sit in Moses seat, or giue sentence out of it; what is it then to giue sentence out of Moses seat? to pronounce sen∣tence solemnly, and vpon deliberation? If vnto all their doctrines or definitiue sentences so prononnced, men had beene bound in conscience to yeeld obedience: the Pope (as shall bee shewed a∣none) had neuer sate in Peters chaire; yea, Peter himselfe had been

in conscience bound to be an Apostata from Christ.* 1.45 But what is the meaning of these words? They sit in Moses seat, all therefore whatsoeuer they bid you, that obserue, and doe? That is, all that Moses first said, and they recite, This is a strange interpretation indeed, will the ignorant or illiterate Papist reply, yet (to omit many o∣thers of their owne,) a late* 1.46 Iesuites whole skill in expounding Scriptures (saue onely where doting loue vnto their Church, hath made him blind) none of theirs, few of our Church haue surpassed, [* 1.47 When hee commands to obserue, and doe all that the Scribes & Phari∣ses say, whilest they sit in Moses seat, hee speakes not of theirs, but of Moses his doctrine. the meaning is, as if hee had said, whatsoeuer the law or Moses (recited by the Scribes and Pharises) shall say vnto you, that obserue and doe, but doe not yee according to their works.] This he takes to bee Saint Hilaries, and Saint Hieroms exposition of the place. If any man yet further demand, why our Sauiour did not speake more plainely, [Whatsoeuer Moses saith, obserue and doe] ra∣ther then [Whatsoeuer the Scribes and Pharises say, obserue and doe:] Maldonat in the same place giues two reasons: The first, because our Sauiour did now purpose to taxe the Scribes and Pharises hypocri∣sie which hee had not taxed, vnlesse hee had shewed, that they taught o∣therwise then they liued. The second, that in this Chapter hee inten∣ded to reprehend the Scribes and Pharises sharpely, and therefore it was expedient, hee should first commend them for some things, lest all his reproofes might seeme to proceed from passion, or want of iudgement. Thus farre Maldonat, vnto whose answere wee may adioyne, that our Sauiour Christ (as Maldonat also wel hath noted) did speake these words vnto such as had seene his mira∣cles, and heard his doctrine, and yet could not bee his dayly audi∣tors with his other Disciples: but were to repaire to the Scribes and Pharises, as vnto their ordinary teachers, and instructers in the Law. Here, if wee consider the humor of rude and ignorant people for such may wee suppose most of his auditors were as

yet) it was very likely they would either be slow to heare, or ready to distast any doctrine that should proceed from the Scribes and Pharises mouthes, whom they had heard so much discommended by that blessed mouth, which spake as neuer mans did. For it is a worke of great iudgement▪ nay of the spirit ouerruling the flesh, to make men rellish their doctrine, whose liues & conuer∣sations they loath. And such as are but schollars (though neuer so meane) to an excellent master, will vsually be puft vp▪ with a conceit of themselues, from other mens conceit and commen∣dations of him, and in this humor scorne to learne of any more meanely qualified, or of lesse estimation in the same profession. Againe, there is a iealousie in most illiterate minds, that their Preacher, if hee follow not such lessons in his life, as hee giues them, doth not teach them as they should bee taught, nor in∣struct them sincerely as hee thinkes, but rather in policy inioynes them strictnesse of life, that hee himselfe may follow his plea∣sures without partners.

5 Hence vsually are many wholesome spirituall medicines disproued,* 1.48 ere proued or tasted, because the parties vnto whom they are tendred, haue no conceit or rellish of any good, but what is pleasant to sense, or profitable for secular purposes; such as none that truely thinke, or call good, but will so entertaine it in action and resolution, neuer willingly preferring the lesse be∣fore the greater, both being of the same kind. If a man should make choice of that bargaine, which he would perswade as lesse commodious vnto others; none would belieue hee spake sin∣cerely as hee thought, but rather cunningly to preuent others, or to effect his owne gaine without a sharer. But whilest secular good stands in competition with spirituall, albeit wee approue the one as truely good, and condemne the other as euill; yet e∣uen the best of vs is often enforced to take vp that complaint; To will is present with me,* 1.49 but I finde no means to performe that which is good for I doe not the good things which I would, but the euill which I would not, that doe I. Rude and illiterate mindes, ignorant of this difference betweene sensitiue and spirituall good, as altogether vn∣acquainted with the one, out of their owne custom alwayes to act what they intend, suspect their Pastors, whilest they commend wholesome food vnto them, do not thinke because they do not as

they say. From this sourse issue these or the like mutterings a∣mongst themselues, Tush, if our Parson were of the same minde out of the Pulpit, as he makes shew for in it; why should bee not frame his life accordingly? Doth he loue vs (trow we) better then himselfe? nay, I warrant him, hee is old inough to know what is good for himselfe: and if he knew that which he bids vs do, to be as good for him, as hee would make vs belieue it is for vs; what a Gods name, hinders him from doing it? he hath little else to doe besides, much lesse I am sure then any of vs.

6 To meet perhaps with all these, but especially with this last temptation, our Sauiour giues his auditors this preseruatiue; The Scribes and Pharises sit in Moses chaire, all therefore whatsoeuer they bid you obserue, that obserue and doe, but after their workes doe not] As if hee had said, Though their liues bee hypocriticall and bad, yet bee not too iealous of their doctrine: They deliuer that ordi∣narily vnto you, which Moses did teach your forefathers. The doctrine is exceeding good, howsoeuer these cursed hypocrites do not follow it: But this is Gods iudgement vpon them, that they should see the truth with their eyes, and not vnderstand it by lay∣ing it to their hearts.

7 This I ta••e it,* 1.50 is the drift of our Sauiours speech, whence the vniuersall no••e [whatsoeuer] must bee restrained to such materiall doctrines, as the Scribes and Pharises themselues, either expresly deliuered out of Moses, or whiles they interpreted him, com∣mended to others as good in the generall, howsoeuer they shrunk backe or shufled, when they came to the practise of such particu∣lars as crossed their humors; or vnto these precepts of good life, whose truth and equity their auditors might easily haue acknow∣ledged, either from their conseruancie with the principles of na∣ture, or other vndoubted mandates of Moses law, or from the au∣thority of bad, yet lawfull teachers, whose aduise is alwayes to be followed as good, vnlesse there be iust suspition of euill, or sini∣ster respects, of which their bad liues are then onely iust presump∣tions, when they handle particulars that concerne themselues, as making for their gaine, credite, glory, Apologies in bad courses, or auertment of deserued disgrace.

8 If we take this whole vniuersall affirmatiue, [Whatsoeuer they bid you, that obserue and do] in that sense our Sauiour meant it: it

is but equiualent to this, or the like vniuersall negatiue, [Leaue nothing vndone that either Moses, or such as sit in his seat commandes as good] or your conscience cannot iustly witnes to bee euill, al∣beit they which commend it to you for good, are euill, and can∣not teach themselues to doe it. Few Preachers in any well orde∣red Church, are so vnlearned, or bad of life, but what they so∣lemnely one time or other deliuer out of Moses and the Prophets, might be a sufficient rule for their hearers internall thoughts, and outward actions: did not the flocke preposterously make their Pastors doings, the rule of their thoughts and sayings; alwayes suspecting that, as not good, which they see left vndone, and accounting all lawfull for themselues to doe, which they see done and practised by their leaders. When as not the Pastors liues or doings; but their sayings are to bee made rules of other mens liues and actions. And our Sauiour enioynes the former obedi∣ence vnto the very Pharises; who spake as well, and did as ill as any could doe; very patterns of hypocrisie. In expounding Mo∣ses, hey could not but often inculcate the orthodoxal doctrine of good workes, of almes deedes, and liberality; yet retained they the rootes of auarice in their hearts, whose bitternesse would be∣wray it selfe vpon particular occasions,* 1.51 All these things heard the Pharises, saith Saint Luke, which were couetous, and they mocked him. They often exhorted others to circumcise the heart, to be humble and meeke as Moses was, yet remained proud themselues, ambiti∣ous of highest places in the Synagogues,* 1.52 inwardly fully of rauen and wickednesse. They often taught others as Moses had done, to walk vprightly as in the sight of the Lord their God; and yet did all their works to bee seene of men. They had often taught their auditors to honour father and mother, and learnedly discoursed vpon the equity of this precept in generall: yet could vpon priuate respects dispense with it in sundry particulars. They said well in the for∣mer, and did ill in the latter. And albeit they iustified their pra∣ctise by tradition of the elders (as the Pontificians doe theirs, when they absolute subiects from the bond of duet, to their ciuil; or children; to their naturall parents, that they may bee more seruiceable to the Church their mother,) yet their sayings in these Apologies were but accessary to their doings; not comprehen∣ded vnder▪ that vniuersall affirmatiue [All whatsoeuer they bid you,

obserue, and doe,] but vnder the negatiue [After their works do not] for they were more desirous to be honored as Rabbies and Fathers of the congregation, then to honour the parents of their flesh: albeit they vsually taught others so to do, saue onely when their treasurie might bee enriched, or their owne honour enlarged by dispensations, which the people easily might haue discerned for contrary, as well to the Law of God and nature, as these dispen∣sators owne doctrine, when themselues were not parties.

9* 1.53 From the restraint of this vniuersall precept, wee may ea∣sily limit that speech of our Sauiour vnto Saint Peter, which Bellarmine labours to make more then most vniuersall, because the surest ground in their supposals of the Popes transcendent autho∣rity, [* 1.54 I will giue vnto thee the keyes of the kingdome of heauen, and whatsoeuer thou shalt bind vpon earth, shall bee bound in heauen, and whatsoeuer thou shalt loose on earth, shall be loosed in heauen.] By these keyes saitha 1.55 Bellarmine, is vnderstood a power of loosing, not onely sins, but all other bonds or impediments, without whose remouall there is no possibility of entrance into the Kingdome of heauen: for the promise is generall; nor is it said, Whomsoeuer, but whatsoeuer thou loosest, &c. giuing vs hereby to vnderstand, that Peter and his successors may loose all knots or difficulties, of what kindsoeuer, if of lawes, by dispensing with them, if of sinnes, by remitting them, if of controuersies, or opi∣nions, by vnfolding them. Thus farre would this cunning Sophister improue the vniuersall [Whatsoeuer] aboue it ordinary and anci∣ent value in Scripture phrase: further then the condition of the partie, to whom the promise was made (being Christs seruants, not his equall) will suffer. For what greater prerogatiue could Christ himselfe challenge, then such as Bellarmine (for the present Popes sake) would make Saint Peters? The vniuersall note in this place, as the like before, includes onely an abundant assurance of the power bequeathed; a full and irreuocable ratification of the Keyes right vse, such a shutting as none can open, such an opening as none can shut; as often as sentence is either way gi∣uen vpon sufficient and iust occasions. The proper subiect that limits the vniuersall forme of this more then princely preroga∣tiue, is the denyall or confession of Christ, either in open speech, in perpetuall actions or resolution; as shall bee (by Gods assi∣stance) made euident against Romish assertions) without deroga∣tion

from the royalty of Priest-hood, which within these terri∣tories is much more dreadfull and soueraigne, then worldlings will acknowledge, vntill they bee made feele the full stroke of the spirituall sword, in these our dayes, for the most part borne in vaine.

10 Whatsoeuer reasons else they can from any other places of Scripture pretend for absolute infallibilitie in the High Priests, or Church representative vnder the Law, fall of their owne ac∣cord, these fundamentall ones being ouerthrowne. But before I proceed to euince the Iewish supreme tribunall most grosly er∣reneous de sacto: I must request the ingenious Readers, as ma∣ny as vnderstand Latine, and can haue accesse vnto these great Do∣ctors writings, to be eye-witnesses with vs, or if it please them, publike Notaries of their retchlesse impieties. Of which vnlesse au∣thentique notice bee now taken, and propagated to posterity by euident testimonies beyond exception: his impudent generati∣on in future ages, when these abominations grow old, and more stirred in beginne so to stinke, that for the Churches temporall health, the bookes of moderne Iesuites must be purged, will sure∣ly deny that euer any of their grand Diuines were so mad with in∣cestuous loue of their whorish mother, as to seeke her mainte∣nance by such shamelesse,* 1.56 grosse, notorious, palpable written blasphemies, as vngracious Iudes would rather haue choaked with an halter in their birth, then haue granted them entrance into the world through his throat. Hee in comparison of these Antichristian Traitors, ingenuously confessed his soule offence in betraying innocent blood. But euen the flower of Romish Do∣ctors Bishops, and Cardinals, are not ashamed to iustifie him, in betraying; and the Scribes and Pharises, in solemnely condem∣ning our Sauiour; For, if the one sort did not erre in iudgement, the other did not amisse in executing what they enioyned:* 1.57 yet by that very consistory of Priestes, and Elders, brought in by Bellar∣mine, as chiefe supporters of the Churches infallibility, was the life of the world censured to death for an hereticke, or refractari∣ous

Scismatique; and the* 1.58 ••al••udists, taking that Consistories authority but for such as the Iesuites supposed, conclude direct∣ly from principles common to the Synagogue and the Romane Church, that hee deserued no lesse, because hee would not sub¦scribe vnto their sentence, nor recant his opinions.

11 Againe; if wee vnderstand that other place [The Scribes and Pharises sit in Moses seat, all therefore whatsoeuer they bid you, that obserue and doe,] vniuersally as most Papists doe, and Hart out of his transmarinall Catechisme, would gladly haue maintained it: a∣ny Iew might thus assume; vnto the Scribes and Pharises solemn∣ly bid Iudas and others to obserue our Sauiour as a seducer, or traitor, and charged the people to seeke his bloud: therefore they were in consciences, and vpon paine of damnation, bound so to doe. Doe I amplifie one word, or wrong them a iot in these col∣lections? I appeale vnto their owne Writers. Let Melchior Ca∣nus, inferiour to none in that Church for learning, and for a Papist a man of singular ingenuity bee iudge betwixt vs. If from his words, as much as I haue said, doe not most directly follow: let let mee die the death for this supposed slander. Against the abso∣lute infallibility of Councels, or Synods, maintained by him in his fifth booke: our Writers, as hee frames their argument, thus obiects. The Priests and Pharises called Councels, whose solemne sen∣tences were impious, because they condemned the sonne of God for such: in like sort may the Romish Prelacie giue sentence contrary vnto Christ. Vnto this obiection, saith* 1.59 Canus, the answere is easie; Let vs heare it. The practises of the Priests were indeed against our Sauiour: but the sentence of men otherwise most wicked, was not onely most true, but withall most profitable to the common-weale. Yea, Saint Iohn the Euangelist tels vs, it was a diuine Oracle: for after a long and vari∣ous deliberation vsed by the Councell, Caiaphas now sate as chiefe, be∣ing the High-Priest, pronounced that sentence whereunto almost all (at the least the maior part) agreed; [It is expedient, that one die for the

people, and that the whole nation perish not], vpon which speech the Euangelist forthwith a••s; This hee spake not of himselfe, but beeing High-Priest for that yeere, hee prophesied, Whence it followes, sayeth Canus, that our Prelates liues and actions may perhaps be contrary to our Lord Iesus: but their iudiciall decrees or sentences, such as are cō∣firmed by the Pope (who must bee president in their Councels, as Caiaphas was) shall proue true and profitable vnto Christians, as insti∣tuted by God for the peoples good, yea ••hey shall proceed from the holy Ghost, for the reason which wee haue learned of the Euangelist, to wit, because such as giue them, are Prelates of Christs Church. And this is all I haue to say vnto the second argument.

12 It is easie indeed for them thus to answere: to whom it is most easie and most vsuall to blaspheme, That the Popes, aswell as Caiaphas prophecies, may in the euent proue true and profi∣table to Christs Church, wee doe not doubt: because vnto such as loue God, or are beloued of him, all things, euen Sathans malice that had suborned Caiaphas and his brethren against Christ and his members, turne to the best. But hee that had taken this High-Priest, whilest hee vttered this sentence, for an infallible Prophet of the Lord, had been bound in conscience to haue done so to our Sauiour at his, as the people did to Baals Priests, at E∣lias instigation. If our aduersaries will permit vs to interprete the Trent Councels decrees, as the faithfull of those times did Caia∣phas prophecie: wee will subscribe vnto them without delay. It is expedient, wee grant, and profitable withall vnto the Church, that there should bee such decrees, whereby the faith of others might bee tried. But as it was not lawfull for the people, to im∣brue their hands in Christs bloud, though the greatest benefite that euer befell the world, was by his death: so neither is it safe to admit the Trent Canons, though a wonderfull blessing of God they should be set forth, because they so clearely testifie the truth of his word concerning Antichrist. Canus said more in this then was needfull, according to his supposed principles in his answere to the next argument. But God who ruled the mouth of Caia∣phas, and made him speake the trueth, when hee intended no∣thing lesse, did also direct Canus penne to vent, what vpon better consideration hee would haue concealed. Yet herein hee wrote, but out of the abundance of his owne, and most of his fel∣lowes

hearts, who hold that the Priests and Pharises did erre one∣ly in a matter of fact, not in any point of faith, when they con∣demned Christ. Of which in the next Chapter. For conclusion of this, consider with me, Christian Reader, how great cause we haue to thanke our gracious God, that the sect of Iesuites, or rabble of Predicants, were not founded in our Sauiours dayes; for then doubtlesse the Diuell had picked a traitor out of that crue, whose impudent, sophisticall Apologies for open blasphemie, and vnrelenting perseuerance in traiterous plots, might haue outfaced the world, that the deliuering of Christ into his enemies hands had beene no such sinne, as Iudas testified it was, both by his peni∣tent speech, and desperate end.

CHAP. IIII.

What it would disaduantage the Romish Church to deny the infallibi∣lity of the Synagogue.

1. THat any visible company of men before our Sauiour Christs time,* 1.60 did challenge such ab∣solute authority ouer mens faith, as the Pope doth, would bee very hard for them to proue; & no question but the High-Priest and Rulers a∣mongst the Iewes, did oftentimes challenge more then they had. If the Romanist should say, that they had no such infallible authority in deciding all controuersies, as their Church now challengeth: the assertion would be as improba∣ble in it selfe, as incongruous to their positio••s. For vnto any in∣different man such infallibility in the Watch-Tower of Sion, must needes seem more requisite during the time of the law, then since the promulgation of the Gospell. Bee it granted, the points to be expresly beleeued of the ancient people, were but few: yet euen such of them as were most necessary to saluation, were more e∣nigmatically and mystically set downe, then any in the new Te∣stament are; and the measure of Gods spirit vpon euery sort of men, (the vulgar especially) in those times, much lesse. For this cause God raised vp Prophets to instruct them, whose authority

though it was not such, as the Romane Church now challengeth (but giuen to supply the ignorance and negligence of the church representatiue in those dayes:) yet much greater then is ordina∣rily required in the light of the Gospell, by which as the doctrine of saluation is become most conspicuous in it selfe, so is the illu∣mination of Gods spirit more plentifull then before it had beene. And since the Prophets haue beene so clearely expounded by the Apostles, and the harmony of the two Testaments so distinctly heard, the ordinary* 1.61 testimony of Iesus is become equiualent to the spirit of Prophesie. Allowing then these infinite ods on our parts, that enioy the labours of formers ages, with the ordinary preaching of the Gospell, an infallible oecumenicall authority is much lesse needfull now, then it was in the law.

2 Or if our aduersaries will bee so wayward,* 1.62 as to deny the like infallibility to haue beene requisite in the ancient Iewish Church: they shall hereby thwart euidently themselues, disanull their chiefe title, and vtterly disclaime the maine plea hitherto v∣sed for their owne infallibility. For most of them doe vrge Gods promises made vnto that Church, to proue a necessity of admit∣ting a like authority in theirs. And if these promises made to the Iewes, admit any distinction, condition, or limitation, whereby this most absolute infallibility (as they suppose it) may bee empai∣red: then may all the promises made or supposed to bee made vnto their Church; admit the same, or like. But besides the weak∣ning of their title, by debarring themselues of this plea (drawne from the example of the ancient Iewish Church) no man that reades their writings can bee ignorant, that all their chiefe and principall arguments (wherewith they carry away most simple soules, and importune such, as almost neither feare God nor man, to giue sentence for them and their Church against vs) are drawn from these, or the like tropicks [vnlesse God had ordained one su∣preme Iudge, or infallible authority, that might decide all con∣trouersies in matters of faith viua voce, he had not sufficienly pro∣ued for his Church, yea, which were most absurd, hee had left it in worse estate, then ciuill Estates are for ordinary matters; for they, besides their written lawes, haue Iudges to determine all cases or controuersies arising. And seeing that Monarchicall go∣uernment is of all others the best; and in any wise mans iudge∣ment

most auaileable for auoiding all dissention, and keeping the vnity of faith; there should bee no question, but God hath or∣dained such an authenticall manner of deciding all controuersies. If hee haue not, it must needes bee, either because hee could not establish such an infallible authority, and vncontroleable power; or else, because he would not. To say he could not, were to deny his omnipotency, open blasphemie: to say he would not, were little better; for this were to deny his goodnesse and loue to his Church, both which the Scriptures testifie to bee great, nay in∣finite.

3 But how great soeuer his loue to his Church, and chosen be (as we acknowledge it to bee infinite and euerlasting) if these or the like arguments make any things for the infallibility of the pre∣sent Romish; they proue as much, and as directly, for the ancient Iewish Church. For that was a visible company of men, not of oxen and Asses, and of them God had a care also. Nay they were his owne peculiar people, and (without al controuersie)* 1.63 the one∣ly visible Church, which hee had on earth. Wherefore all the former arguments, if they conclude any infallible authority in the present Romish Church; they conclude much more for the like infallibility of the Iewish. And by necessary consequence, if I proue that the Church had no such authority, my assertion stands sure; That this infallible authority which the factors of the Ro∣mish Church doe challenge, is greater then any visible Company of men had before our Sauiour time. And by the same proofe, shall the Romish Church bee debarred for euer, of both the two former pleas; either drawne from the authority of the Priests, or from the best forme of gouernment.

CHAP. V.

That iustly it may be presumed the Iewish Church, neuer had any abso∣lute infallibility in proposing or determining Articles of faith, be∣cause in our Sauiours time it did so grieuously erre in the fundamen∣tall point of saluation.

1 FOr proofe of the Conclusion proposed [that Ie∣rusalem had no such absolute infallibility, as Rome pleades for,] I tooke it for a long time as gran∣ted by all, that if any such authority had beene established in the law, it should not haue varied vntill the alteration of the priesthood. For Gods couenant with Leui was in this sence euerlasting, that it was to endure without interruption, vntill his sacrifice was accomplished, that was a Priest after a more excellent order. His oblation of himselfe, was the common bond to the law and Gospell: the end of the one, and the beginning of the other. Nor did the legall rites or cere∣monies themselues (though these most obnoxious to corrupti∣on) vanish by little and little, as this sacrifice did approch neerer and neerer, as darkenesse doth before the rising of the sunne: ra∣ther that consummation wrought vpon the Crosse, did swallow them vp at once, as virility doth youth, youth childhood, child∣hood infancy. Seeing then our aduersaries suppose this infallibi∣lity was annexed as a prerogatiue royall vnto the Priesthood: they cannot imagine any tollerable reason, why the one should expire before the other was quite abolished. Hence it is that most of them hold the Scribes and Pharises in our Sauiours time, were absolutely infallible in their Cathedrall consultations. And I had iust reasons to presume Bellarmine had been of the same mind. For besides his vrging that place (without all sense or reason, vnlesse grounded on this opinion,) They sit in Moses chaire; All therfore whatsoeuer they bid you, that obserue and do,] these other words of his, seemed to imply thus much, [* 1.64 It cannot be shewed that the Si∣nagogue of the Iewes did faile [in saith] vntill Christs comming, at what time it did not faile, but rather become better by change] By his spee∣ches elsewhere I perceiued, by the Synagogue thus changed, hee

meant the Church planted by Christ: not the Consistory of the High-Priests and Elders, not the Catholike representatiue Iewish Church.* 1.65 For, sayeth he, as it is not necessary the Popes Vicar should bee inerrable, when the Pope himselfe doth guid the Church, and defend it from error: so neither was it necessary, that the Iewish high Priest should not erre, when Christ the High-Priest of the whole Church was present, and did gouerne his Church in person.

2 This example, were it true, might illustrate (though ill-fa∣uoredly) his assertion once supposed, as possible; but no way ar∣gues it to be probable. Herein his similitude failes, that the High Priests in our Sauiours time, were Aarons lawfull successors, their Priesthood as entire then as euer it was; and they Deputies to none in this ranke or order. That their Predecessors had such in∣fallibility, hee faine would proue. Can he or any for him, shew vs when, or by what meanes it should determine, whiles the Priesthood lasted? To take away the Popes infallibility, euen in this last age of the world, were, in thier construction to deny Christs promise made vnto Saint Peters chaire. And was not the former like prerogatiue as inseparably annexed to Moses seat? did our Sauiour before his Passeouer, either by doctrine or practise, derogate ought from any lawfull authority established on earth; much lesse from that, which God had expresly instituted? The greatest prerogatiue, the Scribes and Pharises, Priests or Rulers euer had, was, that they were Aarons successors, and possessed Moses place: and this authority was neuer disanulled, but rather ratified by our Sauiour, after hee had vndertaken his ministeriall function; They sit in Moses seat, all therefore whatsoeuer they bid you, that obserue and doe. And elsewhere, Goe, and shew thy selfe vnto the Priest, &c.

3* Yet this Sophister would perswade vs, that Isaiah and Da∣niel had foretold the expiration of this prerogatiue in latter times. They both indeed foretell this peoples extraordinary generall

blindnesse; about the time of our Sauiours conuersation on earth, But this directly proues, what wee obiect; not what Bellarmine should haue answered, at least to vs, who contend the Priests and Rulers of this people, were not infallible in our Sauiours time; nor doth Isaiah, or Daniel, or any Prophet of God say, they were at any time such. Let any Iesuite proue (what easily hee may) out of* 1.66 Isaiahs words, cited by Bellarmine, that the Iewish church representatiue was not infallible in our Sauiours time; and from the same wee shall as clearely euince it, palpably erroneous in Isaiahs owne dayes, or immediately after. For the selfe same words which the Euangelist saith, were fulfilled in the vnbeleeuing Iewes that heard our Sauiours doctrine, were literally and exactly veri∣••ied of their forefathers before the captiuity of Babylon, as the Cardinall himselfe (would hee take the paines to reade the whole Chapter, and reuiue the place cited by him,) I know would not deny: His wordes are these;* 1.67 And hee said, go, and say vnto this people:a 1.68 Yee shall heare indeed, but yee shall not vnderstand, yee shall plainely see and not perceiue. Make the heart of this people sat, make their eares heauy, and shut their eyes, lest they see with their eyes, and heare with their eares, and vnderstand with their hearts, and conuert & he heale them. Then said I Lord, how long? And he answered, vntill the Cities be wasted without inhabitant, and the houses without man, and the land be vtterly desolate, and the Lord haue remoued men far away, and there be a great desolation in the midst of land. The truth of our assertion is so pregnant, that* 1.69 Maldonat the most iudicious expo∣sitor amongst the Iesuites, takes it as granted, the words late cited

were literally meant onely of that generation, with whome the Prophet liued, and brings this very Text, as one of the aptest in∣stances to illustrate the third kind, as he makes it of fulfilling pro∣phesies, to wit, when that which is truely and literally meant of one, is fitly applyed vnto another matter or sort of people, for the similitude of their nature or disposition. Although (to speake the truth) hee might haue referred it more iustly, at least, more artificially, to the fourth kind there mentioned by him. For, as shall appeare hereafter, this prophesie was alike literally, proper∣ly, and directly meant of both, but verified of the former times more immediatly, as first in order, because that part of it obiect had precedency in actuall existence; of the latter more completly as principally intended by the holy Ghost.

4 The blindenesse there spoken of, was euen then begunne, but did encrease from that age vntill the captiuity, and continued vntill Christs comming, in whose dayes it was augmented, and the prophesie fully accomplished as the desolation which follow∣ed their blindnesse in putting him to death, was greater then that which Nebuchadnezer brought vpon the City and land for the prouocations wherwith Manass••th, Iehoiachim, and other wicked Rulers, as well Priests, as Laicks, had prouoked: he Lord by cruell persecution of his messengers sent vnto them. This was a disease in their Prelates and Elders, lineally descending to the Scribes & Pharises, who tookea 1.70 themselues for infallible teachers, and free from oppugning such doctrine, as their forefathers had persecu∣ted vnto the death. The sinne of these later in crucifying Christ, was in degree more grieuous, because his personall worth was much greater then the Prophets; but the ignorance was of the same kind in both; for, as our Sauiour saith, the latter did but * 1.71 fulfill the measure of their fathers iniquity, in murthering Gods messengers. And, as afterwardes shall bee declared, such as the Romanists account the Church representatiue most infallible, did continually cause, or countenance these persecutions. The originall likewise of this cruelty, continued from former to later generations, was the very same in both: the one distasted Gods word, whilest the Prophet spake them; the other vnderstood them, not, whilst they were read euery sabboth day vnto thē, both* 1.72 ful∣filled them in condēning Gods messengers, & shedding innocent blood, vpon such grosse & palpable blindnes, as Isaiah describes.

5 It will recreate the attentiue Reader to obserue,* 1.73 how the Lord hath confounded the languague of these cunning builders whiles they seeke to raise vp new Babylon from the foundation of the old Synagogue. Bellarmine would seeme to make a consci∣ence of blaspheming, and therefore hath rather aduentured to be reputed ridiculous, in auouching (as you heard before) without all ground or shew of reason, that the infallible authority, former∣ly established in the Synagogue did expire vpon our Sauiours entrance into his Ministeriall function. Many of his fellowes knowing how necessary it is for them to defend the publike spirit of the Synagogues, and conscious withall how friuolous it would be, to say it should vanish by our Sauiours presence, who came rather by doctrine and practise to establish, then ouerthrow a∣ny ordinance of the law, resolue (though by open blasphemy) to maintaine the Scribes and Pharises infallibility, vntill the aboli∣shing of Aarons Priesthood. That they condemned our Sauiour, was (in these mens iudgements) an error onely in matter of fact, not of faith, or doctrine: and in such case the Pope himselfe may erre, whiles he speakes ex Cathedra. That the High Priest did not erre in faith, they take it as proued because the* 1.74 Euangelist sayth, he prophesied, It were good one should die for the people.

6 Such infallibility as this, I neuer shall enuy the Pope: and I desire no more, then that hee would confirme this last cited do∣ctrine ex Cathedra.* 1.75 For no question but all such throughout the Christian world, as beare any loue to Christ at all (any besides the Iesuites, who make no conscience of vilifying their Redeemer for aduancing the Popes dignity, by defending his infallibility) would renounce his decrees, and take him for Antichrist euer after. For this was no error de facto, vpon false informati∣on, or priuy suggestion. Euen the High-Priests themselues, for the inueterate hate which they had borne vnto our Sauiours per∣son and doctrine (such as the Romish Church did vnto Hus, and Ierome of Prage,) hold a Councell, how they might put him to death; and so farre were they from being misled with false infor∣mation,

that they suborne false witnesses against him, and failing in this, seeke to insnare him in his owne confession; & finally con∣demne him with ioint consent, for auouching one of the maine points of Christian beliefe, the article of his comming to iudge∣ment. I thinke might Sathan himselfe speake his mind in this case, hee would condemne Gretzer and his fellowes, if not for their vil∣lany, yet for their intollerable folly, in questioning, whether it were an error in faith, or no, to pronounce the sentence of death with such solemnity against the Iudge of quicke and dead▪ for pro∣fessing and teaching the maine points and grounds of saith. This villanie is too open and euident to maintaine the pollicie of the Prince of darkenesse. And if neither feare of God, nor shame of the world, could bridle the Iesui••es mouthes, or stoppe the pens from venting such doctrine: yet certainely this Prince of darke∣nesse (their Lord and Master) for feare of some greater reuolt, will lay his command vpon them, and make them in this discour∣sing age speake more warily, though they meane still no lesse wic∣kedly.

