Pope ouer his own family then why the Pope of Rome should bee a father of all christian congregations an absolute Iudge of Scripture or master ouer mens faith Saint Paul commands children to obey their fathers in all things for that is well pleasing vnto the Lord which is as much as if he had said in obeying them you obey the Lord. Again he commands seruants to bee obedient vnto them that are their masters according to the flesh in all things not with eye-seruice as men pleasers but with singlenesse of heart fearing God Both these precepts are conceiued in tearms as generall as any precept for obedience to spirituall gouernours In the precept concerning wiues obedience to their husbands the note of vniuersality is omitted for he saith wiues submit your selues vnto your husbands as it is comely in the Lord not in all things had the Apostle made any mention of obedience vnto spirituall gouernours or were there any hope to comprehend Pastors vnder the name of fathers or masters it would quickely bee inferred the note of vniuersality was purposely added by our Apostle in these latter precepts that men might know absolute obedience without limitation or examination was due vnto the Pope 17 But the holy men of God whose mouthes alwayes spake out of the abundance of their hearts as the spirit gaue them vtterance and were not curious to cast their words in such exact scholastique mouldes as men addicted to artificiall meditations hauing their braines more exercised then their hearts in Gods word vsually doe euen where they seeme to speake most vniuersally for the former are to bee vniuersally vnderstood onely in that subiect or matter which for the present they mind most As when our Apostle commands seruants and children to obey the one their masters the other their parents in all thinges the meaning is as if hee had said yee that are christian seruants be ye most willing to yeeld all obedience that is due vnto masters yee that are Christian children to yeeld all obedience vnto your parents which is conuenient for any children to yeelde to theirs So that the vniuersall note doth rather inioine a totality of heartinesse and cheerefulnesse a perfection of sincerity in performing that obedience which other children ought to their fathers or seruants to their masters then any way extend the obiect of christian childrens or seruants obedience to more particulars then others were bound vnto at the least hee doth not extend the obiect of their obedience to any particulars which might preiudice the sincerity of their obedience due vnto other commanders whilest hee enioyneth seruants to obey their masters in all things he reserues their allegiance intire vnto Princes and higher powers Such must bee obeyed both by masters and seruants by fathers and sonnes Much more doth God when hee inioynes obedience in most ample forme vnto Kings or spirituall gouernors reserue obedience due to himselfe most intire and absolute 18 Yet intire and absolute it cannot be vnlesse it depend immediatly absolutely vpon his lawes vnlesse it be exempt from the vncontrolleable disposall or infallible direction of other authorities Nor can Christ be said our supreme Lord vnlesse our obedience to him and those lawes which hee hath left vs doe limit and restrain all other obedience due vnto any authority deriued from him or his lawes more then a Prince could bee said to bee that seruants supreame Lord or Soueraigne which were bound absolutely to obey his Master in all points without examination whether his designements were not contrary to the publike lawes and statutes of his Prince and Country Wherfore as the oath of Allegeance vnto Princes doth restraine the former precepts Seruants obey your Masters in all things that is in all things that are not repugnant to publike lawes nor preiudiciall to the Crowne and dignity of your Soueraigne so must that solemne vow of fidelity made vnto Christ in Baptisme and our dayly acknowledgement of him for our Soueraigne Lord restraine all precepts in ioyning performance of obedience to any power on earth and set these immoueable bounds and limits to them Obey thy King and Gouernour in all things that is in all things that are not repugnant to the lawes and ordinances of the Great King thy supreame Lord and Gouernour Whilest thou obeyest him thou doest well in disobeying them as well as that seruant that takes Armes against his Master in the Kings defence whilest thou disobeyest him all other obedience is rebellion Yee are bought with a price saith our Apostle bee not yee the seruants of men Seruice according to the flesh hee elsewhere approues he strictly inioynes for that is freedome in respect of this seruitude of minde and conscience in being wholly at any other mans disposition 19 Nor is it more difficult for Christs seruants to discern when gouernours sollicite them to disloyalty against him then for seruants according to the flesh to know when their masters seduce them vnto rebellion so Christian men would feare God as much as naturall men doe earthly Princes Such as feare God are sure of a better expositor of his lawes for fundamental points then seruants can haue for their Princes The transgression of both are easie to discern in the beginning of reuolts or apostasies but the latter more difficult when traitors or vsurpers are grown strong and can pretend faire titles vnto soueraigneties or coine false pedegrees yet is it not impossible for sober and obseruant spirits in such a case to foresee what party to follow vnto such the signes of the time and carriage of the seuerall causes will bewray who haue the true title But this difficulty is none in our spirituall obedience challenged by the Church of Rome for that Church in words confesseth Christ to be the true King and supreame Lord no vsurper which is as much as to say the Pope is an vsurper and a rebell that dares in deeds and substance chalenge the soueraignety from him as you heard in the former dispute by making claime to this vnlimited vnreserued obedience Vpon what grounds especially wee are now to examine by these rules hitherto discussed CHAP. II. The authority of the Sanhedrim not so vniuersall or absolute amongst the Iewes as the Papists make it but was to bee limited by the former Rules 1 ONe especiall place on which they stand is from that Law in Deuteronomy If there arise a matter too hard for thee in iudgement betweene bloud bloud betweene plea and plea betweene plague and plague in the matters of controuersie within thy gates then shalt thou arise and goe vp vnto the place which the Lord thy God shall chuse And thou shalt come vnto the Priestes of the Leuites and to the Iudge that shall be in those daies and aske and they shall shew thee the sentence of iudgement and thou shalt do according to that thing which they of that place which the Lord hath chosen shew thee and thou shalt obserue
had that Lycurgus lawes were from Apollo Yet is it here further to be considered that the Israelites might with farre lesse danger haue admitted Moses lawes then wee may the Popes without any examination for diuine seeing there was no written law of God extant before his time whereby his writings were to bee tryed No such charge had been giuen this people as he giues most expresly to this purpose Now therefore hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that yee may liue and goe in and possesse the land which the Lord God of your fathers giueth you Yee shall put nothing vnto the word which I command you neither shall yee take ought there from that yee may keepe the commandements of the Lord your God which I command you But was the motiue or argument by which hee sought to establish their beliefe or assent vnto these commandements his owne infallible authoritie no but their owne experience of their truth as it followeth Your eyes haue seene what the Lord did because of Baal-Peor For all the men that followed Baal Peor the Lord thy God hath destroyed euerie one from among you but yee that did cleaue vnto the Lord your God are aliue euery one of you this day so gracious and mercifull is our God vnto mankind and so farre from exacting this blind obedience which the Pope doth chalenge that hee would haue his written word established in the fresh memory of his mighty wonders wrought vpon Pharaoh and all his host The experiment of their deliuerance by Moses had beene a strong motiue to haue perswaded them to admit of his doctrine for infallible or at the least to haue beleeued him in his particular promises When the snares of death had compassed them about on euery side they see no way but one or rather two ineuitable wayes to present death and destruction the red sea before them and a mighty host of bloud behind them the one seruing as a glasse to represent the cruelty of the other they as who in their case would not cry out for feare He that could haue foretold their strange deliuerance from this eminent danger might haue gotten the opinion of a God amongst the Heathen yet Moses confidently promiseth them euen in the middest of this perplexity the vtter destruction of the destroyer whom they feared Feare yee not stand still and behold the saluation of the Lord which he will shew to you this day for the Egyptians whom you haue seene this day you shall neuer see againe The Lord shall fight for you therefore hold you your peace Notwithstanding all this Moses neuer enacts this absolute obedience to be belieued in all that euer he shall say or speake vnto them without farther examination or euident experiment of his doctrine For God requires not this of any man no not of those to whome hee spake face to face alwayes ready to feed such as call vpon him with infallible signes and pledges of the truth of his promises For this reason the waters of Marah are sweetned at Moses prayer And God vpon this new experiment of his power and goodnes takes occasion to reestablish his former couenant vsing this semblable euent as a further earnest of his sweet promises to them If thou wilt diligently hearken O Israel vnto the voice of the Lord thy God and wilt doe that which is right in his sight and wilt giue eare vnto his commandements and keepe all his ordinances then will I put none of these