No More Learning

16. "Whatsoever yee shall bind,
&c. " and interpreteth it for such Binding as is attributed (Matth.
23. 4. ) to the Scribes and Pharisees, "They bind heavy burthens, and
grievous to be born, and lay them on mens shoulders;" by which is meant
(he sayes) Making of Laws; and concludes thence, the Pope can make
Laws. But this also maketh onely for the Legislative power of Civill
Soveraigns: For the Scribes, and Pharisees sat in Moses Chaire,
but Moses next under God was Soveraign of the People of Israel: and
therefore our Saviour commanded them to doe all that they should say,
but not all that they should do. That is, to obey their Laws, but not
follow their Example.

The third place, is John 21. 16. "Feed my sheep;" which is not a Power
to make Laws, but a command to Teach. Making Laws belongs to the Lord of
the Family; who by his owne discretion chooseth his Chaplain, as also a
Schoolmaster to Teach his children.

The fourth place John 20. 21. is against him. The words are, "As my
Father sent me, so send I you. " But our Saviour was sent to Redeem (by
his Death) such as should Beleeve; and by his own, and his Apostles
preaching to prepare them for their entrance into his Kingdome; which he
himself saith, is not of this world, and hath taught us to pray for the
coming of it hereafter, though hee refused (Acts 1. 6,7. ) to tell his
Apostles when it should come; and in which, when it comes, the twelve
Apostles shall sit on twelve Thrones (every one perhaps as high as that
of St. Peter) to judge the twelve tribes of Israel. Seeing then God the
Father sent not our Saviour to make Laws in this present world, wee may
conclude from the Text, that neither did our Saviour send S. Peter to
make Laws here, but to perswade men to expect his second comming with
a stedfast faith; and in the mean time, if Subjects, to obey their
Princes; and if Princes, both to beleeve it themselves, and to do their
best to make their Subjects doe the same; which is the Office of a
Bishop. Therefore this place maketh most strongly for the joining of the
Ecclesiasticall Supremacy to the Civill Soveraignty, contrary to that
which Cardinall Bellarmine alledgeth it for.

The fift place is Acts 15. 28. "It hath seemed good to the Holy Spirit,
and to us, to lay upon you no greater burden, than these necessary
things, that yee abstaine from meats offered to Idols, and from bloud,
and from things strangled, and from fornication. " Here hee notes the
word Laying Of Burdens for the Legislative Power. But who is there,
that reading this Text, can say, this stile of the Apostles may not as
properly be used in giving Counsell, as in making Laws? The stile of a
Law is, We Command: But, We Think Good, is the ordinary stile of them,
that but give Advice; and they lay a Burthen that give Advice, though
it bee conditionall, that is, if they to whom they give it, will
attain their ends: And such is the Burthen, of abstaining from things
strangled, and from bloud; not absolute, but in case they will not
erre. I have shewn before (chap. 25. ) that Law, is distinguished from
Counsell, in this, that the reason of a Law, is taken from the designe,
and benefit of him that prescribeth it; but the reason of a Counsell,
from the designe, and benefit of him, to whom the Counsell is given. But
here, the Apostles aime onely at the benefit of the converted Gentiles,
namely their Salvation; not at their own benefit; for having done their
endeavour, they shall have their reward, whether they be obeyed, or not.
And therefore the Acts of this Councell, were not Laws, but Counsells.

The sixt place is that of Rom. 13. "Let every Soul be subject to the
Higher Powers, for there is no Power but of God;" which is meant, he
saith not onely of Secular, but also of Ecclesiasticall Princes. To
which I answer, first, that there are no Ecclesiasticall Princes but
those that are also Civill Soveraignes; and their Principalities exceed
not the compasse of their Civill Soveraignty; without those bounds
though they may be received for Doctors, they cannot be acknowledged for
Princes. For if the Apostle had meant, we should be subject both to our
own Princes, and also to the Pope, he had taught us a doctrine, which
Christ himself hath told us is impossible, namely, "to serve two
Masters. " And though the Apostle say in another place, "I write these
things being absent, lest being present I should use sharpnesse,
according to the Power which the Lord hath given me;" it is not, that
he challenged a Power either to put to death, imprison, banish, whip,
or fine any of them, which are Punishments; but onely to Excommunicate,
which (without the Civill Power) is no more but a leaving of their
company, and having no more to doe with them, than with a Heathen man,
or a Publican; which in many occasions might be a greater pain to the
Excommunicant, than to the Excommunicate.

The seventh place is 1 Cor. 4. 21. "Shall I come unto you with a Rod, or
in love, and the spirit of lenity? " But here again, it is not the Power
of a Magistrate to punish offenders, that is meant by a Rod; but
onely the Power of Excommunication, which is not in its owne nature
a Punishment, but onely a Denouncing of punishment, that Christ shall
inflict, when he shall be in possession of his Kingdome, at the day of
Judgment. Nor then also shall it bee properly a Punishment, as upon a
Subject that hath broken the Law; but a Revenge, as upon an Enemy, or
Revolter, that denyeth the Right of our Saviour to the Kingdome: And
therefore this proveth not the Legislative Power of any Bishop, that has
not also the Civill Power.

The eighth place is, Timothy 3. 2. "A Bishop must be the husband but of
one wife, vigilant, sober, &c. " which he saith was a Law. I thought that
none could make a Law in the Church, but the Monarch of the Church, St.
Peter. But suppose this Precept made by the authority of St. Peter;
yet I see no reason why to call it a Law, rather than an Advice, seeing
Timothy was not a Subject, but a Disciple of St. Paul; nor the flock
under the charge of Timothy, his Subjects in the Kingdome, but his
Scholars in the Schoole of Christ: If all the Precepts he giveth
Timothy, be Laws, why is not this also a Law, "Drink no longer water,
but use a little wine for thy healths sake"? And why are not also
the Precepts of good Physitians, so many Laws? but that it is not the
Imperative manner of speaking, but an absolute Subjection to a Person,
that maketh his Precept Laws.

In like manner, the ninth place, 1 Tim. 5. 19. "Against an Elder
receive not an accusation, but before two or three Witnesses," is a wise
Precept, but not a Law.

