any of our Adversaries have assigned a Conjectural Certainty to the perswasion which they have of the Truth of the Rules of their Faith. And surely such Certainty would be too mean and inconsiderable for this place Belonging to Opinion rather than Faith as Bellarmine well notes and not excluding distrust which is absolutely destructive of Divine Faith. A Moral Certainty is rarely made use of by our Adversaries in this case being such as take place only in matters of fact and not all those neither but only such as are perceived by the senses of other men and those so many and so clearly as take away all suspicion either of fraud or errour Whereas those parts of a Papists belief which have most need of being backed by certainty and are subject to the greatest difficulties are matters of right or at least such as fall not under the senses either of himself or others There are some things indeed which they would have to be manifest by this kind of certainty such as the knowledg of a lawful Pope or a Canonical Council what the present Church teacheth or to which Society belong the notes of a true Church c. We must consider therefore whether in these cases this certainty be sufficient It would suffice indeed if the opinions of Bagotius or Huetius were admitted Of whom the first equals the second prefers Moral Certainty to Metaphysical and even that which is acquired by demonstration But few approve these excesses Many on the contrary depress this certainty too low However all agree that it is inferior to that of Divine Faith. For which reason alone I might reject it but shall notwithstanding be content only then to do it when it is falsly pretended As for an evident certainty our Adversaries neither do nor can glory in it For if the foundations of Faith had that No previous motion of the will by the Divine influence no supernatural assistance of grace would be necessary which yet all require and none but fools and stupid persons could be disbelievers Besides that those things which are of positive right and depend upon the free Will of God cannot be taught by nature but must be known only by Divine Revelation But herein our Adversaries consent to us as we shall see hereafter and presume not to boast of evidence in the Objects of their Belief There remains therefore only the certainty of Divine Faith which they can pretend to Wherefore I shall chiefly consider that not neglecting yet the rest whensoever it can be imagined that they may be made use of by our Adversaries omitting only the certainty of Theological Conclusions and that for the reasons beforementioned I shall now examine all the Foundations of Faith which our Adversaries are wont to produce beginning at the Holy Scriptures CHAP. II. That the Faith of Papists is not founded on Holy Scripture THAT the Scripture is most certain in it self and most fit to ground our Faith upon is our constant belief and profession But this cannot suffice our Adversaries unless they recede from their known Principles The Scripture may be considered and used for the establishing of our Faith two ways First as it is in it self and its own nature and Secondly as it is confirmed illustrated and assisted by the help of Tradition and the authority of the Church That Scripture the first way considered is not a fit foundation of our Faith our Adversaries not only freely confess but sharply contend maintaining that laying aside Tradition and the Church we cannot be assured either that Scripture is the Word of God or consists of such Books and Chapters or that they are delivered incorrupted to us or faithfully translated or that this or that is the sense of such a place Of these opinions and arguments their Authors are agreed their Books are full that should I recite but the names much more the testimonies of the maintainers of them I should become voluminous To this may be opposed that this is only the opinion of the School Divines and Controversial Writers that there are many in the Church of Rome who believe the authority of the Scripture independent from the judgment of the Church and dextrously use that method of arguing against Atheists as Hâ—etius in his Books of Evangelical Demonstration and the Anonymous Author of the Dissertation concerning the arguments wherewith the truth of Moses his Writings may be demonstrated that such as these may have a true and firm belief of those things which Scripture plainly teacheth which are all that are necessary to be believed Whilest I congratulate to the Church of Rome these more sober Prosylites and wish that by a general concurrence therein they would refute my Dissertation I observe first that there are very few among them of this opinion Secondly that it doth not appear that even these few are perswaded that their arguments suffice to found a Divine Faith upon the Scriptures demonstrated by them The Licensers and Approvers of the aforementioned Dissertation seemed to be afraid of this while they manifestly distinguish a perswasion arising from those arguments from true Faith. Lastly