diseases vpon thee which I brought vpon the Egyptians for I am the Lord that healeth thee As if hee had said This healing of the bitter waters shall bee a token to thee of my power in healing thee Yet for all this they distrust Gods promises for their foode as it followeth cap 16. Nor doth Moses seeke to force their assent by fearefull anathemaes or sudden destruction but of some principall offenders herein For God will not haue true faith thunderblasted in the tender blade but rather nourished by continuance of such sweet experiments for this reason he shewers down Manna from heauen I haue heard the murmuring of the children of Israel tell them therefore and say At euening ye shall eat flesh and in the morning you shall be filled with bread and yee shall know that I am the Lord your God For besides the miraculous manner of prouiding both Quailes and Manna for them the manner of nourishment by Manna did witnesse the truth of Gods word vnto them They had been vsed to grosse and solid meates such as did fil their stomackes and distend their bellies whereas Manna was in substance slender but gaue strength and vigour to their bodies and serued as an embleme of their spirituall food which being inuisible yet gaue life more excellently then these grosse and solid matters did So saith Moses Therefore hee humbled thee and made thee hungry and fed thee with Manna which thou knewest not neither did thy Fathers know it that he might teach thee that man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord. 6 Yet in their distresse so fraile is our faith vntill it be strengthned by continuall experiments they doubt and tempt the Lord saying Is the Lord amongst vs or no Nor doth Moses interpose his infallible authority or charge them to belieue him against their experience of their present thirst vnder pain of eternall damnation or sufferance of greater thirst in hell such threates without better instruction in Gods word and the comfort of his spirit may bring distrusts or doubts to vtter despaire and cause faith to wither where it was wel nigh ripe they neuer ripen strengthē any true and liuely faith Moses himselfe is faine to crie vnto the Lord saying What shall I doe vnto this people for thy be almost readie to stone me As the Papists would doe to the Pope were hee to conduct them through the wildernesse in such extremity of thirst able to giue them no better assurance of his fauor with God then his Anathemaes or feed them onely with his Court-holy-water or blessings of mind But euen here againe God feedes Israels faith with waters issuing out of the rocke making themselues eye-witnesses of all his wonders that so they might belieue his wordes and promises nay himselfe from their owne sense and feeling of his goodnesse and truth of his word 7 Though no Law-giuer or Gouernour whether temporal or spirituall especially whose calling was but ordinary could possibly before or since so well deserue of the people committed to his guidance as this great General already had done of al the host of Israel were they vpon this consideration forthwith to belieue whatsoeuer hee should auouch without further examination signe or token of his fauour with God without assured experience or at the least more then probable presumptions of his
they could be made For so it had beene a labour altogether lost yea a matter no lesse prophane then rebaptization to haue confirmed them by suffrages of Bishops after their Cathedrall confirmation by the Pope Euen of his Holinesse himselfe whose verdict as in this case must finally be supposed addes diuine credence vnto testifications in their owne nature fallible and merely humane the question proposed in the former Section remaines still insoluble For without the relation of some Historian or Register or especiall reuelation from aboue no Pope can diuine how many Councels haue beene held much lesse what was finally determined in euery ancient Canon confirmed by the Bishops assembled at Trent Speciall reuelations such as the Prophets had they acknowledge none And yet distinctly to tell what hath been done in times past or places a farre off without relying on others relations is an extraordinarie effect of speciall reuelation a worke of higher nature and greater difficultie then Propheticall prediction of things to come Are then the relations of Historians or Registers of Ancient Councels diuine and authentique Not without the Popes ratification with it they are Yes or else a great part of Roman faith by Bellarmines reason can bee but humane 5 Hence may we safely annex a corollary as necessary as suretable to the maine conclusion proposed for the principal subiect of this section As the Popes authority is by Iesuitical Doctrine made much greater then our Sauiours so may the assistance or countenance of his omnipotent spirit make the reports of any tēporizing Historian or mercenary Register as diuine authentique and certaine as any Propheticall or Apostolicall testimonies of the Messiah Yea if it should please him to authorize Baronius Annals or relations of former Councels their credit should be no lesse than the Euangelists Yea hence it followes as the discreet Reader without further repetition of what hath here beene said or new suggestion of the reasons whereon the inference is grounded will I hope of his owne accord hereafter collect That determinations proceeding vpon any knaues or loose companions testimonies though more loosely examined so examined at all or taken for examined by the Pope shall by his approbation be of force as all-sufficient eyther for producing Diuine beliefe of mens spirituall worth wee neuer heard of or for warranting daily performance of Religious worship to their memorie as any declaration he can make vpon our Sauiours promises vnto his Apostles For we may no more doubt of any Religion he shall authorize or any mans saluation canonized by him whosoeuer be the Relatours of their life and death then of Saint Peters though our Sauiour promised hee should bee saued The reason is plaine The Pope is sole Iudge of all diuine Oracles our Sauiour as you haue heard out of Valentian is but a witnesse and so may others be whomsoeuer he shall admit SECT IIII. Containing the third branch of Romish blasphemie or the last degree of great Antichrists exaltation vtterly ouerthrowing the whole foundation of Christian Religion preposterously inuerting both Law and Gospell to Gods dishonour and aduancement of Sathans Kingdome THat the authoritie chalenged by the Romish Church is altogether preiudiciall to Gods word greater then eyther the visible Church of Israel from Moses till Christ or Christ himselfe or his Apostles eyther before or after his resurrection did eyther practise or lay claime to is euident from the former treatise It remaines we demonstrate how the acknowledgement of this most absolute most infallible authority doth quite alienate our faith and allegeance from God and the Trinitie vnto the Pope and his triple Crowne The Proposition then wee are to proue is this Whosoeuer stedfastly beleeues the absolute authoritie of the Romish Church as now it is taught doth truly and properly beleeue no article of Christian faith no God no Trinitie no Christ no redemption no resurrection no heauenly ioyes no hell CHAP. I. The Iesuites vnwillingnesse to acknowledge the Churches proposall for the true cause of his faith of differences and agreements about the finall Resolution of faith eyther amongst the Aduersaries themselues or betwixt vs and them 1 THE conclusion proposed followes out of their principles before mentioned and afterwards to bee reiterated that they may be more throughly sounded But ere wee come to raze the very foundation of their painted walles a few weake fortes must be ouerthrowne which some haue erected in hope thereby to saue their Church from battery Valentian as you heard before seeing his Mother wouldly more open to our assaults if they should admit this manner of speech I beleeue this or that proposition or article of faith because the holy Church doth so instruct me would mitigate the harshnesse of it thus If you aske me why I beleiue a Trinitie or God to be one in three persons I would answere because God hath reuealed this mysterie The diuine reuelation then is the cause of your beleefe in this particular But how doe you know how can you beleeue that God hath reuealed this by an other diuine reuelation No. For so we should runne from reuelation to reuelation without end If by reuelation you doe not beleeue it by what meanes else By the infallible proposall of the Church as a condition without which I could not beleeue it Marke the mysticalnesse of this speech Ob propositionē Ecclesiae infallibilem For the Churches infallible proposall Is not this as much as if he had said because the Church which is infallible proposeth it to me Why then doth he make it but a cōdition necessary or requisite to this assent Belike he ment not so but would haue vs to see the cōditiō not the true principal cause of his beleefe The Churches authority by his doctrine may in diuers respects be truly said both a cause and condition Or to speake more distinctly the Churches proposal is a condition without which no man can ordinarily beleeue propositions of faith the infallibility of her proposall is the true and only cause of euery Romane Catholikes beleefe in all points This denial of the churches authority to be according to their principles the true cause of beleef Is the sconse that must first be ouerthrown but after a frendly parly of the differēce betwixt vs. 2 Valentian if we wel obserue his processe in the forecited place proues only that which none in reformed churches did euer deny albeit hee profer more in his premises which whilest hee seekes to performe he hath only proued himselfe a ridiculous Atheist as partly is shewed in the former treatises shal more fully appeare in the end of this To ease his fellowes hereafter of such vnnecessary or impertinent paines as oft times they take I dare auouch in the behalfe of all my brethren in reformed Churches no Iesuite shal be more forward to demand then wee to grant That God in these latter dayes doth not teach men the Gospel in such sort as he did S.