The tenth place is, Luke 10. 16. "He that heareth you, heareth mee; and
he that despiseth you, despiseth me. " And there is no doubt, but he that
despiseth the Counsell of those that are sent by Christ, despiseth
the Counsell of Christ himself. But who are those now that are sent by
Christ, but such as are ordained Pastors by lawfull Authority? and who
are lawfully ordained, that are not ordained by the Soveraign
Pastor? and who is ordained by the Soveraign Pastor in a Christian
Common-wealth, that is not ordained by the authority of the Soveraign
thereof? Out of this place therefore it followeth, that he which heareth
his Soveraign being a Christian, heareth Christ; and hee that despiseth
the Doctrine which his King being a Christian, authorizeth, despiseth
the Doctrine of Christ (which is not that which Bellarmine intendeth
here to prove, but the contrary). But all this is nothing to a Law. Nay
more, a Christian King, as a Pastor, and Teacher of his Subjects, makes
not thereby his Doctrines Laws. He cannot oblige men to beleeve; though
as a Civill Soveraign he may make Laws suitable to his Doctrine, which
may oblige men to certain actions, and sometimes to such as they would
not otherwise do, and which he ought not to command; and yet when
they are commanded, they are Laws; and the externall actions done in
obedience to them, without the inward approbation, are the actions of
the Soveraign, and not of the Subject, which is in that case but as
an instrument, without any motion of his owne at all; because God hath
commanded to obey them.

The eleventh, is every place, where the Apostle for Counsell, putteth
some word, by which men use to signifie Command; or calleth the
following of his Counsell, by the name of Obedience. And therefore they
are alledged out of 1 Cor. 11. 2. "I commend you for keeping my Precepts
as I delivered them to you. " The Greek is, "I commend you for keeping
those things I delivered to you, as I delivered them. " Which is far from
signifying that they were Laws, or any thing else, but good Counsell.
And that of 1 Thess. 4. 2. "You know what commandements we gave you:"
where the Greek word is paraggelias edokamen, equivalent to paredokamen,
what wee delivered to you, as in the place next before alledged, which
does not prove the Traditions of the Apostles, to be any more than
Counsells; though as is said in the 8th verse, "he that despiseth them,
despiseth not man, but God": For our Saviour himself came not to Judge,
that is, to be King in this world; but to Sacrifice himself for Sinners,
and leave Doctors in his Church, to lead, not to drive men to Christ,
who never accepteth forced actions, (which is all the Law produceth,)
but the inward conversion of the heart; which is not the work of Laws,
but of Counsell, and Doctrine.

And that of 2 Thess. 3. 14. "If any man Obey not our word by this
Epistle, note that man, and have no company with him, that he may bee
ashamed": where from the word Obey, he would inferre, that this Epistle
was a Law to the Thessalonians. The Epistles of the Emperours were
indeed Laws. If therefore the Epistle of S. Paul were also a Law, they
were to obey two Masters. But the word Obey, as it is in the Greek
upakouei, signifieth Hearkening To, or Putting In Practice, not onely
that which is Commanded by him that has right to punish, but also that
which is delivered in a way of Counsell for our good; and therefore St.
Paul does not bid kill him that disobeys, nor beat, nor imprison, nor
amerce him, which Legislators may all do; but avoid his company, that
he may bee ashamed: whereby it is evident, it was not the Empire of an
Apostle, but his Reputation amongst the Faithfull, which the Christians
stood in awe of.

The last place is that of Heb. 13. 17. "Obey your Leaders, and submit
your selves to them, for they watch for your souls, as they that must
give account:" And here also is intended by Obedience, a following of
their Counsell: For the reason of our Obedience, is not drawn from the
will and command of our Pastors, but from our own benefit, as being the
Salvation of our Souls they watch for, and not for the Exaltation of
their own Power, and Authority. If it were meant here, that all they
teach were Laws, then not onely the Pope, but every Pastor in his Parish
should have Legislative Power. Again, they that are bound to obey, their
Pastors, have no power to examine their commands. What then shall wee
say to St. John who bids us (1 Epist. chap. 4. ver. 1. ) "Not to beleeve
every Spirit, but to try the Spirits whether they are of God, because
many false Prophets are gone out into the world"? It is therefore
manifest, that wee may dispute the Doctrine of our Pastors; but no man
can dispute a Law. The Commands of Civill Soveraigns are on all sides
granted to be Laws: if any else can make a Law besides himselfe, all
Common-wealth, and consequently all Peace, and Justice must cease; which
is contrary to all Laws, both Divine and Humane. Nothing therefore can
be drawn from these, or any other places of Scripture, to prove the
Decrees of the Pope, where he has not also the Civill Soveraignty, to be
Laws.

The Question Of Superiority Between The Pope And Other Bishops The last
point hee would prove, is this, "That our Saviour Christ has committed
Ecclesiasticall Jurisdiction immediately to none but the Pope. " Wherein
he handleth not the Question of Supremacy between the Pope and Christian
Kings, but between the Pope and other Bishops. And first, he sayes it is
agreed, that the Jurisdiction of Bishops, is at least in the generall
De Jure Divino, that is, in the Right of God; for which he alledges S.
Paul, Ephes. 4. 11. where hee sayes, that Christ after his Ascension
into heaven, "gave gifts to men, some Apostles, some Prophets, and some
Evangelists, and some Pastors, and some Teachers:" And thence inferres,
they have indeed their Jurisdiction in Gods Right; but will not grant
they have it immediately from God, but derived through the Pope. But if
a man may be said to have his Jurisdiction De Jure Divino, and yet not
immediately; what lawfull Jurisdiction, though but Civill, is there in a
Christian Common-wealth, that is not also De Jure Divino? For Christian
Kings have their Civill Power from God immediately; and the Magistrates
under him exercise their severall charges in vertue of his Commission;
wherein that which they doe, is no lesse De Jure Divino Mediato, than
that which the Bishops doe, in vertue of the Popes Ordination. All
lawfull Power is of God, immediately in the Supreme Governour, and
mediately in those that have Authority under him: So that either hee
must grant every Constable in the State, to hold his Office in the Right
of God; or he must not hold that any Bishop holds his so, besides the
Pope himselfe.

But this whole Dispute, whether Christ left the Jurisdiction to the Pope
onely, or to other Bishops also, if considered out of these places where
the Pope has the Civill Soveraignty, is a contention De Lana Caprina:
For none of them (where they are not Soveraigns) has any Jurisdiction
at all. For Jurisdiction is the Power of hearing and determining Causes
between man and man; and can belong to none, but him that hath the Power
to prescribe the Rules of Right and Wrong; that is, to make Laws;
and with the Sword of Justice to compell men to obey his Decisions,
pronounced either by himself, or by the Judges he ordaineth thereunto;
which none can lawfully do, but the Civill Soveraign.