7 Because this is a point worth the pressing let vs ouerthrow,* 1.76 not only their answeres already giuen, or arguments hence drawn for their Churches authority: but in briefe preuent all possible euasions. If any Papist shall here reply, that these High Priests, and their assistants did not speake ex Cathedra, when they so farre missed the cushion: this answere as it might perhaps drop from some ignorant Iesuites mouth or pen, who is bound by oath to say something (and therfore must oftentimes say he knows not what) sot the defence of the Church: so wee may well assure our selues, that the Pope himselfe dare not for his triple Crowne deliuer it ex Cathedra; nor will the learned Papists hold this point, if it bee well vrged. For, as these High-Priests error was most grosse and grieuous: so was it receiued vpon long and mature deliberation, their manner of proceeding was publike and solemne. They tooke Iesus, saieth the* 1.77 Euangelist, and led him to Caiaphas the High priest, where the Scribes and Elders were gathered together. And lest a Ie∣suite should haue picked a quarrell at the time of their assembly, as if they had met at some vnlawfull howre, Saint* 1.78 Luke saith, as soon•••• as it was day, the Elders of the people, and the High-Priests, and the Scribes came together, and led him into their Councell, and exa∣mined

him vpon the very fundamentall point of saith; Saying, 〈◊〉〈◊〉 thou the Christ, tell vs? For affirming this, which is open infidelity to deny the High Priest himselfe, not misled by any witnesses, but from* 1.79 Christs owne wordes which hee himselfe had heard, pronounceth sentence against him. And if this were not enough, he proposed the matter to the rest of his associates;* 1.80 What thinke yee? and they answered and said, Hee is worthy to die? After all this, they vrged the people to approue of this their sentence, perswa∣ding them to aske Barrabas, and to destroy Iesus. And so strong∣ly had they coniured the multitude by their pretended authority, that they apprehend this their choice as a point of faith, or good seruice to God and his Church. For when Pilate laieth his blood vnto their charge: All the people (* 1.81 as the Text sayeth) (all such as relyed vpon the Scribes and Pharises, or their high Priests) answe∣red and said, His bloud be vpon vs and our children. One of your say Papists could not haue been more throughly perswaded of your Churches authority, nor more violently bent against Iohn Hus, or any other of Christs Martyrs, for the like reasons, then this whole multitude was against Christ, being condemned by the High-priest▪ speaking ex Cathedra. Here were 〈…〉〈…〉 & more solemnities obserued in this proceeding 〈…〉〈…〉 require in the Pope speaking ex Cathedra. Theirs 〈◊〉〈◊〉 publike assembly, and sentence was giuen by ioint consent in 〈◊〉〈◊〉 story, and in the morning: you hold it sufficient for the Pope to giue his definitiue sentence alone, without euidence of the fact it selfe, whereunto hee ties mens faith, as shall appeare by your owne confessions. Nor do you limit him any time, as well in the afternoone, as in the forenoone; as well (for ought wee can ga∣ther) when drinke is in, and his wits out of his head, as when he is sober. For you hold it not necessary for him to vse any long deliberation. But, if it be his will to bind all Christians to belieue him, the whole Church must belieue that he was herein directed chiefe by the holy Ghost: for the Church is bound to heare their Pastor: And, if hee binde all men to belieue him, then must all of necessity belieue, that hee was infallibly assisted by the holy Ghost, in shewing that which hee binds them to belieue: for o∣therwise the whole Church might erre, nay were bound to erre, because it is bound to belieue the Pope. These consequents are

your own, not mine, as may in part appeare from what hath been already, more fully from what shall bee said hereafter. Besides, the whole multitude of the Iewish people heard the Priestes and El∣ders vtter their opinions concerning Christ and his doctrine vi∣ua voce: wee haue the Popes decrees but by heare say. Either was this sentence pronounced ex Cathedra, or else it will bee hard for you to proue, that any sentence in your Church hath beene so pronounced, or can bee, although the Pope himselfe bee present in the Councell, and bee an eye witnesse of all proceedings.

8 Yet if any of you should here shufle (as yee vsually doe at the last pinch) and say [Howsoeuer Valentia, or some others of our learned, but priuate spirites, may define, what it is to speake ex Cathedra; yet wee know not, whether our Church hath so defined it, or no: and therefore although these High-priests and Elders did obserue all the circumstances, which these doctors require in a sentence giuen ex Cathedra; yet, for ought we know, they might, nay sure they did faile in some circumstance which we know not, and did not indeed speak ex Cathedra, albeit they seemed so to do: wherefore this doth not conclude against the Popes infallible au∣thority, when he speakes ex Cathedra:] if any of you shall take this last hold (as I cannot imagine any other left you) we shall quick∣ly beate you out of it.* 1.82 For let it be granted for disputations sake, that the Pope hath (as yee suppose these Iewes had) an infallible authority, when he speakes ex Cathedra: yet seeing it is a matter so hard to bee knowne, euen by these that heare him, whether hee obserue all circumstances required to the exercise and true vse of such infallible authority, and whether her hee speake ex Cathedra or no, when he may seeme to sundry so to speake; it would be the onely safe course for all Christian Churches vtterly to renounce all obedience to him, but vpon examination of his doctrine, to stand continually vpon their guard, lest vnder pretence of this his infallible authority, when he speakes ex Cathedra, hee may worke some such inestimable mischiefe vnto the Scriptures, or Christes chosen here on earth, as these High Priests did vnto Christ him∣selfe, by his seeming to speake ex Cathedra, when hee doth not. If, by abusing this his infallible authority, he should either make a∣way these Scriptures, or animate the people to imbrue their hands in the bloud of Christs deerest Saints: it is not his speaking ex

Cathedra, that can redeem their soules from hell, nor restore Gods word againe; for these are matters of an higher price, then that they should bee purchased with two or three words of his Holi∣nesse vnhallowed mouth.

9 To conclude, if this authority of your Church be but such, as the ancient Church of the Iewes had; you cannot expect any faithfull people should otherwise esteeme of your decrees, then the faithfull in our Sauiours time were bound to esteeme of the Iewish High-Priests and Elders, whom surely they did not take for Christs onely, nor best friends. If the Popes infallibility bee but such, as these high Priests had: you may bee as guilty of the bloud of Christs Saints, as they were. If you will challenge (as indeed you doe) greater authority then they had: yee must of ne∣cessity renounce your principall arguments brought to proue it.

CHAP. VI.

That Moses had no such absolute authority as is now ascribed vnto the Pope: That the manner of his attaining to such as hee had, ex∣cludes all besides our Sauiour from iust challenge of the like.

1 WHether Moses were a Magistrate (as the Papists thinke) spirituall, or (as others) meerely ciuill, or (whereunto vpon grounds in due places to be discussed, I most incline) actually neither, and virtually both, it will suffice, for proofe of our conclusion, that the Pope is no seruant of God, but an aduersary, in that hee exalts him selfe aboue Moses, whom none, besides the High Priest, and sole Mediator of the new couenant, was to equa∣lise in soueraignety ouer Gods people. Nor doth the excesse of glory ascribed vnto the new Testament, in respect of the old, argue greater authority in Christian, then was in ordinary legall gouer∣nours, whether temporall or spirituall, much lesse doth it inferre greater authority in any (Christ onely excepted) then Moses had.

2 If we take Christs Church, as consisting both of Priests and

people: it is a congregation farre more royall and glorious, then the Synagogue so taken was. If we compare our High-Priest (or mediator of the new Couenant) with theirs, the Apostles com∣parison is fittest:* 1.83 Consider the Apostle and High Priest of our pro∣fession, Christ Iesus: who was faithfull to him that hath appointed him, euen as Moses was in all his house. For this man is counted worthie of more glory then Moses, in as much as hee which hath builded the house, hath more honour then the house. Now Moses verily was faith∣full in all his house, as a seruant, for a witnesse of the things which should be spoken after: but Christ is as the sonn•• ouer his owne house, whose house wee are. If seuerally wee sort our people, or Ministers with theirs, as the Apostles successors with Aarons, the preheminence both wayes is ours. Notwithstanding, this excesse of our Mini∣sters glory, whether ordinary or extraordinary, compared with the like of theirs, is not so great as the preeminences of Christs flocke aboue the people of the Synagogue. Yet must all excesse of in spirituall graces, which the ordinary hearers of the Gospell haue the ordinary hearers of the law, be subducted from that pre∣rogatiue which wee that are Christs messengers, haue in respect of Aarons successors, ere we can take a right account of our own authority ouer our flock committed to vs, in comparison of theirs ouer the ancient people. Computatis computandis, our soueraigne∣ty will proue lesse, not greater, as our aduersaries confusedly rec∣kon without their host. Their pretended glosses, that all such places of Scripture as make for the authority of Moses chaire, con∣clude á fortiori for Saint Peters, because the New Testament is more glorious then the old, are, as if a man should argue thus: The ancient Roman and moderne German, are States far••e more noble then the Turkish or Moscouitish: therefore the Romane Consuls had more absolute authority ouer the people, or the pre∣sent Emperour, ouer the Princes and States of Germany, then the Turke hath ouer his Bashawes, or the Moscouit ouer his Vassals.

3 The glory of a common weale, or praise of gouernement, consists in the ingenuitie or ciuill libertie, not in the slauery, or seruile condition of the gouerned: or in their voluntary obsequi∣ousnesse to wholesome lawes, proportioned to common good; not in their absolute subiection to the omnipotent will of an vn∣ruly

Tyrant, subiect to no law, but the law of sinne. Our Saui∣ours authority ouer his Disciples was more soueraigne, then is befitting any to vsurpe or challenge ouer his fellow seruants; his kingdome more glorious after his resurrection then before: yet a little before his suffering, hee saith to his Disciples:* 1.84 Yee are my friends, if ye doe whatsoeuer I command you. Henceforth call I you not seruants, for the seruant knoweth not what his Master doth, but I haue called you friends, for all things that I haue heard of my Father, haue I made knowne to you. It is the very conceit of the base degenerate, dissolute, sottish later heathen Romane, more delighted in such gaudy shewes as his luxurious Emperours made happily, once or twice in their whole raigne, then in the valour and vertue of his victorious, free-born Ancestors, that to this day swims in the Iesuites braine, and makes him dreame the royalty of Christian Priest-hood, or glory of the Gospell, should consist wholly, or chiefly in the magnificent pompe of one visible high Priest, or Oecumenicall Bishoppe; for garnishing of whose Court, the whole Body of Christ besides, must bee content to spend their liues, goods, or substances, and as his occasion shall require, to pawne their very soules, as younglings, will bee at any cost or paines they can deuise, to decke vp a Lord of the Parish, a victor in a Grammer schoole; or as merry fellowes wil be ready to spend more then their incomes will defray, to haue a gallant Lord of misrule of their owne making.

4 But they demand, Wherein doth the Pope aspire aboue the pitch of Moses throne?* 1.85 He desires but to he reputed an infallible teacher, and was not Moses such? yet not such after the same ma∣ner. He approued himselfe perpetually infallible, because alwaies found most faithfull in all affaires belonging to God: but had it beene possible for him to haue worshipped the golden Calfe, to* 1.86 haue eaten the offerings of the dead, or to haue ioyned himselfe to Baal-Peor: The Leuites and such as claue vnto the Lord in these Apostasies would haue sought Gods will at more sanctified lips, then his, at least for that time, were If then wee consider him not as he might haue been, but as indeed hee proued; the peoples obedience vn∣to him, was de facto perpetuall and compleat: yet but conditio∣nally perpetuall, but conditionally compleat, or perpetually com∣pleat vpon their sight and vndoubted experience of his extraordi∣nary

familiarity with God, of his intire fidelity in all his seruice. The Pope would bee proclaimed so absolutely infallible by irre∣uocable pattent or inheritance, as no breach of Gods commande∣ments, no touch of disloyalty to Christ in actions, might breede a forfeyture of his estate, or estrange Christian consciences from yeelding obedience to him, euery way as compleat and absolute, as that which the people of God performed vnto Moses, or Christians doe yet vnto their Sauiour. Whence though we ad∣mit Moses infallibility, and his to be the same; yet the difference be∣tweene the absolutenesse of their authority, or the tenour, or holds of this same infallibility, would be such, as is betweene a Tenant at will, or one that enioyes a faire estate, perhaps, all his life time, yet onely by continuance of his Lords good liking of his faithfull seruice, & a Freeholder that cannot by any act of fel∣lony, murther, treason, or the like, forfeit his interest in as large possessions.

5 Againe, albeit the authority gotten, or manner of holding it, were the same; yet the manner of getting it in Moses and the Pope is not alike. The one profers no miracle for the purchase, no signe from heauen, no admirable skill in expounding Gods word; his calling hee professeth to bee but ordinary, and in this respect (say his followers) hee was to succeed Saint Peter: Moses not such, nor so affected: his miracles were many and great; the signes & tokens of his especiall fauour with God, almost infinite: his cal∣ling extraordinarily extraordinary: otherwise that obedience the people performed to him, had beene no lesse then desperate Ido∣latry; as the challenge of the like without like proofe & euidence of such fauour with God, is no better then blasphemie or Aposta∣sie. Hence saith* 1.87 S. Austen, the people of Israel did belieue Moses lawes were from God, after another maner, then the Lacedemonians did Lycurgus lawes were from Apollo. For when the Law which enioines the worshippe of one God, was giuen vnto the people, it did appeare (as farre forth as the diuine prouidence did iudge suff••cient) by strange signes and motions, whereof the people themselues were spectators, that the creature did performe seruice to the Creator for the giuing of that Law. But wee must belieue as firmely as this people did Moses,

that all the Popes iniunctions are giuen by God himselfe, with∣out any other signe or testimonie, then the Lacedemonians had, that Lycurgus lawes were from Apollo. Yet is it here further to be considered, that the Israelites might with farre lesse danger haue admitted Moses lawes then wee may the Popes, without any ex∣amination, 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 ex∣presly, to this purpose* 1.88 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 comman∣dements of the Lord your God which I command you. But was the mo∣tiue or argument by which hee sought to establish their beliefe, or assent vnto these commandements) his owne infallible authori∣tie? no but their owne experience of their truth, as it followeth, * 1.89 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:* 1.90 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 obedi∣ence which the Pope doth chalenge, that hee would haue his written word established in the fresh memory of his mighty won∣ders 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?)* 1.91 cry out for feare. He that could haue foretold their strange deliue∣rance 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.* 1.92 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,* 1.93 you shall neuer see againe. The Lord shall fight for you: therefore hold you your peace. Notwith∣standing all this, Moses neuer enacts this absolute obedience, to be belieued in all that euer he shall say, or speake vnto them, with∣out 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* 1.94 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 sem∣blable euent, as a further earnest of his sweet promises to them. [a 1.95 If thou wilt diligently hearken O Israel vnto the voice of the Lord thy God,* 1.96 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 prin∣cipall offenders herein. For God will not haue true faith thun∣derblasted in the tender blade: but rather nourished by continu∣ance of such sweet experiments: for this reason he shewers down Manna from heauena 1.97 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 proui∣ding both Quailes and Manna for them, the manner of nourish∣ment 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 sub∣stance slender, but gaue strength and vigour to their bodies; and serued as an embleme of their spirituall food, which being inuisi∣ble, yet gaue life more excellently then these grosse and solid matters did So saith* 1.98 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 li∣ueth 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 strength∣ned by continuall experiments) they doubt, and tempt the Lord, saying.* 1.99 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 dam∣nation, or sufferance of greater thirst in hell: such threates with∣out better instruction in Gods word, and the comfort of his spi∣rit, 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-wit∣nesses 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 pos∣sibly 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 be∣lieue whatsoeuer hee should auouch without further examinati∣on, signe, or token of his fauour with God; without assured ex∣perience, or at the least more then probable presumptions of his continuall faithfulnesse in that seruice, whereunto they knew him appointed? Albeit, after all the mighty workes before-mentio∣ned, wrought in their presence, they had beene bound thereunto: the meanest* 1.100 handmaid in that multitude had infallible pledges plenty of his extraordinary calling, lockt vp in her own vnerring senses. But from the strange, yet frequent manifestation of Mo∣ses power and fauour with God, so great as none besides the great

Prophet whom hee prefigured, might challenge the like, the Lord in his all ••acing wisdome, tooke fi••te occasion to allure his people unto strict obseruance of what he* 1.101 afterwards solemnly enacted, as also in the••▪ to forwarne all future generations without ex∣presse warrant of his word, not absolutely to belieue any gouer∣nour whomsoeuer in all, though of ••ried skill and fidelity in ma∣ny principal points of his seruice. That passage of Scripture wher∣in the manner of this peoples stipulation is registred, well de∣serues an exact 〈◊〉〈◊〉 of all, especially of these circumstances, [How the Lord by rehearsall of his mighty workes forepassed, extorts their promise to doe whatsoeuer should by Moses be commanded them, & yet will not accept it offered, vntill hee haue made them eare-witnesses of his familiarity and communication with him.] First, out of the Mount he called Moses vnto him to deliuer this solemn message vnto the house of Iacob;* 1.102 Yee haue seene what I did to the Egyptians, and how I carried you vpon Eagles wings, and haue brought you vnto mee. Now therefore, if you will heare my voice indeed, and keepe my co∣uenant, then yee shall bee my chiefe ••easure aboue all people, though all the earth be mine. After Moses had reported vnto God this an∣swere, freely vttered with ioint consent of all the people, solemn∣ly * 1.103 assembled before their Elders [b 1.104 All that the Lord commanded, we will doe,] was the whole businesse betwixt God and them, fully transacted by this Agent in their absence? No, hee is sent backe to sanctifie the people, that they might expect Gods glorious ap∣pearance in Mount Sinai, to ratifie what he had said vpon the re∣turne of their answere;* 1.105 Lo•• I come vnto thee in a thicke cloud, that the people may heare, whilst I talke with thee, and that they may also be∣lieue thee for euer. They did not belieue that God had reuealed his word to Moses for the wonders hee had wrought; but rather that his wonders were from God, because they heard God speake to him, yea, to themselues. For their principall and fundamentall lawes were vttered by God himselfe in their hearing, as Moses ex∣presseth, d 1.106 These words, (to wit) the Decalogue) the Lord spake vn∣to all your multitude, in the mount, out of the midst of the fire, the cloud, and the darkenesse, with a great voice, and added no more. And lest the words which they had heard might soone bee smoothered in fleshly hearts, or quickly slide out of their brittle memories▪ the Lord wrote them in two Tables of stone, and at their ••ranscripti∣on

not Moses onely, but Aaron, Nadab, and Abihu, with the se∣uenty Elders of Israel, are made spectators of the diuine glory, ra∣uished with the sweetnesse of his presence.* 1.107 They saw saieth the Text, the God of Israel, and vnder his feet, as it were, a worke of a Sa∣phire stone, and as the very heauen when it is cleare. And vpon the Nobles of the children of Israel he laid not his hand, also they saw God, and did eate and drinke. After these Tables through Moses anger at the peoples folly and impiety, were broken, God writes the a 1.108 same words againe, and renewes his Couenantb 1.109 before all the people, promising vndoubted experience of his diuine assi∣stance.

8 Doth Moses after all this call fire from heauen vpon all such as distrust his words? Aaron and Miriam openly derogate from his authority, which the Lord confirmes againe viua voce, descen∣ding in thea 1.110 pillar of the cloud, conuenting these detractors in the dore of the Tabernacle; Wherefore were you not afraid to speake against my seruant, euen against Moses? Thus the Lord was very angry and de∣parted, leauing his marke vpon Miriam, cured of her leprosie by Moses instant prayers. No maruell if Korah, Dathan. and Abirams iudgements were so grieuous: when their sinne against Moses, after so many documents of his high calling, could not but bee wilfull, as their perseuerance in it, after so many admonitions to desist, most malitious and obstinate. Yet was Moses further coun∣tenanced by the appearance of Gods gloryd 1.111 vnto all the congrega∣tion, and his authority further ratified by thee 1.112 strange and fearefull end of these chief malefactors, (* 1.113 foretold by him,) and by fire, issu∣ing from the Lord to consume their confederates, in offering in∣cense vngratefull to their God, Tantae molis erat Iudaeam condere gentem! So long and great a worke it was to edifie Israel in true faith, but without any like miracle or prediction, such as neuer saw him, neuer heard good of him, must belieue the Pope as well as Israel did their Law-giuer, that could make the sea to grant him passage, the cloudes send bread, the windes bring flesh, and the hard rocke yeeld drink sufficient for him and all his mighty hoast, that could thus call the heauens as witnesses to condemne & ap∣point the earth as executioner of his iudgements vpon the obsti∣nate and rebellious, yet after all this hee inflicts no such punish∣ments vpon the doubtfull in faith, as the Romish Church doth,

but rather (as is euident out of the places* 1.114 before alleadged) con∣firmes them by commemoration of these late cited, and like expe∣riments, makinga 1.115 Gods fauours past the surest pledges of his as∣sistance in greatest difficulties that could beset them. To conclude this people belieued Moses for Gods testimony of him, wee may not belieue Gods word without the Popes testimony of it. Hee must bee to God as Aaron was to Moses, his mouth, whereby hee onely speakes distinctly or intelligibly to his people.

CHAP. VII.

That the Churches authority was no part of the rule of faith vnto the people after Moses death, That by experiments answerable to his precepts and predictions, the faithfull without relying vpon the Priests infallible proposals, were as certaine, both of the diuine truth, and true meaning of the law, as their forefathers had beene that li∣ued with Moses, and saw his miracles.

1 TO proceed vnto the ages following Moses; How did they know Moses law, either indeed to bee Gods word, or the true sence and meaning of it, being indefinitely knowne for such?* 1.116 By traditi∣on? Yes, By tradition onely? No, But how at all by tradition? As by a ioint part of that rule, on which they were finally to relie? Rather it was a meane to bring them vnto the due consideration, or right application of the written rule, which Moses had left them. So hard were their hearts with whom this great Law-giuer had first to deale, that faith could not take roote in them, vnlesse first wrought and subacted by extraordi∣nary signes and wonders: but once thus created in them, the in∣corruptible seed therof might by meanes ordinary, easily be pro∣pagated vnto posterity, with whom it was to grow vp and ripen, not by bare credence to their ancestors traditions, nor by such

miraculous sights as they had seene; but by assiduous and serious obseruation of Gods prouidence in their owne times. For all his wayes, to such as marke them, are euer paralell to some one or other rule contained in this booke of life. The Israelites in eue∣ry age might haue discerned the truth of his threates or promi∣ses, alwayes fulfilled according to the diuersity of their wayes, though thus much the best amongst them would seldome haue obserued, perhaps not so much as once haue compared their course of life, with either part of Gods couenant of life and death, vnlesse thus forwarned by their Ancestors. The tradition then of former, was of like vse, for begetting true beliefe in latter gene∣rations, as the exhortations of tutors, who haue already tasted the sweet of helicon, are vnto their pupils for attaining true know∣ledge in good arts, of whose pleasantnesse they neuer conceiue a∣right, vntill they taste it themselues, though taste it but vpon the others commendation, they would not, without their direction, (ordinarily) they could not.

2 This Methode Moses himselfe prescribes;* 1.117 Consider this day, for I speake not vnto your children, which neither haue known nor seen the chastisement of the Lord your God, his greatnesse, his mighty hand and his stretched-out arme, and his signes, and his acts which he did in the midst of Egypt, vnto Pharaoh the King of Egypt, and all his land. For your eyes haue seene all the great acts of the Lord which he did. There∣fore shall yee keepe all the commandements which I command you this day, that yee may be strong, and goe in and possesse the land wither ye go to possesse it. Gods wonders past, they were to consider to what end? That they might lay vp their Law-giuers wordsa 1.118 in their hearts, and in their soules, bind them as remembrances vpon their hands, that they might bee as frontlets betweene their eyes, or sights whereby to leuell their steps, lest they trode awry. Gods word so rooted in the fathers, as thus to fructifie in their carriage, gesture, speech, and action, the seed of it was to bee sowne in the tender & supple hearts of children, as Moses in the next words ads;* 1.119 And yee shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, and when thou lyest down, and when thou risest vp. And thou shalt write them vpon the posts of thine house, and vpon thy gates. Thus was Gods couenant with his people, first, briefly drawne in signes and wonders, and vttered by

a mighty voyce in mount Horeb, as it had beene a demise Paroll; afterwards, conceiued in more ample sort, and written in more speciall tearmes by Moses, but was to bee sealed to euery genera∣tion, by their sure experience of Gods mercy and iustice; the one, infallibly accomplishing their prosperity for obeying; the other, their calamities for transgressing it, as in the same place followeth, * 1.120 For, if ye keepe diligently all these commandements which I command you toe, doe that is, to loue the Lord your God, to walke in all his wayes, and to cleane vnto him; then will the Lord cast out all these nations be∣fore you, and yee shall possesse great nations mightier then you. All the places whereon the soles of your feet shall tread, shall be yours; your coast shall be from the wildernesse, and from Lebanon, and from the riuer, e∣uen the riuer Perah, vnto the vttermost Sea. No man shall stand against you, for the Lord your God shall cast the feare of you vpon all the land, that yee shall tread vpon, as hee hath said vnto you.

3 Euery light or formall obseruation of this couenant suffi∣sed not to auert Gods threates, or make them capable of those bounteous promises, which hee neuer failed to fulfill, as long as in heart and deed they vsed Moses writings for their rule, nor weighing the foolish traditions of the Elders;* 1.121 When he slew them (sayth the Psalmist) they sought him,* 1.122 and they returned, and sought God earely. And they remembred that God was their strength, and the most high God their redeemer. Proportially to their repentance (but far aboue, or rather without all proportion of deserts) did the Lord deale with them. For, as their hearts (though in some sort turned vnto him) were not vpright with him, neither were they faithfull in his couenant: so hee being mercifull, thus farre forgaue their iniquite, that hee destroyed them not, but oftimes called backe his anger, and suffered not his whole displeasure to arise.

4 The whole historicall part of the old Testament, vntill Da∣uids time (epitomized by this Psalmist) witnesseth, what way so∣euer this people went, either the blessing or the curse which Mo∣ses there sets sets before them, did alwayes surely meet them* 1.123 Behold I set before you this day a blessing,* 1.124 and a curse, the blessing, if yee obey the commandements of the Lord your God, which I command you this day, and the curse, if yee will not obey the commandements of the Lord your God, but turne out of the way which I command you this day, to goe after other Gods yee haue not knowne. In these terms of blessings

and cursings, hee enstiles the former dis••unctiue couenant; If yee shal hearken therfore to my commandements which I shall command you this day,* 1.125 that you loue the Lord your God, and serue him with all your heart, and with all your soule: I also will giue raine vnto your land in due time, the first raine and the latter, that thou mayest gather in thy wheate, and thy wine, and thine oyle. Also I will send grasse in thy fields for thy cattell, that thou mayest eate, and haue enough. But beware lest your heart deceiue you, and lest yee turne aside and serue other Gods, and worship them, and so the anger of the Lord be kindled against you, and hee shut vp the heauen, that there be no raine, and that your land yeeld not her fruit, and yee perish quickly from the good land which the Lord giueth you. To stirre them vp to more strict obseruance of the former couenant, the blessinges and cursings here mentioned, were to be pronounced with great solemnity at their first entrāce into the land of Cannan,* 1.126 When the Lord thy God therfore hath brought thee into the land whither thou goest to possesse it, then shalt thou put the blessing vpon Mount Gerizim, and the 〈◊〉〈◊〉 Mount Eball. And elsewhere Moses chargeth the people saying,* 1.127 These (all sonnes of the free-woman) shall stand vpon Mount Gerizim to blesse the people when yee passe ouer Iordan, Simeon and Leui, and Iudah, & Issachar, and Ioseph and Beniamin, and these (sonnes of the bond-woman) shall stand vpon Mount Ebal to curse, Ruben, Gad, and A∣sher, and Zebulon, Dan, and Nephtali, and the Leuits shall answere and say vnto all the men of Israel, with a lowde voyce. Nor was this rehearsall more strictly enioined by Moses, then faithfully per∣formed by Ioshuah;* 1.128 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 Mo∣ses 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 e∣uery seuenth yeare, as Moses commanded them, saying, euery

seuenth yeere,* 1.129 when the yeere of freedome shall bee in the feast of ta∣bernacles, 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 Isra∣el, 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* 1.130 Children were to bee instructed first, priuately, then pub∣likely; that the solemnity of the spectacle might worke in them a modest feare and reuerence, without whose precedent impressi∣on 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; after∣wards 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 po∣sterity? 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 vp∣on 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,* 1.131 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.* 1.132 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 vt∣tered in their audience.* 1.133 But after that generation (with whom Iosu∣ah had conuersed) was gathered vnto their fathers, and another ge∣neration arose after them, which neither knew the Lord, nor yet the works hee had done for Israel, then the children of Israel did wicked∣ly 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,* 1.134 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,* 1.135 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 propo∣sals of their Priests? Though these or an Angell from heauen should haue proposed any other doctrine, then what was conso∣nant to their written law (whose true meaning in this respect, e∣uery one of them should haue knowne) Moses curse before men∣tioned, had ouertaken them following it. So much were they addicted vnto Baals Priests proposals,* 1.136 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 ge∣nerall of these heauenly souldiers, sought to encourage Gedeon, The Lord is with thee thou valiant man;* 1.137 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 deliue∣red 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 im∣perfectiō? 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 Gide∣on belieued aright; hee had not distrusted the Angels exhortati∣on. What was the reason then of his misbelieuing, or rather o∣uerseeing that part of the law? Not ignorance of Gods word in generall; for the miracles related by Moses he had in perfect me∣mory. What then? want of sufficient authority to propose vnto him these particular reuelations, or their true meaning? This is all the Romanist can pretend. Yet what greater authority could he re∣quire, then that Angell had, which spake vnto Gideon? Our Apostle supposeth any Angels proposall of diuine doctrines, to be at the least equiualent to Apostolicall, Though wee sayeth he (whether Paul or Cephas) or (which he supposeth to be more) an Angell from heauen preach vnto you otherwise,* 1.138 then wee haue preached vnto you, let him be accursed. Or, if wee respect not onely the personal authority of the proposer, but with it the manner of proposing Gods word: What proposall can wee imagine more effectuall then this great Angel of the couenants reply vnto Gideons distrust∣full answere; [and the Lord looked vpon him, and said Goe in this thy might,* 1.139 and thou shalt saue Israel out of the hands of the Midianites, haue I not sent thee?]