for the Churches proposall we iointly beleeue for God speaking eyther in his written word or by tradition Yet if a man should haue asked him why he did or how possibly hee could infallibly beleeue that God did speake all the words eyther contayned in the Bible or in their traditions he must haue giuen eyther a womans answere because God spâ—ke them or this because our holy mother the Church doth say so For elsewhere he plainly auowes the Bookes of Canonicall Scripture need not be beleeued without the Churches proposall whose infallible authority was sufficiently knowne before one title of the New Testament was written and were to be acknowledged though it had neuer beene hee plainly confesseth withall that hee could not beleeue the Scriptures taught some principall Articles of faith most firmely beleeued by him vnlesse the churches authoritie did thereto moue him against the light of naturall reason Now if for the churches proposall hee beleeue that which otherwise to beleeue he had no reason at al but rather strong inducements to the contrarie as stedfastly as any other truth the Churches infallibilitie must be the true and only cause both why he beleeues the mystery proposed and distrusts the naturall dictates of his conscience to the contrary In fine hee doth not beleeue there is a Trinitie for in that Article is his instance because God hath said it but hee beleeues that God hath said it because his infallible Mother the Church doth teach it This is the misery of miseries that these Apostates should so bewitch the World as to make it thinke they beleeue the Church because God speakes by it when it is euident they doe not beleeue God but for the Churches testimonie well content to pretend his authority that her own may seeme more soueraigne Thus make they their superstitious groundlesse magical faith but as a wrench to wrest that principle of nature Whatsoeuer God saith is true to countenance any villany they can imagine as will better appeare hereafter But first the Reader must be content to be informed that by some of their tenents the same Diuine reuelations may be assented vnto by the Habite either of Theologie or of faith both which are most certaine but herein different That the former is discursiue and resembles science properly so called the latter not so but rather like vnto that habite or faculty by which we perceiue the truth of generall Maximes or vnto our bodily sight which sees diuers visibles all immediately not one after or by another Whilst some of them dispute against the certainty of priuate spirits their aguments suppose Diuine reuelations must be beleeued by the Habite of Theology which is as a sword to offend vs. Whiles we assault them and vrge the vnstabilitie of their resolutions they fly vnto the non discursiue Habite of faith infused as their best buckler to ward such blowes as the Habite of Theologie cannot beare off 6 Not heere to dispute eyther how truly or pertinently they denie faith infused to be a discursiue habite the Logicall Reader need not I hope my admonition to obserue that faith or beleefe whether habituall or actuall vnlesse discursiue cannot possibly bee resolued into any praeexistent Maxime or principle From which grant this emolument will arise vnto our cause that the Churches authoritie cannot be proued by any diuine reuelation or portion of Scripture seeing it is an Article of faith and must be beleeued eodem intuitu with that Scripture or part of Gods word whether written or vnwritten that teacheth it as light and colours are perceiued by one and the same intuition in the same instant And by this assertion we could not so properly say wee beleeue the diuine reuelation because we beleeue the church nor doe we see colours because we see the light but wee may truly say that the obiects of our faith diuine reuelations are therefore actually credible or worthy of beleefe because the infallible Church doth illustrate or propose them as the light doth make colours though invisible by night visible by day This similitude of the light and colours is not mine but Sacroboscus whom in the point in hand I most mention because Doctor Whittakers Obiections against their Churches Doctrine as it hath beene deliuered by Bellarmine and other late controuersers hath enforced him clearely to vnfold what Bellarmine Stapelton and Valentian left vnexpressed but is implicitely included in all their writings But ere we come to examine the ful incoÌ„ueniences of their opinions I must request the Reader to obserue that as oft as they mention resolution of faith they meane the discursiue habite of Theologie For al resolution of beleefe or knowledge essentially includes discourse And Bellarmine directly makes Sacroboscus expressely auoucheth the Churches authority the medius terminus or true cause whence determinate conclusions of faith are gathered From which and other equiualent assertions acknowledged by all the Romanists this day liuing it will appeare that Valentian was eyther very ignorant himselfe or presumed hee had to deale with very ignorant aduersaries when he denyed that the last resolution of Catholique faith was into the Churches authoritie which comes next in place to be examined CHAP. III. Discouering eyther the grosse ignorance or notorious craft of the Iesuite in denying his faith is finally resolued into the Churches veracity or infallibility that possibly it cannot bee resolued into any branch of the first truth 1 IT were a foolish question as Caietan sayeth Valentian hath well obserued if one should aske another why he beleeues the first truth reuealing For the assent of faith is finally resolued into the first truth It may bee Caietan was better minded towardes Truth it selfe first or secondary then this Iesuite was which vsed his authority to colour his former rotten position That the Churches proposall by their doctrine is not the cause of faith but our former distinction betweene belief it selfe it obiect often confounded or between Gods word indefinitely and determinately taken if well obserued will euince this last reason to be as foolish as the former assertion was false No man sayeth he can giue any reason besides the infallibility of the Reuealer why hee beleeues a diuine Reuelation It is true no man can giue nor would any aske why wee beleeue that which wee are fully perswaded as a diuine Reuelation But yet a reason by their positions must bee giuen why we beleeue eyther this or that truth any particular or determinat portion of Scripture to be a diuine reuelation Wherefore seeing Christian faith is alwayes of definite and particular propositions or conclusions and as Bellarmine sayeth and all the Papists must say these cannot be known but by the Church As her infallible proposall is the true and proper cause why wee belieue them to bee infallibly true because the onely cause whereby wee can belieue them to bee diuine reuelations so must it bee the essentiall principle into which our assent or
