hony of spirituall consolation which doth comfort the soules of Gods Saints in their spirituall Warfarre more than the hony that f 1 Sam. 14.27 Ionathan tasted comforted his fainting Spirits in his warfare against the Philistims for Gods word is sweeter to the soules of his children than the g Psal 19.10 hony and hony combe 3. The oyle of denotion for this rocke poures vs out h Ioh. 29.6 riuers of oyle to supply our hard hearts and stiffe knees that our soules and bodies may be flexible to the will of God 3. Protectionis 3. The rocke that shelters vs from the tempests of temptation and floudes of affliction and persecution i Psal 104.18 as the stonie rockes are a refuge for the conies for whither should we flye in all these for shelter but to Christ and his word The Prophet Esay saith of Christ k Esa 32.11 This man shall be an hiding place from the wind and a couer from the tempest as riuers of Water in a dry place or as the shadow of a great rocke in a weary land And Dauid of his word a Psal 56.10 In thy word will I reioyce in thy word will I comfort me 4. Salutis 4. The rocke wherein wee may repose vs for rest and safety as the b Cant. 2 14. Doues in the clefts of the rocke or as Moyses did c Exod. 33.22 v. 23. who was put by God into the cleft of the rocke in Horeb and couered with his hand while his glory passed by and in this rocke we may hehold with Moses not onely posteriora dei 5. Contemplat the backe-parts of God that is his wondrous workes and the acts of his power and iustice but anteriora dei the foreparts of God that is the face of his mercy and d Psal 4.6 light of his countenance and that in him which is the e Heb. 1.3 expresse character of his fathers substance or image of his person namely Christ Iesus And with f 1 Reg. 19.11 1â— Elias standing in the caue of the rocke in Horeb wee may behold God himselfe passing by vs not onely in a strong wind violent earthquake and consuming fire of iustice by the threatnings of the law but in a soft still voice of mercy by the promises of the Gospell Seeing therefore Christ and his holy word is the onely rocke First of our regeneration without which we lye g Eph. 2.1 dead in sinnes and trespasses Secondly of our spirituall nourishment and consolation without which wee can neuer grow to a h c. 42 3. perfect man in Christ Iesus Thirdly of our supportation without which wee fall to ruine Fourthly of our shelter and protection without which wee lye open to the stormes of all miseries temptations afflictions and persecutions Fifthly of our diuine contemplation wherein we may see God and his Sacred mysteries by the eye of faith i Cor 2.14 which can nor bee discerned by the eye of reason and without which we are k Apoc. 3.17 miserable and wretched poore and blind and naked let vs build our faith and obedience on this blessed rocke which is immooueable and cannot be shaken and then we shall haue a l Heb. 12.28 kingdome that cannot be shaken that is of aeternall glory in heauen All that build not on this rocke are foolish builders and build vpon the sand or superficies of the earth without a foundation By the sand is here meant 2 Super arenam aedificare m Faber Stap. in Loc. 1. Aliud a petra fundamentum that is any other foundation of our spirituall building besides Christ and his Sacred word namely mens traditions or our owne opinions or false miracles or lying legends or the worlds baites or the diuells suggestions c. all which are fitly compared vnto sand 1. Rat. Simil. for their worthlesnesse for sand is of small or no value 2. their fruitlesnesse for sand is barraine 3. their discohaerent incongruity for yee cannot make a rope of sand the parts whereof will not hang together 4. their inconstant instabilitie floating like a quicke sand Euery Haeretike therefore as a Hilar. in Loc Hilary saith builds vpon the sand because Haereticall doctrines had no firmer ground than mens fancies and haue no cohaerence either with the truth or among themselues Therefore b Iren. li. 1. c. 13. Ireneus compares haeretikes to men labouring of a frenzie Quia vmbras pro rebus sectuntur They pursue their owne shaddowes and feede themselues with their owne fancies And c Beda in Loc. Beda saith That euery sinner builds on the sand because sinne hath no foundation to stay it selfe vpon nor any reall entity or subsistence in it selfe for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meere