that it doth not appear whether they think that they can without the authority of the Church be obliged to believe either which are Canonical Books or what is the sense of those Books So that until they declare their mind herein they are not by us to be disjoined from much less opposed to the rest I may therefore take it for granted that according to our Adversaries the Faith of private men cannot relie upon the Scripture destitute of the assistance of Tradition since it is what themselves most of all contend for Now for what concerneth Scripture considered the latter way as it is fortified by the accedaneous help of Church and Tradition I might perhaps omit the handling of it here forasmuch as neither Church nor Tradition can confer a greater degree of firmness upon Scripture which that they have not themselves I shall in the proceeding of this Discourse more opportunely shew hereafter However because some few things occur not improper for this place I shall very briefly speak of them First then how little help there is for Scripture in Tradition appeareth hence that it can no otherwise teach what is the true sense of Scripture but by the unanimous consent of the Fathers which whether it be to be had in any one text of Scripture may be much doubted It was a hard condition therefore 1 Nec eam unquam nisi juata unanimem consensum patrum accipiam interpretabor which Pope Pius IV. prescribed in his Profession of Faith to all which desired admission into the Church of Rome and which may for ever silence all the Roman Commentators that they will never receive nor interpret Scripture any otherwise than according to the unanimous consent of the Fathers Now I would fain know how this Law can be observed since I may confidently affirm that there is no one
to the Universal Lastly J. Fr. Picus Mâ—randula 41 Christi tempore desicientibus in side Apostolis integra omnino persectissima fides in solae Virgine Domini matre remansit Pic. Theor. 13. saith that in the time of Christ the Apostles falling away from the Faith it remained intire and perfect in the Virgin alone The fourth Classis exhibits only Jandovesius of Minorca who by the relation of Banncs 40 Bann Comm. sus in 2.2 quaest 1. art 10. dub 1. taught about the year 1363. that in the time of Antichrist the Church should consist only of baptized infants all adult persons apostatizing from the Faith. Thus far these testimonies which occurred to me in a hasty search If I had time or opportunity to turn over the Writings of the XIII XIV and XV. Ages I doubt not but I should find many more However any one may see how utterly repugnant these which I have produced are to the Infallibility of Pope and Council Yet there is no sentence pronounced against these Writers no mark set upon them not the least censure inflicted on them How can this be if they had taught right down heresie Nay this opinion is not only not condemned but also many ways approved First in that the Defenders of it have been preferred to the greatest dignities of the Church some made Cardinals others Presidents of Councils one Antoninus Florontinus Sainted and at this day Worstripped Which surely would not have been done if he had taught Heresie But what is more express and which cannot be eluded is that Thomas Waldensis's work whence he produced the clearest passages was solemnly approved by Pope Martin V. This Trithemius 42 Quod Martinus Papa V. examinatum authoritate Apostolicâ confirmavit Trithem in Vald. assirms telling us that Martin V. examined this work and confirmed it by Apostolical authority The Bull of approbation also may be seen presixed before the third Volume with the Examination subjoyned which lasted above a month when the work being presented to the Pope it was by him confirmed in full Consistory So that after this strict examination and solemn approbation to imagine heresie is contained in this Book will draw the Pope who approved it and the whole Church which never opposed this approbation into the suspicion of heresie I have done with the first argument The second shall be drawn from the silence of the Council of Trent which alone proveth that they thought it not an Article of Faith since they condemned not the Protestants on that account although no less vigorously impugning it than any other Article of their Church This argument is so much the stronger in that our Adversaries frequently urge the silence of the Council of Trent to prove Articles by us objected to them not to be of Faith. So Veronus and the Valemburgian Brethren in the book above-mentioned So the Bishop of Meaux in that Famous Book which hath illuded so many If they reasoned well herein why may not we use the same Arguments And then the Infallibility of the Church cannot be of Faith because wholly pretermitted by the Tridentine Council Lastly that it is not of Faith may be proved hence that no soundation of such a Faith can be alledged For if any were it must be either Scripture or Tradition or some decree of the Ruling Church or the consent of the Universal