proue as principally whether their beliefe of the Churches authoritie can bee resolued into any diuine testimonie pag. 46. CHAP. VI. That neither our Sauiours Prayers for the not failing of Peters faith Luke 22. 32. nor his commending his sheepe vnto his feeding Iohn 21. 15. prooue any Supremacie in Peter ouer the Church from which the authoritie of the Pope can with probabilitie be deriued p. 49. CHAP. VII That Christ not S. Peter is the Rocke spoken of Matth. 16. 18. that the Iesuites Exposition of that place demonstrateth the Pope to be the great Antichrist pag. 64. In the marginall note parag 24. for That Romish faith is that faith reade that Romish faith is not that faith In the marginall note parag 31. for a paralile reade a paralell In the marginall note parag 3. for Plinius reade Pintus Parag. 22. for melang reade felang CHAP. VIII That the Romanists beliefe of the Churches in fallible authoritie cannot bee resolued into any testimonie better then humane whence the maine conclusion immediatly followes That the Romanist in obeying the Church-decrees without examination of them by Gods word preferre mans Lawes before Gods pag. 89. CHAP. IX In what sence the Iesuites may truely denie they beleeue the words of man better then the words of God In what sence againe our Writers truely charge them with this blasphemie pag. 99. SECTION III. CHAP. I. What restraint precepts for obedience vnto the Priests of the Law though seeming most vniuersall for their forme did necessarily admit How vniuersall Propositions of Scriptures are to be limited pag. 105. In the marginall note parag 3. for suscitaturus read sciscitaturus CHAP. II. The authoritie of the Sanhedrim not so vniuersal or absolute amongst the Iewes as the Papists make it but was to bee limited by the former Rules pag. 119. In the marginall note parag 2. for sarcedotem reade sacerdotem Margine parag 11. for Canala reade Cabala CHAP. III. That our Sauiours iniunction of obedience to the Scribes and Pharisees though most vniuersall for the forme is to be limited by the former rules that without open blasphemie it cannot be extended to countenance the Romish cause that by it we may limit other places brought by them for the Popes transcendent vniuersall authoritie pag. 128. In the marginall note parag 11. quae ad populi salutem fuit reade vt quae ad populi salutem sint CHAP. IIII. What it would disaduantage the Romish Church to denie the infallibilitie of the Synagogue pag. 139. Mar. par 3. inueniebant read inueniebantur negat read negatur CHAP. V. That iustly it may be presumed the Iewish Church neuer had any absolute infallibitie in proposing or determining Articles of faith because in our Sauiours time it did so grieuously erre in the fundamentall point of saluation pag. 142. Mar. par 2. darmauit read damnauit sunt enim read sicut enim CHAP. VI. That Moses had no such absolute authoritie as is now ascribed vnto the Pope That the manner of his attaining to such as he had excludes all besides our Sauiour from iust challenge of the like pag. 151. CHAP. VII That the Churches authoritie was no part of the rule of faith vnto the people after Moses death That by experiments answerable vnto the precepts and predictions the faithfull without relying vpon the Priests infallible proposalls were as certaine both of the diuine truth and true meaning of the law as their forefathers had beene that liued with Moses and saw his miracles pag. 159. CHAP. VIII That the societie or visible companie of Prophets had no such absolute authoritie as the Romish Church vsurpes pag. 169. CHAP. IX That the Church representatiue amongst the Iewes was for the most part the most corrupt iudge of matters belonging to God and the reason why it was so pag. 178. CHAP. X. That the Soueraigntie giuen by Iesuits to the Pope is greater then our Sauiours was pag. 186. CHAP. XI Confirming the truth deliuered in the former Chapter from the very Law giuen by Moses for discerning the great Prophet further exemplifying the vse and force of miracles for begetting faith The manner of trying prophesies Of the similitude betwixt Christ and Moses p. 197 In the marginall note par 19. for for sorcerie reade from sorcerie CHAP. XII That the method vsed by the great Prophet himselfe after his resurrection for planting faith was such as we teach The excesse of Antichrists exaltation aboue Christ The Diametrall opposition betwixt the spirit of God and the spirit of the Papacie pag. 221. CHAP. XIII That the authoritie attributed to the present Pope and the Romish rule of faith were altogether vnknowne vnto Saint Peter the opposition betwixt S. Peters and his pretended successors doctrine pag. 226. CHAP. XIIII That S. Paul submitted his doctrine to examination by the wordes before written That his doctrine disposition and practise were quite contrarie to the Romanists in this argument pag. 232. CHAP. XV. A briefe taste of our aduersaries blasphemous and Atheisticall assertions in this argument from some instances of two of their greatest Doctors Bellarmine and Valentian That if faith cannot be perfect without the solemne testification of that Church the raritie of such testifications will cause infidelitie pag. 239. SECTION IIII. Containing the third branch of Romish blasphemie or the last degree of great Antichrists exaltation vtterly ouerthrowing the whole foundation of Christian Religion preposterously inuerting both Law and Gospell to Gods dishonor and aduancement of Sathans Kingdome pag. 245. CHAP. I. The Iesuits vnwillingnesse to acknowledge the Churches proposall for the true cause of his faith of differences and agreements about the finall resolution of faith either amongst the aduersaries themselues or betwixt vs and them p. 245. CHAP. II. That the Churches proposall is the true immediate and prime cause of all absolute beliefe any Romanist can haue concerning any determinate diuine reuelation p. 249. CHAP. III. Discouering either the grosse ignorance or notorious craft of the Iesuit in denying his faith is finally resolued into the Churches veracitie or infallibilitie that possibly it cannot be resolued into any branch of the first truth pag. 256. Mar. par 3. faith reade the Romanists faith CHAP. IIII. What manner of causall-dependance Romish beliefe hath on the Church that the Romanist truly and properly beleeues the Church only not God or his Word pag. 268. CHAP. V. Declaring how the first maine ground of Romish faith leads directly vnto Atheisme the second vnto preposterous Heathenisme or Idolatrie pag. 277. Mar. par 12. efferunt reade afferunt CHAP. VI. Prouing the last assertion or generally the imputations laid vpon the Papacie by that authoritie the Iesuites expresly giue vnto the Pope in matters of particular fact as in the Canonizing of Saints pag. 294. CHAP. VII What danger by this blasphemous doctrine may accrew to Christian States that of all heresies blasphemies or idolatries which haue beene since the world beganne or can be imagined till Christ come to iudgment
Gods working in miracles effected by his owne immediate peculiar power without the coagencie of any inferiour or created cause he may resolue of himselfe alone not consulting his Cardinals Bishops or others This power and libertie the Trent Councell it selfe seemes to giue vnto the Pope as it were for an vp-shot to all the fooles thunderbolts they had let slie before And least any man should thinke this absolute acknowledgement of the Popes plenarie power to be a Counsell rather then a necessarie precept The Cathechisme published by the Trent Councels authoritie hath inserted amongst the Articles of faith That the present Pope is the sole visible head of the whole Christian Church though Christ the inuisible The meaning of which if I mistake not is this That the Pope concerning the points aboue mentioned hath as absolute power in Christs absence as Christ himselfe should haue were he present or shall haue in that day of finall iudgement wherein if these mens positions bee true he shall haue nothing to doe in matters of saith but onely to ratisie what the Pope hath defined who must not be called to any account of his Spirituall as Kings and Monarchs must be for their Temporall Stewardships nor shall it be said to him as it must be to some of them Well done thou good and faithfull Seruant For such men onely by our aduersaries Doctrine doe well as might haue done ill but the Pope liue as hee list cannot possibly doe a misse in determining matters of Faith which are of all that are of greatest difficultie and consequence 14 When first I reade Iosephus Acoste I much wondred to see a man otherwise of an ingenuous spirit and of partes so excellent so zealous withall for the Popes Supremacie But now I perceiue the reason was all priuate Catechismes were to bee conformed vnto that publique one authorized by the Councell and Pope Amongst other contents of that Article of the Catholique Church