irregularitie or deflexion from the lawe of God Applicat Now there be amongst vs foure sorts of men that build vpon the sand 1 Papists First Superstitious Papists secondly Prophane Belials thirdly Greedy Mammonists fourthly Masqued Hypocrites First Superstitious Papists though they would bee accounted the onely true Church and that none built vpon the rocke of truth but they build their faith vpon sandy foundations I will not meddle with those sandy foundations whereon they build the hope of their saluation namely their owne merits and satisfactions the merits and intercessions of Saints and Angells and the Popes indulgences whereby he exhausteth the Churches treasurie as they tearme it to fill his owne coffers but will only speake of those whereon as maine foundations they build their faith forsaking the sole immooueable rocke on which they should build it namely Christ and his Sacred truth recorded in the Scriptures Papist Fidei fundamenta tria And these are three 1. the Churches traditions 2. the Churches authority 3. the Popes infallibility yet these three meete in one center and are deuolued by them into one and the same ground or principle of their faith for they make the Popes mouth the Delphos that deliuers to the present Church the Oracles of the auncient Churches traditions And their Canon Law set foorth vnder Gregorie the 13. saith a D 40. Si Papa That men doe with such reuerence respect the Apostolicall sea of Rome that they rather desire to know the institutions of Christian Religion from the Popes mouth than from the holy Scriptures But let vs consider these sandie foundations of their faith seuerally 1 Tradit 1. For Traditions their councell of Trent made a carnall decree b Hist Conc. Trid at the time of a Carnouall that c Sess 4 Decr 1. they should be receiued with the same reuerence and affection wherwith we receiue the Sacred Scriptures yea d Costeri Lâ—â—chirid c. 10. Costerius a Iesuite goes farther and will haue them receiued with more reuerence because they are the epistle of the King of heauen written with his owne finger in the heart of the Church
totalis that is a peece of a rule but not the whole entire rule of faith And b Enbhir c. 1. descript Costerius affirmes that they were not writteÌ„ to that end that they should prescribe vnto vs an absolute and exact rule of faith and administration of Sacraments and other things necessary in the Christian Common-weale but occasionally to confute Iewes and Haeretikes and to take away cerâ—â—â—◠〈◊〉 which then arose in the Church and to comfort some that were weake and vnstable in the faith c. as if the Christian Church then vpon those occasions had some neede of the Scriptures but now no need at all Thus basely if I may not say blasphemously doe they thinke speake and write of the Sacred Scriptures And when we confute their errors out of the Scriptures then with the Valentinians of old they fall to accuse the Scriptures themselues c Iren. li. 3. contra bar c. 2. Quasi non recte habeant nec sint ex authoritate c. as if they were ill translated or obscure or imperfect without Traditions or of no authority in themselues without the authoritie of the Church 2 Authoritas Eccles Therefore they make the Churches authority another maine foundation of their faith as if it were greater than the authority of scripture yea as if without that scripture were no scripture because the Church gaue testimony to the scriptures that they were diuinely inspired made them Canonicall therefore say they both the diuine and Canonicall authority of the scriptures relyes vpon the Churches authority But let me aske them that so say was Iohn Baptists authority greater than Christs because he gaue testimony vnto him d 1 Ioh 29. Behold the Lambe of God that taketh away the sins of the world oâ— doth the Herald that proclaimes the Kings title and authority giue him his title and authority or is the gold which the goldsmith toucheth therefore good because he vpon trial therof by his touchstone declares it to be so was it not so before his tryall would it not haue been so if he had neuer tryed it yes vndoubtedly Dilemma When the Church did first declare the scriptures to bee the word of God either they were so before this declaration of the Church or not if not then the Church erred in declaring them to be so which were blasphemy and flat Atheisme to auerre if they were