8 Whether Gideons diffidence after all this, were a sinne, I leaue it to bee disputed by the Iesuites. A defect or dulnesse, no doubt it was, and onely in respect of the like in vs, they hold a necessi∣ty of the visible Churches infallibility: vnto whose sentence whosoeuer fully accords not, is by their positions, vncapable of all other infallible means of diuine faith. To pretend doubt or distrust of Gods word once proposed by it, yea, to seeke fur∣ther satisfaction or resolution of doubts then it shall vouchsafe to giue, is more then a sinne, extreame impiety. Yet had this great

Angell stood vpon his authority in such peremptory tearms, Gi∣deon had died in his distrust. For after a second reply made by Gi∣deon,* 1.140 [Ah my Lord, whereby shall I saue Israel? behold my familie is poore in Manasseh, and I am the least in my fathers house] and a further promise of the Angels assistance not like the former, [haue I not sent thee] but [I will therefore be with thee, and thou shalt smite the Madianites as one man;] hee yet prefers this petition; I pray thee, if I haue found fauour in thy sight, then shew mee a signe that thou talkest with me: Depart not hence I pray thee, vntill I come vnto thee, and bring mine offering, and lay it before thee. After he had by more euident documents fully perceiued it was an Angell of the Lord that had parlied with him all this time, erecting his deiected heart with these comfortable words, Peace bee with thee, feare not, thou shalt not die; He yet demands two other signes before hee aduen∣tures vpon the Angels word. But after it is once confirmed vnto him by experience of his power, in keeping his fleece drie in the middle of moisture; and moistning it where was nothing but dri∣nesse about it; hee is more confident vpon a Souldiers dreame, then a Iesuite in like case would bee vpon the Popes sentence or blessing giuen ex Cathedra,* 1.141 When Gadeon heard the dreame told, & the interpretation of the same, he worshipped and returned to the hoast of Israel, and said; Vp, for the Lord hath deliuered into your hand, the hoast of Midian.

9 Nor hee, nor his people could at any time haue wanted like assurance of Gods might and deliuerances, had they according to the rule which Moses set them, turned vnto him with all their heart, and with all their soule; but as far were they, as the Pa∣pists from admitting his words for their rule of faith. The vn∣written traditions of Baal, were (at the least) of equall, or ioint authority with his writings, and in deed, and action, though not in word and profession, preferred before them. Longer then their assent was, by such miraculous victories as Gideon had now got∣ted ouer the Midianites, and as it were tied and fastned to the blessings and cursings of Moses law, this stiffe-necked generation did neither cleaue to it, nor to their God;* 1.142 But when Gideon was dead, they turned away and went a whoring after Baalim, and made Baal-Berith their God, and remembred not the Lord their God, which had deliuered them out of the hands of all their enemies on euery side.

Miracles after the Law-giuen, were vsually either tokens of pre∣cedent vnbeliefe, or for signes to vnbelieuers, seruing especially to put them in mind of what Moses had foretold: the attentiue con∣sideration of whose predictions, wrought greater faith and confi∣dency in such as without miracles laid this law in their harts, then this people conceiued vpon the fresh memory of Gideons extraor∣dinary signes and glorious victory.

10* 1.143 The like occasions of such distrust as were obserued in Gide∣on, were frequent in those times, wherein the foure and fortieth Psalme was written, yet the author of it, is not so daunted with the oppression of his people, as Gideon was. The manifestation of such reproach, contempt, and scorne, as Moses said should be∣fall them, did alwayes animate such as indeed had vsed the Law as a perpetuall rule to notifie the diuersity of all successe, good or bad, by the degrees of their declining from it, or approach vnto it. The greater calamities they suffered, the more vndoubted experience they had of diuine truth contained in Mosaicalthreats: the more vndoubted their experience of their truth, vpon con∣sciousnesse of their owne transgressions, the greater motiues they had vpon sincere and hearty repentance, to apprehend the stabi∣lity of his sweetest promises for their good. No depression of this people, but serued as a contersway to accelerate, intend, or en∣large the measure of their wonted exaltation, so long as they rightly weighed all their actions and proceedings in Moses bal∣lances, equalizing their permanent sorrow for sins past, vnto their wonted delight in transient pleasures.

11 Thus when Ieremie more admired then distrusted Gods mer∣cies, in rendering the purchase of his kinsmans field to him, close prisoner, for denouncing the whole desolation of his country, when the Kings and Princes of Iudah had no assurance of so much possession in the promised land, as to inherite the sepulchres of their fathers: the Lord expels not his suspensiue rather then dis∣sident admiration, with signes and wonders, as he had done Gide∣ons doubt, or his stiffe-necked forefathers distrust. By what meanes then? by the present calamities which had seized vppon the Cities of Iudah, and that very place wherein his late purchased in∣heritance lay, when hee cast these, and the like doubts in his mind; * 1.144 Behold the Mounts they are come into the City to take it, and the Ci∣tie

is giuen into the hand of the Caldeans that fight against it, by meanes of the sword, and of the famine, and of the pestilence, and what thou hast spoken is come to passe, and behold thou seest it: And thou hast said vn∣to me, O Lord God, Buy vnto thee the field for siluer, and take witnesses: for the City shall be giuen in to the hand of the Caldeans. Then came the word of the Lord vnto Ieremiah saying, Behold, I am the Lord God of all flesh, is there any thing too hard for me? The Lord had* 1.145 stricken Iacob with the wound of an enemy, and with a sharpe chastice mē••, for the multitude of his iniquities, wherefore hee cryed for his af∣fliction, and said, My sorrow is incurable, not considering who it was had done all this vnto him: for, because the Lord had killed, they must belieue hee would make aliue againe. Their present wounds inflicted contrary to the rules of politique defence, where the best pledges of their future health, beyond all hope of State-Surgeons. And this is the very S••ale of Ieremiahs assurance, from the Lords own mouth:* 1.146 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 wri∣tings, 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 re∣solution, 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 par∣ticular; Moses many generations before, had vniuersally foretold; * 1.147 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 com∣passion vpon thee, and will returne to gather thee out of all the people, where the Lord thy God had scattered thee. Though thou w••rst cast vn∣to the vttermost part of heauen; from thence will the Lord thy God ga∣ther 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 grie∣uously sinned against thee,* 1.148 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 commande∣ments, 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 fa∣uour in the presence of this man. He saw the truth of Moses diuine predictiō confirmed by the Kings present grant of his petition, & speedy restauration of Ierusalem,* 1.149 albeit a Prophet by professi∣on, 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 be∣liefe 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 Pro∣phets in all respects the Romanists can pretend, had the most pro∣bable title to this prerogatiue.* 1.150 Their professiō or calling was pub∣like and lawfull; their distinction from all others, eminent; their persons and places of residence, visible and knowne; their pro∣mises for enioying the extraordinary presence or illuminations of Gods spirit, peculiar: many of them, venerable for their inte∣grity

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 im∣mediate teaching be that which makes som mens spirit more pub∣like 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 inti∣mate the necessity of his proposall,* 1.151 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 fur∣ther triall then his bare assertion, without examination of them by Moses doctrine already establis••ed?

2 Had they beene the infallible Church representatiue, had their assertions, though giuen by ioinct consent ex Cathedra, or in the most solemne manner vsed in those times beene of such au∣thority 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 sup∣posed premises, the Iesuit I know, dare not affirme, lest Ahabs bloud, vntimely shed by confidence in their infallibility, cry out a∣gainst him. Yeta 1.152 Bellarmine too well knowing the liquorish tem∣per of this present age, (for the most part acquainted with none but table-talke Diuinity) to bee such as will swallow down any doctrine, bee it neuer so idle, prophane, or poisonous, so it bee sauced with pleasant conceit and merriment, would put vs of with this iest; That as in Saxonie, one Catholiques verdict were to

be taken b••fore sowre hundred Lutherans: so should one of the Lords Prophets haue beene followed in those times, before fiue hundred of Baals. And* 1.153 Ahab no doubt had so done, had not the Diuell taught his Diuines then as hee hath done Bellarmine and his fel∣lowes 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 opini∣on of a maior part, being all men of the same profession, sway with the superstitious people of those times thata 1.154 Ahabs Purseuant conceiued hope of seducing Micaiah whilst they were on the way together, by intimating such censures of schisme, of heresie, of peeuishnesse, or priuacy of spirit, as the false Catholike bestowes on vs, likely to befall him, if he should vary from the rest. The best answere (I thinke) a Romane Catechisme could afford, would be to repeat the conclusion which Bellarmine would haue main∣tained, [All the rest besides were Baals Prophets.] They were indeede in such a sence as Iesuites and all seducers are: but not by pub∣like profession or solemne subscription to his rites, as may partly appeare by Iehosaphats, continuing his resolution to goe vp to battell against Micaiahs counsell, which questionlesse, hee would rather haue died at home, then done, had hee knowne Michaiah onely to haue belonged vnto the Lord, and all his aduersaries vn∣to Baal; partly, by that reuerent conceit which euen the chiefe of these seducers entertained at that time of Elias, whose vtter dis∣grace Baals seruants would by all meanes haue sought, for his late designes acted vpon their fellowes: Yet as* 1.155 Iosephus records, the chiefe argument vsed by Zidkiah to diminish Micaiahs credite with both Kings, was an appearance of contradiction betwixt his and Eliahs prediction of Ahabs death, the accomplishment of both being apprehended as impossible, lesse credit (as he vrged) was to be giuen to Mica••ah, because so impudent as openly to con∣tradict so great a Prophet of the Lord as Elias, at whose threat∣nings Ahab King of Israel trembled, humbling himselfe with

fasting, cloathed in sackcloth. And it is likely hee would so short∣ly after entertaine the professed seruants of Baal for his Councel∣lors? yet, seeing the euent hath openly condemned them for seducers, and none are left to plead their cause: it is an easie mat∣ter for the Iesuite or others to say, they were Baals Prophets by profession. But were not most Priests and Prophets in Iudah & Beniamin vsually such? yes, and (as afterward shall appeare) did band as strongly with as ioint consent, against Ieremy, and Ezechi∣el, as these did against Michaiah. The point wherein wee desire resolution, is, by what rule of Romish Catholique Diuinity, truth in those times might haue beene discerned from falshood before Gods iudgements did light vpon the City and Temple. Hee is more blind then the blindest Iew that euer breathed, who cannot see how such as professed themselues Priests and Prophets of the Lord, aswell in Iudah as in Israel, did bewitch the people with the selfe same spels the Papists boasts of to this day, as the best prop of his Catholike faith. Yet such is the hypocrisie of these proud Pharises, that they can say in their hearts; Oh had wee liued in the dayes of Iezabel, we would not haue beene her inquisitors against such Prophets as Elias and Micaiah were: When as in truth Ieza∣bels impietie towards them, was clemency in respect of Romish cruelty against Gods Saints, her witchcrafts but as veniall sins, if wee compare them with Iesuiticall sorceries. But of this error more directly in the Chapter following; of their sorceries and im∣pieties hereafter.

3 Vnto our former demand, [whether the society of Prophets were the Church representatiue, whether the people were bound without examination to belieue whatsoeuer was by a maior part, or such of that profession as were in highest or most publike place determined.] What answere a learned Papist would giue I can∣not tell. Then this following, better cannot be imagined on their behalfe, [That this supreme authority which they contend for, was in the true Prophets onely; that they, albeit inspired with diuine illuminations, and endued with such authority as the Ie∣suite makes the Popes humana diuinitas inspirala, did notwith∣standing permit their declarations, for the hardnesse of this peo∣ples heart to be tried by the euent, or examined by the law, not that they wanted lawfull power (would they haue stood vpon

their authority) to exact beliefe without delay; seeing readinesse to belieue the truth proposed, is alwayes commended in the sa∣cred Story. And no doubt, but the people did well in admitting the true Prophets doctrine, before the false, at the first proposal; the sooner, the better. But were they therefore to belieue the true Prophets absolutely without examination? Why should they then belieue one of that profession, before another; seeing sedu∣cers could propose their conceits with as great speed and peremp∣torinesse as the best? Nor did reason onely disswade, but the* 1.156 law of God also expresly, forbid that people, alwayes, and in all cau∣ses to trust such, as vpon triall had beene found to diuine aright of strange euents. Yet grant wee must, that hardnesse of heart made this people more backeward, then otherwise they would haue beene to belieue truthes proposed; that oftimes they requi∣red signes from their Prophet, when obedience was instantly due from them to him; that oftimes they sinned in not assenting im∣mediately, without interposition of time for triall, or respite to resolue vpon what termes beliefe might be tendered. Thus much wee may grant with this limitation; [if we consider them abso∣lutely, or so well disposed as they should,* 1.157 and might haue beene, not as the Prophets found them.] For in men inwardly ill affected or vnqualified, for true faith, credulity comes neere the nature of vice then vertue, a disposition of disloyalty, a degree of heresie or infidelity, rather then a preparation to sincere obedience, or any sure foundation of true and liuely faith. Assent perchance men so affected, may more readily then others would vnto sun∣dry diuine truthes: yet not truely not as they are diuine and consonant to the rule of goodnesse, but by accident, in as much as they in part consort with some one or other of their affections. And the more forward men are vpon such grounds, to belieue some generalities of Christian dueties; the more prone they proue, when opportunity tempts them, to oppugne others more principall, and more specially concerning their saluation. For cre∣dulity, if it spring not out of an honest disposition vniformally in∣ning vnto goodnesse, as such; but from some vnbrideled humor, or predominant naturall affection: will alwayes sway more vnto some mischiefe, then vnto any thing that is good.* 1.158 Many belie∣ued in Iesus (saith Saint Iohn) when they saw his miracles. It pleased

them well hee had turned water into wine, that hee had giuen o∣ther proofes of his power, in driuing buyers and sellers out of the Temple, did minister hope vnto proud hearts, hee might proue such a Messias as they expected, as elsewhere vpon the like occasi∣on they said,* 1.159 This is of a truth the Prophet that should come into the world. The ground of this their aptnesse to belieue thus much, (as is intimated in the words following) was their inordinate de∣sire of hauing an earthly King, that might rule the nation with an yron rod.a 1.160 When Iesus therefore perceiued by their forwardnesse to professe the former truth, that they would come and take him to make him a King, he departed againe into a mountaine himselfe alone; for the same cause no doubt, which the Euangelist specifies in the former place,* 1.161 But Iesus did not commit himself vnto them, because he knew them all, and had no need that any should testifie of man. He knew such as vpon these glimpses of his glory were presently so stifly set to belieue in him, vpon hopes of being fed with dainties, or mighty protection against the Heathen; would bee as violently bent against him, euen to crucifie him for a seducer, after they had discouered his constant endeuours to bring them both by life and doctrine vnto conformity with his crosse, mortification hu∣mility, 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 coun∣trimen of Nazareth sodainly admiring the gratious words which proceeded out of his mouth,* 1.162 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 forward∣nesse 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 presuppo∣sed, the parties so affected, did not* 1.163 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 in∣struments to be wrought vpon by seducers. Hence saith our Sa∣uiour, * 1.164 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 be∣lieue 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 molli∣fied, 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,* 1.165 as for refutation of the aduersarie, that the commenda∣tion of necessary meanes, is alwaies included in the commenda∣tion 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 fu∣ture expences, by exact calculation of their present reuenewes. Euen in businesses of greatest importance, though requiring spee∣diest 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 rea∣son 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 with∣out 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 dis∣cerne 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 Mini∣stery. 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 vntouch∣ed, 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 messen∣gers, without examination of their doctrine by the precedent written word. Onely this difference there was; such as had right∣ly framed their hearts to it, did make this triall of Prophetical do∣ctrines, as it were by a present taste, which others could not with∣out interposition of time, to worke an alteration in their distem∣pered affections. For this reason do the Prophets alwayes annex Mosaicall precepts of repentance,* 1.166 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 con∣clusion, 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 par∣tiall 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 estima∣tion 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 ad∣mitted into the Canon, but vpon iust proofe of their diuine au∣thority. That one speech which Esay vttered, was an axiome so well knowne, as might bring all the rest to bee examined, before admission;* 1.167 To the Law and to the Testimony if they speake not accor∣ding 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 Re∣uelations, more immediatly sent from God, then the Pope pre∣tends: witnesse the* 1.168 man of God, that went from Iudah to Be∣thel, seduced by his fellow Prophets, fained reuelation from an Angell, counselling him to diuert into his house, contrary to the Lords commandement giuen before. The ones dealing was, I confesse most vnusual; so was the others death, yet a liuely docu∣ment to cause all, that should heare of it vntill the worlds end, take heede of dispensing with the word of the Lord once made known vnto themselues, vpon beliefe of more manifest reuelations or instructions, by what meanes soeuer giuen to others, either for recalling or restraining it. Hence may the Reader discry, aswell the height of our aduersaries folly, as the depth of their impietie, making their Churches authority, which by their own acknow∣ledgement cannot adde moe bookes to the number of the Ca∣non already finished, but onely iudge which are Canonicall, which not, farre greater then theirs was, that did preach and write these very bookes, which both wee and they acknowledge for Canonicall. For the Prophets words were no rule of faith, vntill examined and tried by the written word prece∣dent, or approued by the euent; the Popes must be, without triall, examination, or further approbation then his owne bare assertion.

CHAP. IX.

That the Church representatiue amongst the Iewes was for the most part, the most corrupt Iudge of matters belonging to God: and the reasons why it was so.

1 BVt was the neglect of Moses law, or this peo∣ples inward corruption, abounding for want of restraint by it, the sole cause of their dulnesse in perceiuing, or of their error in peruerting the things of Gods spirite: This ouerflow of wickednesse serued as a tide to carry them: but the continuall blasts of such vaine doctrine, Templum Domini, Templum Domini, the Church, the Church, was like a boisterous wind to driue them headlong into those sands, wherein they al∣wayes made shipwracke of faith and conscience. The true Pro∣phets neuer had greater opposites then the Priests, and such as the Papists would haue to be the onely pillars, yea the onely mate∣riall parts of the Church representatiue. Notwithstanding, whom the Fathers had traduced for impostors or Sectaries, and oftimes murdered as blasphemers of the Deity, or turbulent members of the state;* 1.169 the Children reuerenced as men of God, and messen∣gers of peace vnto the Church and common weale. What was the reason of this diuersity in their iudgement? or doth it argue more stedfast beliefe in posterity? No, but more experience of the euents, foretolde oftimes, not fulfilled vntill the Priests, and other opposites, either coaeuals or ancients to the Prophets, were couered with confusion. The childrens motiues, to belieue par∣ticulars oppugned by their parents, were greater; and the im∣pediments to withdraw their assent from them, lesse: That the children should thus brooke what their fathers most disliked in the Prophets, is no more then wee may obserue, in other Wri∣ters. Few much reuerenecd in any faculty by posterity, but had eager detractors in their flourishing dayes, vicinity alwayes bree∣ding enuy. And euen of such, as did not aemulate them for their skill, nor would haue beene moued with enuy at their fame or glory, they were not esteemed as they deserued, being defrauded

of due praise by such of the same profession, as better pleased the predominant humor; alwayes next in election to the lauish Magnificates of present times; but vsually reiected by posterity, when that particular humour, (euermore shorter liuth than the humorous) beganne to change. Thus in euery faculty, haue those authors which most applied themselues to solidity of truth, neglecting new-fangle trickes or flashes of extemporary wit, en¦dured in greatest request, and best credit throughout all ages: as meates strongest and most nourishing, not most delicate, are fit∣test for continuall diet.* 1.170 What the Latine Poet said of his Poems, euery Prophet might haue more truely applyed vnto his wri∣tinges.

Mox, tibi si quis adhuc pretendat nubila, liuor Occidet, & meriti post me referentur honores.

Though cloudes of enuy now may seeme, thy splendent rayes to choake; These with my ashes shall dissolue, and vanish as their smoake. VVhat whilest I breath sharpe censures blast, when my leafe fals, shall spring, Thy fame must flourish, as I fade; graue honour forth shall bring.

It was a Methode most compendious, for attaining such eterni∣ty of fame, as the continuall succession of mortality can affoorde vs, which is giuen by* 1.171 another Poet, but in prose; Dum viuas virtutem colas, inuenias famam in Sepulchro; Hee that hunts after vertue in his whole course of life, shall bee sure to meete with fame after death; but hardly sooner, least of all could these Pro∣phets bee much honoured in their owne Country, whilest men of their owne profession,* 1.172 carnally minded, possessed the chiefe seates of dignity, sometimes the best stay and pillars of faith in Gods Church, most capable of that infallibility, which their proud successors did more boast of. Yet were, euen these se∣ducers alwayes willing to celebrate the memory of ancient pro∣phets, because the authority giuen to their sayings, or reuerence shewed vnto their memory by the present people, ouer whome

they ruled, did no way preiudice their owne dignity or estimati∣on which rather increased by thus consorting with the multitude in their laudatoes of holy men deceased. Thus from one and the same inordinate desire of honour and praise from men, did con∣trary effects vsually spring in these masters of Israel. The dead they reuerenced, because they saw that acceptable vnto most, & likely to make way for their owne prayse amongst the people: but feare lest the liuing Prophets should bee their coriuals in suites of glory, whereunto their soules were wholly espoused, did still exasperate and wher the malice of impatient mindes, conscious of their own infirmities, against their doctrine, which could not be embraced, but their estimation must be impaired, their affections crossed, & their politique proiects dashed. The higher in dignity the Priests and Rulers were, the more it vexed them, such poore men, as the true Prophets, for the most part, were, should take vpon them to direct the people. Their obiections against those men of God, their scurrilous taunts, and bitter scoffes, their odious 〈◊〉〈◊〉 forged, to make way for bloudy persecutions, are most liuely represented by the like practizes of the Romish Clergy; continu∣ed almost as many yeares against the Albigeans, Hu••sites, and ge∣nerally against al whom they suspect to haue any familiarity with the spirit, whose testimony against them, is as authentique as e∣uident; onely ouerborne through Gods permission in the worlds sight, by preiudice of priuatenesse. Thus, when poore Michatah would not say, as the King would haue him, the politique State-Prophet Zidkiah; sonne of Chenaanah, gaue him a blow on the cheeke, to beate an answere out to this demand; When went the Spirit of the Lord from mee to thee? As many proud Prelates would in like case, reply vpon his poore brother, that should crosse his opinion, specially in a matter belonging, though but a farre off, vnto the State; Sirrha, I am your better, know your place, before whom, and in what matter you speake. Nor did Zidkiah onely, but 400. more (no otherwise discernable for false Prophets then by such triall as wee contend for) as if they would haue bound the Almighty to haue followed most voices in bestowing victory, perswade the King to goe vp against Ramath Gilead. But my for∣mer assertion is fully ratified by Michaiahs reply to the others de∣mand; When went the &c. Thou shalt see (saith hee) in that day,

when thou shalt goe from chamber to chamber to hide thee. No questi∣on, but such as were neuters before, after they see his prophesie fulfilled in Ahabs ouerthrow, did take Michaiah for a Prophet, as true as Zedkiah was false.

3 In like manner when Ieremy a poore Prophet and Priest of Anathoth had come vnto Ierusalem among the Prelates, and pro∣phesied the truth, but truth offensiue to the State,* 1.173 That all the euils which God had pronounced, should be brought vpon that City, and her townes: Pashu•• the sonne of Immer the Priest, which was ap∣pointed gouernour in the house of the Lord, intreats him worse then Zidkiah had done Michaiah. Hee could haue flouted him with as good applause of his complices, as the Inquisitors can a Protestant now: You that can read State fortunes a farre off, can you tell where you shall lodge your selfe this next night? if you cannot take him for a better Prophet that can. And by Pashurs Prophesie, hee was to take vp his lodging in his way home in the Stockes that were in the high gate of Ben••amin, neare vnto the house of the Lord. whose desolation hee had threatned. The like enter∣tainement hee found againe at the whole multitudes hands, but by the Priests and Prophets instigation;* 1.174 Now when Ieremiah had made an end of speaking all that the Lord had commanded him to speake vnto all the people, then the Priests and the Prophets, and all the people tooke him and said, Thou shalt die the death. Why hast thou prophesied in the name of the Lord, saying, This house shall bee like Shiloh, and this City shall bee desolate without an inhabitant? As if the Church of God could possibly erre, or the gates of hell preuaile against the splendor of it, would the Romish Clergie adde, should the Lord send a Prophet with such tidings vnto Rome. And did they not learne this interpretation of Christs promise vnto his Church, from the hypocriticall Iewes their predecessors, which made the like comment in Ieremiahs time, vpon Gods wordes as pregnant for the high-Priests succession as Saint Peters;* 1.175 Come aud let vs imagine some deuise against Ieremiah, for the Law shall not perish from the Priest, nor counsell from the wise, nor the word from the Pro∣phet, come, and let vs smite him with the tongue, and let vs not giue heed to any of his words. Away with the heretique. The mani∣festation of like affection in the Prelates towards Gods Prophets, did embolden Shemaiah the Nehelemite, to write from Babylon vn∣to

Zephaniah the high Priest and his associates to this effect.* 1.176 The Lord hath mad thee Priest, for Iehoiada the Priest, that yee should bee officers in the house of the Lord, for euery man that raueth and maketh himself a Prophet, to put him in prison, and in the stocks. Now therfore, why hast not thou reproued Ieremiah of Anathoth which prophesied vnto you. This captiuity is long: built houses to dwell in, and plant gardens, and eate the fruites of them.

4 But when Pashur found the Omen of that* 1.177 name which Iere∣miah gaue him, when hee and his mates proued indeed Magors Missabibs, a terror to themselues, and all about them, when they saw with their eyes all the miseries there expressed, then was Ie∣remiah held for a true Prophet, especially by such as outliued the captiuity, to see the truth of his prophesie for thier good as ex∣actly fulfilled, as this had heen for their harme, whilest according to his* 1.178 prediction, Shemaiah and his seed were rooted out from amongst Gods people happily replanted in their natiue soile. For from the reasons set downe before, posterity did alwayes better iudge of prophesies then the age wherein their Authors liued, at the least, the younger and meaner sort of that age which out-liued the euent, vsually better digested their doctrine, then the ancient or men of dignity that enuied them credite amongst the people, yet were not such as lesse maligned them, greater belieuers vniuersally, as was said before, but onely of some few particulars. For, if a new Prophet should haue risen amongst thē hee was almost as euill entreated by the present Clergy, or o∣thers, whose humors he contradicted. This is euident by the Scribes and Pharises, and the chiefe Rulers of the Iewish Church in our Sauiours time;* 1.179 They builded the tombs of the Prophets, & garnished the sepulchres of the righteous, and said (as they verily thought) If wee had been in the dayes of our fathers, we would not haue beene partakers with them in the bloud of the Prophets: yet made they the people of their owne time so mad, as to be partakers with thē in the bloud of that great Prophet, their long desired Messiah, the onely Sauiour of the world. Throughout the whole Story almost of the old Testament, the truth proposed may appeare, that the visible Church (if it be taken in such a sence as the Romanists take it) was the most corrupt Iudge either of the truth, or true mea∣ning of Gods word; that the people seduced by their goodly

shewes and glorious titles of Moses successors, were still brought into the combination of bloud, vntill they brought vpon them∣selues, their posterity, and the holy City,* 1.180 All the righteous bloud that was shed vpon the earth, from the bloud of Abel the righteous, vntil the bloud of their Messiah.

5 But though their cruelty and hypocrisie be so notoriously knowne,* 1.181 as it euen seemes to point out the like in the moderne Romanist: yet some honestly minded will perhaps demand, how the people of those ages wherein the Prophets liued, could pos∣sibly know the truth of their Prophesies, seeing for the most part they saw a maior part of men in Ecclesiastique authority, bent a∣gainst them. This happily may tempt vnsētled minds to thinke the Lord had determined his Prophets should haue Cassandraes fates, neuer to bee belieued till remedy were past. The peoples mist••king of their predictions, was in a sort fatall, yet not necessa∣ry, but vpon supposition of former neglect God sent them Pro∣phets for their good, but their wickednesse turned his blessings in∣to cursings, their hypocrisie and folly made them so blind, that they could not discerne the signes of the times, vntill wofull ex∣perience, the fooles onely Schoolemaster, began to teach it them, when their time for lore was ended.a 1.182 A prudent man (saith the wise-man,) seeth the plague, and hideth himselfe: but the foolish go on still, and are punished. But wherein doth that prudence consist, which might haue preuented this plague? surely in reading Gods law and continuall meditation thereon; for this giues wisdom to the simple. Men in this case should haue askedb 1.183 counsell of their own heart▪ for there is no man more faithfull vnto thee then it, for a mans mind is sometimes more accustomed to shew more then seauen Watch∣men that sit aboue in an high Tower. And aboue all this, pray to the most High, that he will direct thy way in truth. Had they thus done without partiality to their corrupt affections, or without all re∣spect of persons (in which Christian faith cannot bee had:) Moses law had beene a lanterne vnto their feet, for the discerning of true Prophets, and those discerned, had beene a light vnto latter a∣ges, for discerning the true Messias.

6 The euidence of this truth,* 1.184 not without cause so often in∣culcated, will better appeare, if wee consider ••ow most propheti∣call predictions of particular alterations, were but determinations

of Mosaicall generalities, out of which they grow as branches out of the stocke. As for example, The Lord told Moses before his death, and he gaue it to Israel for a song to be copied out by all, * 1.185 That when they went a whoring after the Gods of a strange land, for∣saking him he would forsake them, and hide his face from them. After Ie••oiadahs death, Zechariah his sonne seeing the Princes of Iudah leauing the house of the Lord to serue Groues and Idols, albeit hee were moued as the Text saith, by the spirit of God, yet one∣ly applies Moses generall prediction to the present times,* 1.186 Thus saith God, Why transgresse yee the commandement of the Lord? Surely yee shall not prosper, because yee haue forsakeu the Lord, he also will for∣sake you. Saint Paul himselfe vseth his own aduise, not the Lords authority in such points, as were not euidently contained in Mo∣ses law;* 1.187 Vnto the married command not I, but the Lord, Let not the wife depart from her husband, for so Moses had expresly comman∣ded. But to the Remnant, I speake, not the Lord, If any brother haue a wife that belieueth not, if shee be content to dwell with him, let him not forsake her. And againe, concerning Virgins, I haue no com∣mandement of the Lord, but I giue mine aduise as one that hath obtai∣ned mercy of the Lord to be faithfull; This was his iudgement, and as he thought warranted by the spirit of God; yet hee prescribes it not as a generall rule of faith to all, but rather leaues euery man to bee ruled by his conscience, and the analogie of Moses law. So likewise, though God vse an extraordinary reuelation to instruct Saint Peter in the free vse of meates forbidden by Moses; yet hee perswades him it by manifesting the true meaning of another clause of the same law; for what hee vttered vpon this* 1.188 instru∣ction and the experiment answerable thereto, was but a further specification of what Moses had said,a 1.189 I perceiue of a truth (saith S. Peter) that God is no accepter of persons, Moses had said,* 1.190 The Lord your God is God of Gods, and Lord of Lords, a great God, mighty and terrible, which accepteth no persons, nor taketh reward, who doth right vnto the fatherlesse and widdow, and loueth theb 1.191 stranger, giuing him sood and rayment.