almost quite omitted in the former Indian Catechismes Acostaes aduise is to haue this inserted as an essentiall part That the Pope is head of the Catholique Church Christs Vicar on earth indued with his plenarie power to whom all other Christians Kings and Princes not excepted owe obedience These allegations may testifie our sinceritie in proposing the state of the question and points of difference betwixt vs gathered not out of one or two but the generall agreement of best Romish Writers and whereunto Valentian were hee aliue would willingly subscribe For he as since I haue obserued proposeth the title of his maine Controuersie concerning the Churches authoritie in tearmes aequiualent to those I vsed Lib. 2. Section 1. Cap. 3. and Lib. 1. Parag. Vlt. SECT II. The first branch of Romish blasphemie in preferring humane authoritie before Diuine AGainst these late recited and infinite other aequiualent assertions frequent in their publique determinations and best priuate Writers our Writers vsually obiect If the Church be iudge of Scriptures her authoritie must be aboue the Scriptures If the sense of Scripture without the Church or Popes asseueration or proposall be not authentique nor apt to beget most firme beleefe then the word of God must receiue strength and authoritie from the word of man Some Romish Writers grant the inference with this restraint In respect of vs and yet wipe their mouthes with the whore in the Prouerbe as if they had neither commited Idolatrie nor spoken blasphemie But Bellarmine was too cunning a Baude to expose his mothers foule face to publique view without more artificiall painting CHAP. I. Bellarmines Reply to the maine obiection iointly vrged by all Reformed Churches against the Romish the Equiuocation which hee sought in the obiection apparently found in his Reply 1 THE former argument howsoeuer much esteemed by such as bring it yet in Bellarmines iudgment is very weake and as hee suspects sicke of his owne disease Totum in aequiuocatione versatur The aequiuocation he seeketh to vnfold with this distinction The former speeches may admit a double sence First their meaning may bee that the Church doth iudge whether that which the Scriptures teach be true or false Or SecoÌ„dly This sure foundation of faith being first laid The words of Scripture are most infallible and true The Church doth iudge which is the true interpretation or meaning of them This distinction he applieth thus The former obiectuns were pertinent if we held the Pope or Councell to determine of Scriptures in the former sence but taking our right meaning they are meere calumnies For we affirme the Church to iudge Scriptures onely in the later and so to iudge them doth not set the Church or Pope aboue Scriptures but aboue the iudgment of priuate men Nor doth the Church by this assertion become a Iudge of Scriptures truth but of priuate mens vnderstanding Neither will it hence follow that the word of God recetueth strength from the word of man but priuate mens knowledge may and doth receiue strength and infallibilitie from the Church Finally the Scripture or Word of God as Bellarmine thinkes is neither more true or certaine because it is expounded by the Church but euerie mans opinion is more true and stable when it is confirmed by the Churches exposition or decision Hee hath said as much as the whole Councell of Trent could haue said for themselues But let vs see if this be enough 2 A priuate mans opinion saith Bellarmine is truer when it is confirmed by the Church If we had only an opinion of the truth or sence of Scriptures the consent of others especially men skilfull in such maters would indeede much confirme vs for all opinions or vncertaine perswasions receiue increase of strength from addition of probabilities But his words are more generall and concerne not onely vncertaine but all perswasions that a faithfull man in this life can haue of Gods Word at least of those writings which wee and they acknowledge for such and the marke he aimes at is That no perswasion in diuine matters can be certaine without the Churches confirmation as hee expressely addeth in his answere to the next argument 3 If the Reader will be attentiue hee shall easily perceiue that not our Writers obiections but Bellaâ—mines answere is tainted with aequiuocation For this speech of his The Church doth iudge whether that which the Scriptures teach be true or false hath a double and doubtfull sence It may be meant either Of Scriptures taken indefinitly or indeterminately for that which God hath spoken whatsoeuer that be Of those particular Scriptures which wee and they acknowledge or any determinate written or vnwritten precepts questionable whether they were from God or no. 4 If we speake of Scriptures in the former sence Bellarmines answere is true For the Romish Church doth not take vpon her to iudge whether that which is supposed or acknowledged by all for Gods word be most true in it proper natiue but
without controuersie many and great yet limited both for number and magnitude For suppose King Henry the eight after hee had done what he could against the Pope should still haue professed his good liking of Romish religion opposing only this to all his Popish Cleargie that had challenged him of reuolt Am not I defender of the faith The Pope whom I trow you take for no false Prophet hath giuen me this prerogatiue amongst Christian Princes as expresly as euer Saint Peter bequeathed him his supremacy aboue other Bishops It is as impossible for me to defend as for his Holinesse to teach any other besides the true Catholique faith Let the proudest amongst my Prelates examine my expositions of his decrees and by S. George he shall fry a fagot for an heretick Would this or the like pretence though countenanced by royall authority haue been accepted for a iust defence that this boisterous King had not contradicted the Pope but the tatling Monkes or other priuate expositors of his decrees would this haue satisfied the Popes agents vntill the King and his Holinesse had come to personall conference for finall debatement of the case yet for Christs seruants thus to neglect their masters cause is no sinne in the Romanists iudgement yea an heresie is it not to deale so negligently in it For a sinne of no lower ranke they make it not to submit our hearts minds and affections vnto the Popes negatiue decrees though against that sence of scripture which conscience and experience giue vs. Vnto all the doubts feares or scruples these can minister it must suffice That the Pope sayth he expounds scripture no otherwise then Christ would were hee in earth but onely controls all priuate glosses or expositors of them But can any Christian heart content it selfe with such delusions and defer all examinations of doctrine vntill that dreadfull day come vpon him wherein the great Shepheard shal plead his owne cause face to face with this pretended Vicar and his associates Do we beleeue that Christ hath giuen vs a written law that he shall come to be our Iudge and call vs to a strict accompt wherein we haue transgressed or kept it yet may we not try by examination whether these Romish guides lead vs aright or awry Whether some better or clearer exposition may not be hoped for then the Pope or Councell for the present tenders to vs What if the Pope should prohibite all disputations about this point in hand whether obeying him against the true sence of scripture as we are perswaded wee yeeld greater obedience vnto him then vnto Scriptures may we not examine the equity of this decree or his exposition of that Scripture which happely he would pretend for this authority his amplius fili mi ne requiras No by their generall tenent and Valentians expresse assertion it were extreame impiety to trauerse this sence or exposition vnder pretence of obscurity c. By the same reason for ought I can see it would follow that if the question were whether obeying the Pope more then God