Therefore when he alledgeth out of the 6 of Luke, that our Saviour
called his Disciples together, and chose twelve of them which he named
Apostles, he proveth that he Elected them (all, except Matthias, Paul
and Barnabas,) and gave them Power and Command to Preach, but not
to Judge of Causes between man and man: for that is a Power which
he refused to take upon himselfe, saying, "Who made me a Judge, or a
Divider, amongst you? " and in another place, "My Kingdome is not of this
world. " But hee that hath not the Power to hear, and determine Causes
between man and man, cannot be said to have any Jurisdiction at all. And
yet this hinders not, but that our Saviour gave them Power to Preach and
Baptize in all parts of the world, supposing they were not by their own
lawfull Soveraign forbidden: For to our own Soveraigns Christ himself,
and his Apostles have in sundry places expressely commanded us in all
things to be obedient.

The arguments by which he would prove, that Bishops receive their
Jurisdiction from the Pope (seeing the Pope in the Dominions of other
Princes hath no Jurisdiction himself,) are all in vain. Yet because they
prove, on the contrary, that all Bishops receive Jurisdiction when they
have it from their Civill Soveraigns, I will not omit the recitall of
them.

The first, is from Numbers 11. where Moses not being able alone to
undergoe the whole burthen of administring the affairs of the People of
Israel, God commanded him to choose Seventy Elders, and took part of
the spirit of Moses, to put it upon those Seventy Elders: by which it is
understood, not that God weakened the spirit of Moses, for that had not
eased him at all; but that they had all of them their authority from
him; wherein he doth truly, and ingenuously interpret that place. But
seeing Moses had the entire Soveraignty in the Common-wealth of the
Jews, it is manifest, that it is thereby signified, that they had their
Authority from the Civill Soveraign: and therefore that place proveth,
that Bishops in every Christian Common-wealth have their Authority from
the Civill Soveraign; and from the Pope in his own Territories only, and
not in the Territories of any other State.

The second argument, is from the nature of Monarchy; wherein all
Authority is in one Man, and in others by derivation from him: But the
Government of the Church, he says, is Monarchicall. This also makes for
Christian Monarchs. For they are really Monarchs of their own people;
that is, of their own Church (for the Church is the same thing with a
Christian people;) whereas the Power of the Pope, though hee were
S. Peter, is neither Monarchy, nor hath any thing of Archicall, nor
Craticall, but onely of Didacticall; For God accepteth not a forced, but
a willing obedience.

The third, is, from that the Sea of S. Peter is called by S. Cyprian,
the Head, the Source, the Roote, the Sun, from whence the Authority
of Bishops is derived. But by the Law of Nature (which is a better
Principle of Right and Wrong, than the word of any Doctor that is but
a man) the Civill Soveraign in every Common-wealth, is the Head, the
Source, the Root, and the Sun, from which all Jurisdiction is derived.
And therefore, the Jurisdiction of Bishops, is derived from the Civill
Soveraign.

The fourth, is taken from the Inequality of their Jurisdictions: For
if God (saith he) had given it them immediately, he had given aswell
Equality of Jurisdiction, as of Order: But wee see, some are Bishops but
of own Town, some of a hundred Towns, and some of many whole Provinces;
which differences were not determined by the command of God; their
Jurisdiction therefore is not of God, but of Man; and one has a
greater, another a lesse, as it pleaseth the Prince of the Church. Which
argument, if he had proved before, that the Pope had had an Universall
Jurisdiction over all Christians, had been for his purpose. But seeing
that hath not been proved, and that it is notoriously known, the large
Jurisdiction of the Pope was given him by those that had it, that is,
by the Emperours of Rome, (for the Patriarch of Constantinople, upon the
same title, namely, of being Bishop of the Capitall City of the Empire,
and Seat of the Emperour, claimed to be equal to him,) it followeth,
that all other Bishops have their Jurisdiction from the Soveraigns of
the place wherein they exercise the same: And as for that cause they
have not their Authority De Jure Divino; so neither hath the Pope his De
Jure Divino, except onely where hee is also the Civill Soveraign.

His fift argument is this, "If Bishops have their Jurisdiction
immediately from God, the Pope could not take it from them, for he can
doe nothing contrary to Gods ordination;" And this consequence is good,
and well proved. "But, (saith he) the Pope can do this, and has done
it. " This also is granted, so he doe it in his own Dominions, or in the
Dominions of any other Prince that hath given him that Power; but not
universally, in Right of the Popedome: For that power belongeth to
every Christian Soveraign, within the bounds of his owne Empire, and is
inseparable from the Soveraignty. Before the People of Israel had (by
the commandment of God to Samuel) set over themselves a King, after the
manner of other Nations, the High Priest had the Civill Government; and
none but he could make, nor depose an inferiour Priest: But that Power
was afterwards in the King, as may be proved by this same argument of
Bellarmine; For if the Priest (be he the High Priest or any other) had
his Jurisdiction immediately from God, then the King could not take it
from him; "for he could do nothing contrary to Gods ordinance: But it
is certain, that King Solomon (1 Kings 2. 26. ) deprived Abiathar the High
Priest of his office, and placed Zadok (verse 35. ) in his room. Kings
therefore may in the like manner Ordaine, and Deprive Bishops, as they
shall thinke fit, for the well governing of their Subjects.

His sixth argument is this, If Bishops have their Jurisdiction De Jure
Divino (that is, immediately from God,) they that maintaine it, should
bring some Word of God to prove it: But they can bring none. The
argument is good; I have therefore nothing to say against it. But it
is an argument no lesse good, to prove the Pope himself to have no
Jurisdiction in the Dominion of any other Prince.

Lastly, hee bringeth for argument, the testimony of two Popes, Innocent,
and Leo; and I doubt not but hee might have alledged, with as good
reason, the testimonies of all the Popes almost since S. Peter: For
considering the love of Power naturally implanted in mankind, whosoever
were made Pope, he would be tempted to uphold the same opinion.
Neverthelesse, they should therein but doe, as Innocent, and Leo did,
bear witnesse of themselves, and therefore their witness should not be
good.




Of The Popes Temporall Power

In the fift Book he hath four Conclusions. The first is, "That the Pope
in not Lord of all the world:" the second, "that the Pope is not Lord
of all the Christian world:" The third, "That the Pope (without his owne
Territory) has not any Temporall Jurisdiction DIRECTLY:" These three
Conclusions are easily granted. The fourth is, "That the Pope has (in
the Dominions of other Princes) the Supreme Temporall Power INDIRECTLY:"
which is denyed; unlesse he mean by Indirectly, that he has gotten it by
Indirect means; then is that also granted. But I understand, that
when he saith he hath it Indirectly, he means, that such Temporall
Jurisdiction belongeth to him of Right, but that this Right is but a
Consequence of his Pastorall Authority, the which he could not exercise,
unlesse he have the other with it: And therefore to the Pastorall Power
(which he calls Spirituall) the Supreme Power Civill is necessarily
annexed; and that thereby hee hath a Right to change Kingdomes, giving
them to one, and taking them from another, when he shall think it
conduces to the Salvation of Souls.