7 These passages sufficiently enforme vs, that the extraordina∣ry spirit wherewith the Apostles themselues were aboue the mea∣sure of Gods former messengers inspired oftimes, onely made the stems, whether of the tree of life, or of knowledge planted by Moses to blow and flourish in them by little and little after the manner of naturall growth, it did not alwayes bring forth new ones in an instant, as the earth did at the first creation. Much more vsually did prophesies during the standing of the first tem∣ple, spring out of Mosaicall predictions. If wee compare his writings with latter prophesies, not long before the Babylonish captiuity, though hee had departed this life before their fathers entred into the land of promise, yet hee speakes vnto this last generation as an intelligencer from a farre Country, that great preparation was made against them, but who should bee the ex∣ecutioners or managers of mischiefe intended; hee leaues that to such Prophets as the Lord should raise them vp for the present. Ieremy and Ezechiel vpon his admonition, following his direction, are sent by God, as it were, to scowre the coast, to discrie when the Nauy comes, for what Coast it is bound, and how neare at hand. Here had the people faithfully examined their hearts by Moses law, whether not guilty of such sinnes as deserued the plagues threatned by him, they had quickly assented vnto Moses wri∣tings, and the Prophets words. For as consciousnesse of their sinnes in generall, might cause them feare some plague or o∣ther, indefinitely threatned by their Lawgiuer, whose writings they best belieued: so might the diligent obseruation of their particular transgressions, and their progresse in them, haue taught them to presage the determinate manner of their plagues and punishments foretold by the present Prophet. For God in his vsuall course of iustice, so suites his punishments to the most accustomary habits or predominant sinnes, as vnto men religi∣ously obseruant of times and seasons, the growth and processe of the one will giue a certaine crisis of the other. Besides euery age hath peculiar signes subordinate to the generall predictions of good or euill foretold by Gods messengers, whereby the faithfull learne to know the day of their visitation, and as Salomon saith, to hide themselues (in latibulo altissimi) from the plague;) if not by their hearty repentance, godly prayers, and religious endeauors

to preuent it. And because wee in this age, are not so well ac∣quainted with the particular signes of former times, wherein true Prophets liued, it is hard for any liuing now, though easie to all the faithfull then, to giue any certaine or particular rule how the truth of their prophesies might haue beene, at least probably knowne, before the euent did finally and absolutely approue them. Would to God wee could discerne the signes of times present; and the Lord of his infinit mercy giue vs grace to know the day of our visitation. But of this argument elsewhere by Gods assistance. It shall suffice in the next place to shew that our Sa∣uiours doctrine was by the same meanes to be discerued.

CHAP. X.

That the Soueraignety giuen by Iesuites to the Pope is greater then our Sauiours was.

1 IT is a Rule in Diuinity [whatsoeuer can rightly be conceiued as an absolute perfection, hath reall ex∣istence in the Almighty.] From this notion of the Deity, swimming in the braines of such as in heart & deed make the Pope their Lord & God, doe the parties thus affected, vsually take what∣soeuer power might possibly be deligated by God to any, as actu∣ally granted vnto his holinesse. And thus I imagine some Iesu∣ite or other, when hee shall bethinke himselfe will except against our disputes in this present cause, [Deny you cannot that God can, and what if hee should expresly grant such authority as the Pope now challengeth, would your arguments conclude him to bee Antichrist, or the doctrine we teach to be blasphemous.] On the contrary, seeing our Sauiour Christ did neuer either pra∣ctise or challenge, seeing neither Moses nor the Prophets did e∣uer so much as once intimate such absolute power should be ac∣knowledged 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,* 1.192 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 magni∣ficent 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 won∣d••rs, his admirable skill in Gods word alreadie established; but chiefly his sacred life and conuersation as it were exhibiting vnto the world a visible patterne or cōspicuous modell of that incom∣prehensible goodnesse which is infallible. Now, if we compare his powerfulnesse in words and workes, with the Popes imperfe∣ctions 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 re∣spect 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 faith∣full, 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 glo∣rification. Nor bootes it ought to say, they make the Popes au∣thoritie lesse then Christs, in respect they deriue it from his; ra∣ther, 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,* 1.193 For the Father iudgeth no man, but hath com∣mitted all iudgement vnto the Sonne.

2 But wherein doe they make the Popes authoritie greater

then Christs?* 1.194 First, in not exempting it from triall by Christs and his Apostles doctrine, neither of which were to be admitted with∣out 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 vi∣sions 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* 1.195 Prophets giue testimonie. The ma∣nifest 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 po∣situe 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 Teach∣ers 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 contay∣ned 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 ordina∣rie

temptations; that thus to erect their hopes was but to prepare a rise to a grieuous downefall, the ready way to atheisme, pre∣sumption, 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 com∣pares his sermon vpon the Mount, with the Pharises glosses vpon Moses. If the particular, or principall parts of the law and Pro∣phets, 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 re∣quired 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 possibili∣ty the Iewes beliefe in him should prosper, vnlesse it grew out of their generall assent vnto Moses doctrine, thus pruned and pur∣ged at the very roote;* 1.196 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,* 1.197 but falsly; and vpon decitfull grounds. The stronger or more absolute credence they had giuen vnto his words or workes without such examination, the more they had ensnared their soules, and set their consciences vpon the Racke, by admitting a possibility of contradiction betwixt two doctrines both firmely belieued, without any euidence of their consonancie, or bothes conspiring to the same end. The speedier and higher this edifica∣tion in Christ had beene, the sooner it might haue ruinated that

foundation which God by Moses and the Prophets had reared in Israel, vnlesse this new worke had been orderly squared, well pro∣portioned, closely layed, and strongly caemented vnto the former. In secular schooles hee is held an vnwise answerer, that will ad∣mit Socraticall intertogations; for, albeit there appeare no dif∣ficultie in any one proposed apart, yet in the processe, a respon∣dent may bee easily brought to grant conclusions, from which he knowes not what consequences may bee drawne, because their consonancy with the probleme whose defence hee vndertakes, is not so euident nor immediate, as vpon a sodaine may bee fully examined. And not examining the consonancy of euery other proposition with the principles of that faculty, whereto the pro∣bleme belongs, the best answerer liuing may bee made either grant what hee should not, or deny what should bee granted. Now Christs doctrine was to Mosaicall and Propheticall, as the conclusion to the premisses, or as the corollarie of greatest vse vnto the speculatiue theoreme. Suppose then a Iew well skilled in Moses and the Prophets, should instantly vpon the first hea∣ring of our Sauiours sermons, or sight of his miracles, haue ad∣mitted him for such an infallible teacher, vpon tearmes as abso∣lute and irreuocable, as the Iesuite would haue the Pope ac∣knowledged by all Christians, a good disputant might easily haue staggered him by these or like Socraticall demands; Doe you stedfastly belieue Moses writings for Gods word? God forbid I should doubt of this: Doe yee belieue this new doctrine con∣firmed by miracles as firmely? What if I doe? Doe you know as certainely, whether both agree as well as one part of Moses wri∣tings with another? What if I doe not? vntill you bee fully re∣solued in this, your beliefe in both cannot be sound: for in case they should disagree, the one must needes be false; and if choice were giuen you, whether in sooth would you disclaime? Here a wise man, that (as the wise King speakes) had eyes in his head and would not be led by a blind saith, would haue paused a while, and thought with himselfe, This is a point that should bee looked to: for if these new doctrines should proue incompatible, as for any iust examination hitherto made, they may, I cannot see whether deserues more credence; Whiles I consider Moses writings, & call to mind those mighty wonders our fathers told vs, with like

continuall experiments of their diuine truth; nothing can seeme more certaine then they; againe, whiles I behold these new mi∣racles, me thinkes his authority that workes them, should bee as great as Moses was; yet if they should happen to disagree, the one must bee better belieued then the other, or else (for ought I see) there can bee no certainety of either; for, if this mans possibly may bee, why might not Moses doctrine likewise be false? or if our fa∣thers were deceiued by his signes and wonders, why may not we bee so serued by this mans miracles? But if vpon iust trial they shal be found fully to agree in euery point (as I trust they doe) then doubtlesse both are from God, and I shall stedfastly belieue this new doctrine to be diuine, if such as Moses had foretold; & withal, more euidently acknowledge, then before I could, that Moses spake by the spirit of the all seeing, euerliuing God, if this Iesus of Nazareth be in all points like to him, and so qualified as hee fore∣told the great Prophet should bee. But in the interim till the tri∣all bee made, it is best to lay sure hold on Moses and the Prophets. For prior tempore potior iure: their writings doubtlesse were from God, because hitherto they could not bee destroyed: time and they shall trie whether Iesus and his doctrine be so or no; whether he be that great Prophet that should come, or we are yet to looke for some other.

4 Thus when Iohn Baptist sent his Disciples to our Sauior with this very question,* 1.198 Art thou hee that should come, or shall we looke for another; The answere hee returned againe, (whether for con∣firmation of Iohns owne faith, or as the most interpreters thinke of his Disciples,) was this and no more;* 1.199 Goe and shew Iohn what things yee haue seene and heard, that the blind see, the halt goe, the leapers are clensed, the deafe heare, the dead rise againe, and the Gos∣pel is preached to the poore, and blessed is hee that shall not be offended in mee. These or other of their fellow Disciples had enformed their Master Iohn before of Christs healing the Centurions seruant by his word or command, though absent; of his raising the widows sonne from death to life; of the rumors spread abroad of him throughout all Iudea, and the regions round about: and vpon this report, as Saint Luke tels vs, did Iohn make the former so∣lemne demand. But some will yet demand, how could he or his Disciples bee confirmed by the answere giuen them, wherein is

little more then formerly both had heard: for the raising vp of the widdowes sonne which especially occasioned their comming was the greatest of all in this Catalogue, and yet as great as this, some of the ancient Prophets had done; how could it then proue him to be the Messias? Had he told them as much in plain terms, they might haue beleeued him, because this great worke did wit∣nesse him to be a Prophet, and therefore one that could not lie: But by this answere, how could they gather more, then the people vpon the astonishment of that accident, had said? for* 1.200 when the dead man sate vp and spake, feare, saith the Euangelist, came on them all, and they glorified God saying, A great Prophet is raised vp a∣mong vs, and God hath visited his people.

5 Yet this obiection, at least the solution, confirms the truth of my former assertion, that by his miracles alone considered, they were not bound absolutely to belieue hee was the Messias, but by comparing them with other circumstances, or presupposed truths especially the Scriptures receiued and approued prophesies of the Messias: though no one for the greatnesse of power manifested in it, could of it selfe, yet the frequency of them at that time, and the condition of the parties on whom they were wrought, might absolutely confirme Iohn and his Disciples; because such they were in these and euery respect, as the Euangelicall Prophet had foretold Messias should worke: for this reason our Sauiour de∣liuers his answere in the Prophets owne words, as* 1.201 elsewhere he himselfe did read them, then best interpreted by the signes of the time, that Iohn might see by the euent, he was in the man of whom Isaiah speakesa 1.202 He whom the Lord had annointed to preach the Gos∣pel to the poore, whom he had sent to heale the broken hearted, to preach deliuerance to the Captiues, and recouering of sight to the blind, to set at liberty such as were bruised, and that hee should preach the acceptable yeare of the Lord. The multitude of blind men restored to sight in their presence was a good preparatiue to dissolue that suffusion which had blinded their hearts; the releasing of so many from the possession of vncleane spirits, was an ocular demonstration hee was the man appointed to preach deliuerance to the Captiues,

plagues & sicknesses then cured by him in great abundance, were sure pledges to the obseruant, that hee was the great Physition of body and soule so often spoken of by Isaiah. Besides, Iohns mo∣uing this doubt at that very instant, wherein such varietie of mi∣racles; of all, or most of which, his Disciples one or other, were eye-witnesses, did concurre all so well suited to the seuerall* 1.203 pre∣dictions of Isaiah, and these asa 1.204 Iohn could instruct them, all vn∣questionably meant of the Messias, was an infallible argument of Gods vnspeakable prouidence in thus disposing times & seasons for their fuller resolution. The like disposition of the diuine pro∣uidence, might the ingratefull Nazarites haue obserued. First, that when hec 1.205 stood vp to reade in the Synagogue, they should deliuer the booke of the Euangelicall Prophet before any other; afterwards, that hee should at the first opening light vpon that very place wherein his late miracles, yet rise in all mens mouthes, (as appeareth by Saint* 1.206 Marke) were foretold: especially, if they had diligently marked the meannesse of their own estate, the manner of his comming thither, moued (as ther 1.207 Euangelist saith) by the spirit, which as thed 1.208 Prophet had foretold, was to bee vp∣on him, and did manifest it selfe at that time by his strange esca∣ping his turbulent countrimens desperate attempts against him. This melodious harmony betwixt his works and Gods word al∣ready established,* 1.209 and this sweet disposition of the diuine proui∣dence, in causing the one sound in mens eares, whilest the other were in their eyes, were in his heauenly wisdome the best meanes to establish true and liuely faith: hee neuer exacted blind obedi∣ence, which who so suffers to be imposed vpon him by others, or seekes to enforce vpon himselfe, striues to put out that light of nature or inferiour grace, whereby he should view and marke the wayes of God, alwayes confirming his truth alreadie reuealed, by experimentes and signes of the time proportioned to them.

6 From these instances,* 1.210 to omit others, the Reader may re∣solue himselfe, in what sence Christs workes are saide to beare witnesse of his Diuinitie, or condemne the Iewes of infidelity. Both which they manifestly did, yet not in themselues, not as se∣uerally considered or sequestred from all signes of times and sea∣sons; but as they inuolued such concurrence of Gods prouidence

or presupposed such propheticall predictions, as haue beene in∣timated. Euery miracle was apt of it selfe to breed admiration, & beget some degree of faith, as more then probably arguing the assistance of a power truely diuine. But, seeing Moses had forwar∣ned, God would suffer seducers to worke wonders for the tryall of his peoples faith: who besides him that gaue them this liber∣tie could set them bounds, beyond which they should not passe? who could precisely define the compasse of that Circle, within which onely Sathan could exercise the power he had by that per∣mission? Bee it granted (which is all, men otherwise minded con∣cerning this point, demaund) that Beelzebub himselfe with the helpe of all his subiects, can effect nothing exceeding the natural passiue capacity of things created: hee must be as well seen in the secrets of nature, as these subtle spirits are, that can precisely define in all particulars, what may bee done by force of nature, what not. Hardly can wee (without some admonitions to obserue their carriage) discern the sleight of ordinary Iuglers: much more easily might the Prince of darkenesse, so blind our naturall vnder∣standing, as to make vs belieue (were the light of Gods word ta∣ken away) that were effected by his power, which had bin wroght by the finger of God, that secret conueighance of materials else where preexistent, into our presence, were a new creation of them.

7 For mine owne part (vntill I bee by some others better in∣structed) I rest perswaded our Sauiour taught the same doctrine I now deliuer; thus much at least, [Such signes and wonders might be wrought by seducers, that such as would gaze on them, and trust their owne skill in discerning their trickes, should hardly es∣cape their snares]* 1.211 If any man say to you, loe here is Christ, or loe he is there, belieue it not. For false Christs shall arise, and false Pro∣phets, and shall shew signes and wonders to deceiue if it were possible, the very elect. And possible it was to haue deceiued euen these: if it had been possible for these not to haue tried their wonders by the written word. Wherefore necessarie it was, that which imme∣diately followes, should bee written for our instruction; But take you heed (this he spake to his elect Apostles,) behold I haue tolde you all things before. Much easier it was for such seducers to coun∣terfeit his greatest wonders with deceitfull sleights, vndiscouera∣ble

for the present, then in these plaine distinct predictions of matters so farre aboue the pitch of ordinarie obseruation, so to i∣mitate him as time should not detect their impostures, nor expe∣rience conuince them of open folly, or their soothsaying of gros∣sest falshood. And consequently, this very Oracle compared with the euent, was of more force to establish true faith, then any one miracle hee euer wrought, considered alone. Yea this foolish ex∣pectation the Iewes had, their Messias should worke mighty, but pompous and vaine-glorious wonders, did make them (not prefa∣shioned in mind to those descriptions the Prophets had made of his first comming in humility) vndervalew both his true miracles and heauenly doctrine. Euen such as are said to haue belieued in him for the works they had seene him doe, seemed doubtfull whether to acknowledge him for some great Prophet, or for their long looked for Messias.* 1.212 Many of the people, (saith S. Iohn) belieued in him, and said, When the Christ commeth, will he doe moe mi∣racles then this man hath done. And as the same Euangelist else∣where tels vs, such as had tasted of his miraculous goodnesse, and in huge troupes followed him for their dayly food, that had no where to lay his head by night,* 1.213 desire a further signe that they might see and belieue the father had sent him. His late satisfying fiue thousand hungry soules with fiue loues, they deemed much lesse then Moses sustaining sixe hundred thousand so long with Man∣na, a meate immediately sent from Heauen,* 1.214 not made by multipli∣cation of such bread as they might haue bought of ordinary Ba∣kers. Nor doth our Sauiour seeke to winne them by outuying Moses in multitude or magnificence of his miracles: but by allu∣ring them to taste and proue his heauenly doctrine For the expe∣riments that giue vs the seale and assurance of liuely faith, must of necessity bee within vs, euen in our hearts, and in our soules; and these are they. Had this people without miracles beene dicto audiens, as they were enioyned by Moses, in that they tooke him for a Prophet, they might in short time haue knowne what Peter confessed,* 1.215 Verba vitae aeternae habes, Thou hast the words of eter∣nall life, whose sweetnesse once inwardly tasted was much more then all the miracles that could bee wrought without his hearers or vpon them. But of such workes these proud Iewes neuer drea∣med, as not knowing the Scriptures, nor the vertue of their Mes∣sias,

who as the Prophets had foretold, was to preach the Gospell vn∣to the poore, to comfort such as mourned in Sion, to whom no mira∣cles could be more welcome, then such as hee did, for what could be more acceptable to the blind then restitution of sight, to the lame, then right vse of his limmes? what more gratefull message could bee vttered to the deafe, then ephata, to haue his eares opened? what to the dumbe, then vntying of the tongue? what to the possessed, then to be freede from the tyranny of Sa∣than, or his Ministers? Finally, as the* 1.216 Euangelist notes, hee did all things well, and vnto the best contentment possible of euery af∣flicted soule, farre aboue the exigence or significations of their peculiar necessities, but further beyond their expectation. In e∣uery worke he shewed his willingnesse in all, his power to ease & refresh all that were wearie and heauy laden: but vnto such as thought themselues so whole and sound, as no way to neede his Physicke, rather desirous to feed their curious fancies with super∣fluous or vnnecessary wonders, hee was not willing to giue sa∣tisfaction by turning Gods graces into wantonnesse, or vaine o∣stentation of his power or skill. Another especiall occasion of this peoples stumbling at this stone elect and pretious, was their not considering that many of Moses greatest wonders were types, partly of those glorious miracles which Messiah was to worke secretly by his spirit, manifested onely to their hearts and con∣sciences, in whom they were wrought; partly of that his glo∣ry and power, which was outwardly reuealed to his Disciples, and might so haue beene to more, had they not stumbled (as the Prouerbe is) in the very entrie, and so departed from him in despaire, bred from a foolish preiudice, that no great good could be expected from a Nazarite, of pa∣rentage, birth, and education so meane.

CHAP. XI.

Confirming the truth deliuered in the former Chapter from the very law giuen by Moses for discerning the great Prophet, further ex∣emplifying the vse and ••orce of miracles for begetting faith: The manner of trying prophesies: Of the similitude betwixt Christ and Moses.

1 ASwell for farther discouerie of Romish blas∣phemie, as ratification of our formar asserti∣on: let vs view with diligence that place of Moses, wherein such strict obedience and at∣tention to the Messias doctrine is enioyned, as no where else, such as no other may exact, without incurring the curse there threat∣ned to the disobedient,* 1.217 The Lord thy God will raise vp thee a Prophet like vnto me from among you, euen of thy brethren. vnto him yee shall hearken. According to all that thou desiredst the Lord thy God in Horeb, in the day of the assembly, when thou saidest. Let me heare the voyce of my Lord God no more, nor see this great fire any more that I die not. And the Lord said vnto me, they haue well spoken. I wil raise them vp a Prophet from among their Brethren like vnto thee, and will put my words in his mouth, and hee shall speake vnto them all that I shall command him.* 1.218 And whosoeuer will not hearken vnto my words which he shall speake in my Name, I will require it of him. This pro∣phesie by ioint consent of best interpreters, as well moderne, as ancient Pontificians as Protestants, may bee truely and literal∣ly applyed to other Prophets, whether of the old or new Testa∣ment, according to that measure of the spirit they had from him, of whose fulnesse all, as well such as in time went before him, as those that came after him, had receiued grace for grace. True it is, if wee rightly value the strict propriety of euery word or clause in the whole context; what all historicall circumstauces put to∣gether import, or the full extent of S. Peters* 1.219 paraphrase on the last sentence, it cannot bee exactly fitted vnto any but Christ, vn∣to whom onely the whole discourse is as fully commensurable, as a well made garment to the body that weares it: yet is this no

impediment why the same rule taken according to some literall circumstances, might not vsually serue for certaine discretion of true Prophets from false, as wee vse to notifie lesser, but indefi∣nite quanties of things, by the known parts of some greater mea∣sure, commensurable, if wee take the whole, to substances of a larger size.

2 Euident it is out of the literall meaning of this law acknow∣ledged by all, that Israel was strictly bound to hearken vnto such Prophets as God at any time should raise them vp,* 1.220 though with most attention and greatest reuerence to heare the Prince of Pro∣phets. But the question is, vpon what tearmes, or how farre they were bound to heare all. Absolutely, and at first proposall of their doctrines, without examination of them by the written law? So might hee that could haue set the best legge foremost, and stept vp soonest into Moses chaire, haue kept the rest of his profession in awe, by thundering out Anathemaes thence, as the Pope doth from Saint Peters, to all gaine-sayers, priest or people. By what rule then were true Prophets to be distinguished from false? By miracles? These were meanes oftimes effectuall, but (as was inti∣mated) more vsuall for enforcing men to an acknowledgement of the truth in generall, then for trying particular controuersies by, amongst true professors: in respect of whom they were subordi∣nate to that rule giuen by Moses in the words immediately fol∣lowing: * 1.221 But the Prophet that shall presume to speake a word in my Name, which I haue not commanded him to speake, or that speaketh in the name of other Gods, euen the same Prophet shal die. And if thou think in thine heart. How shall wee know the word which the Lord hath not spoken? When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to passe, that is the thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously: thou shalt not therefore be afraid of him.

3 Before this or any other part of the law was written, some∣what in proportion answerable to it,* 1.222 did alwayes necesssarily con∣curre with miracles, for distinguishing true professors from sedu∣cers. When the controuersie was betwixt Moses and Pharaohs Enchanters, the Lord confutes his aduersaries by an ocular de∣monstration of his power, yet further ratified by their confession whose words were the best Oracles that people knew. These faire

warnings concurring with the Egyptians consciousnesse of their vnmercilesse practises against poore Israel, still thriuing in de∣spight of policie, could not but witnesse euen to the most vnna∣turall men amongst them, that the God of Iacob and his seed, was a father to the fatherlesse, an help to the helpelesse, a God of mer∣cy, and a God of strength, willing and able to right such as suffe∣red wrong, to succour all in distresse, that with faith and patience commended their cause vnto his patronage. The most deuoutly superstitious or idolatrous might (at the least) more then probably haue gathered, that the God of Moses was greater then any, they or their cunning Magitians worshiped. But it is a curiosity incidēt to superstitious hypocrites, at their first entrāce into Gods schole, scrupulously to demand full satisfaction in all doubtes or difficul∣ties can be suggested, and (as if they sought to obtaine mercy by way of bargaine, not by faith or fauour) to haue their assurance precisely drawne, and fully sealed, before they surrender vp the least part of their interest, in any pleasure, commoditie, or cu∣stome long enioyed, though neuer so destitute of reason. As in this case, imagine some Romish Schooleman or Iesuite had been in such fauour in Pharaohs Court, as that crew is now in too ma∣ny Princes; what other collections could wee imagine he would haue made, but these? [How doe these wonders proue the God of Israel to be so great a God, as Moses boasts of? Hee hath more skill wee see in these particulars, then the Gods adored by vs E∣gyptians: therefore in all? or more, in these then the Gods of a∣ny other nation? These were stranger works indeed, then we ex∣pected such poore silly fellowes could haue wrought: but may not others by the same reason work more strange hereafter?] And to speake the truth, more, that victory Moses had ouer the Egyp∣tians, could not proue vnto the naturall man (so long as he con∣sidered the wonders onely in themselues, without any concur∣rence of other circumstances or truth (presupposed) then that this God of Israel was greater then any other hee yet knew of, not greater then any that might manifest himselfe hereafter. Not∣withstanding, these few documents or essaies of his power, com∣pared with the end and occasions, for which they were exhibited, were so fully conformable to those naturall notions, euen the hea∣then had of the Deity, that no man free from passion or preiu∣dice

of their meane estate, for whose good the cunningest were thus foiled at their owne weapon, and the mightiest among the E∣gyptians plagued, but might haue seene the finger of a good, a iust, and mercifull God in all their troubles, had hee in sobrietie of spirit seriously consulted his owne heart. And who so syn∣cerely had glorified his name, according to this measure of know∣ledge, ot apprehension of his iustice to him, no doubt more had beene giuen daily of this bread of life.

4 The Iewes I am perswaded could haue giuen as many instan∣ces of Diuels cast out by* 1.223 Beelzebub the Prince of Diuels, as might haue defeated any induction gathered from the mani∣fold practise of such works (considered alone) to proue the diuine powers assistance. Most apparently, most malitious, notwith∣standing was their application of such instances to our Sauiour, whose vsuall manner of dispossessing wicked spirits of those man∣sions wherein they had reuelled most, did abundanrly witnesse hee wrought by the finger of God, who onely was greater then that strong man whom hee vanquished, bound and spoiled of his goods, seruants and possessions. For though Diuels sometimes suffer themselues to be commanded by men, neither of greatest wisdome, best place, nor fashion: yet this they doe (as any well instructed in Gods law, or illuminated with the notions of good and euill will easily discerne) alwayes with purpose to bring men vnto a perpetual acknowledgement of som diuine power in them, or to performance of some Magicall seruice vnto them; no o∣therwise then cheating mates or cunning gamesters can be well content to suffer bunglers beate them the first or second set, in hope to entise them holde play longer, or for greater wagers. On the contrary, the onely fee our Sauiour demanded for all his ad∣mirable cures in this kind, was, the parties should giue such glo∣ry vnto God alone, as that infernal crew most detested, but which the law of Moses so highly esteemed by his calumniators, did pur∣posely require in defiance of Beelzebub, and all the powers of dark∣nesse. The end of euery particular dispossession was such, and the multitude of legall confessions, sincerely vttered by poore soules set free, so many as his bitterest aduersaries owne consciences, could not but witnesse against themselues, that all the chiefe ti∣tles of Satans wonted triumphes ouer Gods people, were vtter∣ly

ouerthrowne, that hee could not vrge them eyther vnto such blasphemies against God, or outrages against themselues or their neighbours, as hee most delighted in. Besides, few or no instances could (I thinke) bee brought of Diuels cast out in any Magitians name, in Christs they were, and (as it seemes) by such as had bet∣ter acquaintance, or more alliance with his accusers, then with himselfe. Thus much our Sauiour in my coniecture, intimates in that speech* 1.224 By whom then doe your children cast them out? there∣fore they shall be your iudges. Which words I neither would refer to Christs Disciples, as some good Interpreters doe, nor (as o∣thers) vnto such exorcists as those mentioned, Acts 19. verse 15. which attempting to throw out this strong man, were ouer∣throwne in their owne play: but vnto such as Iohn complained of,* 1.225 Master, wee saw one casting out Diuels in thy name, which fol∣lowed not vs, and wee forbad him. This man, though no Disciple, was neither so ill disposed in himselfe, nor so malitiously affected to our Sauiour as these Iewes were, as appeares by our Sauiours answere vnto Iohn;* 1.226 Forbid him not, for there is no man that can doe a miracle in my Name, that can lightly speake euill of me, for who∣soeuer is not against vs, is on our part. In the same words hee con∣cludes his disputation against the Iewes in the* 1.227 forecited place.

5 Such as this man was, none of Christs followers, but ra∣ther a friend (as seems) of his accusers, yet vsing Christs not Beel∣zebubs Name, to cast out Diuels, were competent witnesses of his heauenly vertue, and his aduersaries malitious partiality. Ma∣ny other circumstances well knowne then; not now, especially the long want of miracles more then prophesies, before his com∣ming did manifest their malice to bee more impudent & shame∣lesse, then wee in such distance of time can discerne. That finger of God (from such signes of the time as wee in generall may sup∣pose) farre more apparent in his victories ouer Sathan himselfe, then in Moses ouer his Schollers the Enchanters, especially whiles compared with knowne Prophesies of the Messias, did point him out to bee the womans seed, ordained of olde to bruise the Ser∣pents head; to bee the sonne of man, appointed to erect the euer∣lasting kingdome, foretolde by Daniel, vnto whose and other pro∣phesies he referres his enemies in that speech,* 1.228 But if I by the

spirit (or as Saint* 1.229 Luke reades) by the singer of God cast out Diuels, then is the Kingdome of God come vnto you. Yet were not all his mi∣racles of this kind thus considered, so effectuall to confirme the faithfull, or so pregnant to condemne all vnbelieuers, as the for∣mer rule of Moses. For this cause after the former dispute ended, he gaue his aduersaries such a signe, as if it did follow▪ would infallibly proue him to bee that great Prophet, Moses there speakes of, and consequently leaue them lyable to Gods heauy iudgement without excuse, for not hearkning vnto him. Of which hereafter.

6 Here I may once for all conclude, that the power of doing miracles was as effectuall to assure such as did them of saluation, as sight of them done, was to establish spectators in sauing faith. But the power of casting Diuels out, or doing greatest miracles, was no infallible pledge of saluation to such as did them: much lesse could the acknowledgement of this diuine power in them, breede full assurance of true faith in others, but onely serue as a meanes to cause them relie vpon the Law and Prophets as their onely rule, and to taste and proue the bread of life proffered to them by our Sauiour, which alone could ascertaine them by their names were written in the booke of life. But to proceede by the former rule.

7 If others by experiments answerable to it,* 1.230 were knowne to bee true Prophets: Christ likewise by his knowne supereminen∣cy in that which approued them, was to be acknowledged for the Prince of Prophets. Now, if wee reuise the historie of the olde Testament, how few Prophets shall wee finde endowed with the gift of miracles; such as were, did exercise their power rather a∣mong Idolaters, then true professors. So, when Gods messen∣gers were brought to as open competition with Baals Priests, in the King of Israels; as Moses had beene with the Enchanters, in Pharaohs Court:* 1.231 Elias makes his calling as cleare as the light, by calling downe fire from heauen, which Baals Priests attemp∣ting in most furious manner could not effect: but Elias profes∣sed thus much before, as Baals Priests, no question had done: so as the euent, answering to his prediction, not to the others, did, by Moses rule, demonstrate him to be, them not to be, Pro∣phets of the liuing God. But when the like controuersie was to

be tried betweene Zidkiah and his foure hundred complices, on the one part, and* 1.232 Michaiah, on the other before king Ahab, in whom Elias late miracles, and later threates, had wrought such a distast of Baal, and such a liking of the truth in generall, as hee would not consult either any professed seruant of the one, or o∣pen oppugner of the other; for his future successe: Michaiah (as was obserued before) appeales to this law of Moses as most competent Iudge betweene such as iointly did embrace it;* 1.233 If thou returne in peace, the Lord hath not spoken by me, as if he had said (what Moses there doth) hee hath not put his word in my mouth. And hauing brought his controuersie to this triall, he desires the peo∣ple to contestate the issue thus ioyned [and hee said hearken all yee people] From this and many like cases, ruled by the former expresse and pregnant law of Moses, Ieremy pleades his warrant, being born downe by the contradictions of Hananiah a professed Prophet of the Lord, as hee was, but of greater fauour in the Court, because hee prophesied peace vnto the present state, and good successe to the Proiects then on foot;* 1.234 Euen the Propeth Ieremiah said, So be it: the Lord so doe, the Lord confirme thy words which thou hast pro∣phesied, to restore the vessels of the Lords house, and all that is carried Captiue from Babel into this place. But heare thou now this word that I will speake in thine eares, and in the eares of all the people. The Pro∣phets that haue beene before mee, and before thee, in times past prophe∣sied against many Countries, and against great kingdomes, of warre, and of plagues and of pestilence. And the Prophet which prophesieth of peace, when the word of the Prophet shall come to passe, then shall the Prophet bee knowne that the Lord hath truly sent him. Ezechiel like∣wise referres himselfe to the same triall amongst such as were pro∣fessed hearers of the word in generall, which they would not obey in particular* 1.235 And loe thou art vnto them, as a iesting song of one that hath a pleasant voice, and can sing well: for they heare thy words, and doe them not. And when this commeth to passe (for loe it will come) then shall they know that a Prophet hath beene among them.