we did obey man more then God we might not examine at least not determine whether the Pope were man or God or a middle nature betwixt both which came not within the compasse of that comparison CHAP. IX In what sence the Iesuites may truly deny they beleeue the words of man better then the words of God In what sence againe our writers truly charge them with this blasphemy 1. IF we reuiew the former discourse we may find that equiuocation which Bellarmine sought as a knot in a bulrush in our writers obiections to be directly contained in their Churches deniall of what was obiected Whilest they deny that they exalt the Churches authority aboue scriptures or mans word aboue Gods this deniall may haue a double sence They may deny a plaine and open profession or challenge of greater authority in their Church then in Scriptures Or they may denie that in effect and substance they ouerthrow all authority of Scripture saue onely so farre as it makes for their purpose 2. That the Pope should openly professe himselfe competitor with God or in expresse tearmes challenge greater authority then Scriptures haue was neuer obiected by any of our writers For all of vs know the man of sinne must be no open or outward enemy to the Church but Iudas like a disciple by profession his doctrine indeed must bee a doctrine of diuels yet counterfeiting the voice of Angels as he himselfe though by internall disposition of minde a slaue to all manner of filthinesse and impurity must bee enstiled sanctissimus Dominus the most holy Lord. If the poison of his iniquity were not wrapt vp in the titles of diuine mysteries it would forth-with be disliked by many silly superstitious soules which daily suck their bane from it because perswaded that the scriptures which they neuer haue examined whose true sence they neuer tasted but from some reliques of heathenish zeale idolatrously worship in grosse do fully warrant it When our Writers therefore obiect that the Papists exalt the Popes lawes aboue Gods had not these holy Catholicks an especiall grace to grow deafe as often as wee charge their mother with such notorious and knowne whoredomes as they see might euidently be proued vnto the world if they should stand to contest with vs their meaning is plaine that the Pope in deed and issue makes the Scriptures which in shew he seemes to reuerence of no authority but onely with reference to his owne That he and his followers should in words much magnifie Gods word written or vnwritten we do not maruell because the higher esteeme men make of it the higher still hee may exalt his throne being absolutely enabled by this deuise to make all that belongs to God his Word his Lawes his Sacraments the pretious Body and Bloud of his Sonne blessed for euer meere foot-stooles to his ambition For if the authority of Scriptures or such traditions as he pretends be established as diuine and he admitted sole absolute infallible Iudge of their meaning it would argue either Antichristian blindnesse not to see or impudency of no meaner stocke not to acknowledge that the Pope by this meane might appropriate vnto himselfe the honour due vnto God and play vpon his Creator in such sort as if a corrupt Lawyer hauing euidences committed to his trust should by vertue of them take vp rents and let leases to the Landlords dammage and Tennants ouerthrow And what is most villanous vnto whatsoeuer prerogatiues though most preiudiciall to the diuine maiesty his Parasiticall Canonists shall blasphemously entitle this most holy Father the sonne of God and his faithfullest seruants Apostles or Prophets must be brought forth to abette the forgery as if euidence giuen in Court by infamous Knights of the Post should in the finall day of hearing bee produced vnder the hands and seales of free Barons or other chiefe Peeres of the Land for as was intimated
vniuersally absolute nor in all causes but in causes of controuersie betwixt man and man not in causes betwixt men and their owne consciences And although the ground of controuersers plea might bee from some spirituall law as concerning succession in the Priesthood c. or haue some spirituall matters annexed as consequent the Iudges censure was to extend onely vnto mens ciuill carriage in such controuersies and the Plaintiffes were to prosecute their right or title were it matter of wrong of inheritance spirituall or temporall no farther then the sentence of his Court did permit All were bound vpon paine of death to sit down with their priuate losse rather then raise tumults or endanger the publike forme of gouernement established in Israel Euen when they knew the Iudges sentence in particular to be erroneous they were to doe or suffer as hee commanded to remit their right to let goe that hold and interest which they thought they had in matters of temporall consequence though perhaps of spiritual title and vndergoe what corporall penalty soeuer the Priest or Iudge whethersoeuer were supreme magistrates did inioyn them but they were not bound to thinke as the Priest or Iudge thought nor to holde their sentence was alwayes agreeable to the law of God Albeit much easier it was for the Sanhedrim then for the moderne Romish Consistory to resolue more controuersies brought vnto them by this diuine rule Because the ancient Israelites did not vse to trouble their Priests or Iudges with such quirkes and quiddittes as coined for the most part by Schoole-men haue bred greatest contention in the Christian world such as neuer could haue beene decided by the iudgement of Vrim or Thummin not by Prophets visions or dreames Hee that had desired any must haue gone to Endor for resolution Sam. 1. c. 28. v. 7. In Ierusalem or Shiloh whiles they flourished the proposers of such controuersies should haue bin punished for their curiosity which amongst the Israelites had beene as hatefull as the sinne of Witch-craft The want of such a Tribunall as this for punishing contentions and curious spirites hath caused such fruitlesse contentions and nice questions as cannot possibly bee resolued once set abroach or prosecuted but might easily haue beene preuented by the religious care and industry of such a supreme Consistory in euery kingdome What hath beene said concerning the meaning of this place Deut. 17. is confirmed by the practise of the Iewes and their ancient Records First that not onely conditionall but absolute obedience is here inioyned is not probable out of those wordes v. 11. according to the Law which they shall teach thee not onely the written law of God as some will haue it but such customes as were receiued in this Court thogh but probably deduced from the written law or otherwise inuented by their magistrates in cases omitted by the Law-giuer All such customes decrees or ordinances were to bee obeyed absolutely in such matters as did concern mens temporall losses or commodities there was not appeale to any other Court on earth for the reuersing of any sentence giuen in this to haue attempted thus much by this law had beene present death and by the same all Christian Princes iustly might yea ought to put death all such as in any cause spirituall or temporall vpon any occasion whatsoeuer shall appeale to Rome from the chiefe Tribunall allotted for the hearing of such causes in their natiue Country for by nature and Christian duety all are bound to abide the sentence of that Tribunall though not to approue it yet not to resist it or oppose violence vnto it though it offer violence to them for God onely must take vengeance of their abusing of that authority which hee had giuen them for others good not for their harme Would God all Christian Princes would put this law in practise and fulfil Gods word in the forementioned place that al might die which doe thus presumptuously that so euill and the mischiefe of mischiefes all appeales to Rome might bee taken away from Israel that so all Christian people hereafter might heare and feare and doe no more