Before I come to consider the Arguments by which hee would prove this
doctrine, it will not bee amisse to lay open the Consequences of it;
that Princes, and States, that have the Civill Soveraignty in their
severall Common-wealths, may bethink themselves, whether it bee
convenient for them, and conducing to the good of their Subjects, of
whom they are to give an account at the day of Judgment, to admit the
same.

When it is said, the Pope hath not (in the Territories of other States)
the Supreme Civill Power Directly; we are to understand, he doth
not challenge it, as other Civill Soveraigns doe, from the originall
submission thereto of those that are to be governed. For it is evident,
and has already been sufficiently in this Treatise demonstrated, that
the Right of all Soveraigns, is derived originally from the consent of
every one of those that are to bee governed; whether they that choose
him, doe it for their common defence against an Enemy, as when they
agree amongst themselves to appoint a Man, or an Assembly of men to
protect them; or whether they doe it, to save their lives, by submission
to a conquering Enemy. The Pope therefore, when he disclaimeth the
Supreme Civill Power over other States Directly, denyeth no more, but
that his Right cometh to him by that way; He ceaseth not for all that,
to claime it another way; and that is, (without the consent of them
that are to be governed) by a Right given him by God, (which hee calleth
Indirectly,) in his Assumption to the Papacy. But by what way soever he
pretend, the Power is the same; and he may (if it bee granted to be his
Right) depose Princes and States, as often as it is for the Salvation
of Soules, that is, as often as he will; for he claimeth also the Sole
Power to Judge, whether it be to the salvation of mens Souls, or not.
And this is the Doctrine, not onely that Bellarmine here, and many other
Doctors teach in their Sermons and Books, but also that some
Councells have decreed, and the Popes have decreed, and the Popes have
accordingly, when the occasion hath served them, put in practise. For
the fourth Councell of Lateran held under Pope Innocent the third, (in
the third Chap. De Haereticis,) hath this Canon. "If a King at the
Popes admonition, doe not purge his Kingdome of Haeretiques, and being
Excommunicate for the same, make not satisfaction within a year, his
subjects are absolved of their Obedience. " And the practise hereof hath
been seen on divers occasions; as in the Deposing of Chilperique, King
of France; in the Translation of the Roman Empire to Charlemaine; in
the Oppression of John King of England; in Transferring the Kingdome
of Navarre; and of late years, in the League against Henry the third of
France, and in many more occurrences. I think there be few Princes that
consider not this as Injust, and Inconvenient; but I wish they would
all resolve to be Kings, or Subjects. Men cannot serve two Masters: They
ought therefore to ease them, either by holding the Reins of Government
wholly in their own hands; or by wholly delivering them into the
hands of the Pope; that such men as are willing to be obedient, may be
protected in their obedience. For this distinction of Temporall, and
Spirituall Power is but words. Power is as really divided, and as
dangerously to all purposes, by sharing with another Indirect Power, as
with a Direct one. But to come now to his Arguments.

The first is this, "The Civill Power is subject to the Spirituall:
Therefore he that hath the Supreme Power Spirituall, hath right to
command Temporall Princes, and dispose of their Temporalls in order to
the Spirituall. As for the distinction of Temporall, and Spirituall,
let us consider in what sense it may be said intelligibly, that the
Temporall, or Civill Power is subject to the Spirituall. There be but
two ways that those words can be made sense. For when wee say, one Power
is subject to another Power, the meaning either is, that he which hath
the one, is subject to him that hath the other; or that the one Power is
to the other, as the means to the end. For wee cannot understand, that
one Power hath Power over another Power; and that one Power can have
Right or Command over another: For Subjection, Command, Right, and
Power are accidents, not of Powers, but of Persons: One Power may be
subordinate to another, as the art of a Sadler, to the art of a Rider.
If then it be granted, that the Civill Government be ordained as a means
to bring us to a Spirituall felicity; yet it does not follow, that if a
King have the Civill Power, and the Pope the Spirituall, that therefore
the King is bound to obey the Pope, more then every Sadler is bound to
obey every Rider. Therefore as from Subordination of an Art, cannot be
inferred the Subjection of the Professor; so from the Subordination of
a Government, cannot be inferred the Subjection of the Governor. When
therefore he saith, the Civill Power is Subject to the Spirituall, his
meaning is, that the Civill Soveraign, is Subject to the Spirituall
Soveraign. And the Argument stands thus, "The Civil Soveraign, is
subject to the Spirituall; Therefore the Spirituall Prince may
command Temporall Princes. " Where the conclusion is the same, with the
Antecedent he should have proved. But to prove it, he alledgeth
first, this reason, "Kings and Popes, Clergy and Laity make but one
Common-wealth; that is to say, but one Church: And in all Bodies the
Members depend one upon another: But things Spirituall depend not
of things Temporall: Therefore, Temporall depend on Spirituall. And
therefore are Subject to them. " In which Argumentation there be two
grosse errours: one is, that all Christian Kings, Popes, Clergy, and all
other Christian men, make but one Common-wealth: For it is evident that
France is one Common-wealth, Spain another, and Venice a third, &c. And
these consist of Christians; and therefore also are severall Bodies
of Christians; that is to say, severall Churches: And their severall
Soveraigns Represent them, whereby they are capable of commanding and
obeying, of doing and suffering, as a natural man; which no Generall or
Universall Church is, till it have a Representant; which it hath not on
Earth: for if it had, there is no doubt but that all Christendome were
one Common-wealth, whose Soveraign were that Representant, both in
things Spirituall and Temporall: And the Pope, to make himself this
Representant, wanteth three things that our Saviour hath not given
him, to Command, and to Judge, and to Punish, otherwise than (by
Excommunication) to run from those that will not Learn of him: For
though the Pope were Christs onely Vicar, yet he cannot exercise his
government, till our Saviours second coming: And then also it is not the
Pope, but St. Peter himselfe, with the other Apostles, that are to be
Judges of the world.

The other errour in this his first Argument is, that he sayes, the
Members of every Common-wealth, as of a naturall Body, depend one of
another: It is true, they cohaere together; but they depend onely on the
Soveraign, which is the Soul of the Common-wealth; which failing, the
Common-wealth is dissolved into a Civill war, no one man so much
as cohaering to another, for want of a common Dependance on a known
Soveraign; Just as the Members of the naturall Body dissolve into Earth,
for want of a Soul to hold them together. Therefore there is nothing in
this similitude, from whence to inferre a dependance of the Laity on the
Clergy, or of the Temporall Officers on the Spirituall; but of both on
the Civill Soveraign; which ought indeed to direct his Civill commands
to the Salvation of Souls; but is not therefore subject to any but God
himselfe. And thus you see the laboured fallacy of the first Argument,
to deceive such men as distinguish not between the Subordination of
Actions in the way to the End; and the Subjection of Persons one to
another in the administration of the Means. For to every End, the Means
are determined by Nature, or by God himselfe supernaturally: but the
Power to make men use the Means, is in every nation resigned (by the
Law of Nature, which forbiddeth men to violate their Faith given) to the
Civill Soveraign.