8 From these debatements,* 1.236 we may gather in what cases the former rule held for certaine. First, negatiuely, it was vniuer∣sally true; for hee that prophesied any thing which came not to passe, did sufficiently proue himselfe to bee no true Prophet, but

a counterfeit. So did not euery prediction of what afterwardes came to passe, necessarily argue it to haue beene from God. Yet as the force and vertue of many things, not such of themselues, be∣came euident from vicinity, or irriation of their contraries: so though God permitted some to foretell strange euents for triall of his peoples faith; yet this power hee restrained when the controuersie came to a former triall; then hee caused the true Prophets words to stand, whiles the predictions of the false, and the Princes bloud which relied vpon them, fell to the ground, like Dagon before the Arke. So as the fulfilling of what the one, and frustrating of what the other had said, did sufficiently manifest the one had spoken of himselfe presumptuously; the other, what the Lord had put into his mouth. Hence is the determination easie, what meanes this people had to discern, amongst true Pro∣phets which was that Great one, in all things like to Moses. First if euents foretold did sufficiently testifie of his diuine spirit: his owne witnesse of himselfe would bee authentike, because a true Prophet could hardly lie, or make himselfe greater then he was. This is an argument, which directly confutes such, as acknow∣ledge Christ to haue been a Prophet, sincere in doctrine; & migh∣ty in deedes: and yet denie him to be the Prince of that professi∣on, the great mediator of the new Couenant, both which hee often auouched. Besides the quantity of that spirit, whose sin∣cere quality manifested him to bee a Prophet, would notifie his excessiue Greatnesse in that ranke and order, or more directly to the question.

9 The great Prophet there spoken of was to be knowne by his similitude with Moses,* 1.237 who was as the symbole, or proportional meane betweene him and lesser Prophets. Others in these few gifts wherein they resembled their father, came farre short of him: Christ in all, farre exceeded him. Others, were all of Iacobs line, raised vp by Gods appointment, so to instruct their breth∣ren in doubtfull cases, as they should not need to consult sor∣cerers, or entertaine familiarity with wicked spirits. Christ (to omit the eminency of his Propheticall function till hereafter) besides this common fraternity with his people was in more especiall manner Abrahams seed, and in particular sort raised vp by Iehouah his God, by intrinsique assumption into the vnitie of his

person, not by externall assistance or impulsion of his spirit. Rai∣sed likewise hee was in a strict and proper sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from a∣mid this people, being as it were extracted out of the pure vir∣gin, as the first woman was out of the man by Iehouahs owne immediate hand, from his craddle to his crosse, most exactly an∣swering to that delineation of the Great Prophet, and Mediatour to bee reuealed, which was exhibited first in Moses, when hee stood before the Lord in Horeb, his strange deliuerance from He∣rodian butcherie, whiles al the Infant males besides did perish, was fully parallel to the others exemption from Pharaohs cruelty, like to Moses hee was, in the* 1.238 number of his Disciples, in* 1.239 commu∣nication of his spirit vnto them, in admitting them to more spe∣ciall participation of his secrets, in the peculiar testifications of his familiarity with God, in his fasting, in his transfiguration, in multitude of miracles. But these and the like I leaue to the Rea∣ders obseruation.

10b 1.240 The peculiar and proper vndoubted notes of the great Pro∣phet there spoken of, will bee most conspicuous in our Sauiour, if we compare him, first, with Moses, then with ordinary Prophets, according to that difference the Lord himself made between these and Moses;* 1.241 If there be a Prophet of the Lord among you, I will bee knowne to him by a vision, and will speake vnto him by dreame. My ser∣uant Moses is not so, who is faithfull in all mine house. Vnto him will I speake mouth to month, and by vision not in darke words, but he shall see the similitude of the Lord. Wherefore then were yee not afraide to speake against my seruant, euen against Moses? It is said signanter, he should see the similitude of God, not God; for as the Euange∣list saith* 1.242 No man hath seene God at any time; so was it told Mo∣ses from the Lords owne mouth, that hee could not see his face and liue. Yet saw this great Prophet more of God, then all the Pro∣phets beside. Herein then was Christ like vnto him, but farre a∣boue him, that hee was in the bosome of his father, (not admitted to see his backe parts onely) and hath declared him to the world. Mo∣ses from the abundance of his Propheticall spirit, so perfectly fore∣told the perpetuall estate of his people, from the Law giuen, to the time of their Messias, as the best Prophets may seeme to be but his

schollers. From participation of that fulnes which was in Christ, hath that Disciple whom hee loued, farre exceeded Moses, as well in the extent, waight and variety of matters foretold, as in the determinate manner of foretelling them. And I know not whe∣ther if it were possible to call both Christ and Moses from heauen, their presence (though more glorious then it was vpon Mount Tabor) would be more forcible to illuminate the Iew or Atheist, then serious reading the bookes of Deutoronomy, and the Reuela∣tion, comparing the one with the Iewes known misery, the other with Ecclesiasticall Stories, the late abominations of the Papacy, and Romanists more then Iewish blindnesse. The one, shewes Moses to haue been the father of Prophets, the other Christ (from whose immensurable fulnesse Iohn had that extraordinary measur of the spirit) to bee the fountaine of Prophesies, whose supere∣minencies and inexhaustible fulnesse, may yet bee made more ap∣parent by comparing him, not with Moses the symbole or meane; but with the other extreame, to witte, the ranke of lesser Pro∣phets.

11 It is rightly obserued by the Schoolemen,* 1.243 Lumen Propheti∣cum erat aliqualiter aenigmaticum; these ordinary Prophets illu∣minations were not so euident or distinct, as certaine; they dis∣cerned rather the proportion then featur of truth, which they saw but as it were through the couer, or in the case, not in it self. And albeit the euent did alwayes proue their answeres true, oftimes in an vnexpected sence: yet could they not alwayes giue such an∣sweres when they pleased. Nor did the light of Gods countenance perpetually reside vpon them, as the Sunnes brightnesse doth by reflexion vpon the starres: they had their vicissitude of day and night, dayly Eclipses, ouercastings many; their chiefe illumi∣nations came but as it were by flashes. Thus* 1.244 Ieremy in the late cited controuersie dares not aduenture to giue the people a sign for confirmation of his doctrine, or other more distinct, or de∣terminate prediction, besides that of the generall euent, about which the contention was: That, hee knew (because the Lord had put it into his mouth,) would in the end condemne his ad∣uersarie of presumption. But after Hananiah had outfaced him with a sensible signe of his owne making, breaking the yoake which he had taken from Ieremiahs necke, on which the Lord had

put it,* 1.245 and boldly auouched in the presence of all the people [Thus saith the Lord, euen so will I breake the yoke of Nebuchadnezzar King of Babel, from the necke of all nations within the space of two yeeres:] the word of the Lord came vnto Ieremiah again, and sends him backe with this message to his aduersarie;* 1.246 Heare now Hananiah, the Lord hath not sent thee, but thou makest this people to trust in a lie. Therefore thus saieth the Lord, Behold, I will cast thee from off the earth: this yeere thou shalt die, because thou hast spoken rebelliously against the Lord. So Hananiah the Prophet died the same yeere, in the seuenth moneth. Not long after this euent were both Prince and people of Iudah roo∣ted out of the land the Lord had giuen them, because contrary to Moses admonition, they reuerenced the Prophet that spake pre∣sumptuously, and would not hearken vnto the words which the Lord had put in Ieremiahs mouth: Elisha likewise to whom Elias had giuen a double portion of his spirit in respect of his fellowes, of all the Prophets, (vnlesse Elias might be excepted) most fa∣mous for the gift of miracles, a liuely type of the Messias, in ray∣sing from death and giuing life, had his spirit of Diuination but by fittes, and needed Musicke to tune his spirites vnto it. He gaue the barren Shunamite a sonne, of whose death notwithstanding hee knew not as the Lord of life did of Lazarus in his absence: nor ruled hee by her vnusuall gesture or strange signes of sorrow, di∣stinctly diuine the true cause of her comming: onely, when Ge∣hezi went to thrust her away, he said as much as hee knew:* 1.247 Let her alone, for her soule is vexed within her, and the Lord hath hid it frō me, and hath not told it me.

12 But from the perpetuall and internall irradiation of the Deitie,* 1.248 bodily or personally (such as the Apostle speakes) dwelling in Christ, and incorporate in his substance, this spirite of prophe∣sie, (if without preiudice so wee may call it) did neuer waine, was neuer eclipsed, alwayes most splendent in him, as light in the Moone at the full. As hee neuer foretold any thing which came not to passe, so could hee at all times when he pleased, foretell whatsoeuer at any time should befall his friends or foes, with all the circumstances and signes consequent, or precedent. From this brightnesse of his glory did Iohn Baptist (who was sent from God as the morning starre to vsher this Sunne of righteousnesse into his Kingdome) become more then a Prophet for distinct il∣luminations,

concerning matters to come. A Prophet hee was in the wombe, and bare witnesse of that light which enlightneth euery man that commeth into the world, before hee came into it himselfe, or saw this bodily Sunne when he could not speake, he daunced for ioy at his presence, and at his first approach, after Baptisme, hee thus salutes him;a 1.249 Behold the Lambe of God that ta∣keth away the sinnes of the world. What Prophet did euer so distinct∣ly prophesie of his passion, and so fully instruct the people what was foresignified by the sacrifice of the Paschall Lambe? yet was Iohn himselfe secured by the former rule, that he spake this by the spirit of the Lord, not out of fancy, not presumptuously. For til this Baptisme,* 1.250 he knew him not, but he that sent him to baptize with water, he said vnto him, Vpon whom thou shalt see the spirit come down and tarrie still vpon him, that is, hee which baptizeth with the Holy Ghost. And he saw it so come to passe, and bare record that this was the sonne of God. From this more then Propheticall spirit of Iohn, manifested by this and the like testifications of Christ, all after∣wards approued by the euent, did the people gather, Christ not Iohn, to be that great Prophet, mighty in wordes and deed. For after hee had escaped the violence offered him at Ierusalem,* 1.251 and went againe beyond Iordan, into the place where Iohn first baptized, Many (saith the Euangelist) resorted vnto him and said; Iohn did no miracle, but all things which Iohn spake of this man, were true. And many belieued in him there; For his workes sake not doubt, but for these as accompanied with the former circumstances of place and Iohns predictions. Iohn had witnessed hee was the sonne of God, mighty in deed and word: and reason they had to think his works were the works of his father, that his priuiledges were the priuiledges of the onely begotten sonne, and heire of all things; When Iohn though a Prophet, and more then a Prophet for his portion of the diuine spirit, was yet restrained (by reason of his approach that was before him) from doing such wonders as mea∣ner Prophets had done. To such as rightly obserued this oppo∣sition betweene Iohns power in words, and his defect in deedes: or Christs superabundant power in both, the case was plaine, Iohn was but the* 1.252 Cryer, the other (in whose presence his authori∣ty decreased,) the Lord, whose wayes hee was sent to pre∣pare.

13 If vnto the variety of Christs miracles,* 1.253 compared with Iohns predictions, and other prophesies, wee ioine his arbitrarie vsuall manner, either of foretelling future, or knowing present matters of euery kind, many such as no Prophet durst euer haue professed to belong vnto himselfe: our faith may clearely be∣hold the sure foundation whereon it is built, That hee, euen hee himselfe, who had said by the Prophet, [* 1.254 I am the Lord, this is my Name, and my glory will I not giue vnto another, neither my praise to grauen Images. Behold the former things are come to passe, and new things do I declare: before they come forth, I tell you of them] did at the fulnesse of time manifest his Glory in our flesh, by the practise there mentioned, of fortelling things strange, and vnheard of to the world. Prophesies of former times were fulfilled in his personall appearance, and made their period at the beginning of his preaching. Whatsoeuer concernes the state of the world, chiefly the Gentiles, since, came from him either as altogether new, or was refined and renewed by him. For what man among the Nations, yea what Master in Israel did from the Law or pro∣phets conceiue aright of* 1.255 the new birth, by water and the spirit, or of that euerlasting Kingdom, whereunto onely men so borne, are heires predestinate? These were the new things, which he only could distinctly declare before they came forth.

14 That their Messias was to bee this God here spoken of by Isaiah,* 1.256 dwelling and conuersing with them in their nature & sub∣stance, might haue beene manifested to the Iewes (had they not beene hood-winked with pride and malice) from that common notion, euen the most vulgar amongst them had, of his diuine spi¦rit, in declaring secrets, and foretelling things to come. What one miracle done by Christ, did euer take so good effect with so great speed in best prepared spectators, as his discouery of Natha∣niels heart in presence, and outward cariage, in so great distance? * 1.257 Rabbi (saith Nathaniel) thou art the sonne of God, thou art the king of Israel. Though faith be the true gift of God, onely wrought by his spirit; yet, no question, but Nathaniel was more inclined to this confession from the generall notion of the Messias diuine spirit; euen by it hee was capable of that promise, habenti dabi∣tur. And our Sauiour highly approues, and so rewards this his docility;* 1.258 Because I said vnto thee, I saw thee vnder the figge tree, be∣lieuest

thou? thou shalt see greater things then these: What were they? Miracles? Yes, for so hee saith to him, and the rest of his hear∣ers: Verely, verely, I say vnto you, hereafter shall you see heauen open, and the Angels of God ascending and descending vpon the sonne of man. Then miracles, it seems, were more effectuall to confirme faith, then this experience of his Propheticall spirit: not of themselues, but ioyned with it, or as thus foretold by him, and foresignified by* 1.259 Iacobs vision, which compared with the euent, (whether that were at his ascension or no, I now dispute not) did plainely declare him to be the way and the doore, by which all enter into the house of God.

15 Vpon the first apprehension of like discouerie made by him, did the poore Samaritane woman acknowledge hee was a Prophet, and vpon his auouching himselfe to be more then so, she takes him indeed for the expected Messtas, of whom shee had this conceit before,* 1.260 That when hee came, he should tell them all things. From this preconceiued notion, working with her present expe∣rience of his diuine spirit, able to descrie all the secrets of her hart, shee makes this proclamation to her neighbours:* 1.261 Come and see a man that hath told mee all things that euer I did: is not he the Christ? Vpon their like experience, fully consonant to the same common notion or conceit of the Messias, did a many of that City conceiue faith from the womans report; but moe* 1.262 because of his own words; And they said vnto the woman; Now we belieue, not because of thy say∣ing: for wee haue heard him our selues, and know that this is indeed the Christ, the Sauiour of the world. From the like, but more liuely experience of his discouering secrets, did his Disciples make that confession,b 1.263 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,* 1.264 did giue life vnto his greatest miracles in working faith: for his Disciples be∣lieued 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* 1.265 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: * 1.266 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,* 1.267 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,* 1.268 he foretels should bee giuen him, and so demands it, as if He that did glori∣fie, and He that was glorified, were both one:* 1.269 Father, Glorifie thy Name. Then came there a voice from heauen saying, I haue both glori∣fied 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 Pro∣phets 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 Breth∣ren 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* 1.270 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, ho∣nour and glory, when there came such a voyce vnto him from the excel∣lent 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* 1.271 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:* 1.272 This voice saith our Sauiour,* 1.273 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;* 1.274 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 ac∣curse such as would not acknowledge his authority, or derogated from his person or miracles; nor needed he so to do:* 1.275 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;* 1.276 And whosoeuer will not hearken vn∣to 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,* 1.277 For I haue not spoken of my selfe, but the Father which sent me, hee gaue me a commandement what I should do, and what I should speake. And I know that his commandement is life euerlasting: the things therefore that I speake, I speake them so as the Father said vnto me. VVhat is this, but that speech of Moses improued to it ful value, according to the circumstances and signes of those times, and as it concerned the Lord and Prince of Prophets?a 1.278 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 Mo∣ses words, warrants mee to construe that speech of S. Iohnsa 1.279 [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 con∣sidered 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 con∣demne the Iewes. Vnder the name of workes, his words are com∣prehended; 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 Phi∣lip, a 1.280 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 fa∣ther 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 que∣stion, but the conception of their faith that heard him preach, was as immediately from those words of eternall life which issued from his mouth, as ours is from the Word preached by his messengers. To what other vse then could miracles serue, saue onely to breed a praeuiall admiration, and make entrance for them into his hear∣ers 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 meere∣ly naturall, not occasioned, through willfull neglect of extraor∣dinary 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,* 1.281 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,* 1.282 his distinct and arbitrary foretelling e∣uents 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 specta∣tors: 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 pe∣culiar to him with Moses, expressed (in the forecited place of Deu∣teronomy) literally: though not so plainly, as most Readers would without direction obserue it, seeing euen interpreters most fol∣lowed either neglect the words themselues, in which it is directly contained, or w••est their meaning.* 1.283 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 peo∣ple 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;* 1.284 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 in∣crement, the literall sense of the same words may receiue by suc∣cession 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 reie∣cting a 1.285 Samuel, reiected Christ, or God the second person in Tri∣nity: 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,* 1.286 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 [* 1.287 Whoso∣euer 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* 1.288 him yee shall hearken] the same diffe∣rence,

betweene Moses and the Great Prophet then meant, is included which the Apostle in another place expresseth,d 1.289 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 trea∣deth vnder foot the son of God, and counteth the blood of the Testament as an vnholy thing? Vntill the soueraignety of the Law and Pro∣phets did determine; that Encomiū of Moses did beare date [* 1.290 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 pro∣mises 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 gi∣uen 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 Me∣diator, 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 illumina∣ted (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,* 1.291 albeit the continuance of Prophets amongst this people, were a meane to preuent all occasions of consulting for∣cerers or witches: yet the chiefe ground of Moses disswasion from such practises, acording to the literall connexion of these words. * 1.292 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 suf∣fered thee so,] with those following hitherto expounded. [The Lord thy God will raise vp vnto thee a Prophet] was the considera∣tion

of their late mighty deliuerance by Moses, the excellency of their present law, and their expectation of a greater law-giuer, (when the first couenant should waxe old, and Prophesies for a long time faile) vnto strict obseruance of whose precepts they solemnely bound themselues (as was lately obserued euer whilest the former was established. That which moues me to embrace this interpretation, is Balaams Prophesie vttered of Israel, consi∣dered in the abstract, as he might haue beene, not as he proued (as * 1.293 Malachie speakes of Leuy) or according to the excellency of his calling in Moses and in Christ, or Gods promise, which he for his part was ready to performe;* 1.294 God brought them (saith hee) out of Egypt, their strength is as an Vnicorne: For there is no sorcery in Ia∣cob, nor soothsaying in Israel, according to this time it shall be said of Iacob, What hath God wrought? And in the* 1.295 Chapter following, he ioines Israels deliuerance from Aegypt, as the foundation or beginning, and his victory in Christ, as the accomplishment or fi∣nishing of his glory. Of that Iacob meant by Balaam, euen wee Gentiles are a part, euery way as strictly bound by Moses law, as Israel was to abandon soothsaying and sorcery, but especially bound to abhorre these and like works of darkenesse, from that light, the starre of Iacob hath afforded vs. These two great Pro∣phets then, Christ and Moses, appointed successiuely to declare Gods will vnto his people, were the maine supporters of true re∣ligion in Israell, by whose doctrine all curious and superstitious arts weer to vanish. And, if my obseruation faile not, Israell was much lesse giuen to sorcerie after ordinary Prophets ceased, then before: because this great Prophet, the Hope of Israell, was at hand.

20 The apprehension of what we now by long search hardly find; was more facile to the ancient Iewes, from the knowen con∣ceipts, or receiued traditions thereto pertinent. Before the Law * 1.296

was written, one they had heard should be sent from God, a migh∣tie deliuerer of his people: vnto whome Moses thought himselfe much inferiour, as appeares by his reply to God when he was first sent to visit his brethren;a 1.297 Mitte, quaeso, quem missurus es; Send, I pray thee, whom thou wilt send: as if he had said, One thou hast appointed from euerlasting, to declare thy name vnto his bre∣thren, to shew mercie to thy people, and thy power vpon thine enemies; and I beseech thee send him now, for this is worke be∣fitting his strength, not my weaknesse. From the like notions or receiued opinions, did the Pharisees vnderstand this place, as meant of the Prophet that was to come: albeit it may be doubted, whether they tooke him to be the same with the Messiah. For so they demaund of Iohn seuerallie;b 1.298 Art thou the Christ? Art thou Eliah? Art thou the Prophet? Eliah was plainly distinguished from the Messias by Isaiah, or perhappes they knew the Messias and the Prophet to bee the same: yet, like strict examiners, proposed these two seuerall names, to leaue Iohn no euasi∣on. It was likewise a truth presupposed and knowne, at least a∣mongst the* 1.299 Pharisees, that Eliah, Messias, the Prophet, one or all, should baptise. Hence they further question the Baptist;c 1.300 Why baptizest thou then, if thou be not the Christ, neither Elias, nor the Pro∣phet? And of himselfe he saith, because Hed 1.301 (to wit, the Christ) should be declared to Israell, therefore am I come baptizing with water. This answere, with his practise permitted by the Pharisees, and approoued by the people, so fullie concurring with the former notion, but especially his praediction of Christs baptizing with the holie Ghost, and (as Sainte 1.302 Mathew addes) with fire; were most pregnant testimonies against vnbelieuers, after they had notice of the Holy Ghosts descending (vpon the same day their Law was giuen) from heauen. for the plentifull manner of effusion, and placide illapse into the soules of euery sort, resembling water powred out (as thef 1.303 Prophets phrase imports;) but for outward appearance, and inward effects of ardent zeale, like vnto fire. And likely it is, as well theg 1.304 pillar of fire which enlightened Israell by night, as the cloud that rested vpon the tabernacle, vnder which (S.h 1.305 Paul saith) the Fathers being, were baptized in it, were such praeluding types of baptisme by water and the Holy Ghost: as the Rocke was of Chrik; or the waters thence flowing, of those springs of life, which issue from him to the refreshing of euery

faithfull thirstie soule. The misticall significations of such sha∣dowes of good things to come, were sufficiently knowne to the Iewes liuing in our Sauiours time. Whence, (as the two iudici∣ous Commentatours, Bucer and Martyr obserue) his aduersaries mouths were instantly stopt, at the first allegation of those places the moderne Iewes barke most against, as not inferring what the Euangelists report their forefathers granted: because these had a peculiar manner of interpreting scriptures not acknowledged by the later, grown out of vse for the most part amongst Christians, or rather ouergrowen with the abuse of luxuriant a••legories, and misticall sencelesse, sences, framed by Monkish or rather Apish i∣mitation of orthodoxall antiquity. The weeding out of such tares, as, through these bad husbands sloath and negligence, haue abounded in Gods haruest, will not (we trust) be either difficult, or dangerous to the good seed primitiue antiquitie hath sowen: whose generall methode and manner of interpreting prophecies (though in particulars it often faile; partly, th••ough aduentu∣rous imitation of some Philosophers in vnfolding heathenish misteries; partly, through want of skill in the originall tong••es) holds the iust meanes betweene barbarous Postillers, and some late preachers, worthily famous, yet too nice and scrupulous in this subiect, as shall appeare when we come to handle it.

21 But to finish what we had last in hand,* 1.306 the most remarke∣able, most publique document our Sauiour gaue to vnbelieuers, of his designment to that great office foretold by Moses, was the constant auouchment of his death and resurrection, vnto such as so well obserued his words, that after they had taken away his life, a 1.307 procured a strong watch to be set about his sepulcher least his Disciples should take his body thence, and by emptying it seeme to fulfill his prophecie. Nor did he once onely, butb 1.308 twise fore∣tell; not barely, hee would rise againe: but that thus much was presignified by the Prophet Ionahs three daies imprisonment in the Whales bellie; thus inuiting them to obserue all congruitie of circumstance betweene the historicall type already exhibited, and the substance prophecied: which methode, as hereafter (God willing) will appeare▪ is, of all the best, for insinuating faith into superstitious, peruerse, and crooked hearts, otherwise most vnapt to recieue truths late reuealed. Since Christs glorification, sundry

impostors haue done many works, hardly distinguishable by spec∣tators from true miracles: but the end of all their purposes, which they sought thence to perswade, was alwaies so dissonant to the vncorrupt notions, praecedent types, or prophecies of the Messi∣ah; as, vnto hearts well setled, and surely grounded vpon scrip∣tures formerly established and confirmed, their greatest wonders seemed but apish toyes, howsoeuer difficiles nugae. And some of these iuglers, either out of the strength of their owne illusions, or vpon the presumption of their profane skill in deceiuing others, haue aduentured to foretell their resurrection; but were not able to dissolue the bands of death: their euerlasting durance in whose prisons, hath openly shewed they spake presumptuously; that not Mahomet himselfe the greatest of them, was that Great Prophet foretold by Moses. What was the reason then the Iewes would not; the Turkes, vnto this day, will not belieue in Christ crucified? For thea 1.309 inhabitants of Ierusalem, Saint Paul hath answered, Because they knew him not, nor yet the words of the Prophets which are read e∣uerie Sabbath day, they haue fulfilled them in condemning him. The same apostle, thogh indued with the power of miracles, yet in that place rather vseth Dauids words, then his owne workes, to proue Christs resurrection. Of which, that saying of his was most truly verified in the obstinate Iewes,b 1.310 Not hearing Moses, and the Pro∣phets (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 inter∣pretation, or those praenotions the Apostle supposed as known, when he vsed that testimonie of the Psalmistc 1.311 [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 ex∣pounded, 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. Ser∣mon,d 1.312 Vnto you (whom a little before hee had termed children of the Prophets) hath God raised vp his Sonne, were meant by him of his raising Christ from the dead. And yet are these words but an application of the former principall text hee there insists vpon e 1.313 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 [* 1.314 from the middest of thee] well agree.a 1.315 For these things were not done in a corner, but in Hie∣rusalem, the metropolis of Iudea, not without expresse notice giuen to the rulers. Moses indeed foretold his owne death, and what∣soeuer other Prophets, (raised vp by God vnto this people,) did foretell, came still to passe: yet none euer foretold his owne rai∣sing 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 di∣uine especiall prouidence had beene his tombe. This similitude amongst the rest, betwixt Christ and Moses, as well in their latter as first birth, but especially the notice our Sauiour gaue vnto his enemies of the latter; hath made them vnwittingly Prophets to their woe. For seeing it hath left their vnbeliefe without excuse, c 1.316 their last errour concerning his resurrection, is become worse then the first concerning his birth. Neither could haue seemed incre∣dulous (though both most miraculous) to this vngratious seede of Iacob; had they looked (as the Prophet willed them;)d 1.317 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 por∣tend the fruitfull of-spring of the Virgins onely sonne should in number and dignitie farre surmount the sonnes and daughters of all the fertile mothers in Iudea, Isaackes posteritie had beene great; yet able to be numbred, by Dauid.e 1.318 But his generation who shall de∣clare, that was cut out of the land of the liuing?f 1.319 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 a∣gainst all such as would not heare, fulfilled vpon that stubborne ge∣neration, according to the full extent of Saint Peters paraphrase a 1.320 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 fore∣told; 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 inter∣preting their meaning.

CHAP. XII.

That the method vsed by the great Prophet himselfe after his resur∣rection for planting faith, was such as we teach: The excesse of Anti-christs exaltation aboue Christ: The Diametricall opposition be∣twixt 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 Pro∣phet 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 euerla∣sting couenant, because in words, in workes, in all his wayes, ex∣actly 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 bles∣sed 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 Dis∣ciples 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 se∣cond time confirmed by such of their fellowes as had doubted with them: yea their Maister himselfe had told them as much be∣fore his death. And had he not good reason then to vpbraid them with distrust, hauing now met them as liue-like as they them∣selues were? Was he to them a Prophet, mightie in word and deed: and yet not able to performe what hee had constantly spo∣ken? But what was the chiefe matter of their iust reproofe? That they had not beleeued his wordes, nor giuen due credence to his workes? Dull, no doubt, they had beene, in not esteeming better of both; vnwise, in not learning more of him, that taught as ne∣uer man taught: but (as in them hee teacheth vs) most dull and most vnwise, euena 1.321 fooles and slowe of heart, in not beleeuing all that the Prophets had spoken. Ought not Christ to haue suffered these things (as if hee had said, Is it possible your ignorance in them should be so grosse, as not to knowe that Christ was thus to suf∣fer) and so to enter into his glory?

2. You will say perchance they did not well in giuing so little attention and credite to the Prophets, whose light should haue led them vnto Christ: but now that they haue light on him in person, without their helpe, onely by his seeking them, shall not hee who was the end and scope of all propheticall writings, teach them all? He will: but not by relying onely vpon his infallible authoritie. This aedifice of faith must bee framed vpon the founda∣tion laide by the Prophets. For this reason happily our Sauiour would not bewray himselfe to be their infallible teacher, vntill he had made them by euidence of Scripture, by true sence and fee∣ling of his spirit, beleeue and knowe the truth, which he taught, to be infallible. Hee had opened their hearts, by opening the Scriptures vnto them before their eyes were open to discerne his person: forb 1.322 he began at Moses and at all the Prophets, and in∣terpreted vnto them in all the Scriptures the things which were writ∣ten of him. Stedfast beliefe then of any mans authoritie, must spring out of the solide experience of his skill, and trueth of his doctrine. These two disciples might now resolue their hearts, that this was he who Iohn said should baptize with the holy Ghost and with fire; when by the working of his spirit,c 1.323 their hearts did burne

within them, whiles hee talked with them, and opened the Scriptures vnto them. Though before they had receiued Iohn Baptists wit∣nesse of the trueth, as a tie or fest to stay their fleeting faith;a 1.324 yet now they would not receiue the record of man; there is another that beareth witnesse of him; the spirit of trueth, which hath imprinted his doctrine in their hearts.

3. Would the Pope who challengeth Christs place on earth amongst his liuing members, and requires we should beleeue his wordes, as well as these Disciples did Christs, but expound those Scriptures vnto vs which Christ did to them, with like euidence and efficacie; could hee make our hearts thus burne within, by opening the secret mysteries of our saluation: wee would take him for Christs Vicar, and beleeue indeede hee were infallibly as∣sisted by the holy spirit. But seeing hee and his followers inuert our Sauiours methode by calling the certaintie of both Testa∣ments in question, telling vs we cannot knowe them to be Gods word vnlesse it shall please this Romane God to giue his word for them, or confirme their trueth; seeing this his pretended confirmation is not by manifesting the mysteries of our saluati∣on so distinctly and clearely as Christ did vnto these Disciples, nor by affoording vs the true sence and feeling of the spirit, in such ardent manner as they enioyed it, and yet accurseth vs if we beleeue not his words as well as they did their Redeemers: wee may hence take a perfect measure of thatb 1.325 mouth of blasphemies spoken of by Saint Iohn, according to all the three dimensions contained in the three assertions prefixed to the beginning of this Section. Nor can the reader imagine either any other forepassed, like vnto it; or yet to come, likely to proue more abominable: if it shall but please him to suruay the length and breadth of it, but especially the profunditie.