so then they receiued no diuine authority from the Churches testimony I know a Iesuit would thinke to winde himselfe out of this dilemma with a Bellarm. li. 2. de author Conc. c. 12. Bellarmins distinction of in se quoad nos saying that the scriptures are of diuine authority in themselues but could not be so acknowledged of vs without the Churches testimony but this distinction will not serue the turne for if they bee so in themselues they would be so if we neuer acknowledged or receiued them for such as the Scriptures of the new Testament are diuine euen among the Iewes and Turks though they would neuer acknowledge them to be so and if they bee so in themselues why should they not be so vnto vs why should we not receiue the sacred Scriptures as diuine for the diuine authority which they haue in themselues without the Churches authoritie Indeed the Churches authority or testimony may bring Infidells or Haeretikes to heare the word that they may be conuerted b Ioh. 1.41.45 as Andrew brought Peter or Philip Nathaniel vnto Christ or as the woman of Samaria brought the citizens of Samaria to heare Christ with her testimony of him c c. 4 39. Come see a man which hath told me all that euer J did Is not he the Christ And in this sense is that S. Aug. saith d Aug. cont epist fundamenti c. 5 I should not haue beleeued the Gospell if the authority of the Church had not mooued me thereunto but when they haue heard it they are conuerted and beleeue not for the Churches testimony but by the diuine authority and coelestiall efficacy of the word it selfe which is e Rom. 1.16 The power of God vnto saluation to eueryone that beleeueth as the Samaritans said to the woman f Ioh. 4.2 Now we beleeue not because of thy words for wee haue heard him our selues and know that this is indeed the Christ the Sauiour of the world 3. Jnfallibilitas Papae The third sandy foundation of the Romish faith is the Popes infallibility which I doe not falsely impose vpon them as a generall ground of their faith though some of their owne learned men hold the contrary because their grand champion Bellarmine auerres and prooues that it is g Bellarm. de Rom. Pom. li. 4. c. 2. Communissima opinio fere omnium Catholicorum that is the most common and generall tenet of all those of the Church of Rome whom he calls Catholikes For although the Papists brag much of their Catholike Church that it can teach nothing but Catholike truth and is not subiect vnto error because Christ said of his true Church built vpon him and the rocke of his diuine truth a Mat. 16.11 That the gates of hell should not preuaile against it which they falsely apply to the Church of Rome b Rom. â— 8 whose faith was indeed once famous through the world though now the c Esa 21 22. faithfull city be become an harlot her gold mixed with drosse and her wine with water yet aske them what they meane by that Church that cannot erre they will tell you they meane thereby the Pope the head of the Church and Saint Peters successor d Luc. 22.32 for whose faith Christ prayed that it should not faile So Bellarmine affirmeth That the common opinion of Romish Catholikes is e Bellar. ibid. Ipsam infallibilitatem non esse in coetu Conciliorum vt in concilio Episcoporum sed in solo Pontifice that the infallibilitie rests not in the assembly of Counsailes nor in the counsell of Bishops but in the Pope alone for they hold that any member or Pastor of their Church is subiect vnto error yea all the Bishops and Pastors of the Church assembled in a generall Counsaile if the Pope confirme not their Canons onely the Pope cannot erre when he defines a matter of faith Ex Cathedra that is by his Papall authority as if the Popes chayre were made of Irish wood to which no cobweb of errour could possibly cleaue And therefore all must be Haeretikes that be not within his pale scripture must be no scripture without his allowance and Kings no Kings if he please to kick their crowns of their heads with his holinesse foot or to bellow out excommunications and depositions against them with his Papall Bull. Yea hee may make new articles of faith as Pius quartus did adde twelue articles to the Nicene Creed in a Bull of his sent out about the time of her Tridentine conuenticle entitled