His second Argument is this, "Every Common-wealth, (because it is
supposed to be perfect and sufficient in it self,) may command any
other Common-wealth, not subject to it, and force it to change the
administration of the Government, nay depose the Prince, and set another
in his room, if it cannot otherwise defend it selfe against the injuries
he goes about to doe them: much more may a Spirituall Common-wealth
command a Temporall one to change the administration of their
Government, and may depose Princes, and institute others, when they
cannot otherwise defend the Spirituall Good. "

That a Common-wealth, to defend it selfe against injuries, may lawfully
doe all that he hath here said, is very true; and hath already in that
which hath gone before been sufficiently demonstrated. And if it were
also true, that there is now in this world a Spirituall Common-wealth,
distinct from a Civill Common-wealth, then might the Prince thereof,
upon injury done him, or upon want of caution that injury be not done
him in time to come, repaire, and secure himself by Warre; which is in
summe, deposing, killing, or subduing, or doing any act of Hostility.
But by the same reason, it would be no lesse lawfull for a Civill
Soveraign, upon the like injuries done, or feared, to make warre
upon the Spirituall Soveraign; which I beleeve is more than Cardinall
Bellarmine would have inferred from his own proposition.

But Spirituall Common-wealth there is none in this world: for it is the
same thing with the Kingdome of Christ; which he himselfe saith, is not
of this world; but shall be in the next world, at the Resurrection, when
they that have lived justly, and beleeved that he was the Christ, shall
(though they died Naturall bodies) rise Spirituall bodies; and then it
is, that our Saviour shall judge the world, and conquer his Adversaries,
and make a Spirituall Common-wealth. In the mean time, seeing there are
no men on earth, whose bodies are Spirituall; there can be no Spirituall
Common-wealth amongst men that are yet in the flesh; unlesse wee call
Preachers, that have Commission to Teach, and prepare men for
their reception into the Kingdome of Christ at the Resurrection, a
Common-wealth; which I have proved to bee none.

The third Argument is this; "It is not lawfull for Christians to
tolerate an Infidel, or Haereticall King, in case he endeavour to draw
them to his Haeresie, or Infidelity.
But to judge whether a King draw
his subjects to Haeresie, or not, belongeth to the Pope. Therefore hath
the Pope Right, to determine whether the Prince be to be deposed, or not
deposed. "

To this I answer, that both these assertions are false. For Christians,
(or men of what Religion soever,) if they tolerate not their King,
whatsoever law hee maketh, though it bee concerning Religion, doe
violate their faith, contrary to the Divine Law, both Naturall and
Positive: Nor is there any Judge of Haeresie amongst Subjects, but
their own Civill Soveraign; for "Haeresie is nothing else, but a private
opinion, obstinately maintained, contrary to the opinion which the
Publique Person (that is to say, the Representant of the Common-wealth)
hath commanded to bee taught. " By which it is manifest, that an
opinion publiquely appointed to bee taught, cannot be Haeresie; nor the
Soveraign Princes that authorize them, Haeretiques. For Haeretiques are
none but private men, that stubbornly defend some Doctrine, prohibited
by their lawful Soveraigns.

But to prove that Christians are not to tolerate Infidell, or
Haereticall Kings, he alledgeth a place in Deut. 17. where God
forbiddeth the Jews, when they shall set a King over themselves, to
choose a stranger; And from thence inferreth, that it is unlawfull for
a Christian, to choose a King, that is not a Christian. And 'tis true,
that he that is a Christian, that is, hee that hath already obliged
himself to receive our Saviour when he shall come, for his King, shal
tempt God too much in choosing for King in this world, one that hee
knoweth will endeavour, both by terrour, and perswasion to make him
violate his faith. But, it is (saith hee) the same danger, to choose one
that is not a Christian, for King, and not to depose him, when hee
is chosen. To this I say, the question is not of the danger of not
deposing; but of the Justice of deposing him. To choose him, may in some
cases bee unjust; but to depose him, when he is chosen, is in no case
Just. For it is alwaies violation of faith, and consequently against the
Law of Nature, which is the eternal Law of God. Nor doe wee read, that
any such Doctrine was accounted Christian in the time of the Apostles;
nor in the time of the Romane Emperours, till the Popes had the Civill
Soveraignty of Rome. But to this he hath replyed, that the Christians of
old, deposed not Nero, nor Diocletian, nor Julian, nor Valens an Arrian,
for this cause onely, that they wanted Temporall forces. Perhaps so. But
did our Saviour, who for calling for, might have had twelve Legions
of immortall, invulnerable Angels to assist him, want forces to depose
Caesar, or at least Pilate, that unjustly, without finding fault in him,
delivered him to the Jews to bee crucified? Or if the Apostles wanted
Temporall forces to depose Nero, was it therefore necessary for them in
their Epistles to the new made Christians, to teach them, (as they did)
to obey the Powers constituted over them, (whereof Nero in that time was
one,) and that they ought to obey them, not for fear of their wrath,
but for conscience sake? Shall we say they did not onely obey, but also
teach what they meant not, for want of strength? It is not therefore
for want of strength, but for conscience sake, that Christians are to
tolerate their Heathen Princes, or Princes (for I cannot call any one
whose Doctrine is the Publique Doctrine, an Haeretique) that authorize
the teaching of an Errour. And whereas for the Temporall Power of the
Pope, he alledgeth further, that St. Paul (1 Cor. 6. ) appointed Judges
under the Heathen Princes of those times, such as were not ordained by
those Princes; it is not true. For St. Paul does but advise them,
to take some of their Brethren to compound their differences, as
Arbitrators, rather than to goe to law one with another before the
Heathen Judges; which is a wholsome Precept, and full of Charity, fit
to bee practised also in the Best Christian Common-wealths. And for
the danger that may arise to Religion, by the Subjects tolerating of an
Heathen, or an Erring Prince, it is a point, of which a Subject is no
competent Judge; or if hee bee, the Popes Temporall Subjects may judge
also of the Popes Doctrine. For every Christian Prince, as I have
formerly proved, is no lesse Supreme Pastor of his own Subjects, than
the Pope of his.