4. The length of it I make that assertion; The Pope must bee as well beleeued, as either Christ was whilest hee liued on earth, or his A∣postles after his glorification. The breadth; His absolute authoritie must be for extent as large and ample as Christs should be, were he on earth againe; or that commission he gaue to his Disciples, Goe Preach the Gospell to euery creature: his directions must goe foorth throughout all the earth, and his wordes vnto the endes of the world. The depth is much greater then the space betweene heauen and

hell. For if you would drawe a line from the Zenith to the Na∣dir through the Center, it would scarce be a gag long enough for this monstrous mouth; so wide as hell cannot conceiue a grea∣ter. The depth I gather, partly from the excesse of Christs worth, either arising from his personall vnion with the Godhead; his sanctitie of life and conuersation; or from his hyperpropheticall spirit and aboundant miracles. For looke how much he exceedes any but meere man in al these: by so much doth the Pope (though supposed as not obnoxious to any crime) make his authoritie and fauour with God greater then Christs, which is the semidiame∣ter of this mouth of blasphemies. The other part, equall here∣vnto in quantitie, but for the qualitie more tainted with the dregges of Hell, ariseth from that opposition the Popes spirit hath vnto Christ; or from the luxury and beastly manners of the Papacie, erected by Satan as it were of purpose to pollute the world with monstrous sinnes, and to derogate as much from mankinde, as true Christianitie doth aduance it: finally to make the Christian world as much more wicked, as Christs Disciples, Apostles, and faithfull followers are better then the heathen. Nor doth the Pope exact beliefe onely without miracles or ma∣nifestation of a propheticall spirit:* 1.326 but contrary to all notions of good and euill, common to Christians and Heathens, and as it were in despite of the prophecies that haue deciphered him for Antichrist. What heathen Philosopher could with patience haue endured to heare, that a dissolute luxurious tyrāt could not, though in matters of this life, giue wrong sentence out of the seate of Iustice? The Iesuites teach it as an Article of faith, that the Pope, albeit a dissolute and vngracious tyrant, Mankinds re∣proach, the disgrace of Christianity, cannot possibly giue an er∣roneous sentence ex cathedra, no not in mysteries of religion. But as if it were a small thing thus impudently to contradict nature, and grieue the soules of ingenuous men, vnlesse they also grieue theirc 1.327 God, seeking as it were to crosse his spirit by holding opi∣niōs not onely contradictory but most cōtrary to his sacred rules; they importune the Christian world with tumultuous clamours, to take that, which the spirit hath giuen as the demonstratiue character of great Antichrist, the olde serpents chiefe confede∣rate, for the infallible cognisance of Christs Vicar, the very signet

of his beloued Spouse. Nor will they (I know) though friendly admonished, cease henceforth to vrge their outworn arguments, drawne from antiquity, vniuersality; from that reuerence and al∣legiance which most Kingdomes of Europe haue for these thou∣sand yeeres and more borne to the See of Rome; or from the bloudy victories ouer all other inferiour Churches or priuate spi∣rits, that haue oppugned her. These or like allegations in their iudgement abundantly proue their Church to be Christs best be∣loued, the Pope to be his Deputy, or rather his corriuall here on earth, whose words sound as the word of God, and not of Man; albeit the spirit hath plainely foretold, that* 1.328 the beast which had his power from the Dragon, and should open his mouth vnto blasphe∣mies against God, to blaspheme his name and his tabernacle, and them that dwell in heauen, should haue power giuen withall to make warre with the Saints, and to ouercome them, yea, ouer euery kindred, tongue and nation, so as all that dwell vpon the earth should worshippe him, whose names were not written in the Booke of life of the Lambe, which was slaine from the beginning of the world.

5 To the Iesuites bragges, that no visible Church since the world beganne, did either spread it selfe so farre, or flourish so long as theirs hath done; I onely oppose that of our Sauiour, Ex tuo ipsius ore iudicabere serue nequam, Thine owne confession shall con∣demne thee, thou bondslaue of Sathan. For if the Romish Hierarchy bee or hath been in the worlds eye, the most potent and flouri∣shing that euer was: This description of the Beasts power can∣not agree so well to any as vnto it, Nor doth the Scripture any where intimate the true Church militant should dominere ouer all Nations, or be so triumphantly victorious, as they boast theirs hath beene. To thinke the Antichrist whom they expect should in three yeeres space subdue as many Nations as haue beene tri∣butary to the See of Rome, is a conceit that iustifies the Iew as well in his credulity of things to come which are impossible, as in his hypocriticall partiality towards his present estate, which hee neuer suspects of Apostasie. Vnto this obseruation the Reader may adde other like descriptions of this scarlet Whore; all so fit∣ly agreeing to the Papacy, as hee that will not acknowledge it for the Kingdome of great Antichrist, hath great reason to suspect his heart, that if hee had liued with our Sauiour, he would scarce

haue taken him for his Messias; nor can the Iesuites bring any better reasons, why the Pope should not be the Antichrist; then the Iewes did, why Christ should not be the Great Prophet. Yet this I say, not to discourage such as doubt whether the Pope bee that Man of sinne; or to bring them out of loue with their be∣liefe, which may be sound without expresse or actuall acknow∣ledgement of this truth, not as yet reuealed vnto them: as those two Disciples, no doubt, were neither hypocrites nor infidels, albeit they mistrusted the report of Christs resurrection; for they were farther from approuing the practises of the Iewes against him, then from actuall acknowledgement of it. If any man thus doubt, whether the Pope be Antichrist, so hee doe not approue his hatred and warre against Gods Saints, or his other diuelish practises: Gods peace bee vpon him; and in good time I trust his eyes shall bee enlightned to see the truth in this particular, as those two Disciples did in the Article of the resurrection.

6 Seeing wee haue proued the Popes authority so farre to ex∣ceede Christs; it may seeme needlesse to compare it with the Apostles. Yet lest any Iesuite should except, that their authori∣ty might be greater after their Masters glorification, then his was before: let vs a while examine, what they assumed vnto them∣selues; what they gaue vnto the Scriptures before extant.

CHAP. XIII.

That the authority attributed to the present Pope, and The Romish rule of faith, were altogether vnknowne vnto Saint Peter•• the opposition betwixt Saint Peters and his pretended Successors doctrine.

1 TO beginne with Saint Peter, the first supposed to be enstalled in this See of Rome. It may be pre∣sumed that this Supremacy ouer his fellow A∣postles, were it any, was in his life time, whiles his miracles were fresh, & the extraordinary ef∣ficacy of his Ministery dayly manifested, as well knowne amongst the faithfull, as the Popes now amongst Romane Catholickes. If necessary it had beene to acknowledge him, or his successors, as a

second Rocke or foundation: the commendation of this do∣ctrine vnto posterity, had bin most requisite at the time he wrote his second Epistle,* 1.329 as knowing then the time was at hand hee should lay downe his Tabernacle; when hee endeuoured his auditors might haue remembrance of his former doctrine, to make their calling and election sure. If euer there had beene a fitte season for notifying the ne∣cessity of the See Apostoliques infallibility, all the circumstances of this place witnesse this was it.a 1.330 If any, they to whom hee wrote, were most bound to obey it: Their faith had beene planted by him: his present intent and purpose was, more and more to confirm them in the truth wherein they were in some measure established. And be∣ing thus mindfull, will hee not make choice of meanes most effe∣ctuall to preuent heresie or Apostasie? What are these then? ab∣solute reposall in his and his Successors infallibility? Had this beene the best rule of faith, hee knew his fault were inexcusable for not prescribing it, to such as most willingly would haue vsed it. His personall testimony and authority was, I confesse, as great as any mortall mans could be: with his owne eyes he had beheld * 1.331 the Maiesty of our Lord Christ, whom hee preached vnto them. If any trust there bee in humane senses, this Saint of God could not possibly be deceiued. If any credence to bee giuen vnto mira∣cles, or sanctity of life: his flocke might rest assured hee would not deceiue; his workes so witnesse the sincerity of his doctrine: or if his eyes were not, in these his auditors iudgements, sufficient witnesses of this truth: he further assures them, when his Lord re∣ceiued of God the Father.* 1.332 honour and glory, there came such a voice vnto him from the excellent glory, This is my beloued sonne in whome I am well pleased. And this voyce sayth he, wee heard when it came from heauen, (being not a farre off) but with him in the mount. If Saint Peters seat or chaire had beene as the Pole-starre, whereto our beliefe, as the Mariners needle, should bee directed, lest wee floate wee know not whether in the Ocean of opinions: were the bosome of the visible Church the safest harbour our soules in all stormes of temptation could thrust into: this Apostle was either an vnskilfull Pilot, or an vncharitable man, that would not before his death instruct them in this course for the eternal safety of their soules, whose bodily liues hee might haue commanded to haue saued his owne. Had perpetuall succession in his See, or Apo∣stolicall

tradition neuer interrupted, beene such an Ariadnaes thread, as now it is thought, to guide vs through the Labyrinth of errors: Such was Saint Peters loue to truth, that hee would haue so fastned it to all faithfull hearts, as none should euer haue failed to follow it, in following which hee could not erre. Doubt∣lesse had any such conceit lodged in his breast, this discourse had drawne it out, his vsuall form of exhortation had been too mild, his ordinarie stile too low. This doctrine had beene proclaimed to all the world, with Anathemaes, as loud and terrible, as the Canons of any Papisticall Councell report.

2 But hee followed no* 1.333 such deceitfull fables, when hee opened vnto them the power and comming of Christ: whose Maiesty as hee had seene with his owne eyes, so would hee haue others to see him too. But by what light? By Scriptures. What Scriptures? Peter feede my sheepe? Nay, but by the light of Prophesie. That is a light indeed, in it selfe, but vnto priuate spirites it is no better, (saith* 1.334 Valentian) then a light put vnder a bushel, vnlesse the vi∣sible Church doe hold it out. Where did the visible Church keep residence in those dayes? In Saint Peter, I trow. How chances it then hee saith not; fixe your eyes on mine that haue seene the glory of the Lord, and the Prophets light shall shine vnto you? If by his commendation and proposall it were to shine, hee had said better thus:a 1.335 Ye do well in that you giue heede vnto me, as to your onely infallible teacher, that must confirme you in the truth of Propheticall Writings, and cause them shine in your hearts: but now he saith: Yee doe well in that yee take heede vnto the Prophets, as vnto a light that shineth in a darke place, vntill the day-starre arise in your hearts. This light of Prophets illuminated the eyes of Peters faith, albeit with his bodily eyes hee had seene Christs glory. For speaking comparatiuely of that testimony which he had heard in the Mount, hee addes, Wee haue also asurerb 1.336 word of the Prophets. That the Lord had beene glorified in the Mount, his Auditors were to take vpon his credite and authority; nor could hee make them to see this particular, as hee himselfe had done: but that Christ Iesus whom he saw glorified in the Mount, was the Lord of Glory; he had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a surer testimony then his bo∣dily sense, the light of Prophets. This then was the commenda∣tions of his flocke, that they looked vpon it which shined as well

vnto them, as him; to all without respect of persons, that take heed vnto it; able to bring them not to acknowledge Peters in∣fallibility, but to the day-starre it selfe whose light would further ascertaine them euen of the truth the Prophets and the Apostles taught. For Christ is in a peculiar manner, the first and the last in the edifice of faith, the lowest & the highest stone in the corner, refused by the master builders or visible pillars of the Iewish Church: their faith was not grounded vpon the Prophets, whose words they knew not; and not knowing them, they knew not him: but vnto such as rayse their faith by this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the true square and line, Christ is both the fundamentall Rocke, which supporteth; and the chiefe corner stone, that bindes the whole house of God, and preserues it from clifts and ruptures.

3. But least his followers might looke amisse vpon this pro∣phetical light,* 1.337 rightly esteemed in the general, Saint Peter thought it necessarie to advertise them, not to content themselues with euerie interpretation, or accustomarie acknowledgement of their truth, grounded on others relations, reports, or skill in expoun∣ding them, or multitude of voyces that way swaying. This had beene as if a man that hath eyes of his owne, should belieue there was a Moone or starres, because a great many of his honest neigh∣bours had tolde him so, A thousand witnesses in such a case as this, were but priuate testimonies, in respect of that distinct knowledge which euery one may haue that list. That the Lord should preserue light in Goshen, when darkenesse had coue∣red the whole face of Egypt besides, seems vnto me lesse strange, but more sensibly true then before: whilest I consider, how in this age wherein the light of his countenance hath so clearely shined throughout those parts of Europe whence the Gospell came to vs, Ingolstade should still sit in darknesse, enuironed with the shadow of death. That her great professor Valentian, borne I take it, within these fourescore yeeres, should grope at noone day, as if he had been brought forth in the very midnight of Popery, or died well nigh three hundred yeeres ago. Scarse Scotus himselfe, not Ockam (questionlesse) though shut vp in a prison, where no light of any expositor had euer come, could haue made a more dunsticall collection of the Apostles wordes,

then he hath done.* 1.338 Saint Peter meant one of these Three. First, that there can bee no certaine or probable way of expounding Scrip∣tures by our proper wit or industry: or Secondly, that one or other place of Scripture cannot be rightly expounded by humane wit or indu∣stry, but so compared they rightly may: or, Thirdly, that the Scriptures cannot certainely and infallibly be expounded euery where without the sentence of some other common infallible authority, which in this re∣spect is to be held as iudge of faith in the Church. The Apostle (hee in∣ferres) did not meane the first or second: ergò, the third. So as the force and wisdome of the Apostolicall admonition, is this; No man by his priuate industry or study, howsoeuer imployed (eyther hee thougt not of the holy Ghosts direction or assistance, or did not except it,) no not by any search of Scripture it selfe, can certainely and infal∣libly vnderstand the doctrine of Scriptures, in controuersies (of which Saint Peter in that place speakes not one word) but it is necessary he learne this of some other publike authority in the church, by which the Holy Ghost speakes publikely, and teacheth all. His reason followes more duncticall then the collection it selfe: For the Apostle straight (subions: As the holy men of God did speake in Scriptures, not by humane au∣thority, but diuine: so likewise cannot the Scriptures bee possibly vn∣derstood by any humane or priuate industry of this or that man, but by some other authority, likewise diuine, by which the holy spirite which is the Author of Scriptures, may be likewise the most certain interpreter of Scriptures

4 Had another read thus much vnto me, and bid me read the Author or his workes wherein it was found: I should presently haue named eyther Erasmus Moriae Encomium, Frishlins Pris∣cianus Vapulans, or some such like Comedian, disposed in me∣riment to pen some olde Dunces part. Cannot the Sun of righ∣teousnesse infuse his heauenly influence, by the immediate ope∣ration of his spirit?* 1.339 or doth his influence want force without con∣iunction with this blasing Comet, or falling starre? Was it not the authority of this spirit which made Saint Peter himselfe to be so authentique in his doctrine? Is it not the pretended priuiledge of the same spirit which exempts the Pope from priuatenesse, & makes his authority oecumenical and infallible? Whosoeuer then by participation of this spirit vnderstands the Prophesies, eyther immediately, or expounded by others, whomsoeuer; his conceit of them, or their right interpretation, is not priuate, but authen∣tique. And* 1.340 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 de∣pending 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 spi∣rit, 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 au∣thority, not vnto publike or cōmon. The Kings promise made to me in priuate, is no priuate promise: but will warrant mee, if I come to pleade before his Maiesty, albeit others make question whether I haue it or no. In this sense that interpretation of scrip∣tures which the spirit affordes vs that are priuate men, is not pri∣uate 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 be∣ing wronged in matters of the life to come. To this purpose saith

our Apostle* 1.341 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 Mo∣narch, 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 punish∣ment 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 di∣stressed soules, destitute of other comfort, like∣ly 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 Sa∣than. When hee came to Thessalonica, hee went as his maner was into the Synagogue,* 1.342 & 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 Pro∣phets, 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 no∣thing which they had not foretold. But that was all one; these Iewes had rather belieue Moses and the Prophets meant as the Scribes and Pharisees, or other chiefe Rulers of their Synagogues taught, then as Paul expounded them: albeit his expositions would haue cleared themselues to such as without preiudice would haue examined them. But the Beroeans were of a more ingen••ous disposition (so the word* 1.343 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports) they were not vassals to other mens interpretations or conceites, but vsed their liberty to examine their truth.* 1.344 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 infallibi∣lity 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 in∣genuity 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 al∣ready 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 Hera∣clitus, 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.* 1.345 I answere (saith he) al∣bert 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 mi∣racles 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 Pro∣phets: no doubt hee had vsed miracles rather then their autho∣rity. 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.* 1.346 Christians, which know the Church cannot erre in explicating the doctrine of faith, are bound to embrace it without questioning, whether the places alleadged bee to the purpose or no. Let such Christians as belieue the Pope cannot erre, in the name of God belieue what soeuer he shall teach, without examination; yet remember withall, that thus to belieue is to worship the dragon, by giuing their names vnto the Beast. But vn∣to what Christians is the Popes infallibility better known, then S. Paules was to the Beroeans? Not vnto vs whose fathers haue forsa∣ken him for his Apostasie from God, & taught vs to eschew him, as Antichrist; to hold his doctrine as the very doctrine of diuels. Vnto vs at least, his Holines should seeke to manifest his infallibi∣lity, by such means as S. Paul did his euen vnto such as had seen his miracles, and had experience of his power in expounding scrip∣tures. Besides, Pauls conuersatiō in al places was continually such as did witnes him to be a chosen vessell full of the spirit of grace. He did not make marchandise of the word of God, as most Popes doe:* 1.347 but as of sincerity, but as of God, in the sight of God, so he spake thorow Christ▪ he did not walk in craftines (yet who greater politi∣tians then Popes?)* 1.348 Nor did he handle the word of God deceitfully: but in declaration of the truth, he did approue himself to euery mans consci∣ence in the sight of God. This one amongst others, he acounts as an especiall motiue to perswade men of his heauenly calling, in that he did not preach himselfe, but Christ Iesus and himselfe their ser∣uant for Iesus sake. For so our Sauiour had said:* 1.349 He that speaketh of

himselfe, seeketh his owne glory. The Pope (that we might know him to be Christs opposite) seekes almost nothing else, nothing so much, as to be absolute Lord ouer all other mens faith. If this a∣ny Iesuite will deny: let him define what Prince amongst the na∣tions, what Tyrant in the world, did euer challenge greater soue∣raignty in affaires of this life, then the Pope doth in all matters whatsoeuer concerning the life to come?

3 But it may be Bellarmine was either afraid or ashamed of this answere: wherefore he addes another (as wise) to keepe it from blushing.* 1.350 I adde (saith he) albeit an Heretike sin in doubting of the Churches authority, into which he hath beene regenerate by Baptisme, (nor is the case the same in an Heretike, which hath once made professi∣on of faith, and in a Iew or Ethnique which neuer was Christian:) yet this doubt (which is a sin) being supposed, he doth not amisse in searching and examining, whether the places alleadged by the Trent Councell out of scriptures or fathers, be true or pertinēt; so he do this with an intent to finde the truth, not to calumniate. A man at the first sight wold deem Bellarmine, for his own part at least, had giuen vs leaue to examine the Popes doctrine by scripture: but that, as you heard before, hee absolutely denies: nor will he (I am sure) pawne his hat, that hee which searcheth the Scriptures and Fathers alleadged, & cannot find any such meaning in eyther, as the Trent Councell would thence infer, shalbe freed by their Church from heresie: although he be not so vnciuill, as to calumniate the Pope, but onely (saluâ reuerentiâ) ingenuously professe, that he thinks on his conscience the scripture meant no such matter as the Councell intended. This none of their church dare promise: for dubius infide (by their doctrine) est haereticus: he that doubts after such an authentique deter∣mination, is condēned for an heretike: and yet without such assurance of beeing freed from heresie, this permission of reading scriptures is not worth God a mercy, seeing he must at length be constrained to belieue the scripture saith iust so as the Pope saith; albeit his priuat conscience inform him to the contrary; so that by reading them, he must either wound his own conscience, more then if the vse of thē had bin denied him; or els vse thē but as a court fauor or grace bestowed vpō him by the Pope, for which he must in good maners yeeld his full assent to his doctrine, with infinit thanks for his bounty. Howsoeuer (if he be doubtful in their tenents) he may

not reade the Scriptures with Caluin, Beza, or any of our writers expositions, or in any edition saue such as they approue, or with the Rhemish animaduersions or gloses, or according to the ana∣logy of that faith wherein the Iesuites haue catechized him. So that the reading of scriptures, if their opinions be erroneous (as wee hold the Popes decisions are) serues to as good purpose for con∣firming one of their catechizing in the right faith, as the ringing of belles doth to bring a melancholy man out of some foolish conceit, which runnes in his mind: both of them will belieue their former imaginations (though neuer so bad) the better, be∣cause the one thinkes the belles ring, the other, that the scrip∣tures speake, iust so as hee imagines. This Bellarmine cannot dissemble in his next words: Bound hee is to receiue the Churches doctrine without examination: but better, hee were prepared vnto the truth by examining, then by neglecting it to persist still in his blind∣nesse. His meaning in plain English, is this; He and his fellowes could wish reformed Churches would all come off at once, and belieue as Romanists doe, without all examination, whether they belieue as Christians, or Magicians: but if we will not be so for∣ward as they could wish wee were, they could in the second place be very wel content to admit vs into their Church again, though after a yeere or twoes deliberation, rather then loose our com∣pany for euer.

4 The learned Doctor Whitakers, of famous memory, out of the former place gathered these two corollaries: [Euery doctrine is to bee tried by Scripture: The Apostle taught nothing but what might haue beene confirmed out of Moses and the Prophets.] Sacrobos∣cus reply to these Orthodoxall collections, confirmes me in that conceit I entertained of Romish Schoolemen, when I first began to reade them. They seemed to me then, much more now, to handle matters of greatest moment in diuinity, after the same fa∣shion (for all the world) nimble Artists doe Philosophicall The∣orems in the Schooles, whiles they are coursed by such as would triumph in their disgrace. Bee the argument brought, in it selfe neuer so good or forcible to euince the contradictory to their tenents: yet if the opponent in his inference of what was last de∣nied, chance but to omit some petty terme or clause impertinent to the maine question, or make his propositions more improba∣ble

by framing them more vniuersall then he needs, occasion will quickly be taken to interrupt his progresse and put him off, espe∣cially (if the Answerer bee so well prouided) with some shew of instance to the contrary, or absurditie likely to follow, if all were true his Antagonist would seeme to prooue. Nor doe I censure this as fault in youth, or whilest we are in Aristotles forge, so the fire be out of vs when wee come into the sanctuary. But iust in this manner doth the Mimicall Iesuite reply to the former truth. * 1.351 I demaund (saith he) whether the Doctour would approue this con∣sequence; 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 Mathe∣matically, 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 e∣steeme of Prophets, and Poets amongst the Iewes) what Saint Paul had else where expressely said;u 1.352 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 con∣tinue 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. Norc 1.353 was any Apostle, ei∣ther 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 purcha∣sed reputation to abet some dangerous errour. Nor doe our ad∣uersaries (though too too credulous in this kinde) thinke them∣selues 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;* 1.354 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 e∣quall to God; for God alone, and hee in whom the Godhead dwel∣leth bodily, is immutably iust and holy. Many others haue con∣tinued 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 pro∣uidence 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 wri∣tings. And seeing the Iesuits make lesse acount of Him then the Iewes did of Moses; it is no maruell if they be more violently mis∣caried with enuious or contemptuous hatred of the Diuine truth it selfe, then the Iewes were against our Sauiour or his do∣ctrine. These euen whē they could not answere his reasons, drawn from scriptures receiued, though most offēsiue to their distempe∣rate 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* 1.355 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 pro∣fessing the knowledge of the true God, before the brood of An∣tichrist 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 asser∣tions in this argument from some instances of two of their greatest Doctours Bellarmine and Valentian: That if faith cannot be per∣fect without the solemne testification of that Church, the raritie of such testifications will cause infidelitie.

1 FOR a further competent testimonie of blasphe∣mies 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 Apo∣stle 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* 1.356 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 per∣spicuously 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 Apo∣stles 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 writ∣ten law in cases of faith, but after a certaine sort and manner, eyther to speake the truth, or somewhat thereto not impertinent, as shalbee de∣clared in due place. The place he meanes, is, where hee disputes whether the Pope be bound to consult other authoritie besides his owne, or vse any meanes to search the truth before hee passe sentence ex cathedra, that is, before he charge the whole Christian World to beleeue his decision. This he thinkes expedient, but so farre forth onely, as if it please his Holinesse to enioyne the be∣leefe of some particular point vpon the whole World, all must beleeue that he hath consulted Scripture and antiquitie as farre as was requisite for that point, as you shall after heare.

2 That in such controuersies he includes the meanes of know∣ing Scriptures to bee the word of God: is euident out of his owne words in the forecited place. For the knowledge of Scriptures he would haue to be an especiall point of faith, yet such as can∣not be proued by Scripture, but by this liuing and speaking au∣thoritie, as he expressely contends in the eleuenth paragraph of the same question. His conclusion is; If it bee necessarie, there should be some authoritie, though humane, yet by diuine assi∣stance infallible, to sit as mistresse and Iudge in all controuersies of faith, and not to be appropriated to any deceased, as is alrea∣die proued: it remaines that it be alwaies liuing in the Church, al∣wayes present amongst the faithfull by succession, hee meanes, of Popes. Thus you see the present Pope must be Iudge, and Christ & his Apostles must be brought in as witnesses. And yet whether there were such a Christ, as Saint Mathew, Luke, Marke, and Iohn tell vs there was; or whether the Gospels which goe vnder their names be Apocryphall, and that of Bartholmewes onely Cano∣nicall; we cannot know but by the Popes testimonie: so that in the end, he is the onely Iudge, and onely witnesse, both of Christ, the Apostles, and their writings, yea of all diuine truthes, at least

assisted with his Bishops and Cardinals. Which Bellarmine though otherwise a great deale more wary then Valentian, hath plainly vttered.* 1.357 Vnlesse (saith he) it were for the authoritie of the present Church of Rome (he meanes the Trent Councell) the whole Chri¦stian faith might be called in question; so might all the acts and decrees of former Councels: his reason was, because wee cannot know these antiquities but onely by tradition and historicall rela¦tion, which are not able to produce diuine, firme, infallible faith.

3 Thus whilest this great Clerke would digge a pit for the blinde (for he could not hope (I thinke this blocke should stumble any that hath eyes in his head) he is fallen into the middest of it himselfe: by seeking to vndermine vs, he hath smothered him∣selfe and buried the cause he was to maintaine. For if without the Trent Councels testification wee cannot by diuine faith beleeue the Scriptures, or former Councels, to bee of diuine authoritie; How can such as were borne within these thirty yeares, beleeue that Councell it selfe, which ended aboue fortie yeares agoe? Few this day liuing were auditors of the Cardinals and Bishops decisions there assembled; not hearing them, their faith must needs be grounded vpon heare sayes. Againe, if it bee true, the Scriptures cannot be knowne to be diuine, but by the authoritie of the present visible Church: if this Church doe not viua voce confirme all Christians in this fundamentall truth, their faith can not be diuine, but humane. VVhat the Pope or his Cardinals thinke of these pointes, is more then any liuing knowes vnlesse they heare them speake, and then it may be a great question whe∣ther they speake as they thinke. Pope Alexander the sixts decisi∣ons should haue beene negatiue, like the fooles boult in the Psalme, There is no God, No Christ, No Gospell, for so his meaning might haue beene interpreted, as they say dreames are, by contra∣ries, seeing hee neuer spake as hee thought. Lastly, if the Trent Councel were so necessary for the confirmation of Scriptures and other Orthodoxall writings, how detestable was your Cleargies

backwardnesse to affoord the Christian World this spirituall cō∣fort? For, whether feare it were the Popes authoritie should bee curbed, or meere slouth and neglect of matters diuine that did detaine them; their shifts to put the Emperour off, the Reader may sufficiently coniecture from* 1.358 Sepulueda at that time Chro∣nicler to the Emperour in his Epistle to Cardinall Contarene one of the Popes Legates in that Councell; That my intermission of writing, and silence in that question concerning the correction of the yeare, hath beene so long; I wish the fault had laid in my slouth or forgetfulnesse, that I might haue beene hence occasioned to acknowledge and deprecate the blame, rather then (as now I freely must) impute the true cause to the negligence of you Romane Priestes, whome I perceiue to wax cold and to thinke of nothing lesse then of calling the Councell: with hope whereof as heretofore I was excited, so now despaire hath made me dull. For I see well that such as are most bound to haue a vigilant care of the Churches publique welfare, and not to foreslow any opportunitie of increasing her dignitie; neuer so much as mention the Councell, (at this time as necessarie, as alwayes vsefull) but when Christians eyther are alreadie, or are likely to be at variance. In one word, neuer but them, when there is sure hope it may bee hindered by their discord. For when peace gets it turne, and all is quiet, not a word of the Coun∣cell. So as what they aime at by these vnseasonable edicts, is so manifest, as will not suffer the slowest capacitie to liue in doubt or suspi∣tion:

4 This great Learned Antiquaries Learned aduice, in ano∣ther Epistle sent to the same Cardinall, then imployed by the Pope in the Councell, was, not to suffer matters decreed in any former Councell lawfully assembled together, to bee disputed or

called in question. Sufferance hereof was in his iudgment no lesse preiudiciall to the State Ecclesiastique, then vnto the temporall it would be, to permit malefactors trauerse the equitie of pub∣lique lawes established and knowne, after sufficient proofe or confession made of Capitall offences committed against them. The marginall quotations of the Trent Councell, compared with this graue admonition, which had antiquitie-customes Ca∣nonicall, as the Author vrgeth, to giue it countenance, may serue as a perfect index for our instruction, with what preiudice the Bishops there assembled came to determine, by whose manudu∣ction or set rules they drew their supposed inerrable lines of life. Now it is impossible any determination, that takes it force from multitude of voyces, shoud be eyther in it selfe more certaine, or more forcible to perswade others, thē are the motiues or induce∣ments that swayed the suffragants so to determine; and these in this case could, by Bellarmines reason, be but historicall perswasi∣ons or presumptions. For no Iesuite I thinke, will say these Bi∣shops had the Popes sentence ex Cathedra, to assure them before hand what Councels had beene lawfully called, and fully confir∣med; or whether all the ancient Canons they afterwardes reesta∣blished were alreadie as authentique and certaine as they could be made: For so it had beene a labour altogether lost, yea a matter no lesse prophane then rebaptization, to haue confirmed them by suffrages of Bishops, after their Cathedrall confirmation by the Pope. Euen of his Holinesse himselfe, whose verdict (as in this case must finally be supposed) addes diuine credence vnto testifi∣cations in their owne nature fallible and merely humane, the question proposed in the former Section remaines still insoluble. For without the relation of some Historian, or Register, or espe∣ciall reuelation from aboue, no Pope can diuine how many Councels haue beene held, much lesse what was finally determi∣ned in euery ancient Canon confirmed by the Bishops assembled at Trent. Speciall reuelations, such as the Prophets had, they ac∣knowledge none. And yet distinctly to tell what hath been done in times past, or places a farre off, without relying on others re∣lations, is an extraordinarie effect of speciall reuelation, a worke of higher nature and greater difficultie, then Propheticall predi∣ction of things to come. Are then the relations of Historians, or

Registers of Ancient Councels diuine and authentique. Not without the Popes ratification with it they are? Yes, or else a great part of Roman faith by Bellarmines reason can bee but hu∣mane.