Church That Scripture and Tradition cannot be produced in this Case we have already demonstrated for this reason especially because the certainty of both depends upon the testimony of the Church Yet Amicus 43 Sumi possunt Traditio Scriptura primo modo ut approbatae infallibili judicio ipsius regulae animatae quo pacto sunt authoritatis divinae credendae fide insusâ Hoc autem modo a nobis non sumuntur ad probandam infallibilem authoritatem regulae animatae Secundo modo sumi possunt ut testatae signis rationibus humanis ut qued c. quo pacto sunt authoritatis humanae credendae fide acquisitâ Atque hoc modo sumuntur ad probandam c. Amic de Fide disp 6. n. 52. slieth thither who after he had objected our argument to himself answers that Scripture and Tradition may be taken either as approved by the infallible judgment of the living Rule and so of divine authority and to be believed by infused Faith. That thus considered they cannot be produced to prove the authority of the living Rule Or they may be taken as only testified and confirmed by humane reason and so of humane authority and to be believed by acquired Faith That this way considered they are produced to prove the living Rule wanting indeed infallible divine authority but having such humane authority as by the accession of Christs Providence over his Church becomes infallible I wish the Jesuit in writing this had first objected to himself our whole Argument For that is drawn not only from the impossibility of knowing according to our Adversaries the Divinity of Scripture or Tradition without being first assured of the infallibility of the Church but also from hence that they teach it cannot be known which are the Canonical books whether received by us uncorrupted or faithfully Translated and is the true sense of them without the same previous assurance If he had objected all this to himself he must either have departed from all the rest of their Divines and denied their so much boasted of arguments or have yellded herein Yet let us examine whâ—â— he offers First therefore his joyning the provid 〈…〉 the yet human authority of Scripture and Tradition is 〈◊〉 and absurd For of that we are assured no otherwise then by Faith and consequently it cannot be a foundation to Faith. Now this being taken away the other Arguments of the Truth of Scripture and Tradition according to the Jesuits argumentation become fallible and so no sit foundation for infallible Faith. Besides I would know whether this acquired Faith carrieth with it indubitable Truth and be of the same certainty with Divine or infused faith or at least sufcient to found Divine Faith upon For if it be not our argument returns If it be why may we not have without the assistance of the Churches authority a Divine Faith of those things which Scripture or if you will Tradition also clearly and plainly teach at least as clearly as they are thought to teach that infallibility of the Church But Amicus hath a reserve for this He pretends 43 Ibid. num 49. that although the human Arguments of the Truth of Scripture and Tradition be self evident avd sufficient to create a Divine Faith yet that we are forbidden by God to believe them with a Divine Faith till his Vicar the Pope shall have confirmed them A miserable refuge which lyeth open to a thousand inconveniencies For to omit asking where this prohibition of God is to be found not to urge that hereby all their Arguments drawn from
comes next calls a new Synod annuls whatsoever Stephen had done and restoreth the memory and Decrees of Formosus Sergius a while after anathematized Formosus anew and abrogated whatsoever had been done in his favour by John. This occasioned Auxilius a Writer of those times to compose his Dialogue against the intestine discord of the Church of Rome to use Sigebert Gemblarensis's y Contra intestinam discordiam Romanae Ecclesiae sc de ordinationibus exordinat superordinat Romanorum Pontisicum ordinatorum ab eis exordinationibus superordinat Sigebert de Script Eccl. cap. 112. words viz. concerning the Ordinations Exordinations and Superordinations of the Popes of Rome and the Exordinations and Superordinations of those ordained by them And Baronius z Haec perpetrata ab intrusis usurpantibus thronum Apostolicum quae legitimi Pontifices sunt execrati Bar. ad an 908. is forced to say These things were done by Intruders and Vsurpers of the Apostolick Throne which lawful Popes have detested In the next Age the words of Platina deserve to be observed The Papacy saith he a Eo tum Pontificatus devenerat ut qui plus largitione ambitione non dico sanctitate vitae doctrinâ valerét tantum dignitatis gradum bonis oppréssis rejectis obtaineret quem morèm utinam aliquando non retinuissent nostra tempora Plat. in vitâ Sylvestri III. was come to that that he who exceeded not in Piety and Learning but in Bribes and Ambition obtained that dignity good Men being oppressed and rejected which custom would to God our Ages had not sometimes retained In latter Ages the Simony of Alexander in procuring the Popedom partly by ready Money partly by large Promises is at length related by Onuphrius and Volaterran but especially Guicciardine And Varillac b Varil Hist Franc. 