presumptuously Secondly that the high Priest was not the infallible Iudge nor aboue Kings in giuing definitiue sentence is most euidently confirmed by consent of Iewish antiquity for the High Priest was not admitted into their chiefe Consistory but vpon this condition if he were a wise man and being admitted yet was hee not to sway al as he pleased for so is it said in the same place that the king was not to be of the Sanhedrim because they were forbidden to contend with him with the High Priest they might But the Prophets of God did alwayes in their doctrine withstand either the Priests Prophets Kings or Iudges as often as they went * contra stationes Montis Sinai CHAP. III. That our Sauiours iniunction of obedience to the Scribes and Pharisees though most vniuersall for the forme is to be limited by the former Rules that without open blasphemy it cannot bee extended to countenance the Romish cause that by it we may limit other places brought by them for the Popes transcendent vniuersall authority 1 ANother place there is which as it seems hath beene too much beaten heretofore because some of the cunningest Anglers for Peters tribute beginne of late to relinquish it The place is Math. 23. verse 2. 3. The Scribes and Pharisees sit in Moses seat All therefore whatsoeuer they bid you obserue that obserue and do but after their workes doe not for they say and doe not Bellarmine in his first attempts is more forward to fortifie this hold then any other to what purpose I cannot diuine vnlesse to terrifie such as view it only a far off but it seems he felt vpō beter experience the maintenance of it once closely besieged would not quit the cost for elsewhere hee yeelds as much expresly as will inforce him to surrender vp this if it bee instantly demanded Perhaps he hoped his premunitions might worke some secret disposition in most mens minds more preiudiciall to our cause then wee out of our honest simplicity could at first sight suspect It will not therfore be amisse partly to preuent the possible danger of his concealed conclusion by shewing the expresse folly of his premises partly to examine the place it selfe because the euidence of it failing will bee a presumption against all they pretend of like kind and may afforde some farther light how we may restraine propositions for their forme most vniuersall by the matter or circumstances concomitant 2 The fortresses which hee erects for defence are three His first that our Sauiour in this very Chapter wherein he reprehends the Scribes and Pharisees most sharpely yet giues this caue at to such as are weake in faith lest they should neglect their doctrine for their bad liues and hypocrisie The note considered in it selfe is not amisse but brought to countenance their bad cause or else
mans mind is sometimes more accustomed to shew more then seauen Watchmen that sit aboue in an high Tower And aboue all this pray to the most High that he will direct thy way in truth Had they thus done without partiality to their corrupt affections or without all respect of persons in which Christian faith cannot bee had Moses law had beene a lanterne vnto their feet for the discerning of true Prophets and those discerned had beene a light vnto latter ages for discerning the true Messias 6 The euidence of this truth not without cause so often inculcated will better appeare if wee consider â—ow most propheticall predictions of particular alterations were but determinations of Mosaicall generalities out of which they grow as branches out of the stocke As for example The Lord told Moses before his death and he gaue it to Israel for a song to be copied out by all That when they went a whoring after the Gods of a strange land forsaking him he would forsake them and hide his face from them After Ieâ—oiadahs death Zechariah his sonne seeing the Princes of Iudah leauing the house of the Lord to serue Groues and Idols albeit hee were moued as the Text saith by the spirit of God yet onely applies Moses generall prediction to the present times Thus saith God Why transgresse yee the commandement of the Lord Surely yee shall not prosper because yee haue forsakeu the Lord he also will forsake you Saint Paul himselfe vseth his own aduise not the Lords authority in such points as were not euidently contained in Moses law Vnto the married command not I but the Lord Let not the wife depart from her husband for so Moses had expresly commanded But to the Remnant I speake not the Lord If any brother haue a wife that belieueth not if shee be content to dwell with him let him not forsake her And againe concerning Virgins I haue no commandement of the Lord but I giue mine aduise as one that hath obtained mercy of the Lord to be faithfull This was his iudgement and as he thought warranted by the spirit of God yet hee prescribes it not as a generall rule of faith to all but rather leaues euery man to bee ruled by his conscience and the analogie of Moses law So likewise though God vse an extraordinary reuelation to instruct Saint Peter in the free vse of meates forbidden by Moses yet hee perswades him it by manifesting the true meaning of another clause of the same law for what hee vttered vpon this instruction and the experiment answerable thereto was but a further specification of what Moses had said I perceiue of a truth saith S. Peter that God is no accepter of persons Moses had said The Lord your God is God of Gods and Lord of Lords a great God mighty and terrible which accepteth no persons nor taketh reward who doth right vnto the fatherlesse and widdow and loueth the stranger giuing him sood and rayment 7 These passages sufficiently enforme vs that the extraordinary spirit wherewith the Apostles themselues were aboue the measure of Gods former messengers inspired oftimes onely made the stems whether of the tree of life or of knowledge planted by Moses to blow and flourish in them by little and little after the manner of naturall growth it did not alwayes bring forth new ones in an instant as the earth did at the first creation Much more vsually did prophesies during the standing of the first temple spring out of Mosaicall predictions If wee compare his writings with latter prophesies not long before the Babylonish captiuity though hee had departed this life before their fathers entred into the land of promise yet hee speakes vnto this last generation as an intelligencer from a farre Country that great preparation was made against them but who should bee the executioners or managers of mischiefe intended hee leaues that to such Prophets as the Lord should raise them vp for the present Ieremy and Ezechiel vpon his admonition following his direction are sent by God as it were to scowre the coast to discrie when the Nauy comes for what Coast it is bound and how neare at hand Here had the people faithfully examined their hearts by Moses law whether not guilty of such sinnes as deserued the plagues threatned by him they had quickly assented vnto Moses writings and the Prophets words For as consciousnesse of their sinnes in generall might cause them feare some plague or other indefinitely threatned by their Lawgiuer whose writings they best belieued so might the diligent obseruation of their particular transgressions and their progresse in them haue taught them to presage the determinate manner of their plagues and punishments foretold by the present Prophet For God in his vsuall course of iustice so suites his punishments to the most accustomary habits or predominant sinnes as vnto men religiously obseruant of times and seasons the growth and processe of the one will giue a certaine crisis of the other Besides euery age hath peculiar signes subordinate to the generall predictions of good or euill foretold by Gods messengers whereby the faithfull learne to know the day of their visitation and as Salomon saith to hide themselues in latibulo altissimi from the plague if not by their hearty repentance godly prayers