5 Hence may we safely annex a corollary, as necessary, as sure∣table to the maine conclusion proposed, for the principal subiect of this section. [As the Popes authority is, by Iesuitical Doctrine made much greater then our Sauiours, so may the assistance or countenance of his omnipotent spirit, make the reports of any tē∣porizing Historian, or mercenary Register, as diuine, authenti∣que and certaine, as any Propheticall or Apostolicall testimonies of the Messiah.] Yea, if it should please him to authorize Baro∣nius Annals, or relations of former Councels, their credit should be no lesse than the Euangelists. Yea hence it followes, (as the discreet Reader, without further repetition of what hath here beene said, or new suggestion of the reasons whereon the infe∣rence is grounded will (I hope) of his owne accorda 1.359 hereafter collect) That determinations proceeding vpon any knaues or loose companions testimonies; though more loosely examined, so exa∣mined at all, or taken for examined by the Pope, shall, by his ap∣probation, be of force as all-sufficient, eyther for producing Di∣uine beliefe of mens spirituall worth wee neuer heard of, or for warranting daily performance of Religious worship to their me∣morie, as any declaration he can make vpon our Sauiours pro∣mises vnto his Apostles. For we may no more doubt of any Re∣ligion he shall authorize, or any mans saluation canonized by him (whosoeuer be the Relatours of their life and death,) then of Saint Peters, though our Sauiour promised hee should bee saued. The reason is plaine. The Pope is sole Iudge of all diuine Oracles: our Sauiour (as you haue heard out of Valentian) is but a witnesse, and so may others be, whomsoeuer he shall admit.

Notes

• * 1.1

  Romish positi∣ons whence the inconue∣nience propo∣sed must bee reduced.
• * 1.2

  Obedience may bee complete though not absolute.
• * 1.3

  Exod. 28. 30.
• a 1.4

  Ioseph. lib. 3. antiquit. c. none.
• b 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diodorus Siculus, l. 1. c. 3. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suidas ex incerto quodam authore haec refert, as saith Fagius, Ephod, (inquit) nomen est He∣braicum, quod si interpreteris, significat manifestationem aut redemptionem (Vides autem ••um authorem ex quo Suidas hoc exscripsit, Hebraeae linguae ignarum fuisse. Ephod enim longd aliud significat. Fortassis pro Ephod di∣cere voluit Hoschen) Erat autem forma eius, textura palmaris, vario artificio instar pectoralis, ex aureis filis con∣fecta. Ac in medio habebat quasi stellam omnino auream. Ex vtra{que} autem parte duos Smaragdos, in quorum v∣noquoque sculpta erant sex nomina, vidilicet, duodecim nomina Tribuum Israel. Porro inter Smaragdos continebat lapidem Adamantem. Cum ergo Sacerdos sciscitaturus erat de re quadam oraculum à Deo, ligabat Ephod in super∣••umerali ad mediū pectoris, & subijcieb••t manus suas sub ipsum, quas cum retraheret, deprehendebat eas quasi colore quodam infectas. Petebat autem à Deo responsum defixis in Ephod oculis. Ita{que} si Deus annuebat ad id quod petebatur, consestim micabat lapis Adamas Si autem negabat, nihil ad pristinum & proprium lapidis sulgorem ac∣cedebat. Quod si Deus voluit populum subijcere gladio. ••apis reddebatur cruentus. Si autem imminebat mors, la∣pis ficbat niger. Fagius in caput 18, Exod. quem plur. Vido ib. de Rationali. vid. & Delrium Disquisit. Ma∣gic. lib. 4. quaest. 2. Sect. 1.
• * 1.6

  1. Sam. 23. 95.
• * 1.7

  Numb. 27. 21.
• * 1.8

  1. Sam. 30. 7. 8.
• * 1.9

  That Gods promise vnto the Priest or people of Is∣rael for their direction by Vrim and Thummim, or otherwise was not absolute but conditio∣nall.
• * 1.10

  1. Sam. 28. v. 6
• * 1.11

  The Priests infallibility did depend vpon their continency & integrity.
• * 1.12

  Leuit. 10. ver. 9. 10.
• * 1.13

  Malach. 2. 1. 2.
• * 1.14

  Vniuersall propositions in Scripture are to bee li∣mited by their proper sub∣iect, the end of the prece•• or other cir∣cumstance.
• * 1.15

  Exod. 20. v. 10
• * 1.16

  The precept concerning the Sabaoth then which none can bee more vniuer∣sall did not extend to all manner of workes.
• * 1.17

  Luk. 6. v. 9.
• * 1.18

  Mac. 2. 36. 36. 38.
• * 1.19

  Mac. 2. v. 4••.
• * 1.20

  Vniuersall precepts for obeying Gods messengers must be limi∣ted by the end of obedience.
• * 1.21

  Conditionall obedience of two sorts.
• * 1.22

  In what acts absolute obe∣dience is due to Pastors.
• * 1.23

  Luk. 10. 16.
• * 1.24

  Philo de speci∣alibus legibus.
• * 1.25

  Precepts of obedience vn∣to masters or parents thogh most vniuer∣sal for their forme are li∣mited by their subiect.
• * 1.26

  Collo. 3. ver. 20. Vide Bellar. l. 2. de Mona••h. cap. 21.
• * 1.27

  So Aquinas ex∣pounds it as Bellar. acknow∣ledgeth it: Quod vero B. Paulus ait Col. 3 Filij obedire parentibus per omnia, vel ita intelligi debet, vt illud (per omnia) signifi∣cat per omnia, ad quae se exten∣dit patria pote∣stas, vt rectè do∣cet Sanct. Thom. in 2. 2. quae. 104. ar. qu••mad∣modum, si quis diceret, opo••tere milites obedire Imperatori per omnia, exponen∣dum esset per omnia, quae ad militiam pert∣tinent, vel certè tenentur filij per omnia pareati∣bus obedire, sed dum paruuli sunt. Bellar. l. 2. de Monach. c. 21.
• * 1.28

  That vniuer∣sall absolute obedience vnto men is incomparable with true loy∣alty vnto Christ.
• * 1.29

  Deut. 17. v. 8. 9. &c.
• * 1.30

  Ver. 10. a Obijcit Bren∣tius, hoc loco non solùm ad Sar••ce dotem, sed ad Iudicem etiam remitti eos, qui dubitant, iudicē autem fuisse po∣liticum princi∣pem. RESPON∣DEO, nomine Iudicis posse tum intelligi Princi∣pem Sacerdotum, nam in Hebraeo est: Ascende ad Sacerdotes, & ad Iudicem: quasi diceret, ad Concilium Sa∣cerdotum, & eorum principem, summum Sacerdotem. Dico secundò, si intelligamus nomine Iudicis politicum prin∣cipem, tum esse distincta ossi••ia. Nam Sacerdoti tribuitur sententia definitiua, iudici antem exequutio in contu∣maces: Qui superbierit, inquit, nolens obedire Sacerdotis imperio, ex decreto Iudicis moriatur. Bellar.de verb. Dei interpret. l. 3. c. 4.
• a 1.31

  This distinction is quite contrary to the words of the Text, for the He∣brewes cal such as execute sentence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in opposition to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vsed in this place which signifieth such a magistrate as giueth definitiue sentence Vid. Fagu. in 16. Deuteronem.
• * 1.32

  The Law of God, Deut. 17. did concerne temporall cau∣ses, either on∣ly, or especi∣ally.
• * 1.33

  Deut. 17. 19.
• * 1.34

  Prou. 16. 10. That the in∣fallibility of kings may bee defended with as great pro∣bability of Scriptures as the infallibili∣ty of priests. Prou. 16. 13.
• * 1.35

  Pro. 31. ver. 3. 4. 5.
• * 1.36

  Eccles. 45. v. 23, 24. 25.
• * 1.37

  That this law of Deut. doth iustifie our English lawes for exe∣cuting priests and Iesuites, or all such as acknowledge the Pope su∣preme Iudge in causes Ec∣clesiasticall.
• * 1.38

  Tria genera doctrinarum & sententiarum veteribus fue∣runt. Primum rece•• tum crede∣batur a Mose ac Prophetis, quod Cauala no∣minatur. Secun∣dum, quod opi∣natione iudicum constitit, vt in Scripturae locis enarrandis, quae ad Occonomiam pertinebant. Ex quo intelligitur causa, quam ••b rem sub priore templo & prio∣ribus annis po∣sterioris, tanta concordia Iudae∣orum Ecclesia administrata sit, donec enim mag∣num iudicium viguit omnia certo desinita, summo consensu recipiebantur. Exinde in sen∣tentia facienda, & respondendo de lege saepissimè coniectu••is con∣nix•• sunt, Et ta∣men quod sic e∣rat pronuncia••ū, pro lege recipi∣baturl Tertiam genus quod s••a∣tuunt vltra legē, quo illa defen∣ditur, seu obiecto sepimento, vt prius v••olandum sit hoc, quam in lege a•• quid so∣ris admittatur. Hoc Christi domini aetate inuerterunt, Nam propter traditiones reliquerunt legem Dei. 〈◊〉〈◊〉 interim duo genera, alia perpetuo esse voluerunt alia tempora••ia. Fag••us in hunc locum.
• * 1.39

  Sed nec rex in San∣hedrim admittebatur, eo quod prehibitum si contendere eum eo. Sacerdòs vero magnus recipieba••••a modo••••pien∣tiae praeditus esset. Fagius in cap. ••6. Deut. ex Hebraeis.
• * 1.40

  Vide Fagium in cap. 10. Deut. and the annotations vnto the 9. §. of the next Chapter.
• * 1.41

  Mat. 23.
• * 1.42

  Nota 3 PRIMO loto illo capite 〈…〉〈…〉 colligere, non•• 〈…〉〈…〉 capitis 〈…〉〈…〉 eorum 〈◊〉〈◊〉 SECVNDO, nota cum 〈◊〉〈◊〉 ano lib. 4 Epist. 9 Nunquam Do∣minum, ne{que} A∣pasto••s in tota Scriptura repre∣hendisse Pontifi∣ces et Sacerdotes Iudaeorum, nomi∣nando eos Ponti∣fices vel Sacer∣dotes, sed solùm sub nomine Scri∣barum et Phari∣scorum, ne vide∣retur roprchen∣dere cathedram et Sacerdotium, et vt intell ge••••∣mus, semper de∣beri honarem Sa∣cerdot••o et Pon∣tificatui, etiam si sortè persona quae in Cathedra sede••, sit minus 〈◊〉〈◊〉. Ex quo in∣tell gimus hare∣ticos hu••us tem∣poris, qui ••eassim in Episcopos et Sac••rdotes & praecipuè in ipsum ••ummum Ecclesiae Pontificem inuehuntur, nihil habere commune cum moribus Domini, & Apo∣stolorum. TERTIO nota, quod Dominus de Cathedra Mosis dicit, intelligi à fortiori de Cathedra 〈◊〉〈◊〉. Bel. de interp. ver. Dei. l. 3. c. 5.
• * 1.43

  Bellarmines idle and malirious collections out of our Sauiours words refuted.
• * 1.44

  Mala. 2. ••.
• * 1.45

  Maldonates re∣straint of the former iniun∣ction.
• * 1.46

  Cum iubet ser∣uare, ac facere quae Scribae & Pharisaei, dum in Cathedra Moy∣sis s••deat, licunt non de ips••rum, sed de legis, ac Moysis doctrina loquitur, periade enim est, ac si dicat, omnia, quae lex & Moyses vobis dixerint, Scribis & Pha∣risaeis recitanti∣bus seruate ac facite, secundum autem opera eo∣rum nolite face∣re, vt Hila. Hie∣ron. videntur intellexisse. Cur ergo, dicet aliquis non dixit, quae∣cun{que} Moyses dicet, ••eruate ac 〈◊〉〈◊〉, sed quae∣cun{que} Scribae & Pharisaei dixe∣rint? Duplex reddi causa po∣testcaltera: quod voluerit Scriba∣rū et Pharisaeorū hypocrism argue∣re: non autem artguisset nisi dix∣isset eos aliter docere. Altera quod toto capite accrbè eos esset reprehensurus, & conueniebat aliquantulum eos prius laudare, ne omnia ex affect••, & sine iudicio improbare videretur. Maldonatus in c. 23. v. 3. Math. S. Austins answere, [Non sequitur de Pharisaeis, nisi in Cathedra Moysis sedentibus, tunc autem Cathedra ipsa coegit eos vera dice∣re.] He thus reiects [Quis dubita•• illa ipsa falsa, quae docebant, in Cathedra ipsa, si in Cathedra sedebant, aut in Syaagoga & Schola. 2. Moysis docuisse? Seeing the Iesuite thus reiects the disiunction of speaking ex Cathedra, or as priuate men, what reason haue we to acknowledge the Popes publike or infallible spirit, whilst he speakes ex Cathedra, when by their owne confession he may be worse then an He∣reticke of Infidell if wee take him as a priuate man.
• * 1.47

  Cum iubet ser∣uare, ac facere quae Scribae & Pharisaei, dum in Cathedra Moy∣sis s••deat, licunt non de ips••rum, sed de legis, ac Moysis doctrina loquitur, periade enim est, ac si dicat, omnia, quae lex & Moyses vobis dixerint, Scribis & Pha∣risaeis recitanti∣bus seruate ac facite, secundum autem opera eo∣rum nolite face∣re, vt Hila. Hie∣ron. videntur intellexisse. Cur ergo, dicet aliquis non dixit, quae∣cun{que} Moyses dicet, ••eruate ac 〈◊〉〈◊〉, sed quae∣cun{que} Scribae & Pharisaei dixe∣rint? Duplex reddi causa po∣test:altera, quod voluerit Scriba∣rū et Pharisaeorū hypocrism artgue∣re: non autem ar guisset nisi dix∣isset eos aliter docere. Alters quod toto capite acerbè eos esset reprehensurus, & conueniebat aliquantulum eos prius laudare, ne omnia ex affect••, & sine iudicio improbare videretur. Maldonatus in c. 23. v. 3. Math. S. Austins answere, [Non sequitur de Pharisaeis, nisi in Cathedra Moysis sedentibus, tunc autem Cathedra ipsa coegit eos vera dice∣re.] He thus reiects [Quis dubita•• illa ipsa falsa, quae docebant, in Cathedra ipsa, si in Cathedra sedebant, aut in Syaagoga & Schola. 2. Moysis docuisse? Seeing the Iesuite thus reiects the disiunction of speaking ex Cathedra, or as priuate men, what reason haue we to acknowledge the Popes publike or infallible spirit, whilst he speakes ex Cathedra, when by their owne confession he may be worse then an He∣reticke of Infidell if wee take him as a priuate man.
• * 1.48

  The originall of iealousies in the slocke, or needlesse ex∣ceptions a∣gainst the wholesome ad∣monitions of Pastors.
• * 1.49

  Rom. 7. 18. 19.
• * 1.50

  The true re∣straint of the former iniun∣ction.
• * 1.51

  Luc. 16. v. 14.
• * 1.52

  Luc. 11, v. 39.
• * 1.53

  The autho∣rity of th•• Keyes not vni∣uersall, but to be limited as the former precept or in∣iunction hath been.
• * 1.54

  Math. 16. v. 19
• a 1.55

  Per istas cla∣ues non solum intelligitur po∣testas soluendi à peccatis, sed etiā ab omnibus alijs vinculis & im∣pedimentis, quae nisi tollantur, non potest intrare in regnum caelo∣rum, siquidem promissio gene∣ralis est, nec dici∣tur, Quemcun{que} solueris, sed quod cun{que} solueris, vt intellig mus modos omnes, seu legum dispē∣sando, seu pecca∣torum et paenarū relaxando, seu dogmatum, et controuersiarum explicando à Pe∣tro eius{que}, succes∣soribus solui pos∣se Bellar. de verbi Dei in∣terpret. lib. 11. cap. 37.
• * 1.56

  That no argu∣ment 〈…〉〈…〉 from the former pla••e to proue the Churches infallibility, but 〈◊〉〈◊〉 as 〈…〉〈…〉 of our Sauiour.
• * 1.57

  Tria genera 〈…〉〈…〉 hoc loco lex d••cūtur, Puta ordin•• a••o∣nes, edicta, vel traditiones & consuetudines legitimae, quibus in multitudine publica honestas continetur. Hinc est quod Prophetae constantissimè refragati sunt, quoties contra stationes montis Sinai, vt vocant, aut reges, aut Iudices, aut populus aliquid admiserat. [Of which see the Annotations to the last §. saue one of the former Chapter.]
• * 1.58

  In Talmud scribitur domi∣num nostrum il∣lis damnatum. Caeterum accu∣sationem falso 〈…〉〈…〉 nunquam voluit Pontifi••ū & Pharisa orum tanquam iudi∣cum authoritatē esse conuuls••m, sed stab••••tam potiu••. Matth. 23. Fagius in Deu. 17.
• * 1.59

  Ad id quo{que} quod dem••eps sequitur, non est difficile respon∣dere. Nam sacer∣dotum veterum acta quidem Christo aduersa fueruent al sen∣tentu. hominum ali••qui possimo∣rum non solum verissinia, sed reipub. etiam v∣tilissima suit. Quin diuinum o••aculum fuisse Ioan. Euangel. testatur. Cum enim post longam variam{que}, concilij de∣liberationem Caipha••, qui vt summ•••• Pontifex Concino praesidebat▪ sententiam illam, cui omnes ferè consense∣runt, dixisset: Expedit nobis, vt vnus m••riatur homo pro populo, & non tota gens pereat: mox Euangelista subie∣cit. Hoc autem à semetipso non dixit sed cum esset Pontifex animi illius prophetauit. Qua ex re sit, vt ex nostro∣rum Pontifi••um vita quidem & opera contraria fortè siat Domino Iesu, sed eorum iudicia, quae videlu et à summo Pontifice comprobata s••nt, & vera erant & Christiani vtilia, quae ad populi salutem suit diuinitus instituta. Imo adeo à Spiritu sancto erunt ob eam 〈◊〉〈◊〉, 〈◊〉〈◊〉 am eb Euangelista ••id cimus, quia scilicet Ecclesiae Chri••••i Ponti∣fices sunt. At de secundo argumento satis. Canus, lib. 5. cap. postremo.
• * 1.60

  Such infallible authority as the Iesuites plead for more necessary in the time of the Law, then of the Gospell.
• * 1.61

  Reuel. 19 10.
• * 1.62

  Vnlesse the Iewish Church were infalliable our aduersa∣ries principall arguments, to proue the Ro∣mish churches infallibility are apparantly false.
• * 1.63

  Yet I know not what Bel∣larmine should meane, when he makes it a particular Church, his folly confutes it selfe, and it shall be suffici∣ent to propose it Bellar. de Ecc. milit. l. 3. c. 16. Ad tertium, de tempore Eliae, ne∣gat? consequen∣tia & antece∣dens huius ar∣gumenti. Conse∣quentia quidem, quia non est eadem ratio populi Iudaeorum, & populi Christianorum: nam populus Iudaeorum non erat Ecclesia vniuersalis vt est ••opulus Christianorum, sed particularis, & propterea etiam extra illum populum in∣ueniebant fideles & iusti, vt Melchisedech, Iob, & postea Counclius Centurio, & Ennuchus Candacis Regi∣ne, & alij nonnull. Ita{que} etiam si ••niuersa Synogoga Iudae••rum defecisset, non continuò omnis Ecclesia Dei in terris defec. 〈◊〉〈◊〉 Sed antecedens etiam negat? Non enim estendi potest, vnquam Synagog••m Iudaeorum defecesse omnino vs{que} ad Christi aduentum, quo tempore eti••m non tam defecit, quam mutata 〈…〉〈…〉 His compari∣son holds right thus. None were saued then but Israelites, none now but Christian in heart▪ diuers were saued then, though not Israelites by outward profession, or solemne association to the people of God: so are m••••y now, that are not professed members of the true visible Church, whether that be theirs or ours. They drinke many amongst vs ignorant of theirs, and wee in charity hope many a∣mongst them ignorant of our Churches tenents, yet ready to imbrace them when it shall please God to reueale them: are elected to saluation. But it was a prettie Sophisme in so great a Clerke to com∣pare not Israelites in heart, or in the sight of God, but the visible Church of Israel with Christians in heart, not with any visible Christian Church.
• * 1.64

  Non ostend•• potest, nunquam Synagogam Iu∣daeorum def••cis∣se omnino vs{que} ad Christi aduē∣tum, quo tempore etiam non tam defecit, quàm mutata est in meluis, Bellar. de Ecclesia mi∣litante Lib. 3. cap. 16.
• * 1.65

  Sunt qui di∣cunt, Concilium illud (in quo Christus con∣dematus est) errasse, q: non processit s••cundu morem legitimi iudicis, sed tu∣multuaria con∣spiratione, sub∣ornatis falsis te∣stibus, Christum darmauit id quod adeò notū erat omnibus, vt etiam Pilatus s••iret per inuidi∣am eum fuisse traditum sibi à Pontificibus, vt habemus Math. 27 at{que} haec qui∣dem responsio probabilis est. Quia tamen non est inferiorum iudicare, an su∣periores legitime procedant ne••ne, nisi manifestissi∣mè constet in∣tollerabilem er∣rorem committi, & redibile est Deum non per∣missurum, & Concilia quibus summus Ponti∣fex praesidet. n. legitimè proce∣dant. Ideo re∣spondemus, Pontifices & Concilia Iudaeorum non potuisse errare antequem Christus veniret, sed eo praesente po∣tuissè, imo suisse praedictum erraturos Iudaeos & Christum negaturos. Isaiae 6. Danielis 9. & alibi. Sunt enim, non est necessarium, vt V••carius Papae non possit errare, cum ipse Papa regat Ecclesiam, & ab errore defendat. Sic etiam non suit necissarium, vt Pontifices Iudaeorum non possent errare, quando Christus, summus totius Ec∣clesiae Pontifex praesens aderat, & Ecclesiam per se adm••nistrabat. Bellarm. lib. 2. de. Conciliorum. auct. cap. 8.
• * 1.66

  Bellarmines reason to proue the Iewish Church 〈◊〉〈◊〉 in faith in our Sauiours time prous it to haue beene errone∣ous in the time of Isaiah.
• * 1.67

  For Dan••••l hath nothing which can bee wrested to this purpose, for which reason this Imposter cites onely his 9. Chapter at large.
• a 1.68

  Isai. 6. v. 9. 10. 11. 12.
• * 1.69

  Dicitur autem prophetia, quan∣tum equidem obseruare potui, quatuor modis impleri. Primum quum id ipsum sit, de quo pro∣priè & literate vt dicitur, sensu intelligebatur, sicut cap. 1. vicessimo secundo. Matthaeus dixit impletam in Maria Isaiae propheti∣am fuisse. Ecce virgo concipiet, & pariet filium. Secundo, cum sit non id de quo propriè intell••gebatur pro∣phetia, sed id quod p••r••ll••d significabatur, vt 2. Regum 7. 14. Ego ero illi in pat••em, & ille erit nihi in si∣lium, qu••d proprie de Sal••mone dictum esse perspecuum est. Diuus tamen Paulus de Christo cuius Salomon sigura ••rat 〈◊〉〈◊〉. Heb. 1. 6. quasi in eo impletum esset, & quod Exod. 12 46. dictum est, Os non comminuetis ex eo, certum est intelligi de agno, tamen Ioan. cap. 19. 36. in Christo, qui per agnum significabatur, impletum dicit. Tertio, cum nec id sit de quo propriè intelligitur prophetia, nec id quod per illud significatur, sed quod illi simile erat, & om••no ciusmodi, vt prophetia non minus aptè de eo, quam de quo dicta est, dici patuisse videatur. Nam populus hic labijs me honorat▪ de Iudaeis qui tempore Isai erant, Deus dixerat Isai. 29. 13. Christus autem in ijs, qui suo erant tempore, impletum significat, Matth. 15. 7. 8. Simile est exemplum Matthae 13. 14. & Act. 28. 26. Quarto, cum id ipsum, quod per Prophetiam, aut Scripturam dictum erat, quamuis iam fa∣ctum suerit. tamenmagis, ac magis fit. Tunc enim Scriptura impleri dicitur, id est, quod per eam dictum erat, cumulatissimè fieri. Maldonat. Comment. in Math. v. c. 2. The place cited Matth. 13. and 14. Act. 28. & 26. is that very place out of the 6. of Esai, which Bellarmine vrgeth to proue the Iewes Church should faile in our Sauiours time.
• a 1.70

  Math. 23. 52. Yee ••i••••ence∣ked and vncir∣cumcised harts and eares, yee haue alwaies resisted the holy Ghost, as your fathers did, so do you, which of the Prophe••s haue not your fa∣thers persecu∣ted? and they, haue slam thē, which shewed before of the comming of that Iust, of whom yee are now the be∣traiers and murtherers. Act. 7 51. 52.
• * 1.71

  See Chap. 9. Parag. 4.
• * 1.72

  Act. 13. v. 27.
• * 1.73

  Respo ideo, qui∣dam aiunt, quae∣stionem fuisse de facto, non de iu∣re, quam Conci∣lium illud iudi∣cauit, videlicet num Iesus ne∣candus esset, in e••u••modi autem iudicijs Concilia errare posse, non dubium est. At quaestio illa etiā∣si de facto esset, tamen inuolue∣bat quaestionem de fide grauissi∣mam, nimirum an Iesus esset ve∣rus Messias, & Dei silius, at{que} adeò Deus ve∣rus. Quocirca errauit in fide perniciocissimè Caiphas cum v∣niuerso Concilio, cum iudicauit Iesum bl••sphe∣m••sse, qui se Dei filium appellaue∣rat. Alij dicunt, Pontificem & Concilium er∣rasse, quantum ad errorem pro∣priae mentis, non tamen errasse in sententia, quam protulit. Verè enim I••s••s erat reus mortis. q. pecca••a nostra in se••pso purganda susceperat, & verè expediebat, eum mori pro populo. Quare Iohan. cap. 11. dicit Caipham prophetasse. At licet verba Caiphae bonum sensum recipiant, non tamen omnia, cum enim ait de Christo, Blasphemauit, quid adhuc egemus testibus? Certè tunc non prophetauit, sed blas∣phemauit. Bellar. de Conciliorum auct. cap 8. lib. 2.
• * 1.74

  Iohn. 11. ver. 50.
• * 1.75

  That the Pope did erre in mat∣ters of saith,, not onely of fact when they condemned our Sauiour.
• * 1.76

  That the High priest with his associates did erre ex Cathe∣dra in the main Article of faith.
• * 1.77

  Math. 26.
• * 1.78

  Luk. 22. 66
• * 1.79

  Math. 26. 65.
• * 1.80

  Ver. 66.
• * 1.81

  Math. 27. 25.
• * 1.82

  Though it were suffici∣ently proued that the Pope could not teach false do∣ctrine, ex Ca∣thedra, yet were it not safe to rely vpō his autho∣rity, Vide lib. 2. Sect. 4. cap. 6. Parag. 3. &c.
• * 1.83

  Heb. 3. 12. 3. 5. 6. That the ex∣cessiue glo∣ry of the new Testamēt argues no greater soue∣raignety in spirituall go∣uernors since Christs time then the priest•• had in the Law.
• * 1.84

  Ioh. 15. 14. 15.
• * 1.85

  Wherein the Popes Soue∣raignety is made greater-then Moses had any.
• * 1.86

  Psal. 106. 28.
• * 1.87

  Cum igitur o∣porteret Dei legē in edictis Ange∣lorum ••••erribili∣ter dari, non vni homini pa••••cisue sapientibus, sed vniuersae genti & 〈…〉〈…〉 coram eodem populo magna ••••ctasant in monte, vbi 〈◊〉〈◊〉 per 〈◊〉〈◊〉 dabatur? consp••ciente mul∣titudine metu∣enda ac tremen∣da, quae siebant. Non enim popu∣lus Israel, sic Moysi credidit, quemadmodum suo Lycurgo La∣cedaemony, quòd a Ioue seu Apol∣••••ue leges quas condidit accepisset. Cū enim lex dabatur populo, 〈…〉〈…〉 vnus iubehatur•• 〈…〉〈…〉 conspectu ipsias populi, sufficere di••••a prouidentia iudicabat, mirabilibus 〈…〉〈…〉 signis ac motibus 〈…〉〈…〉 ad eandem leg 〈…〉〈…〉 cre∣atori seruire creaturam. Aug. de Ciuit. Den. lib 10. cap. 13.
• * 1.88

  Deut. 4. 1. 2
• * 1.89

  Ver. 3.
• * 1.90

  The motiue, vsed by Moses, for establishing the Israelites faith.
• * 1.91

  Exod. 14. 10.
• * 1.92

  Ex. 14. 13. 14
• * 1.93

  Vide Psal. 106. ver. 10. &c.
• * 1.94

  Exod. 15. 23.
• a 1.95

  Ver. 26.
• * 1.96

  Faith must bee confirmed by continuall ex∣periments an∣swerable to Gods word.
• a 1.97

  Exod. 16. 4 12.
• * 1.98

  Deut. 18. v. 3.
• * 1.99

  Exod. 17. 7.
• * 1.100

  The Hebrews haue a com∣mon saying, Ancilla plus vi∣dit ad mare ru∣brum, & montē Sinai quam vi∣derent omnes Prophetae ••ag. in 5 De••t.
• * 1.101

  Deu. 13. 1. &c. God in the e∣stablishing of Moses authori∣ty, giue a ca∣ueat to future generations for auoiding blind obedi∣ence.
• * 1.102

  Exod. 19 4. 5. & 6.
• * 1.103

  Ver. 8.
• b 1.104

  Ver. 7.
• * 1.105

  Ver. 9.
• d 1.106

  Deut. 5. 22. Vide. Inn••t. a•• § ex 〈◊〉〈◊〉
• * 1.107

  Exod. 24. v. 1. 9. 10. 11.
• a 1.108

  Exod. 34. v. 1.
• b 1.109

  Ver. 10. 11.
• a 1.110

  Numb. 12. 5. 6. 8. 9.
• d 1.111

  Mumb. 16. 19.
• e 1.112

  Ver. 33.
• * 1.113

  Ver. 27. 28.
• * 1.114

  Deut. 4. ver. 2.
• a 1.115

  Deut. 7. ver. 17 18. 19. If thou say in thine heart, These nations are more then I, how can I cast them out? Thou shalt not feare them, but remember what thy Lord thy God did vnto Pharaoh, and vnto all Egypt. The great tentation which thine eyes saw, and the signes and wonders, and the mighty hand, and outstretched out arme, whereby the Lord thy God brought thee out: so shall the Lord thy God doe vnto all the people, whose face thou fearest.
• * 1.116

  How farre the traditions, ex∣hortations, or instructions of parents did steed their children for establishing of faith.
• * 1.117

  Deut. 11. v. 2
• a 1.118

  Ver. 18.
• * 1.119

  Ver. 19.
• * 1.120

  Ver. 22.
• * 1.121

  Psal. 78.
• * 1.122

  Ver. 33. 34.
• * 1.123

  Deut. 11. 26.
• * 1.124

  Ver. 26.
• * 1.125

  Deut. 11, v. 13. 14. 15. 17.
• * 1.126

  Deut. 11. v. 29.
• * 1.127

  Deut. 27. v. 11. 12. 13. 14.
• * 1.128

  Iosuah. 8. v. 33. 34. 35.
• * 1.129

  Deut. 31. v. 10. 11. 12, 13.
• * 1.130

  The Israe∣lites care to instruct their children in the precepts of the Law, ne∣cessary vnto Christians, seeing faith seldome grows without mira∣cles, vnlesse planted in tender yeeres.
• * 1.131