that is the Pope and Popish Prelates whereas the Scriptures are written but with inke and paper These traditions they make of three sorts e D. Bysb contra Pâ—rk de Trad. 1. Diuine deliuered by Christ himselfe 2. Apostolicall deliuered by the Apostles 3. Ecclesiasticall deliuered by the Church 1 Diuine 1. Concerning diuine traditions if they bee truely such we most reuerently and religiously receiue them but wee acknowledge none for such but onely those doctrines of faith of Gods worship which are either expresly or by necessary coÌ„sequence contained in the old new TestameÌ„t For although we know and acknowledge that f Bulling de ver Dei the substance of the old Testament was deliuered among the Patriarches from hand to hand by tradition from Adam to Moses and of the new till it was penned by the Apostles and Euangelists g D. Abbot cont Bysh de Trad. as some thinke for eight as others for twenty as others for fourescore yeares yet wee teach that when God had taken the custody of his owne tradition to himselfe by selecting and inspiring choise vessells of grace to commit them to writing least the streames of truth should haue beene polluted by running through the muddy channells of mens mouths then the Church was bound to receiue nothing for diuine truth but what is contained in the Scriptures or necessarily deduced therefrom and firmely grounded thereupon As when God had conueighed the whole light of the world h Gen. 1.3 which before was dispersed in the first dayes creation into the body of the Sunne i v. 14. c. created the fourth day then he would haue the Moone and Starres to deriue their light from thence and the whole earth to be therewith enlightened so though in his first plantation of his Church God did for a time continue the knowledge of his truth by immediate reuelation thereof vnto some chosen men which might deliuer it to his Church from hand to hand yet now since he hath conueighed the whole light of diuine truth into the Canon of the Scripture hee will haue all the Pastors and members of the Church to deriue their light of sauing knowledge and true faith from thence onely so that the doctrine of the Scriptures is now the onely diuine Tradition 2. Touching Apostolicall Traditions wee acknowledge them likewise for diuine if they vnderstand thereby 2 Apost Trad. that diuine doctrine which the Apostles first preached then wrot in the Scriptures as the pillar and foundation of our faith of which S. Paul speakes a Cor. 11.23 Accepi a Domino quod tradidi vobis I haue receiued of the Lord that which I haue also deliuered vnto you c. b Gal. 1.11 12. for the Gospell which was preached of me I receiued it not of man nor was taught it by man but by the reuelation of Iesus Christ And this is the holy and diuine Tradition which c Iren. li. 3. c. 1. Ireneus d Cypr. Epist 74. c. Script est Cyprian and other auncient Fathers speake of contained in the Euangelists Apostolicall Epistles and Acts of the Apostles all which are written Scriptures of the new Testament This diuine and Apostolicall Tradition we call with Tertullian The rule of truth 1 Regula veritatis Tertul. 2 Doctrinae Cypr. 3 Rectitudinis Basil 4 CredendoruÌ„ agendorum Dyonis Carthus and with Cyprian The rule of doctrine and with Basill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rule of right or straight rule of perfection and with their owne Carthusian The rule of faith and manners or of all things to be beleeued and practised for wee constantly auerre with Cyril e Cyril Catech. Hierosol That the securitie of our faith ariseth from the euidence and demonstration of the diuine Scripture so that no man presume aboue that which is written 1. Cor. 4.6 Also we reuerently receiue such Apostolicall Traditions as haue their ground in Scripture though not expresly f Act. 20.7 as the celebration of the Sabboth on the first day of the week g Apoc. 1.10 the Baptisme of Infants c. 3 Eccles Trad. 3. Touching Ecclesiasticall Traditions wee receiue for such First those doctrines of faith which the ancient Primitiue Counsailes haue determined against Haeretikes hauing their ground in Scripture as that there is a Trinitie of persons in the vnitie of the diuine essence and that the Sunne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consubstantiall and coaequall with the Father c. yet we dare not say with daring h Enchiâ— controv c. 1. Costerius That the first foure generall Counsailes are to bee receiued as we receiue the foure Gospells Secondly those rules which the Primitiue Church hath