The fourth Argument, is taken from the Baptisme of Kings; wherein, that
they may be made Christians they submit their Scepters to Christ; and
promise to keep, and defend the Christian Faith. This is true; for
Christian Kings are no more but Christs Subjects: but they may, for all
that, bee the Popes Fellowes; for they are Supreme Pastors of their own
Subjects; and the Pope is no more but King, and Pastor, even in Rome it
selfe.

The fifth Argument, is drawn from the words spoken by our Saviour, Feed
My Sheep; by which was give all Power necessary for a Pastor; as the
Power to chase away Wolves, such as are Haeretiques; the Power to shut
up Rammes, if they be mad, or push at the other Sheep with their Hornes,
such as are Evill (though Christian) Kings; and Power to give the Flock
convenient food: From whence hee inferreth, that St. Peter had these
three Powers given him by Christ. To which I answer, that the last of
these Powers, is no more than the Power, or rather Command to Teach.
For the first, which is to chase away Wolves, that is, Haeretiques, the
place hee quoteth is (Matth. 7. 15. ) "Beware of false Prophets which
come to you in Sheeps clothing, but inwardly are ravening Wolves. "
But neither are Haeretiques false Prophets, or at all Prophets: nor
(admitting Haeretiques for the Wolves there meant,) were the Apostles
commanded to kill them, or if they were Kings, to depose them; but to
beware of, fly, and avoid them: nor was it to St. Peter, nor to any of
the Apostles, but to the multitude of the Jews that followed him into
the mountain, men for the most part not yet converted, that hee gave
this Counsell, to Beware of false Prophets: which therefore if it
conferre a Power of chasing away Kings, was given, not onely to private
men; but to men that were not at all Christians. And as to the Power
of Separating, and Shutting up of furious Rammes, (by which hee meaneth
Christian Kings that refuse to submit themselves to the Roman Pastor,)
our Saviour refused to take upon him that Power in this world himself,
but advised to let the Corn and Tares grow up together till the day of
Judgment: much lesse did hee give it to St. Peter, or can S. Peter give
it to the Popes. St. Peter, and all other Pastors, are bidden to esteem
those Christians that disobey the Church, that is, (that disobey the
Christian Soveraigne) as Heathen men, and as Publicans. Seeing then men
challenge to the Pope no authority over Heathen Princes, they ought to
challenge none over those that are to bee esteemed as Heathen.

But from the Power to Teach onely, hee inferreth also a Coercive Power
in the Pope, over Kings. The Pastor (saith he) must give his flock
convenient food: Therefore the Pope may, and ought to compell Kings to
doe their duty. Out of which it followeth, that the Pope, as Pastor of
Christian men, is King of Kings: which all Christian Kings ought indeed
either to Confesse, or else they ought to take upon themselves the
Supreme Pastorall Charge, every one in his own Dominion.

His sixth, and last Argument, is from Examples. To which I answer,
first, that Examples prove nothing; Secondly, that the Examples he
alledgeth make not so much as a probability of Right. The fact of
Jehoiada, in Killing Athaliah (2 Kings 11. ) was either by the Authority
of King Joash, or it was a horrible Crime in the High Priest, which
(ever after the election of King Saul) was a mere Subject. The fact of
St. Ambrose, in Excommunicating Theodosius the Emperour, (if it were
true hee did so,) was a Capitall Crime. And for the Popes, Gregory 1.
Greg. 2. Zachary, and Leo 3. their Judgments are void, as given in their
own Cause; and the Acts done by them conformably to this Doctrine, are
the greatest Crimes (especially that of Zachary) that are incident to
Humane Nature. And thus much of Power Ecclesiasticall; wherein I had
been more briefe, forbearing to examine these Arguments of Bellarmine,
if they had been his, as a Private man, and not as the Champion of the
Papacy, against all other Christian Princes, and States.



CHAPTER XLIII. OF WHAT IS NECESSARY FOR A MANS RECEPTION INTO THE
KINGDOME OF HEAVEN.




The Difficulty Of Obeying God And Man Both At Once

The most frequent praetext of Sedition, and Civill Warre, in Christian
Common-wealths hath a long time proceeded from a difficulty, not yet
sufficiently resolved, of obeying at once, both God, and Man, then
when their Commandements are one contrary to the other. It is manifest
enough, that when a man receiveth two contrary Commands, and knows that
one of them is Gods, he ought to obey that, and not the other, though
it be the command even of his lawfull Soveraign (whether a Monarch, or
a Soveraign Assembly,) or the command of his Father. The difficulty
therefore consisteth in this, that men when they are commanded in the
name of God, know not in divers Cases, whether the command be from God,
or whether he that commandeth, doe but abuse Gods name for some private
ends of his own. For as there ware in the Church of the Jews, many false
Prophets, that sought reputation with the people, by feigned Dreams, and
Visions; so there have been in all times in the Church of Christ, false
Teachers, that seek reputation with the people, by phantasticall and
false Doctrines; and by such reputation (as is the nature of Ambition,)
to govern them for their private benefit.




Is None To Them That Distinguish Between What Is, And What Is Not

Necessary To Salvation

But this difficulty of obeying both God, and the Civill Soveraign on
earth, to those that can distinguish between what is Necessary, and what
is not Necessary for their Reception into the Kingdome of God, is of no
moment. For if the command of the Civill Soveraign bee such, as that it
may be obeyed, without the forfeiture of life Eternall; not to obey it
is unjust; and the precept of the Apostle takes place; "Servants obey
your Masters in all things;" and, "Children obey your Parents in all
things;" and the precept of our Saviour, "The Scribes and Pharisees sit
in Moses Chaire, All therefore they shall say, that observe, and doe. "
But if the command be such, as cannot be obeyed, without being damned
to Eternall Death, then it were madnesse to obey it, and the Counsell
of our Saviour takes place, (Mat. 10. 28. ) "Fear not those that kill the
body, but cannot kill the soule. " All men therefore that would avoid,
both the punishments that are to be in this world inflicted, for
disobedience to their earthly Soveraign, and those that shall be
inflicted in the world to come for disobedience to God, have need be
taught to distinguish well between what is, and what is not Necessary to
Eternall Salvation.




All That Is Necessary To Salvation Is Contained In Faith And Obedience

All that is NECESSARY to Salvation, is contained in two Vertues, Faith
in Christ, and Obedience to Laws. The latter of these, if it were
perfect, were enough to us. But because wee are all guilty of
disobedience to Gods Law, not onely originally in Adam, but also
actually by our own transgressions, there is required at our hands now,
not onely Obedience for the rest of our time, but also a Remission of
sins for the time past; which Remission is the reward of our Faith
in Christ. That nothing else is Necessarily required to Salvation, is
manifest from this, that the Kingdome of Heaven, is shut to none but
to Sinners; that is to say, to the disobedient, or transgressors of the
Law; nor to them, in case they Repent, and Beleeve all the Articles of
Christian Faith, Necessary to Salvation.