and religious endeauors to preuent it And because wee in this age are not so well acquainted with the particular signes of former times wherein true Prophets liued it is hard for any liuing now though easie to all the faithfull then to giue any certaine or particular rule how the truth of their prophesies might haue beene at least probably knowne before the euent did finally and absolutely approue them Would to God wee could discerne the signes of times present and the Lord of his infinit mercy giue vs grace to know the day of our visitation But of this argument elsewhere by Gods assistance It shall suffice in the next place to shew that our Sauiours doctrine was by the same meanes to be discerued CHAP. X. That the Soueraignety giuen by Iesuites to the Pope is greater then our Sauiours was 1 IT is a Rule in Diuinity whatsoeuer can rightly be conceiued as an absolute perfection hath reall existence in the Almighty From this notion of the Deity swimming in the braines of such as in heart deed make the Pope their Lord God doe the parties thus affected vsually take whatsoeuer power might possibly be deligated by God to any as actually granted vnto his holinesse And thus I imagine some Iesuite or other when hee shall bethinke himselfe will except against our disputes in this present cause Deny you cannot that God can and what if hee should expresly grant such authority as the Pope now challengeth would your arguments conclude him to bee Antichrist or the doctrine we teach to be blasphemous On the contrary seeing our Sauiour Christ did neuer either practise or challenge seeing neither Moses
multi a Catholicae Ecclesiae â—ide atque obedientia uideantur discessisse Censuit ea quae ad communionem sub vtraque specie parâ—ulorum pertinent hoc loco exponenda esse qua propter cunctis Christi fidelibê° interdicit ne posthac de ijs aliter vel credere vel docere vel praedicare audeant quam est his decretis explicatum atque definitum Concil Trid. Sess 21. in Proaemio Cum sacrosancta Synodus superiori sessione duos articulos alâ—â—â— propositos tuÌ„ nondum discussos videlicet an rationes quibus Sancta Catholica Ecclesia adducta fuit vt communicaret laicos atque etiam non celebrantes Sacerdotes sub vna panis specie ita sint retinende vt nulla ratione calicis vsus cuiquaÌ„ sit permiâ—â—edus Et An si honestis christianae charitati consentaneis rationibus concedendus alicui vel nationi vel regno calicis vsus videatur sub aliquibus conditionibus concedendus sit quaenam illae sint in aliud tempus oblata sibi occasione examinandas atque desiniendas reseruauerit nunc eorum pro quibus petitur saluti optime consultum volens decreuit intergrum negotium ad sanctissimum Dominum nostrum esse reserendum pro vt praesenti decreto referti qui pro sua sâ—â—ulari prudentia id efficiat quod vtile reipublicae Christianae salutare petentibus vsum calâ—cis sore iudicauerit Concil Trident. vicessima secunda Sessione in decreto super petit de concessione Calicis Cap. 10. * Deut. 6. 13. Luke 4. 8. * Vide Lib. 2. Sect. 4. Cap. 5. Peter was no the Church Math. 18. v. 15. * Bell. lib. â— de Pâ—nt Rom 5â— cap. 12. Quâ—e dâ—cuntuâ— Petro vt vni ex fidelibus â—erte omnibus fidelâ—bus dicta intellâ—guntur vt Mat. 18. Si peccauerit 〈…〉 c. By this reason then the Pope must appeale to the Church who then are ment by the church Respondemus sayth Bellarmin els where illud diâ— Ecclesiae significare deâ—er ad publicum Ecclesiae iuditium i. ad eos qui publicam personam in Ecclesia gerunt Bellar. lib. 1. de Pontif. Rom c. 6. So that if any man offend the Pope the cause must come to be decided by himselfe as a publike person Our Sauiours praiers for S. Peter did not bestow vpon him any oecumeniall Souereigne authority absolutely infallible in such sence as the Romanist would make the Popes The admirable vse of Peters fall foreseene by the all-seeing wisdome of God * Not in respect of danger represented which was but death but of extraordinary licence at that time granted to the power of darknesse Statius lib. 1. Theb. Petrus non errauit circa fideÌ„ sed tantum aliquid ignorauit cum audiuit Vade Satana à charitate excidit non à fide quando Christum negauit Quod in tractatu de Ecclesia suo locâ— docebimus Bellar lib. 1. de Rom. Pontif. In those books of his de Ecclesia the Reader shall finde the place alleaged totidem verbis Bellarmine as most of his fellowes denie that Peter was the Churches foundation as yet but their readinesse to defend the indeficiencie of his faith in this deniall argues they must of necessitie holde that the Popes faith doth neuer faile albeit he vsually manifested as great want of christian charity and resolution as Peter did in that deniall or as great ignorance in diuine mysteries as Peters was when our Sauiour sayd vnto him go behinde me Satan vpon Peters affection at that time is the Romish faith as appeares in the latter end of this chapter * Gal. 2. v. 7. 8. 9 S. Peters extraordinary power and efficacy in conuerting the circumcision * Luk. 22. 33. a Act. 2. ver 15. vnto the end of the chapter Vid. Acts 3. ver 12. to the 13. verse of the 4. chapter b Vide Act. 3. vers 25. Saint Pauls extraordinarie power and efficacie in winning the Gentiles vnto Christ See the like successe of his preaching Acts 4. verse 4. Who were the sheepe Peter was principally appointed to feed and what authority hee had ouer them * Iesus said vnto them come dine none of the Disciples durst aske him who art thou seeing they knew he was the Lord. Ioh. 11. 12 a Iohn 21. v. 18. b Thus much it seemes Peter did prophecie vnaware Iohn 13. v. 37. but failed in application of the time So our Sauiour saith Thou canst not follow mee now but thou shalt follow me afterward as well in death as in life after death c Deinde aliam rationem eamque insignem nobis suppeditat pronomen illud Meas Nam cum absque vlla restrictione addatur ad nomen â—ues pronomen Meas Manifeste significatur eas omnes Petro commendari ad quas extenditur pronomen Meas certum est autem illud Meas extendi ad omnes simpliciter Nec enim vllus est in Ecclesia qui se Christi ouem esse non glorietur igitur omnes omnino Christianos nullo excepto Petro Dominus commendauit Bellar. de Rom. Pont. Lib. 1. Cap. 16. Vide Bellar. de Rom. Pont lib. 1. cap. 16. 1. Pet. 5. v. 1. 2. 3. * Dubitabit autem aliquis cur si non Mattheus Matthaei tamen Graecus interpres illam nominum generis distinctionem adhibuerit Respondeo in promptu rationem esse quia quamuis graece petra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere masculino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faeminino dicatur tamen Petrus quia vir erat noÌ„ Petra faeminino sed Petrus masculino nomine vocandus erat Secundo autem loco vbide aedificij fundamento agebatur non Petrum sed Petram dixit quamuis idem vtrumque nomen significaret quia in eiusmodi aedificij nomen Petra faemininuÌ„ magis est vsitatuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim et Atâ—icum et rarum est Maldonat in 16. Matthaei Vide Bellar. de Rom. Pont. Lib. 1. Cap. 10. What the name of Cephas doth import in Saint Peter Iohn 4. v. 13. a Existimauit Augustinus Petram super quam aedificatur Ecclesia non esse Petrum quia credidit Cepham non significare petram sed aliquid à Petra deriuatuÌ„ vt si diceremus Petrenam aut Petrâ—ium quoâ—odo Christianus 〈◊〉 significat Chrâ—stum sed â—lâ—quid à Christo deriuaâ—â—m quia igitur Ecclesia supâ—r Petram non super aliquem Petrinum vel Petrâ—m aedificandaâ— est ideo existimauit Augustinus per illam Petram intelligi non Petrum sed Christum de Rom. Poâ—â— l. 1. c. 10. Non aliter dicti Scipiones nisi quòd Cornelius qui patrem luminibus carenteÌ„ pro baculo regebat Scipio cognominatus nomeÌ„ ex cognâ—mine posteris ded it Macrob. Satur. lib. 1. cap. 6. a Vide Macrobium loco citato b Asinae cognomentum Cornelijs datum est quoniam princeps Corneliae gentis empto fundo seu filia data marito cuÌ„ sponsores ab eo solenniter poscerentur asiuaÌ„