1. Liv. 1. tells us that Octavian Fregosius Duke of Genua procured the Election of Leo X. by the sollicitation of his Emissaries among the Cardinals and by detaining Prisoners in the mean while the Cardinals of the opposite Party who hastning to Italy by Sea toucht at Genua in their Voyage There would be no end if I should produce all the Examples which History suggests And if the known instances be so many what may we think of the secret Acts of Simony For this is a Crime whose chief art consists in keeping it secret and hiding it from the Eyes of Men. However what we have alledged proves this may sometimes happen and consequently that we can never be certain the same hath not happened even when it doth not appear And from all which hath been said appeareth the impossibility of certainly knowing whether he which possesseth the Papal Throne at any time be a lawful Pope and such whose Decrees may be securely believed and obeyed Our Adversaries are here brought into great streights Duval c Duval de Potest Pont. par 2. Sect. 5. confesseth it is a great difficulty and what hath excited no small stirs in some Universities To solve this they take different ways Some deny it can ever happen that an unlawful Pope should possess the Chair and that it is of Faith to believe every particular Pope lawful So Suarez Valentia Arriaga Raynaudus Caspensis Martinonus Rhodius and others cited by them and with reason For if this be not of Faith no Faith can be founded on their Decrees as they invincibly argue But on the other side how can that be of Faith which so many Examples prove to be false Or on what foundation shall this Divine Faith be placed Suarez and Martinonus answer upon the reception of the Church and 't is worth observing how they confirm that Because if it should be once granted saith Suarez d Si talis posset semel dari error in universali Ecclesiâ nunquam esset verum illam habere certam infallibilem regulam vivam fidei sibi loquentem Christi nomine Suar. de fide disp 10. Sect. 5. that an errour of this nature can happen in the universal Church it can be no ways true that she hath a certain and infallible living Rule of Faith speaking to her in Christ's Name The same saith Martinonus e Mart. de fide disp 5. Sect. 6. Nam is error aequiparatur errori in fide muitò intolerabiliùs esset errare in vivâ fidei regulâ Iidem ibid. Both add that this errour would be equal to an errour in Faith For say they if it be an intolerable errour in the Church when the whole Church believeth a Book to be Canonical which is not although that be but a dead rule of Faith it would be much more intolerable to err about the living rule of Faith. That they reason soundly cannot be denied For it is no less repugnant to absolute Infallibility to err about the living than about the dead rule But this being admitted I shall much more easily prove the Church can err about the dead Rule than Suarez that it cannot err about the living That it cannot err about the dead Rule our Adversaries can never prove that it can about the living I will demonstrate If ever any Pope was unlawful and irregular surely Vigilius was Yet he was owned and esteemed as lawful Pope by the fifth General Council and by the whole World. Although he were banished imprisoned and publickly vilified by the Emperour for the refusing to condemn the Tria Capitula and afterwards excommunicated by the Western Bishops for doing it yet was he never denied to be true and lawful Pope So in the ninth and tenth Ages those monstrous Popes were by Baronius f At quod mirandum est isti Pontifices licèt tales fuerint tamen eo honore reverenitâ fideles omnes prosequebantur Romanam Eccl. ut quemcunque in eâ sedentem audirent nomine tenus Pontificem eundem mirum dictu nullâ habitâ discussione ejus ingressûs eum ut Petrum colerent Bar. ad an 897. his confession so honoured and reverenced by All the Faithful that whomsoever they heard did preside in the Church of Rome although indeed but a nominal Pope never enquiring into the lawfulness of his Election they respected no otherwise than St. Peter himself In a word all those whom I mentioned before were generally obeyed by the Church The Church therefore can err in this matter But see how Suarez and the rest by pretending the contrary have destroyed their own darling Opinion For if it be of Faith that a Pope acknowledged by the whole Church is a lawful one then Stephen Romanus and Sergius who condemned Formosus and annulled his Acts as not being lawful Pope erred and so farewel all Papal Infallibility For they erred in the Faith if it be of Faith that Formosus was lawful Pope as it must be according to these Divines since Formosus while he lived was acknowledged and obeyed by the universal Church whereas these three Popes his Successours defined that he was no lawful Pope Duval
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