set downe for order and comelinesse in the seruice of God yea a Perk. de Trad. we acknowledge that the present Church hath power to make Canons to that purpose so they bee consonant to the generall Canons of the Scripture namely 1. That they tend to b 1 Cor. 14.26.40 decency and order 2. To aedification 3. That they be free from superstition 4. That the Church be not ouerburthened with the multitude of them Trad. Papist But if by the Churches Traditions they vnderstand the Canons of their latter Counsailes which were but conuenticles or confaederacies against Christ and his truth for the maintenance of Papall Hierarchy and wherein all the Bishops were the Popes sworne seruants and directed by him as by an Oracle what to doe and decree or the decrees of their Popes some of which haue beene Idolatrous some haereticall and some superstitious or if vnder that name they would thrust vpon vs euery Fryers dreame rotten reliques base costome and idle ceremony of the Romish Church then we reiect their vnwritten Traditions as sandy foundations to build our faith vpon and means to lead vs into a sea of errors and vncertaineties wherein there is neither banke nor bottome And such Traditions as these bee the sandy foundations whereon they build many articles of their Romish Creed namely priuate Masses halfe Communions Transubstantiation adoration of the host of Images and reliques Innocation of Saints and Angells Purgatory and the Popes transcendent authoritie in things Ecclesiastical and temporall For c Andrad in Orthodox Explicat Conc. Trident. li. 2. one of their owne plainly confesseth That many points of their Romish faith would reele and totter if they were not supported by Traditions And this is the reason why they refuse their triall by the Scriptures and thinke d Conference betweene Dr. Feately and M. Fisher. Christ and his Apostles both incompetent Iudges and partiall witnesses for the decision of their cause Yea Bellarmine their great Goliah saith peremptorily a Bell. li. 4. de ver dei non scripto c. 12. That it was not the proper end of the Scriptures to bee rule of our faith and that they are at the best but Regula partialis non
f Bulla Pii 4 super formae profess fidei The publike profession of the Orthodoxall faith to be vniformely professed and obserued and likewise he may adde ten commandements of the Church to the ten commandements of Almighty God which I haue seene in an English Roman Catechisme which must be kept with all Religious obedience of all the Popes Disciples and dispence against the commandements of God by allowing incestuous marriages and the religious vowes of children made without the consent yea against the will of their parents and the deposing and murthering of Princes for the aduancement of the Catholike Religion These be strange conclusions to be drawne from Christs prayer for Peter that his faith should not faile which place a Aug. de corrept gra 12. S. Aug. will haue to be meant onely of Peters own particular sauing faith whereby he should after his fall resist the temptations of Sathan and stand fast vnto aeternall life and comfort and strengthen his brethren falling as he did with the same comforts wherewith himselfe was comforted of God which exposition seemes most consonant to the scope of the text But admit it to be meant of that doctrine of faith which S. Peter should teach the Christian Church shall they therfore deriue the effect of Christs prayer from Peter to the Popes of Rome from an holy Apostle diuinely inspired and directed by Gods vnerring spirit into all truth b Ioh. 16.13 according to Christs promise made to his Apostles to a ranke and succession of men among whom their owne Histories do testifie that there haue been found Atheists Infidells Idolaters Heretikes Schismatikes incarnate diuells and hatefull monsters of mankind vndoubtedly so good praemises will ill beare so bad conclusions Jnst I need not goe farre for instances their owne histories afford such plenty c Baron Annal. Anno. 3033. 1. Marcellin turned Pagan and sacrificed to heathenish Idols for which hee was condemned in the counsaile of Sinuessa 2. d Idem An. 357. Liberius was an Arrian and subscribed to the vniust condemnation of Athanasius 3. Honorius was a Monothelite holding that Christ had but one will consequently but one nature for which he was condemned in e Synod 6. act 4.12 13. 