What Obedience Is Necessary;

The Obedience required at our hands by God, that accepteth in all our
actions the Will for the Deed, is a serious Endeavour to Obey him;
and is called also by all such names as signifie that Endeavour. And
therefore Obedience, is sometimes called by the names of Charity, and
Love, because they imply a Will to Obey; and our Saviour himself maketh
our Love to God, and to one another, a Fulfilling of the whole Law: and
sometimes by the name of Righteousnesse; for Righteousnesse is but the
will to give to every one his owne, that is to say, the will to obey
the Laws: and sometimes by the name of Repentance; because to Repent,
implyeth a turning away from sinne, which is the same, with the return
of the will to Obedience. Whosoever therefore unfeignedly desireth
to fulfill the Commandements of God, or repenteth him truely of his
transgressions, or that loveth God with all his heart, and his neighbor
as himself, hath all the Obedience Necessary to his Reception into the
Kingdome of God: For if God should require perfect Innocence, there
could no flesh be saved.




And To What Laws

But what Commandements are those that God hath given us? Are all
those Laws which were given to the Jews by the hand of Moses, the
Commandements of God? If they bee, why are not Christians taught to obey
them? If they be not, what others are so, besides the Law of Nature? For
our Saviour Christ hath not given us new Laws, but Counsell to observe
those wee are subject to; that is to say, the Laws of Nature, and the
Laws of our severall Soveraigns: Nor did he make any new Law to the Jews
in his Sermon on the Mount, but onely expounded the Laws of Moses, to
which they were subject before. The Laws of God therefore are none
but the Laws of Nature, whereof the principall is, that we should
not violate our Faith, that is, a commandement to obey our Civill
Soveraigns, which wee constituted over us, by mutuall pact one with
another. And this Law of God, that commandeth Obedience to the Law
Civill, commandeth by consequence Obedience to all the Precepts of the
Bible, which (as I have proved in the precedent Chapter) is there onely
Law, where the Civill Soveraign hath made it so; and in other places but
Counsell; which a man at his own perill, may without injustice refuse to
obey.




In The Faith Of A Christian, Who Is The Person Beleeved

Knowing now what is the Obedience Necessary to Salvation, and to whom
it is due; we are to consider next concerning Faith, whom, and why we
beleeve; and what are the Articles, or Points necessarily to be beleeved
by them that shall be saved. And first, for the Person whom we beleeve,
because it is impossible to beleeve any Person, before we know what he
saith, it is necessary he be one that wee have heard speak. The Person
therefore, whom Abraham, Isaac, Jacob, Moses and the Prophets beleeved,
was God himself, that spake unto them supernaturally: And the Person,
whom the Apostles and Disciples that conversed with Christ beleeved, was
our Saviour himself. But of them, to whom neither God the Father, nor
our Saviour ever spake, it cannot be said, that the Person whom they
beleeved, was God. They beleeved the Apostles, and after them the
Pastors and Doctors of the Church, that recommended to their faith the
History of the Old and New Testament: so that the Faith of Christians
ever since our Saviours time, hath had for foundation, first, the
reputation of their Pastors, and afterward, the authority of those that
made the Old and New Testament to be received for the Rule of Faith;
which none could do but Christian Soveraignes; who are therefore the
Supreme Pastors, and the onely Persons, whom Christians now hear speak
from God; except such as God speaketh to, in these days supernaturally.
But because there be many false Prophets "gone out into the world,"
other men are to examine such Spirits (as St. John advised us, 1
Epistle, Chap. 4. ver. 1. ) "whether they be of God, or not. " And
therefore, seeing the Examination of Doctrines belongeth to the Supreme
Pastor, the Person which all they that have no speciall revelation are
to beleeve, is (in every Common-wealth) the Supreme Pastor, that is to
say, the Civill Soveraigne.




The Causes Of Christian Faith

The causes why men beleeve any Christian Doctrine, are various; For
Faith is the gift of God; and he worketh it in each severall man, by
such wayes, as it seemeth good unto himself. The most ordinary immediate
cause of our beleef, concerning any point of Christian Faith, is, that
wee beleeve the Bible to be the Word of God. But why wee beleeve the
Bible to be the Word of God, is much disputed, as all questions must
needs bee, that are not well stated. For they make not the question
to be, "Why we Beleeve it," but "How wee Know it;" as if Beleeving and
Knowing were all one. And thence while one side ground their Knowledge
upon the Infallibility of the Church, and the other side, on the
Testimony of the Private Spirit, neither side concludeth what it
pretends. For how shall a man know the Infallibility of the Church, but
by knowing first the Infallibility of the Scripture? Or how shall a man
know his own Private spirit to be other than a beleef, grounded upon the
Authority, and Arguments of his Teachers; or upon a Presumption of his
own Gifts? Besides, there is nothing in the Scripture, from which can be
inferred the Infallibility of the Church; much lesse, of any particular
Church; and least of all, the Infallibility of any particular man.




Faith Comes By Hearing

It is manifest, therefore, that Christian men doe not know, but onely
beleeve the Scripture to be the Word of God; and that the means of
making them beleeve which God is pleased to afford men ordinarily, is
according to the way of Nature, that is to say, from their Teachers.
It is the Doctrine of St. Paul concerning Christian Faith in generall,
(Rom. 10. 17. ) "Faith cometh by Hearing," that is, by Hearing our lawfull
Pastors. He saith also (ver. 14,15. of the same Chapter) "How shall
they beleeve in him of whom they have not heard? and how shall they hear
without a Preacher? and how shall they Preach, except they be sent? "
Whereby it is evident, that the ordinary cause of beleeving that the
Scriptures are the Word of God, is the same with the cause of the
beleeving of all other Articles of our Faith, namely, the Hearing of
those that are by the Law allowed and appointed to Teach us, as our
Parents in their Houses, and our Pastors in the Churches: Which also
is made more manifest by experience. For what other cause can there bee
assigned, why in Christian Common-wealths all men either beleeve, or
at least professe the Scripture to bee the Word of God, and in other
Common-wealths scarce any; but that in Christian Common-wealths they
are taught it from their infancy; and in other places they are taught
otherwise?

But if Teaching be the cause of Faith, why doe not all beleeve? It is
certain therefore that Faith is the gift of God, and hee giveth it to
whom he will. Neverthelesse, because of them to whom he giveth it, he
giveth it by the means of Teachers, the immediate cause of Faith is
Hearing. In a School where many are taught, and some profit, others
profit not, the cause of learning in them that profit, is the Master;
yet it cannot be thence inferred, that learning is not the gift of God.
All good things proceed from God; yet cannot all that have them, say
they are Inspired; for that implies a gift supernaturall, and the
immediate hand of God; which he that pretends to, pretends to be a
Prophet, and is subject to the examination of the Church.