  Deut. 4. 9. &c.
• * 1.132

  Iudg. 2. v. 7. 8.
• * 1.133

  Ver. 10. 11.
• * 1.134

  Ver. 15. 16.
• * 1.135

  Ver. 19.
• * 1.136

  Of Gedeons distrust, and the meanes how his faith was establi∣shed.
• * 1.137

  Iudg. 6. v. 13.
• * 1.138

  Gal. 1. 8.
• * 1.139

  Iudg. 6 14.
• * 1.140

  Ibid. v, 15.
• * 1.141

  Iudg. 7. 15.
• * 1.142

  Iudg. 8. 33.
• * 1.143

  The peoples experience of such calamities as Moses thret∣ned, was their surest ground of such ioyfull hopes as hee had promised.
• * 1.144

  Ier 32. 24. 25. &c.
• * 1.145

  Ier. 30. 13. 14.
• * 1.146

  Ier. 22. 42. 43. &c.
• * 1.147

  Deut. 30. 1.
• * 1.148

  Nehemiah. 1. 7.
• * 1.149

  Nehe. 6. 10. 11.
• * 1.150

  That the com∣pany of Pro∣phets had as great priui∣ledges as any 〈◊〉〈◊〉 can cha∣lenge.
• * 1.151

  That the peo∣ple were not bound to be∣lieue what a maior part of Prophets de∣termined with∣out examinati∣on.
• a 1.152

  De Eccles. milit. l. 3. c. 17. Ad primum 〈◊〉〈◊〉 illos 400. prophe∣tas manifeste fu∣isse pseudo Pro∣phetas, ne•••••• ignorasse v••l ip∣sum Achab, qui cos consulebat. N••m ibid 〈…〉〈…〉 rex I 〈…〉〈…〉 aliquis Propheta Domini per quem 〈…〉〈…〉 Dominum? Respondet Achab, Romansit vnus, sed ego 〈◊〉〈◊〉, qu a ne•• prophetat 〈…〉〈…〉 malum 〈◊〉〈◊〉 quis nunc in media Sa••on•••• 〈◊〉〈◊〉 400. Mi∣nistro, ••uth••ranos de fide ••stificante, postea 〈…〉〈…〉 non esset mirum, si maior 〈◊〉〈◊〉 erraret: & si∣cut nun•••• non sequitur, totam ecclesiam errare, e••am si 〈◊〉〈◊〉 400. Ministri Lutheram, 〈◊〉〈◊〉 preter Saxo∣niam & 〈…〉〈…〉 alia mulla, 〈…〉〈…〉, ita non sequitur, omnes Doctores Iudaeo∣rum tempore 〈…〉〈…〉 etiamsi 〈…〉〈…〉 Samaria erant. Nam praeter eos Prophe∣tas erat 〈…〉〈…〉 Sacerdotes in Ierusalem, quibus ex officio 〈…〉〈…〉.
• * 1.153

  That Ahabs false Prophets were not pro∣fessed enemies of Baal.
• a 1.154

  1. King. 22. 13.
• * 1.155

  Antiq. l. 8. c. 10. Interea Se∣decias quidam vnus 〈◊〉〈◊〉 Pseudo-Prophetis in me∣dium progredi∣tur, negans cu∣randum quid Michaeas garri∣et, nihil en••m veri cum predi∣cere, argumento esse praedictionem Eliae, qui sine dubio melius quiā iste futura cerneret Illum enim praedixisse apud Iezraelem in Nabuthi suburbano lambendom à ca•••• bus regis san∣guinem, quemadmodum, ••ambuissent cruorem Nabut••i opera ipsi•••••• lapidati à populo. Perspicuum igitur esse eum mentiri, qui longè prestantiori Prophetae no•• vereatur contrarium dicere, quòd: eriturus sit rex ab hinc die 〈◊〉〈◊〉 sed mox sore euidentius etiam quàm verax sit aut a••status diuino spiritu.
• * 1.156

  Iud. 13. 1,.
• * 1.157

  In what cases and persons pronensse to belieue parti∣cular truthes is commendable, in what or in whom suspiti∣ous.
• * 1.158

  Iohn. 2. 23.
• * 1.159

  Iohn 6. v. 14.
• a 1.160

  Iohn 6. v. 15.
• * 1.161

  〈…〉〈…〉. 2. 24. 25.
• * 1.162

  Luke 4. v. 22. 28. 29.
• * 1.163

  Bellarmine grants that he which doubts of the Popes absolute au∣thority doth not amisse to examine it, al∣beit he sin in doubting of it. Vide Annot. cap. 14•• §. 7. Sect. 1. §. 10.
• * 1.164

  Iob. 5. 43. 44.
• * 1.165

  A rule for the right setling of our persua∣sions in diuine matters, or ripening of true faith.
• * 1.166

  Why the Pro∣phets inioyne repentance whilest the•• fortell euents to come.
• * 1.167

  Isaiah 8. v. 20.
• * 1.168

  1 King. 13. v. 18.
• * 1.169

  Posterities good affecti∣on to the Pro∣phets their fathers had killed, oftimes an argument ••ather of hy∣pocrisie then sinceritie.
• * 1.170

  Statius in sine 12. Thebaid.
• * 1.171

  Petrarch.
• * 1.172

  Why the priests or spi∣rituall rulers hated the li∣uing Prophets whilest they loued the me∣mory of the deceased.
• * 1.173

  Ier. 29. v. 15.
• * 1.174

  Ier. 26. v. 8. 9
• * 1.175

  Ier. 18. v. 18.
• * 1.176

  Ier. 29. v. 26.
• * 1.177

  Ier. 20. v. 3. 4
• * 1.178

  Ier. 29. v. 31. 32.
• * 1.179

  Math. 23. v. 29. 30
• * 1.180

  Math. 23. v. 35
• * 1.181

  What meanes the people had to discerne true Prophets from false.
• a 1.182

  Prou. 22. v. 3.
• b 1.183

  Eccles. 37. ver. 13. 14. 15.
• * 1.184

  Of later Pro∣phets subor∣dinate vnto Moses.
• * 1.185

  Deut. 31. v. 16
• * 1.186

  2. Chr. 24. v. 20
• * 1.187

  1. Cor. 7. v. 10
• * 1.188

  Vide lib. 1. Part. 2. Sec. 4. cap. 1. para 1. & lib. 2. Sec. 1. cap. 7. Para. 9.
• a 1.189

  Act. 10. v. 34.
• * 1.190

  Deut. 10. v. 17▪ 18.
• b 1.191

  It was a pe∣culiar operati∣on of Gods spirit (the principall end of this Reuelation) to instruct Saint Peter that Gods graces were to bee communicated henceforth to the Gentiles. And this was but a branch of that Precept of louing strangers, so often ingemi∣nated by their Law-giuer. Had the Iewes sincerely practised this duty towards Aliens, the commu∣nication of Gods graces vnto the Gentiles could not haue seemed so strange vnto them.
• * 1.192

  Though the Popes infalli∣bility be made by Iesuits but equall to Christs, yet is his soueraign∣tie much grea∣ter in respect of Christian people.
• * 1.193

  Iohn 5. v. ••
• * 1.194

  That our Sa∣uiors doctrine was to be tri∣ed by Moses, and the Pro∣phets writings: but the Popes (if we belieue the Iesuites) neither by these, nor our Sauiours do∣ctrine.
• * 1.195

  Act. 10. v. 43 Vide Act. 3. v. 18. 21. 24.
• * 1.196

  Iohn 5. v. 46. 47.
• * 1.197

  To belieue Christ without examination of his doctrine by Moses had beene neither to belieue Christ nor Moses.
• * 1.198

  Propheticall testimonies did more suffi∣ciently witnes our Sauiour to be the pro∣mised Messias then any mi∣racles.
• * 1.199

  Math. 11. ver. 3. &c. & Luk. 7. ver. 18. 19. 22.
• * 1.200

  Luk. 7. v. 16
• * 1.201

  Though in that 61 of Esay no expresse mention bee made of resto∣ring blind men to sight, yet the Septua∣gints (as else∣where) truly expresse the meaning of the Hebrew phrase there vsed. For in the Hebrew Dialect as som iudicious He∣brecians ob∣serue, the deaf or bind are called vinsti, or ligati.
• a 1.202

  Luk. 4. v. 18. 19. At that time (when Iohns Disciples came vuto him) he cured many of their sicknesses and plagues, & of euill spirits) and vnto many blind men he gaue sight. And lesus answered and said vnto them, Goe your wayes, and shew Iohn what things yee haue seen & heard, that the blind see, the halt goe, &c. Luk. 7. ver. 21. 22.
• * 1.203

  Isaiah. 6. v. 1. 2. 3. & caps 35. ver. 5. & cap. 53 ver. 4.
• a 1.204

  For Iohn him selfe from the words imme∣diately prece∣dent had been taught by God himselfe to discern Christ for the true Messias. Com∣pare Iohn 5. v. 33. with Esay 61. v. 1. & 42. v. 1. & 11. v. 2.
• c 1.205

  Luke 4. v. 16 17. &c.
• * 1.206

  Mark. 6. v. 2. & Luke 4. 23.
• r 1.207

  Luke 4. v. 14.
• d 1.208

  Esaiah 61. v. 1▪
• * 1.209

  Luke. 4. v. 29. 30.
• * 1.210

  In what sense Christs works are said to beare witnesse of him.
• * 1.211

  Mark. 13. v. 21. 22.
• * 1.212

  Iohn 7. v. 31.
• * 1.213

  Iohn 6. v. 30.
• * 1.214

  Expectation of pompous and vaine-glo∣rious miracles the originall of Iewish infi∣delity.
• * 1.215

  Iohn 6. v. 68. No man is e∣uer truly con∣uerted with∣out an inter∣nall miracle, wrought in his owne soule, vnto this end onely outward miracles serue
• * 1.216

  Mark. 7. v. 37
• * 1.217

  Deut. 18. v. 15 16. 17. 18. 19.
• * 1.218

  The law cited literally ment both of Christ and the Pro∣phets.
• * 1.219

  Act. 3. v. 23. See Pag. 21.
• * 1.220

  How farre, & on what terms Israel was bound by the former law to heare Gods Prophets.
• * 1.221

  Deut. 18. ver. 20. 21. 22.
• * 1.222

  Miracles in themselues no sure rule of trying Pro∣phets before the Law was giuen.
• * 1.223

  Mat. 12. v. 24 The end and manner of our Saniours casting out Diuels, did sufficiently testifie his di∣uine power, albeit others had cast out Diuels by the helpe of Beelzebub.
• * 1.224

  Math. 12. v. 27
• * 1.225

  Mark. 9. v. 38,
• * 1.226

  Ver. 39.
• * 1.227

  Math. 12. v. 30
• * 1.228

  Math. 12. v. 28
• * 1.229

  Luke. 11. v. 20▪
• * 1.230

  Christ was to bee acknow∣ledged for the great Prophet by his supere∣minency in those gifts of the spirit, whereby for∣mer Prophets had beene approued.
• * 1.231

  1. King. 18.
• * 1.232

  1 King. 22.
• * 1.233

  Ver. 28.
• * 1.234

  Ier. 28. v. 6. 7. 8. 9.
• * 1.235

  Ezec. 33. v. 32▪ 33.
• * 1.236

  In what case Moses rule for discerning true Prophets did hold infal∣libly true.
• * 1.237

  Moses descrip∣tion of the great Prophet in strict pro∣priety of the words vsed by him, peculiar vnto Christ.
• * 1.238

  Numb. 11. 16. vid. 8▪ Luk. 10. v. 1. &c.
• * 1.239

  So Exodu•• 24. God com∣mands Moses to come vp to the Lord in the Mount, with Aaron, Nadab and A∣bihu. and 70. of the Elders of Israel, which were to wor∣ship a farre off while Moses himselfe alone went neer vn∣to the Lord: so saith S. Peter, God caused Christ to bee shewed openly not to all the people, but to the witnesses chosen before of God, to such as did eat and drinke with him, after he arose from the dead His Disciples alo•• were present when God cal∣led Christ in∣to heauenly places, v. Exod. 24. v. 10. 11.
• b 1.240

  The excellency of the great Prophet in respect of Moses gathered from the difference betwixt Moses and the lesser Prophets,
• * 1.241

  Numb. 12. v. 6. 7. 8.
• * 1.242

  Iohn 1. ver. 18.
• * 1.243

  The gift of prophesie not habituall to ordinary Pro∣phets.
• * 1.244

  Ier. 28.
• * 1.245

  Ier. 28. v. 10. 12.
• * 1.246

  Ver. 12. 15. 16▪
• * 1.247

  2. King. 4. v. 2••▪
• * 1.248

  Iohn Baptist more then a Prophet▪ from the vicinity of the great Pro∣phet.
• a 1.249

  Ioh. 11. v. 29.
• * 1.250

  Iohn 1. 33. See the stimu∣lator chap. 10. Parog. 5.
• * 1.251

  Iohn 10. v. 40. 41. 42.
• * 1.252

  Isai 40. v. 3.
• * 1.253

  The matter of our Sauiours predictions compared with the precedent prophesies of him, declare his Godhead.
• * 1.254

  Isaiah 42. v. 8. 9.
• * 1.255

  Iohn 3. v. 5.
• * 1.256

  Our Sauiours arbitrary dis∣couery of se∣crets and pre∣dictions of fu∣tures contin∣gent fully con∣sonant to the receiued noti∣ons of the Messias.
• * 1.257

  Iohn 1. v. 49.
• * 1.258

  Ver. 50. 51.
• * 1.259

  Gen 28. v. 12. 13. 19.
• * 1.260

  Ioh. 4. v. 25.
• * 1.261

  Ver. 29.
• * 1.262

  Ver. 42.
• b 1.263

  Iohn 16. v. 30.
• * 1.264

  Our Sauiours Disciples and Apostles did (according to his instructi∣ons) more rely vpon his pre∣dictions then his miracles.
• * 1.265

  Ioh. 2. v. 22.
• * 1.266

  Iohn 14. 29.
• * 1.267

  Iohn 16. ver. 4
• * 1.268

  Foretelling the fulfilling of that Scrip∣ture [He that eateth bread with me hath lift vp his heele against mee] in Iudas, hee gaue this ge∣nerall rule, from hence∣forth tell I you before it come that when it is come to passe, yee might be∣lieue that I am He, Iohn 13. v. 19.
• * 1.269

  Iohn, 12. v, 28
• * 1.270

  Marc. 9. v. 1. Math. 16. v. 28. Luk. 9. 27. 2. Pet. 1. 17.
• * 1.271

  Mark. 9. v. 7 Luk. 9. v. 35, Math. 17. v. 5.
• * 1.272

  Iohn 12. v. 30.
• * 1.273

  Our Sauiour in his last con∣••erence with the Iewes pro∣claimes him∣selfe to bee the great Prophet foretolde by Moses.
• * 1.274

  Iohn 12. v. 44.
• * 1.275

  Iohn 12. ver. 48
• * 1.276

  Deut. 18. v. 19
• * 1.277

  Iohn 12. v. 49. & 50.
• a 1.278

  Deut. 18. v. 18. Our Sauiours propheticall spirit gaue life to his miracles though his mi∣racles were good prepara∣tiues to beleefe
• a 1.279

  Iohn 12. v. 37.
• a 1.280

  Iohn. 14. v. 10
• * 1.281

  Iohn 12. ver. 32.
• * 1.282

  The peculiar similitude be∣tween Christ & Moses in the office of medi∣ation.
• * 1.283

  Deut. 18. v. 15 16.
• * 1.284

  Deut. 5. v. 28. 29.
• a 1.285

  Vide lib. 1. part. 2. Sect. 3. cap. 11. Parag. 8. 9. 10.
• * 1.286

  Heb 3 v. 3.
• * 1.287

  Deut. 18. v. 18.
• * 1.288

  Deut. 18. v. 18.
• d 1.289

  Heb. 10 ver. 28 20.
• * 1.290

  Deut. 24. v. 10.
• * 1.291

  The chiefe grounds of Moses disswa∣ding Israel for so••ce••y, was their expectati∣on of the great Prophet.
• * 1.292

  Deut. 18. v. 14.
• * 1.293

  cap. 1.
• * 1.294

  Num. 23. v. 22.
• * 1.295

  God brought him out of E∣gypt, his strēgth shall be as an Vnicorne. He shall eate the Nations his e∣nemies, and bruise their bones, & shoot them thorow with his ar∣rows. He cou∣cheth & lieth downe as a young Lion, & as a Lion: who shall stirre him vp? Blessed is he that blesseth thee, and cur∣sed is he that curseth thee. I shall see him, but not now: I shall behold him, but not neere. There shall come a starre of Iacob, and a scepter shall rise of Israell, and shall smite the coasts of Moah, and destroy all the sonnes of Sheth: And Edom shall be possessed, and Seir shall be a possession to their enemies: but Is∣raell shall do valiantly. He also that shall haue dominion shall be of Iacob, and shall destroy the rem∣nant of the Citie. Num. 24. v. 8. 9. & 17. 18. 19.
• * 1.296

  That our Sauiours authoritie might haue been and was more manifestly proued out of Moses and the Prophets to the ancient: then it can be to the moderne Iewes altogether vnacquainted with the right manner of interpreting prophecies, or such common notions or traditions, as the Scribes and Pharises had in our Sauiours time.
• a 1.297

  Exod. 4. v. 13
• b 1.298

  Iohn. 1. v. 20. & 21.
• * 1.299

  Some inter∣preters ob∣serue that S. Iohn doth pur∣posely insert these words, Now they which were sent were of the Pharisees, Ioh. 1. ver. 24. though other Euangelists call them onlie Leuites; to no∣tifie vnto vs that this was a traditiō known vnto that sect.
• c 1.300

  Ioh. 1. ver. 25.
• d 1.301

  ver. 31.
• e 1.302

  Mat. 3. ve. 11.
• f 1.303

  Ioel 2. 28.
• g 1.304

  Ex. 13. 21. 22.
• h 1.305

  1. Cor. 10. 1. 2.
• * 1.306

  Our Sauiours prediction of his death and resurrection, was that which according to Moses prophe∣sie, did most condemne, the Iewes▪
• a 1.307

  Mat. 27. v. 63.
• b 1.308

  Mat 12. v. 39. Math. 16. v. 14
• a 1.309

  Act. 13. v. 27.
• b 1.310

  Luk. 16. v. 31.
• c 1.311

  Act. 13. 33. Psal. 2. v. 7,
• d 1.312

  Act. 3. 26.
• e 1.313

  Ve 3. ••r. 2••,
• * 1.314

  Deut. 18. 15.
• a 1.315

  Act. 26. 26.
• c 1.316

  Math. 27. 64.
• d 1.317

  Isaiah. 51. v. 1.
• e 1.318

  Isai 53. v. 8. 9.
• f 1.319

  Heb. 11. 12.
• a 1.320

  Act, 3. ver. 23. For it shal be that euery person which shall not neare that Pro∣phet, shalbe de∣stroyed out of the people.
• a 1.321

  Luk. 24. 25.
• b 1.322

  Luk. 24. 27.
• c 1.323

  v. 32.
• a 1.324

  Ioh. 5. 34. 32.
• b 1.325

  A briefe sur∣uey of the mouth of blas∣phemies spokē of by S. Iohn.
• * 1.326

  The chiefe ar∣guments brought by Romish Wri∣ters to proue the excellency of their church directly con∣trarie to the principles of Sense & Na∣ture.
• c 1.327

  Isa. ••, ••••er. 13.
• * 1.328

  Reuel. 13. v. 4. 6. 7.
• * 1.329

  Pet. 2. c. 1. v. 14.
• a 1.330

  2. Pet. 1. 14.
• * 1.331

  2. Pet. 1. 16.
• * 1.332

  2. Pet. 1. 17.
• * 1.333

  2. Pet. 1. v. 16.
• * 1.334

  Vide lib. 2•• Sect 2. cap 5. Parag. 6.
• a 1.335

  2. Pet. 1. v. 19.
• b 1.336

  Propheticall predictions of Christ surer grounds of faith, then the liue testimo∣nies of the Apostles, that had seene Christ, and conuersed with him. Amplectendus est Commentari∣us qui interpre∣tatur in hunc modum, habe∣mus sirmiorem, id est, certiorem & compertiorē [rationem] Id enim temporis sermo Prophe∣ticorum specta∣tior erat, & la∣tius receptus quā sermo Apostolo∣rum & Euange∣listariū. Sasbout in hunc locum.
• * 1.337

  2. Pet. 1. v. 19.
• * 1.338

  Cum tam serio ac grauiter ad∣monuit beatus Petrius, vt hoc inprimis intel∣ligeremus, quod omnis inquit, Prophetia scripturae, pro∣pria interpre∣tatione non fit. 2. Pet. 1. ali quid è tribus significare volu∣it, nempe, 1. aut non posse vllo modo, scilicet certo vel proha∣bili, exponi scrip∣turā propria in∣dustia & inge∣nio: Aut. 2. non posse certo quidē exponi vnum aut alterum scriptu∣rae locum ex in∣genio proprio, sine collatione aliorū scripturae locorū, cum ea vero collatione posse: Aut. 3. non posse certo quidem & infallibiliter v∣bi{que} eam expani sine sententia ali••uius alterius communis & infallibilit authoritatis, quae proinde in Ecclesia sit fi∣des Iudex. Sed nec primum nec secundum significare voluit, Ergo tertium. Non quidem primum; Nam constat multa possim Scripturae loca esse probabiliter exposita à sanctis Patribus, propria eorum ingenij solertia at{que} industria. Non etiam secundum, nempe vt non putet aliquis se posse vnum aut alterum scripturae locum ingenio proprio infallibiliter ac certo exponere, non consultis & collatis alijs Scripturae locis. Nam quis omnino haereti∣corum hoc putat? Aut quid opus crat hoc tam serio admonere? Item, si vnum aut alterum Scripturae leci••, inge∣nio sensu{que} proprio interpretari certo nemo potest: suanto minus locos scripturae plures inter quos collatio institui•••• Vnde ipse D. Petriu: Omnis, inquit, Prophetia Scripturae, &c. Non dicit, haec aut illa tantū, sed absolutè ac sine vlla acceptione, omnis Prophetia Scripturae, propria interpretatione non fit. § Restat igitur vt tertium illud, quod diximus, significauerit hoc loco D. Petrus: Nempe vt vis at{que} sapientia huius Apostolicae monitionis sit, Ne∣minem priualo suo labore at{que} proprio studio, quacun{que} demum ratione, at{que} adeo etiam ne ex ipsa quidem Scriptu∣ra, doctrinam scripturae certo ac infallibiliter in controuersis quaestionibus intelligere posse sed opus esse vt discat ex aliqua alia authoritate in Ecclesia communi, per quam spiritus sanctus communiter loquatur, ac omnes doceat. § Nam vt ipse Apostolus ibidem subiungit, quemadmodum non authoritate humana, sed diuina, locuti in Scriptu∣ris sunt sancti Dei homines, ita etiam non humna ac propria industria huius vel illius hominis vllo modo, ne ex ip∣sa quidem scriptura, sententia scripturae certo cognoscenda est, sed ex aliqua authoritate, item diuina, per quam ipse spiritus sanctus, qui Scripturae author est, sit etiam certissimus Scripturae interpres. Ita fit, vt sola Scriptura non sufficiat nobis, ad certo dijudicandas fidei quaestiones. Valen. Tom. 3. in Aquinat. disp. 1. quaest. 1. de ob∣iect. fidei. Punct. 7. §. 9.
• * 1.339

  Participation of that spirit, by which the scriptures were written, makes priuate mens interpretati∣ons of them not priuate but authentique.
• * 1.340

  Lib. 2. loc. Theol. cap. 8. Vide Sect. 4. cap 1. Parag. 3.
• * 1.341

  Cor. 1. 2. 15
• * 1.342

  Act. 17. v. 2.
• * 1.343

  Acts 17. v. 11.
• * 1.344

  Acts 17. v. 11.
• * 1.345

  Respondeo, etsi Paulus erat A∣postolus, & non poterat falsam doctrinam prae∣dicare, tamen non constabat hoc initio Beroensibus, nec tenebantur mox credere, nisi prius viderent miracula, aut alias probabiles rationes credendi. Ita{que} cum Paulus probaret illis Christumex oraculus Prophetarum, merito illi scrutabantur Scripturas, an haec ita se haberent. Bellar. de verb. Dei, lib. 3: cap. 10. resp. ad 7.
• * 1.346

  At Christiani quibus constat Ecclesiam non posse errare in explicanda do∣ctrina fidei, te∣nentur eam re∣cipere, & non dubitare, an haec itase habeant. Ibidem.
• * 1.347

  2. Cor. 2. v. 17.
• * 1.348

  2. Cor. 4. ver. 2.
• * 1.349

  Iohn 7. v. 18.
• * 1.350

  Addo etiam, quod etsi haere∣ticus peccat du∣bitando de au∣thoritate Eccle∣siae in quam per baptismum rege∣neratus est, ne{que} est eadem condi∣tio haeretici, qui semel fidem pro∣fessus est, & Iu∣daei aut Ethnici, qui nunquam fu∣it Christianus: ta∣men posito hoc dubio, & hoc peccato, non ma∣lè facit scrutan∣do, & examinan∣do, an loca scrip∣turae & Patrum, à Concilio Tri∣dentino prolata, ita se habeant, modò id faciat intentione inue∣niendi verita∣tem non calum∣niandi. Deberet quidem ille sine examine recipe∣re doctrinam Ecclesiae. tamen melius est, vt ex∣aminando prae∣paretur ad veri∣tatem, quàm negligendo rema∣neat in suis tene∣bris.
• * 1.351

  Ne{que} praetermit∣tenda puto duo corollaria, quae ex hoc malo ar∣gumento peius collgit doctor iste. Vnum est: Om∣nem doctrinam ex scripturis esse diiudicandam. Alterum. Apo∣stolos nihil praedi∣casse, quod non ex scripturis propheticis con∣firmari posset. quaero enim num illi probetur haec consecutio? Pau∣lus praedicans Atheniensibus, suam doctrinam confirmauit te∣stimonio Arati poetae, rectèque fecissent A∣thenienses, si Aratum scrutati fuissent, an ita se haberet: Ergo omnis doctrina ex poc••is d••udi∣canda est. Sacro Bos. def. Decr. Tre. pag. 122.
• u 1.352

  Act. 26. ve. 22.
• c 1.353

  Vide c. 8. pa. 6.
• * 1.354

  Credo id verum esse quod Deus dicit, quia ille dicit, nec aliam vllam quaero ra∣tionem; non au∣deo vero homini tantum tribuere, ne ipsum Deo aequalem faciam. Whitt. q. 5. c. 8. arg. 3. citante Sacrobo. p. 122
• * 1.355

  So Canus ar∣gueth before cited L. 2. Sect. 3. c. 4. parag 8.
• * 1.356

  Quod si igitur aliquam huma∣nam auctoritatē diuina assistentia infallibilem, ma∣gistram ac iudi∣cem omnibus quaestionibus fi∣dei, extare ne∣cesse est, vt su∣perius, §. 1. pro∣bauimus: ne{que} ve∣rò ea est illorum hominum pro∣pria, qui olim diuinam doctri∣nam aut verbo, aut scripto tra∣diderum, & vita 〈◊〉〈◊〉 sunt vt iam etiam probatum est▪ re∣stat, vt viuet haec auctoritas, successione semper inter fidiles praesens, quemadmodum in assertione nostra posuimus. Valē, Tō. 3. in Aquin dis. 1. q. 1 de obiect. fidei punct. 7. §. 11. vide annot. Lib. 2. Sect. 4. Cap. 5. §. 21.
• * 1.357

  Tertium testimo∣nium est Concilij Triden••••i ••ess••r Can. 1 vbi addi∣tur anathema negantibus sep•••• esse vera & pro∣pria Sacramenta: quod testimoniū etiamsi nullum haberemus aliud deberet sussicere. Nam si tollamus authoritatem presetis Ecclesiae, & praesentis Con∣cilij, in dub••um reuocari poter••̄e omnium aliorum Conciliorum de∣creta, & tota fides Christianae. Semper enim haec fuit consue∣tudo apud Chri∣stianos, vt exor∣tas controuersias definirent Epis∣cop••, qui tunc viuebant. Et prae∣terea omnium Conciliorum veterum, & omnium dogma∣tum firmitas pe∣det ab authorita∣te praesentis Ec∣clesiae. Non enim habemus testi∣monium infalli∣bile, quod Cōc••lia ill•• fuerint, & legit mo fuerint, & hoc aut illud desinur••••t, nisi quia Ecclesia, quae nunc est, & errare non potest, ita sentit & docet: quod enim historici quidam meminerint eorum Conciliorum, non p••est parere fidem, nisi humanam, cui potest subesse falsum. Bellarm. De ••ff. Sac. Lib. 2. Cap. 5.
• * 1.358

  Quod tam lon∣gum fuerit mea∣rum literarum ••nteruallum & de quaestione cor∣rigendi anni silentiū, mal∣lem equidem aliqua mea de∣sidia vel obliuio∣ne commissum fuisset, & in eo culpam agnoscere solicitè{que} depre∣cari, quam ex vestra, hoc est, sacerdotum Ro∣manorum (vt liberè loquar) negligentia, verā causam afferre, quos nimirum ••rigere & nihil minus quam de cogendo concilio cogitare video, cuius, vt spes me prius acuebat, & incitabat, sic desperatio iam∣pridem hebetat at{que} retardat: quos enim maxi∣mè in publicam Ecclesiae salutem excubare, atque eius dignitatis ••ugendae nullam occasionem prae∣termittere opor∣tebat, abijs Concilij rei salutaris, & si vnquam ali••s, nunc maximè necessariae, mentionem fieri non alio tempore video, quam cum bellum aut geritur inter Principes Christianos, aut impendet. Sepul. Lib. 2. Epist 27. In his pijs deliberationibus, illud pervetustum, & iustissimum decretum inprimis vsurpari renouarique solet, ne quae haeresis in aliquo rite coacto Concilio priorum sententijs damnata in dubium ac disputationem reuocetur. Cuius sacrosancti decreti ea vis est, vt hoc vno cuncta dogmata Lutheranorum corruant. Quid enim noui excogitarunt ingeniosi artifices? quid vero afferunt quod non hauserint ex veterum haereticorum damnata sententia? Haec cum ita sint, religionis morumque summam in huiusmodi controuersia paucorum doctorum hominum disputationi, & quasi certamini aequatis vtrinque classibus, & quidem loco nostrorum iniquiore Pontificis Maximi voluntate per∣mitti, nonne simile est, ac si quos capitalium, & manifestorum scelerum reos, quos liceat iustissimis legibus grauis∣sime, & cum summae auctoritate damnare, summus Magistratus sic suam causam agentes audiat, vt crimina plae∣ne confessi, in leges receptas sacro sanctas que, argute disputent, & cum iustitiae, & innocentia virtutes omnes in discrimen vocent? easdemque devetere sua paternaque possessione iudicibus quoque damnatis, pellere nitantur? Sepulveda L. 2. Epist. 28.
• a 1.359

  Cha: 6. parag. 5. Sect. 4.