7. act vlt. 8. act 7. three seuerall counsailes 4. f Theod Niem de schism li. 3. c. 44. The counsailes of Pisa and Constance condemned Greg. 12. and Benedict 13. for notorious Schismatikes obstinate Haeretikes scandalizers of the whhle Church and vnworthy the Papacy 5. g Conc. Constan 5.73 Bin. Com. Conc. P. 1584. And the same Counsaile of Constance condemned Iohn the twenty three for an Atheist because he held as his iudgement that there was no immortality of the soule nor resurrection of the body nor life euerlasting 6. h Conc. Basill sect 34. The counsaile of Basill deposed Eugenius the fourth declaring him to be a Simonist a periured wretch an incorrigible schismatike and an obstinate haeretike And a Watson quodâ—bet Bellarmine being demanded after the death of Sixtus 5. what hee thought became of him answered Quantum capio quantum sapio quantum intelligo descendit ad infernum As farre as I can thinke conceiue or vnderstand he is gone directly vnto hell It is strange therefore that those that haue no faith themselues should be such infallible rules to guide the faith of others and to lead others to heauen while themselues goe to hell seeing no norme or squire can make other things squared thereby straight lf it selfe be crooked nor any man iudicially determine otherwise than himselfe iudgeth vnlesse there be such a vertue annexed to the Papall chaire that be the Pope what he will when hee sits downe therein he shall be like b Num. 23.11 Balaam to blesse where he meanes to curse or like c Ioh. 11.50.51 Caiaphas to prophecye and speake truth not vnderstanding what he saith d Dr. Field of the Church li. 3. in Append. Moreouer it is the iudgement of many of their owne diuines namely Bozius Gerson Occam Almaine Alphonsus a Castro and the Sorbonists that the Pope may not onely be an Haeretike himselfe but write teach preach and define Haeresie and that è Cathedra .i. by his Papall authority And diuers instances are giuen by our e Dr. VVhite of the Church sect 36. learned Diuines wherein they haue actually erred not onely in Church Canons dispensations and Papall decrees but euen in matters of faith defined by them both in Prouinciall and generall Counsailes And one of their owne Canonists saith f Apud Grat. D. 4. Si Papa That if the Pope be found so negligent of his owne and his brethrens saluation that he draw innumerable soules by troopes with himselfe to be damned in hell no man may say vnto him why doest thou so What a lamentable thing is this that poore seduced soules should thus forsake the rocke of truth to build their faith on such sandy foundations namely the Churches Traditions as they are deliuered by the Pope and the Churches authoritie which is in effect nothing els but the Popes infallibility who is the Church g Greg. de Valentia T. 3. disp 1. P. 24. virtually because all the power of the Church rests wholy in him and yet he a man that may be and often hath beene an obstinate Haeretike Schismatike Atheist c. and teach preach and define error and lead thousands with himselfe headlong vnto hell But let vs renounce such sandy foundations and build our faith on the rocke of truth contained in the Scripture for the sacred Scripture is that a Zanc. de scrip Paradise of God in the midst whereof are first the tree of knowledge bearing no forbidden fruit for b Deut. 29.29 reuealed things are for vs and our children Secondly c Apoc. 2.7 The tree of life Christ Iesus the kernell and pith of the scriptures and no d Gen. 3. vlt. Cherubin set with a flaming sword to keepe vs from it but the way left wide open and all inuited to come vnto it e Mat. 11.28 Come vnto me c. Thirdly f Psal 23.2 Riuers of liuing waters to refresh and comfort our soules in temptation affliction and persecution Fourthly A coelestiall aire sweetly breathing in the midst thereof videlicet g 2. Tim. 3.16 afflatus Spiritus Sancti the inspiration of the holy Ghost inspiring both the penmen of it and all that with faith humility and reuerence reade or heare it Fiftly God walking in the midst of this Eden whose voice doth teach reprooue correct instruct and comfort euery sonne of Adam that doth heare and doe it making him h V. 15. wise vnto saluation through the faith that is in Christ Jesus 2. A second sort of those that build on the sand are Prophane sinners who build on the sand of their owne securitie and praesumption of Gods mercy i Rom. 6.11 continuing in