But whether men Know, or Beleeve, or Grant the Scriptures to be the Word
of God; if out of such places of them, as are without obscurity, I
shall shew what Articles of Faith are necessary, and onely necessary for
Salvation, those men must needs Know, Beleeve, or Grant the same.

The Onely Necessary Article Of Christian Faith, The (Unum Necessarium)
Onely Article of Faith, which the Scripture maketh simply Necessary to
Salvation, is this, that JESUS IS THE CHRIST. By the name of Christ, is
understood the King, which God had before promised by the Prophets of
the Old Testament, to send into the world, to reign (over the Jews,
and over such of other nations as should beleeve in him) under himself
eternally; and to give them that eternall life, which was lost by the
sin of Adam. Which when I have proved out of Scripture, I will further
shew when, and in what sense some other Articles may bee also called
Necessary.




Proved From The Scope Of The Evangelists

For Proof that the Beleef of this Article, Jesus Is The Christ, is all
the Faith required to Salvation, my first Argument shall bee from the
Scope of the Evangelists; which was by the description of the life of
our Saviour, to establish that one Article, Jesus Is The Christ. The
summe of St. Matthews Gospell is this, That Jesus was of the stock of
David; Born of a Virgin; which are the Marks of the true Christ: That
the Magi came to worship him as King of the Jews: That Herod for the
same cause sought to kill him: That John Baptist proclaimed him: That
he preached by himselfe, and his Apostles that he was that King; That
he taught the Law, not as a Scribe, but as a man of Authority: That he
cured diseases by his Word onely, and did many other Miracles, which
were foretold the Christ should doe: That he was saluted King when he
entered into Jerusalem: That he fore-warned them to beware of all others
that should pretend to be Christ: That he was taken, accused, and put
to death, for saying, hee was King: That the cause of his condemnation
written on the Crosse, was JESUS OF NAZARETH, THE KING OF THE JEWES.
All which tend to no other end than this, that men should beleeve,
that Jesus Is The Christ. Such therefore was the Scope of St. Matthews
Gospel. But the Scope of all the Evangelists (as may appear by reading
them) was the same. Therefore the Scope of the whole Gospell, was the
establishing of that onely Article. And St. John expressely makes it his
conclusion, John 20. 31. "These things are written, that you may know
that Jesus is the Christ, the Son of the living God. "




From The Sermons Of The Apostles:

My second Argument is taken from the Subject of the Sermons of the
Apostles, both whilest our Saviour lived on earth, and after his
Ascension. The Apostles in our Saviours time were sent, Luke 9. 2. to
Preach the Kingdome of God: For neither there, nor Mat. 10. 7. giveth he
any Commission to them, other than this, "As ye go, Preach, saying, the
Kingdome of Heaven is at hand;" that is, that Jesus is the Messiah, the
Christ, the King which was to come. That their Preaching also after his
ascension was the same, is manifest out of Acts 17. 6. "They drew (saith
St. Luke) Jason and certain Brethren unto the Rulers of the City,
crying, These that have turned the world upside down are come hither
also, whom Jason hath received. And these all do contrary to the Decrees
of Caesar, saying, that there is another King, one Jesus:" And out of
the 2. &3. verses of the same Chapter, where it is said, that St. Paul
"as his manner was, went in unto them; and three Sabbath dayes reasoned
with them out of the Scriptures; opening and alledging, that Christ must
needs have suffered, and risen againe from the dead, and that this Jesus
(whom he preached) is Christ. "




From The Easinesse Of The Doctrine:

The third Argument is, from those places of Scripture, by which all the
Faith required to Salvation is declared to be Easie. For if an inward
assent of the mind to all the Doctrines concerning Christian Faith now
taught, (whereof the greatest part are disputed,) were necessary to
Salvation, there would be nothing in the world so hard, as to be a
Christian. The Thief upon the Crosse though repenting, could not have
been saved for saying, "Lord remember me when thou commest into thy
Kingdome;" by which he testified no beleefe of any other Article, but
this, That Jesus Was The King. Nor could it bee said (as it is Mat.
11. 30. ) that "Christs yoke is Easy, and his burthen Light:" Nor that
"Little Children beleeve in him," as it is Matth. 18. 6. Nor could St.
Paul have said (1 Cor. 1. 21. ) "It pleased God by the Foolishnesse of
preaching, to save them that beleeve:" Nor could St. Paul himself have
been saved, much lesse have been so great a Doctor of the Church
so suddenly, that never perhaps thought of Transsubstantiation, nor
Purgatory, nor many other Articles now obtruded.




From Formall And Cleer Texts

The fourth Argument is taken from places expresse, and such as receive
no controversie of Interpretation; as first, John 5. 39. "Search the
Scriptures, for in them yee thinke yee have eternall life; and they are
they that testifie of mee. " Our Saviour here speaketh of the Scriptures
onely of the Old Testament; for the Jews at that time could not search
the Scriptures of the New Testament, which were not written. But the Old
Testament hath nothing of Christ, but the Markes by which men might
know him when hee came; as that he should descend from David, be born at
Bethlehem, and of a Virgin; doe great Miracles, and the like. Therefore
to beleeve that this Jesus was He, was sufficient to eternall life: but
more than sufficient is not Necessary; and consequently no other Article
is required. Again, (John 11. 26. ) "Whosoever liveth and beleeveth in
mee, shall not die eternally," Therefore to beleeve in Christ, is faith
sufficient to eternall life; and consequently no more faith than that
is Necessary, But to beleeve in Jesus, and to beleeve that Jesus is the
Christ, is all one, as appeareth in the verses immediately following.
For when our Saviour (verse 26. ) had said to Martha, "Beleevest thou
this? " she answereth (verse 27. ) "Yea Lord, I beleeve that thou art the
Christ, the Son of God, which should come into the world;" Therefore
this Article alone is faith sufficient to life eternall; and more than
sufficient is not Necessary. Thirdly, John 20. 31. "These things are
written that yee might beleeve, that Jesus is the Christ, the Son of
God, and that beleeving yee might have life through his name. " There, to
beleeve that Jesus Is The Christ, is faith sufficient to the obtaining
of life; and therefore no other Article is Necessary. Fourthly, 1 John
4. 2. "Every Spirit that confesseth that Jesus Christ is come in the
flesh, is of God. " And 1 Joh. 5. 1. "whosoever beleeveth that Jesus is
the Christ, is born of God. " And verse 5. "Who is hee that overcommeth
the world, but he that beleeveth that Jesus is the Son of God? " Fiftly,
Act. 8. ver.